Saturday, September 19, 2026 · 天火 · tianmu.org

Reikai Monogatari Volume 1 — Reishu Taiju

✦ ─── ⟐ ─── ✦

霊界物語　第一巻　霊主体従　子の巻 · Tales of the Spirit World — Spirit as Master, Body as Servant

Introduction

In October 1921, eight months after the Japanese state first moved against Ōmoto — the raid on Ayabe of February 1921, the destruction on Mount Hongū, and the arrest of its leader on charges that included lèse-majesté — Deguchi Onisaburō, out on bail and forbidden nothing but silence, began to dictate. The result was the Reikai Monogatari, the "Tales of the Spirit World": a torrential narrative scripture that he announced, in the appended note to this first volume, at a planned one hundred and twenty volumes. He ultimately produced eighty-one. The chapters of Volume 1 were spoken at Ayabe over a handful of days in mid-October 1921 — the dictation dates are preserved chapter by chapter in this edition's source layer — and the volume was published on December 30 of the same year.

Volume 1 carries the subtitle Reishu Taiju — "spirit as master, body as servant" — and the cyclical designation Book of the Rat, first of the zodiacal cycle that orders the work. The doctrine in the subtitle is the axis of the whole enterprise: the universe has spirit for its root and body for its branch, and every soul, divine or human, is either ordered by that hierarchy or inverted against it. Readers of the Ōmoto scriptures will recognize the axis from the Ofudesaki of Deguchi Nao and from the Izu no Me Shinyu, the 1918–1919 revelation sequence also held on this shelf; the opening unit "How It Began" states the lineage in Onisaburō's own systematic terms — the Transformed Male, Deguchi Nao, whose baptism of water prepared the way, and the Transformed Female, Onisaburō himself, whose baptism of fire completes it — with John the Baptist and Christ expressly invoked as the pattern.

The volume itself moves in five parts. It opens as spiritual autobiography: the week of training on Mount Takakuma in 1898 from which Onisaburō dated his whole religious career, told with the mountain's local lore and the riddle-song of its buried treasure. From there it passes into the exploration of the hidden world — the courts and customs of the dead, the Land of Roots, the ordeals and instructions of the spirit realms — and then, widening past autobiography altogether, into mythological narrative: the battles for the Dragon Palace, the contest of the gods for the sacred jewels, a sacred geography that runs from the Ural Mountains and Lake Baikal to the Yellow River. The living gods of the Ōmoto revelation — Ushitora no Konjin, Kunitokotachi — stand behind the whole, and the margin verses printed beside the text keep returning the cosmic narrative to the dictating voice itself: a man mocked in the newspapers, awaiting trial, telling the universe.

This edition presents the complete volume: the preface, the Fundamental Propagation Song, the long doctrinal opening "How It Began," all fifty numbered chapters in their five parts, the margin verses with their chapter placements, and the appended note in which Onisaburō defends the scale of his undertaking — "see three inches of a snake and you have the measure of the whole." The complete Japanese source text follows the translation, unit by unit, with the dictation dates and first-publication data preserved. The source witness is the public Reikai Monogatari Net edition of the text; its ruby glosses — the small phonetic readings of the printed editions — were not carried into this witness extraction, and the margin verses derive, as the witness itself records, from the Hachiman Shoten edition collated with other materials. Bracketed line numbers in the source layer are editorial.

A note on the translation. This is a Good Works Translation: an independent English rendering made directly and entirely from the Japanese source text printed below. No existing English rendering of any part of the work was consulted or reproduced. English translations of portions of the Reikai Monogatari are known to exist by other hands, and no claim of priority is made for this one. The translation preserves the text's own manner where English can hold it — the formulaic epithets, the enumerations, the sudden turns from cosmology to admonition — and where a pun, an assigned reading, or an uncertain name resists translation, the difficulty is disclosed in the translation notes gathered at the end of the English text rather than silently resolved. This is a first edition of a very large text; it aims to be honest before it is elegant.

The reader who wants the doctrine will find it stated most compactly in the Fundamental Propagation Song and in "How It Began"; the reader who wants the story should begin at Chapter 1 and let the mountain open it.

Contents

Preface

This Reikai Monogatari relates in outline the story of the ancient age of the gods — from the beginning of the parting of heaven and earth, through the time after the opening of the heavenly rock door; how the god Susanō-no-Mikoto cut to pieces the eight-headed serpent that ran rampant over the earth, at last obtained the treasured sword Murakumo and offered it up to the Heavenly Ancestor, manifested perfect sincerity to heaven and earth, the fulfillment of the Miroku divine government, the building of the world of the pine, and how the National Ancestor was made the presiding deity of the terrestrial spirit world — together with an outline of the exploration of the spirit world. It expounds suffering, accumulation, extinction, and the way, and discloses way, law, propriety, and moderation. It was by no means composed as an allegory of the affairs of the present world.

And yet it is a fact hard to deny that the events of the divine realm and the hidden realm, without distinction of ancient or modern, East or West, do also appear in the present world. Do not take them lightly as matters of the divine and hidden realms alone. It is my hope that by this book you will purify heart and soul, amend word and deed, and put into practice the true purport of reishu taiju — spirit as master, body as servant.

Dictated the twentieth day of the tenth month of Taisho 10 (the twentieth of the ninth month by the old calendar).

Zuigetsu, Deguchi Onisaburo

Fundamental Propagation Song

Though the morning sun shine or be clouded over,
though the moon wax or wane,
though the great earth itself should sink,
though the gods of crookedness rage,
the power of sincerity saves the world.

The plum blossoms of the three thousand worlds
open all at once — the teaching of God:
opening, scattering, bearing fruit.
Know the blessing of moon-and-sun and of the earth.

The living gods who save this world
gather in assembly on the High Plain of Heaven.
God comes forth into the open
and divides the good from the evil.

Kamunaohi, who made this world,
Ōnaohi, wide of heart —
in all things whatsoever, in the world of humankind,
with Naohi see anew, hear anew,
and the faults of the self — declare them anew.

How It Began

Since the ninth day of the second month, by the old calendar, of Meiji 31, when, accompanied by a divine messenger, I completed a week of spiritual training on the sacred mountain Takakuma at Anao in Tanba and grasped the essentials of far-sight, far-hearing, the knowing of my own spirit and others', divine speech, and the knowing of destinies, and so brought the teaching of the divine light to what it is today, there have been storms of a thousand changes and ten thousand turns, windings without end or limit. The opposition of former officers, the falling away of believers, the misunderstanding of the authorities, persecution from religionists, the massed attacks of relatives and friends, the furious abuse and mockery of newspapers, magazines, and books — truly it is more than pen and paper, mouth and tongue can tell. I will simply call up from memory, in the briefest form, the course of the twenty-four years since the teaching was opened, and show one thread of it.

At the Ryūgū-yakata, the Dragon Palace Hall, two great divine lineages are clearly distinguished: the lineage of the Transformed Male and the lineage of the Transformed Female. The Transformed Male uttered the prophecy and warning of the coming divine government; through a thousand hardships and ten thousand sufferings she transmitted the divine revelations, administered the baptism of water to body and soul, and awaited the rebirth and second coming of the savior. Before John first met Christ face to face, he had been crying in the wilderness for almost seven years.

The fleshly shrine of the Transformed Male was a woman's body with a man's spirit. At fifty-seven she first entered here upon the divine work of the Izu-no-Mitama, and from New Year's Day of Meiji 25 to New Year's Day of Meiji 45 — twenty full years of the baptism of water — she administered baptism to all the defiled spiritual and bodily lineages of the present world and revealed the divine plan for the reconstruction of the world. Such an event as the great war in Europe was one working of the divine activity of the Izu-no-Mitama — a great warning, I believe, to the three thousand worlds.

The fleshly shrine of the Transformed Female participates in and serves the divine work of the Mizu-no-Mitama, whose sacred office it is to administer the baptism of fire to all the peoples of the world. He entered upon the divine work on the ninth day of the second month, old calendar, of Meiji 31, and by the ninth of February of Taisho 7 had all but completed twenty full years of spiritual divine work.

Even the present age of taishu reijū — body as master, spirit as servant — besotted and entangled as it is in the almightiness of matter and in doctrines of no god and no soul, has now reached some degree of awakening; and that those who recognize the reality of the divine spirits grow more numerous by the day and by the month is the result of the mighty divine working of those spirits, and by no means anything that human wisdom or human strength has achieved.

The fleshly shrine of the Transformed Male entered the divine work as Foundress of the divine government, and for twenty-seven years thereafter wielded the divine brush, hastening the great reconstruction of the spiritual and bodily worlds; and now, though she has entered the spirit world, she continues to serve that divine work there.

Next, the Transformed Female is to serve the divine work for thirty years, to await the fulfillment of the Miroku divine government, to lead the world into the good way, and to bathe it in the virtue and grace of the divine light. Counting from his entry into the divine work, this year completes twenty-three full years; the seven that remain are the hardest passage of all, the most weighty duty to discharge.

The divine oracle says: "In thirty years I shall accomplish the rebuilding and renewal of body and soul." The thirty-year completion of the Transformed Male's divine work fell on New Year's Day of Taisho 11. The thirty-year completion of the Transformed Female's divine work falls on the ninth of February of Taisho 17.

When one ponders well the oracle's phrase "the rebuilding and renewal of body and soul," the reconstruction of the spiritual and bodily lineages by the baptism of water was to be, in the main, thirty years — this being the divine work that John was to serve — while the reconstruction of soul by the baptism of body and spirit likewise requires some thirty years: such is the divine indication. But the thirty years divinely indicated give the broad outline; they are by no means fixed and final. Stretching and shrinking, delay and haste, can scarcely be avoided. In short, though the purpose of the Divine Realm is one and unchanging, it cannot be helped that it is modified according to whether the souls of the servants who are to administer the plan of heaven and earth are polished or unpolished.

The divine oracle says: "If there were but a few who truly and thoroughly understood the heart of the original ancestral God of heaven and earth, the rebuilding and renewal would be accomplished splendidly; but since there is no one who understands the sincerity of the Divine Realm, God cannot come forth into the world however long it takes — so make haste and reform your hearts. If one person comes to understand, all will come to understand; yet that the ones who matter most do not understand — for this there must be some one cause. If I wait until they notice of their own accord, the divine work will only fall further behind; and unless the reformation of heart springs from the very root, a soul that only assents after it has been taught can never discharge this sacred service" — and so on.

Unless the actual divine plan becomes clear to him, a man cannot serve perfectly in a great divine work that is without precedent and will be without sequel. The august oracle speaks of the rebuilding and renewal of mitama — of body-and-soul. There seem to be many who suppose that "mitama" means the soul alone. But mi indicates the body, or again the material world; tama indicates the soul, the heart-nature, the Divine Realm, and what belongs to them.

In all things, the universe has spirit for its root and body for its branch. It is the National Ancestor, the great god Kunitokotachi, who carries through the reconstruction of the bodily side, the material present world; and it is the divine prerogative of the god Toyokunimushi to carry through the reconstruction of the mental and spiritual worlds. Since, therefore, in the universe entire the spirit world is master and the present world servant, this is called reishu taiju — spirit as master, body as servant.

The soul that is reishu taiju is called the soul rooted in spirit; the soul that is taishu reijū is called the soul of self-love and self-cleverness. The reishu taiju soul delights to carry out whatever conduct accords with the laws of heaven and earth; it offers body and mind always for the common good of all beneath heaven; it makes sacrifice its heart's desire, and it manifests the great spirit of perfect truth, perfect goodness, perfect beauty, and perfect uprightness: such are the souls of the gods and the human beings who serve the world-saving divine work. The taishu reijū soul is sunk in private gain and private desire; it does not fear the divine light of heaven and earth; it sets store by bodily appetite and frets over nothing but food, clothing, and shelter; it gathers for profit and scatters for profit; its conduct forever misses the mark; and beyond the assertion of its own self-interest it understands not one scrap of duty and knows no mercy — a heart like wolf and jackal: such are the evil gods, and the human beings, of whom this is said.

The great God of Heaven first made the two, Amatarihiko and Ehabime, and made them the ancestors of the human body; he caused the fruit of taishu reijū to ripen upon the divine tree of reishu taiju, and laid down the strict command, "You shall not eat of this fruit," to test what their natures might be. The two, driven by bodily appetite, at last violated that strict command and incurred the wrath of God. From this the miasma of taishu reijū arose in the world, and the sprouting of evil elements appeared in the world of gods and of human beings.

When this is said, someone will perhaps object: "God is omniscient and omnipotent, perfect in wisdom and virtue. Why did he not cut away the sprouts of taishu reijū and fashion anew ancestors of the human body who should be reishu taiju? Why did he leave the taishu reijū ancestors as they were, and so make a world of evil and burden himself with its handling? At this point we cannot but doubt the existence of God and the divine power." It is indeed an ingenious and most plausible argument. But in the divine light there is not a hair's breadth of partiality, nor any divine work that runs backward. A divine work once set in motion can no more be undone than yesterday can be made today; as an arrow loosed from the bow does not turn back in mid-flight, to revise it afresh would run against the warp and weft of heaven, earth, and nature. It is precisely in this — that a divine age once established cannot be reformed — that the solemn authority of God resides. So too a divine decree once issued must not be revised. If God were to revise his decrees again and again, the order of the universe would fall into utter confusion, and the door would at last be opened to license and dissolution. The old proverb says: "A samurai's word is not spoken twice." How much more, then, the divine light, great sovereign of the universe!

As the oracle shows — "Against the season even God cannot prevail. If you wait for the season, the season comes when even roasted beans put forth blossoms; and for the gods who had fallen from the world, the season has come to come forth into the world and work. Nothing is so fearsome, and nothing so splendid, as the season" — even the divine light of heaven and earth can do nothing against the power of Time alone.

From the beginning of the parting of heaven and earth, through five billion six hundred and seventy million years of starry frost, comes at last the dawn of Miroku's appearing: Miroku descends to birth, accomplishes the great rectification of the three worlds, and, to make manifest the world of the pine, here raises the divine pillar, expounds suffering, accumulation, extinction, and the way, discloses way, law, propriety, and moderation, encourages the good and chastises the evil, spreads abroad the teaching of perfect benevolence and perfect love, reveals the heavenly rule of perfect governance and great peace — the time draws near when government after heaven's own heart shall be extended through heaven and earth. That we have been born into the passage-age of a holy world without example in a thousand, ten thousand, a hundred million years, and are permitted to serve in the divine work — what fortune could equal this? The divine revelation says: "God is the universal Holy Spirit of all things; the human being is the administrator of the plan of heaven and earth." Ah — if not now, in what age could we serve the divine work of heaven and earth? Ah — and we above all, people of the divine land, who have received life in the land where the kototama flourishes, the land where the kototama shines to heaven, the land where the kototama lives, the land which the kototama aids, the land God made, the land filled full of divine virtue! We must give thanks for the height and the depth of the grace of God, and so repay the great heart of the National Ancestor.

Part 1: Exploration of the Hidden World · 第１篇 幽界の探険

Chapter 1: Spiritual Training on the Sacred Mountain

In ancient times, Mount Takakuma was called Mount Takamikura. Later it was called Takakura, then written with the characters for Takakura, and at last, through a corruption of the name, it came to be called Mount Takakuma. It is a height deep in the mountains of Anao in Tanba. In ancient times this was the site of the Engi-shiki shrine Obata Jinja, where Emperor Kaika was enshrined.

An old tradition remains concerning this sacred mountain. When Emperor Buretsu sought to decide upon an heir, Prince Anao hid himself in these mountains and spent his life on Mount Takakura. The emperor could not discover the prince's whereabouts no matter what he did, and so, having no other choice, he sought out a descendant of the imperial line and yielded the throne to Emperor Keitai.

Another riddle has also been handed down from ancient times on Mount Takakuma:

Morning sun shining,
evening sun gleaming,
beneath the mitsuba azalea
of Takakura,
a thousand ryo in golden koban
have been buried.

From time to time, it was said, some bird of unknown name would cry this out and tell it to the villagers.

Every time I climbed the mountain, I looked to see whether there might be a clump of mitsuba azalea, but I never found one. In the spring of Taisho 9, when I climbed the mountain again and was resting, I discovered the mitsuba azalea growing right at my feet, and for the first time the riddle of the song was solved.

The meaning of "morning sun shining" is that the divine majesty of the Heavenly Sun deity will shine across the eight directions with the force of the rising sun. "Evening sun gleaming" means that even other countries will be illumined by divine virtue, and that a golden age will come. This is a riddle of the Divine Realm, saying that divine authority and spiritual virtue were secretly stored away on this sacred mountain.

"Mitsuba azalea" means the three mitama, the Mizu spirit. The kototama of tsutsuji means something unchanging for all ages.

As for "a thousand ryo in koban have been buried": an oban means what is above, while a koban means what is below; firm, immovable authority is called a ban, a seal or judgment. Thus koban also becomes Obata, and it also becomes the place where divine teaching is manifested. When one reflects on this, it can be reverently inferred that there was deep divine design in the fact that Anao's tutelary shrine was established here, and that its enshrined deity was Emperor Kaika.

Thinking of this, ah, on the ninth day of the second month of Meiji 31, I was led by the immortal Matsuoka Fuyo, messenger of Konohana-sakuya-hime no Mikoto, the deity enshrined at Fuji Sengen Jinja, and commanded to undertake a week of spiritual training on this mountain. I do not think this was at all accidental.

Following the divine revelation, I went out to train on Mount Takakuma. The development of my spiritual power was extraordinarily swift. It seemed that my spiritual research advanced faster than a train, faster than an airplane, faster than lightning. It was like a kindergarten pupil advancing in a single instant to graduation from university and the rank of doctor.

I penetrated past, present, and future. I was able to glimpse and know the secret depths of the Divine Realm, and I was also able to know in full the events of the present world hundreds and thousands of years into the future. Nevertheless, all of it belongs to the realm of mystery, and I regret that I cannot set it forth in detail today.

Chapter 2: The Meaning of Works

When people speak of works in the spiritual world, it seems that many in society generally think only of going deep into remote mountains and hidden valleys and undertaking otherworldly austerities and painful practices. There are many people who go barefoot or naked, shut themselves up in the shrine of a mountain deity and fast, abstain from hot water and give up cooked food, concentrate their prayers to gods and buddhas, and dare to perform strange movements and eccentric acts; then they grow proud, as though their thorough training had been completed.

Yet since all works are practice, the first practice, according to the truth that the visible and the hidden are one and that body and soul are of one stem, is to carry out the most urgent possible activity in the visible world, and thereby serve the governance of Heaven and Earth. Even to abandon the enterprises of the human world for a single month, hide away in forests and mountains, and become absorbed in bizarre practices and strange works is, in fact, a month's loss to society. Such a person is what might be called an idler in the Divine Realm, or else a striker against it.

All works of the Divine Realm must take as their foremost requirement the devoting of oneself, here in the visible world, to the work of bringing forth, nurturing, advancing, and developing. Those people among a part of Oomoto who say "kamunagara" about everything, avoid what is difficult, and try to take the easy path, can hardly complain if, seen from the Divine Realm, they are called human beings of truly extreme impropriety and outrageous misconduct. Not only do they have no sense of responsibility at all; they fail to fulfill the path they ought to fulfill, and instead do nothing but obstruct the divine work, while constantly directing only complaints toward the Divine Realm. These are the so-called Yomotsu-shikome, the ugly people of Yomi.

It would be well to consider the words shown in the Divine Admonitions: "The defeated warriors of the world will come forth, so take care." The works of the Divine Realm are not such light and easy things.

Now, someone may raise a counter-question: "You criticize people for going off into the mountains and forests on their own to practice, yet the very principal person himself spent a whole week doing works on Mount Takakuma. Is this not a most serious self-contradiction?" But before that time I had carried out twenty-seven years of painful practice in the secular world. The mountain practice was something that might be called its graduation ceremony, and during my lifetime it was the one and only actual discipline of its kind, unprecedented and never to be repeated.

There may also be people in the world who harbor doubts, saying: "Even Shakyamuni performed austerities and painful practices for several years on Mount Dandaka before he opened Buddhism. Is it not too grand a boast to say that, through only about one week of works, you became able to see clearly through the three ages?" But Shakyamuni was born in India as the prince of King Suddhodana, and was a sheltered young gentleman who had never met the rough winds and waves of society. That is why he had to taste various hardships for several years. I, by contrast, was born from childhood into an extremely poor household, and had fully tasted every bitterness of society. Thus, before I climbed Mount Takakuma, I had completed my practice in the visible world, and to some degree I had also become acquainted with the conditions of the hidden world.

Chapter 3: Austerities in the Present World

During my discipline on Mount Takakuma, when I was ordered to undergo one hour of discipline in the Divine Realm, I was made to undergo discipline in the visible world at the proportion of two hours. Yet one hour of discipline in the Divine Realm was dozens of times more painful than two hours of discipline in the visible world.

What was called discipline in the visible world consisted of sitting silently in meditation on a rock in bitter cold, wearing only a single under-robe, going for about a week without drinking even one cup of water and without eating a single meal. During that time rain fell, cold winds came blowing through, and even in the middle of the night there was no cry of fox or badger to be heard, nor even the sound of insects. From time to time, strange noises struck my ears, as though the mountain itself were about to collapse, and eerie voices beyond description, so hideous they made the hair on my body tremble. It was a scene that could not be described simply as lonely, or terrifying, or by any other word.

Even if it were only a fox, a badger, a tiger or wolf, I did not care. I wanted some living creature to appear and let me hear a living voice. If only it had the form of a living thing, if only it were alive, I came to long to see it with my own eyes.

"Ah, there is nothing that gives a person strength like a living creature," I was thinking, when from the small bamboo grass beside me there came a rustling of footsteps, and an animal like a black shadow came up to about one shaku in front of where I sat in meditation. In the night vision I could not tell clearly what it was, but it seemed to be an enormous bear.

I had often been told by the old people that the master of this mountain was a gigantic bear. I had also heard that if it found a person at night, that huge bear would tear him into eight pieces and hang him on the branches of a pine. At that instant my heart's blood leapt within me, thinking that tonight, perhaps, I would be torn apart by this great bear and die.

"So be it. In all things, nothing is better than entrusting everything to kamunagara." With that, I settled my heart into the tanden below the navel.

Once I did so, the figure of the huge bear, which I had thought terrifying, became a tremendous source of strength, and its groaning voice became dear to me, something I longed for. I felt directly that the living spirit of the God of benevolence and compassion dwells in every living thing in the world.

If even such a fierce beast can become a support when one is lonely, how much more must this be true of human beings, the chief of all creation. Ah, what an irreverent and accursed thing I had been: hating the people of the world, angering them, despising them, tormenting them, passing my days while thinking nothing of others. Even an enemy, even a wicked person, has the spirit of God dwelling within. Human beings are gods. No, not only human beings. All animals and plants, too, are necessary powers for us, staffs on which we rely, fragments of God.

A person cannot possibly stand alone in the world. If one forgets the Four Debts of Gratitude, the human way cannot stand. People are meant to support and be supported, helping one another mutually. If someone bears the name of human being, then even if that person's heart is like a demon or a serpent, it does not matter. They must be treated as precious. And yet people, from slight feelings or calculations of profit and loss, hate, envy, and fight one another. What a contradiction this is. What insincerity.

Human beings are gods. Apart from human beings, where is there a god who will become our strength? In the Divine Realm, the gods are the foremost strength and reliance. But in the present world, human beings themselves are the true, living, precious gods who help us. As I came to think this from the bottom of my heart, human beings became precious and worthy of gratitude to me, and I strongly awakened to the fact that to treat them carelessly is an offense of reverent fear before the divine powers of Heaven and Earth.

This was the sprouting of my heart of mercy toward all existence, and it was the foundational practical discipline for serving in the gracious great divine work.

Ah, kamunagara tamachihae mase.

Chapter 4: Real-World Austerities

Next, the thing for which I felt grateful above all was water.

For a whole week, I could not put even a single drop of water into my mouth. My throat grew drier with every passing moment, and the suffering was beyond description. Even muddy water would have been enough. I wanted anything that had moisture in it. If I had tried chewing the leaves of a tree, they surely would have contained at least a little water. But for that week, the Divine Realm had forbidden me all food and drink, so I could not even put a single nearby leaf into my mouth.

On top of this, hunger pressed on me every moment, and my strength of spirit gradually weakened. But since I had no permission from God, I could not put even a fragment of earth into my mouth. My knees, seated motionless on the rugged rock, suffered pain and hardship beyond measure. The cold wind felt as though it were cutting into my skin.

Just then, as I happened to look up at the sky, drops of dew from the pine trees, shaken by the wind after the rain, fell pattering onto the edge of my lips. Without thinking, I licked them. The taste of that one drop of pine-needle dew was a deliciousness beyond comparison, whether to sweet ambrosia or anything else.

When I think on this, there is nothing more wasteful than taking fine water, putting it over fire, boiling it into hot water, and then grumbling that it is too lukewarm or too hot. Even a single leaf of grass or tree cannot be received unless God permits it. However much clothing one may possess, unless God permits it, one cannot wear it. It was just like spiritual training on the hungry-ghost path.

Thanks to this, I came to know the blessing of water. I awakened to the great blessing of clothing, food, and shelter. I no longer dreamed of luxury. Whatever hardships I met, I was not startled and did not grieve. Whatever opposition, fierce abuse, or ridicule came, I received it only as too gracious, only with gratitude, and remained calm. I became able to stand in society composed and unshaken, and to enjoy a life of gratitude alone. This was entirely the blessed benefit of spiritual training.

In connection with this, there is one more thing more precious and more gracious to human beings than clothing, food, and shelter: air. Even if one goes without food and drink for ten or twenty days, one rarely dies from it. But if one does not breathe air for even two or three minutes, there is no path but immediate death. That I was permitted, even in the midst of this spiritual training, to breathe air at all seemed to me the infinite benevolence of God.

At the same time that people come to know the great blessing of clothing, food, and shelter, they must also give thanks for the blessing of air.

However, what I have described above was the spiritual training I underwent at Mount Takakuma in the present world, that is, the divinely revealed training of the physical body. The divinely revealed training in the spirit world was by no means so light or easy as what I have described. It was a great ordeal of discipline, tens or even hundreds of times beyond it.

Chapter 5: Discipline in the Spiritual World

In the spiritual world there are three great regions: the heavenly realm, the hell realm, and the intermediate realm. The heavenly realm is the land where righteous gods and the souls of righteous people dwell in peace. The hell realm is the land where evil gods gather, and the land into which evildoers fall.

The heavenly realm is a divine realm of utmost goodness, utmost beauty, utmost brightness, and utmost joy. It is divided into the heavenly divine world and the earthly divine world, and in both the heavenly divine world and the earthly divine world, three levels are appointed. It is a paradise where the three grades of spirits, upper, middle, and lower, are each settled in their proper place.

The hell realm, too, is divided into the Root Land and the Bottom Land, and each is sectioned into three levels. According to the weight or lightness, the greatness or smallness, of sin, beings fall into their respective places there. It is a penal realm of utmost evil, utmost ugliness, utmost cold, and utmost suffering.

Now, having received permission from the spiritual world, I shall try to set forth here the general outline of the heavenly realm, the hell realm, and the like.

The general outline of the spiritual world is roughly as described above. I, guided by Fuyo Sennin, came to set out on the path of exploration through the spiritual world. Of course, my body remained seated upright on Mount Takakuma; only my soul went forth.

We traveled hundreds and thousands of ri, at a tremendous speed greater than that of an aerial flying ship, without my feet touching the ground. I thought we had continued onward for scarcely ten minutes when suddenly Fuyo Sennin stopped, looked back at me, and said, "Now at last, from here begins the gateway of the spiritual world." With that, we stood on the bank of an enormous river.

At a glance it seemed extremely deep, but when I crossed it, it was not very deep after all. Strangely, the dark blue robe I was wearing, whether washed by the water or not, instantly changed to pure white. I did not think even the edge of my clothing had been dipped in the water, yet everything up to my shoulders had become clean white.

Together with Fuyo Sennin I finished crossing this great river, whose name I did not know, and reached the opposite bank. When I looked back over the shallows, I was astonished: had I been mistaken in thinking it was a flow of water? Countless great serpents, millions upon millions of them, had gathered there, each raising its head and spitting tongues of flame.

After that, many figures who looked like travelers crossed one after another. All of them, too, seemed to think it was a great river, and each one, just as I had done, lifted up the hem of his garment to cross. And a strange thing was that each person's clothing changed into various colors. Some changed suddenly to black, some to yellow, some to brown, and others to all sorts of mixed colors.

From somewhere or other, five or six men with frightening faces appeared. They stopped each traveler one by one, calling out each person's name, and attached something like a ticket to that person's clothing. Then they urged them to move on quickly.

Each traveler advanced forward. At a place that seemed to be about one ri farther on, there stood something like a government office. From inside it, four or five guards appeared. They tore off the tickets and, according to the pattern of discoloration in the clothing, stripped some people of one upper garment, some of two, and some completely naked.

There were also some from whom they did not strip even a single garment. Instead, garments taken from other travelers were placed upon them, one, two, or three at a time; among them were some who had as many as seven or eight garments piled onto them, and they went out looking distressed. I saw that a guard accompanied each person, and that each was sent away to the place appointed by regulation.

Chapter 6: Scenes at the Yachimata

This place was called the Yachimata of Yomi, a crossroads shaped like the character for "rice," with roads branching in eight directions.

At its center stood a government office of the spiritual world. From it came many terrifying guards, ox-headed and horse-headed. Some wore garments of wild-beast skins; others were stark naked except for loincloths made of wild-beast hide. They carried arresting poles, hand-spears, saws, axes, iron rods, and long fire-tongs.

Guided by Fuyo Sennin, I passed straight in toward the interior. A demon-faced man, something like a squad chief among them, came out to meet us, using a long sword as a staff. Facing Fuyo Sennin, he gave a courteous greeting that did not match his frightening face.

"You have had a hard journey, coming all this way from so far off. What business brings you today into the hidden world?"

Struck by the unexpectedness of it, I could only listen to the exchange between them.

Fuyo Sennin returned the bow and said, with force in his words:

"By command of the Great Deity, I have brought with me an important practitioner in training. This is that spirit. This time he bears a mission concerning the three worlds: the Material World, the Divine Realm, and the Hidden World. First, he has come to train while also inspecting the Hidden World. This spirit is the soul of the three-leaved azalea, hidden since ancient times at Mount Takakura in Tanshu. I ask that you convey this matter to the Great King."

The squad chief bowed lightly to the Sennin and hurried inside.

After we had waited a short while, sounds could be heard from within, as though some great disturbance had broken out. I asked Fuyo Sennin, "What is that noise?"

The Sennin immediately answered, "They are making preparations because a practitioner has come into the Hidden World."

Wondering at this, I asked, "Who is the practitioner?"

The Sennin replied, "It is you. Whenever a spirit possessing a physical body comes into the Hidden World, it is the rule that the state of affairs inside the office be temporarily changed. Today, especially, there had been no advance notice from the Divine Realm, so the hidden-world administration seems to be in a state of confusion."

After a while, the separating door was quietly opened. The same squad chief from before came out at the head, together with several beings who appeared to be guards. He gave the two of us a slight bow with his eyes, and, accompanying us before and behind, led us deeper and deeper inside.

In the raised chamber sat an extraordinary white-haired elder deity, seated upright with a desk before him. Somehow he possessed both majesty and gentleness, and his features were exceedingly beautiful.

Fuyo Sennin bent his waist slightly, sat down before him on the right-hand side, and seemed to be reporting something. The judging deities were arrayed in the middle chamber like glittering stars.

The elder deity looked at me, his face filled with beautiful compassionate light, and, smiling, said:

"Honored practitioner, you have done well to come from afar. Come here at once."

He seated me before him on the left-hand side. The elder deity, Fuyo Sennin, and I formed a triangular arrangement. Taking my seat, I bowed low before the elder deity and expressed my reverence.

The elder deity likewise showed reverence, bowing his head deeply, and said:

"I was appointed by the heavenly deities to supervise the Root Land and the Bottom Land. For more than three thousand years I have been master of this office and its Great King. Now, as heavenly fortune turns in its cycle, my task will at last come to an end in a little over one year. I shall join hands with you in the spiritual world and in the visible world, and thereby take part in the great divine work of the universe.

"However, since I have already presided over the Hidden World for many years, I have no need now to investigate the Hidden World. You, having come into the Hidden World for the first time, must study it on the actual ground, for the sake of both the visible and hidden worlds. Otherwise, in days to come, you will not be able to become a divine person of great compassion, able to save the three worlds.

"By all means, by all means, investigate the Root Land and the Bottom Land, and then return to the visible world. I shall summon your tutelary deity."

So saying, he blew a clear, refreshing note on the heavenly stone flute. Suddenly, a deity in white robes appeared, riding down upon a cloud, and manifested before the three of us.

With a very courteous bearing, the deity spoke something softly to the Great King. Then, turning to the deities seated in the hidden-world office, the deity expressed deep thanks; next, to Fuyo Sennin, the deity gave thanks for his care of this parishioner. Finally, facing me, the deity bestowed upon me a scroll. Then, as the deity breathed divine breath into me from above my head, my abdomen, and especially the tanden below the navel, suddenly felt warmth, and it seemed to me that infinite, immeasurable strength had been given to my whole body and soul.

Chapter 7: The Judgment of the Hidden-World Court

Here, having received the Great King's permission, I was able, together with the tutelary deity and Fuyo Sennin, to observe the proceedings of the hidden-world court.

Upon a high seat so lofty one could only look up at it, the Great King had appeared. Two or three shaku below him, underworld officials of fearsome aspect were seated in rows. In the lowest part of the court, great numbers of people were kneeling on the ground in awe. Looking across them, I saw that the travelers who had crossed the River of Serpents after me were already mixed in among the multitude, waiting for judgment to be pronounced. I had thought perhaps they would be only Japanese, but I saw many Chinese, Koreans, Westerners, and others there as well.

I remembered a senryu that says, "A picture of hell that lets no Chinese in," and, finding this scene strange, whispered to Fuyo Sennin and asked the reason. Whatever he may have thought, the Sennin only shook his head from side to side and did not answer a word. I too refrained from pressing the question.

When I happened to look at the Great King's face, I cried out in astonishment and nearly collapsed. The tutelary deity and the Sennin supported me from either side. Had those two deities not cared for me at that moment, I might have fainted. The Great King's countenance, which until then had been gentle and graceful, furnished with an inviolable majesty and filled with a beautiful, boundless smile, suddenly turned deep crimson. His eyes became extraordinarily huge; his mouth split open as far as his ears; from within it he thrust forth a tongue of flame. The underworld officials likewise took on a terrifying aspect, so dreadful that one could not lift one's face and look upon them. The hidden-world court abruptly became more and more ghastly.

When the Great King beckoned to one of the underworld officials seated on the middle tier, the official reverently came forward before him. The Great King handed the official a scroll-book. The official received it respectfully, raising it to his head, then returned to his former seat and, one by one, called out the sinners' names and read aloud the written judgments. The guards, in order, led away the sinners whose names had been called and withdrew from the hidden-world court.

Unlike trials in the visible world, there were no arrangements such as preliminary hearings, appeals, or a Supreme Court; there were no advocates. It was simply the pronouncement of judgment, and was exceedingly brief.

I turned to Fuyo Sennin and asked, "Why are the judgments of the hidden world so simple as this?"

The Sennin answered, "In human courts, mistaken judgments are always possible. Human beings are altogether useless when it comes to things whose forms cannot be seen. Therefore matters must be examined carefully, over and over. But the judgments of the hidden world are the judgments of a deity who freely sees through the three worlds. However simple they may be, there is not the slightest error in them. Moreover, the lightness or heaviness, greatness or smallness of sin is clearly judged from the changing color of one's garments when crossing the River of Serpents. Thus there is absolutely no need for a second judgment."

When one full round of pronouncements had ended, the Great King quietly rose from his seat and returned to his former chamber.

I too was again summoned before the Great King. When, fearfully, I raised my face, what should I see? The fearful countenance from before had changed without a trace, and he had returned once more to his original beautiful face, gentle and filled with compassion.

When I first reverently read the Divine Admonition where it says, "By karma and affinity, this is the very spirit of Ushitora no Konjin, who from ancient times has been called a fierce deity. Therefore, if true people who have repented come before him, he is a splendid, indescribably gentle deity; but if people who have even a little selfish desire in their hearts, or have become proud in the deity, or have schemes, or have a hostile mind toward the deity, come near him, his countenance at once changes, and he becomes a fearsome spirit, like an oni or a great serpent," I could not help but remember the scene from this visit to the underworld, when I met the Great King face to face. And when I first beheld the Foundress, seeing her graceful, gentle, and compassionate countenance, I could not help but remember the face of the Great King.

The Great King rose from his seat, firmly clasped my hand, and, with tears filling both eyes, said, his very voice dampened: "Lord Mitsuba, though it is hardship for you, from here on you must begin the actual practice of your training in the underworld. One who is to be Messiah of both the manifest and hidden worlds must learn the practical knowledge of the Messiah. I would very gladly offer you even hot water, but during training both hot water and cold water are forbidden. Now, begin your practical training as quickly as possible."

At this, the tutelary deity said to the Great King, "I entrust him to your care in every respect," and, without looking back, again mounted a high cloud and went away, I know not where. The Sennin too bowed silently to the Great King and, saying nothing to me, promptly withdrew from the room.

Left behind, I was in a state of some confusion. The Great King's features suddenly changed completely: his eyes shone like mirrors, his mouth split open to his ears, and he became so terrifying that I could not turn my face toward him again. Then the underworld official from before came along, bringing guards with him. In an instant they stripped off my white garments, changed me into gray clothing, and thrust me out through the first gate.

Once I had been pushed out and looked around me, I saw a single filthy, narrow road blocked by withered grasses, and all those withered grasses had become like needles of ice. I could not go back, and I could not go forward. When I thought to go sideways, a deep, broad ditch had been dug there, and that ditch was filled with horrible, loathsome insects. Unable to advance, I stood lost in thought. Then strange jet-black clouds appeared in the sky, and from between them something like a terrible oni glared down at me.

From behind, a fearsome-faced underworld guard in a persimmon-colored happi coat tried to stab me with a sharp spear whose tip was shaped like a cross. Having no choice, I fled forward. After going about four or five cho, I came to a deep, broad river with no bridge. Looking down into it without thinking, I could not tell who they were, but people had fallen into water so filthy one could not tell whether it was blood or pus. Leeches had gathered over their whole bodies and were sucking blood until there was no bare flesh left. The travelers were crying out in voices of pain and grief.

I too had to cross this ditch, but how could a body without wings leap over so broad and deep a ditch? From behind, a red-faced guard, transformed into the visage of an oni, came pursuing me, about to stab me with his sharp spear. My way forward and back was utterly cut off, and I was tormented, unable even to weep.

What I suddenly remembered was the scroll-book I had just received from the tutelary deity. I took it from my breast, raised it reverently to my head, and opened it. Awe-inspiringly, written there in beautiful, vivid brushwork and ink were the words: "Amaterasu Omikami, Kannagara tamachihae mase." Without thinking, I chanted, "Amaterasu Omikami, Kannagara tamachihae mase," and in that very instant my body had crossed to the far side of the ditch. The guard slunk back along the road by which he had come.

First relieved, I continued walking. Suddenly the cold became severe, and my hands and feet froze so badly that I could do nothing. Just then, what appeared before me was a golden light. As I watched in startled amazement, a ball of light suddenly descended to a place two or three shaku beneath my feet.

Chapter 8: The Appearance of the Goddess

Unable to contain my wonder, I gazed upon the brilliant golden light of the precious jewel, and somehow felt myself strengthened. Little by little the jewel grew larger, and as it did, it became as clear as crystal. In an instant it transformed into the beautiful figure of a goddess.

Her whole body was golden, with the skin that the Buddhist patriarchs call "purple-polished gold." Beyond that she was exquisitely clear and transparent. She wore white robes, and below them crimson hakama. She was a goddess overflowing with affection.

The goddess took my hand, smiled, and said, "I am the deity of the privy. I shall give this to you."

With those words, she took from within her bosom a hire about eight sun long and placed it in my left hand. Promising that we would meet again, she returned once more to her former form as a golden jewel, rose dancing into the middle air, and, swift as lightning and flint-fire, went back to heaven deep within the ninefold clouds.

At that time I wondered what sort of deity she was, and why she had descended into such a lonely realm to bestow such a precious treasure upon me. But after I came to Ayabe, the matter was dissolved for the first time.

According to the Foundress:

"Kinkatsu-Kaname no Kami is golden over the whole body, and is an earthly Konjin deity who was cast down for many long years into the privy, where he accumulated the discipline of hardship and suffering. Because that discipline has now been completed, he has come forth into the world and has begun to perform splendid divine service. Therefore, unless human beings develop a spirit that gladly undertakes even the cleaning of privies, they cannot perform the service of the true God. People nowadays climb to high places and desire high offices, but those who serve God must be people who delight in making filthy places beautiful. Otherwise, they will never be able to carry out the divine work of the great washing and great cleaning of the Three Thousand Worlds."

Hearing these words, and also seeing them written here and there in the Divine Admonitions, I was struck with a strange feeling, and was astonished by the profound and subtle divine plan of the Divine Realm.

Parting from the goddess, I went on alone, deep into mountains and fields where neither sun nor moon nor stars could be seen.

Deep into the mountains I make my way;
I see no sun, no moon,
not even stars,
only the voices of wolves.

Beside the cold road there was a filthy pool of water, whether marsh or pond I could not tell. A beautiful young man of about thirty had fallen into it. All kinds of insects swarmed over him. His face remained as it had been, but from the neck downward his whole body had turned into earthworms, and before my eyes even his face changed completely into tens of thousands of maggots.

Without thinking, I repeated twice or so, "Amaterasu Omikami, Ubusuna-gami, Kannagara tamachihae mase."

Strangely, he became again the beautiful young man he had been before, crawled up out of the pool, and with a happy face offered his thanks.

According to what the young man told me: "Because of the ancestral sin of violating a dragon-woman, I too became an evil successor and violated a dragon-woman. For that sin I came to suffer in this way. But now, hearing your divine words, I have suddenly been saved, just as you see."

So saying, he expressed his gratitude.

From there I went forward, chanting the divine name of Amaterasu Omikami with single-minded concentration. There was no moon and no cry of crows. Frost filled heaven and earth. The cold was so severe it seemed to cut the skin; my hands and feet became like sticks, and just when even my breath seemed about to freeze, I again reverently chanted aloud, "Amaterasu Omikami, Kannagara tamachihae mase."

Strangely, the divine power of the word-soul was remarkable. At once I felt warmth throughout my whole body, and my hands and feet became as though they had been placed in hot water. "Ah, this is what God means in hell," I thought, and tears of gratitude flowed as if in a waterfall.

After struggling onward for forty or fifty cho, I ran into a sheer cliff. Having no choice, I tried to turn back, but the points of sharp spears were close upon me, only five or six sun away.

Resolving now to entrust myself to God, and slipping on the ice, I looked to my right. There was a deep mountain stream, with violent rapids and flying spray, its roar terrible. Amid it, a dreadful animal whose name I did not know and whose like I had never seen held in its mouth a traveler who had fallen into the river. It bobbed up and sank down in the mountain current, while the traveler shouted again and again, "Help me! Help me!"

I again reverently chanted the divine name, and the monster holding the traveler in its mouth vanished like foam. The traveler who was saved was named Funaki. Gladly, he followed along behind me. Having gained one companion on the road, my heart grew somewhat stronger.

After barely advancing another fifty or sixty cho along the dangerous cliff, the road disappeared. The two of us, traveling that dim path, stood there at a halt, lost in thought.

Then, from nowhere, a great voice called out, "There! Do not let those two escape."

Suddenly there came a constant clamor of noisy sounds, and hundreds of monsters with enormous mouths seemed to be rushing toward us. The two of us were driven into a dead end, unable to advance or retreat, and were in a state of panic. No matter how much we chanted the divine name, they did not withdraw in the least, but pressed closer and closer.

The beings we had until then thought to be monsters strangely changed, but only in their faces, into human beings. Among them, a demon who seemed to be their chief suddenly brandished a long sword and came pressing toward us both. Just at the instant when we were about to be cut down, the goddess with white robes and golden skin appeared again in that place together with light.

"Please wave the hire," she said, and at once her figure disappeared.

No sooner had I taken the sacred hire from my bosom than I swept it upward and downward, to the left and to the right. The monsters gradually withdrew into the distance. But before we had time to think, "Ah, how glad we are," a great serpent suddenly appeared, opened its enormous mouth, and swallowed us both.

The two of us went forward, feeling our way through the belly of the great serpent. My body, which until then had been troubled by the cold, somehow felt as though it were bathing in warm water. With a thunderous roar, we were falling to the bottom of an abyss whose depth might have been hundreds or thousands of jo.

When I suddenly came to myself, the two of us were lying below a high waterfall of unknown thousands of jo. Around me stood countless pillars of ice, tens of thousands beyond number. We realized that from that high waterfall we had plunged straight down into the depths of the earth.

If we moved even an inch, even a fraction, the utterly cold swords of ice would tear our bodies. We could not even rise. Looking at my companion Funaki, I saw that, like a fish skewered on a spit, he had been pierced through the waist by a long, sharp sword of ice and was suffering terribly.

With all the strength in my body, one broken word at a time, I at last reverently chanted, "Amaterasu Omikami-sama."

The divine virtue appeared at once, and both Funaki and I became able to move our bodies freely. The waterfall that had been there until then somehow vanished, and the place became nothing but a vast, snowy wilderness.

In the snow, the hands, feet, and parts of heads of hundreds of people, or more than could be counted, were sticking out. Suddenly, from above my head, there came a crash as though the mountains themselves were collapsing, and masses of snow came falling down, burying my whole body.

I suddenly tried to wave the hire, but my hand would not obey me easily. It had become exactly like a hand made of iron. With all my might I at last chanted, one word at a time, "Kannagara tamachihae mase."

Fortunately, my body became able to move freely. Looking around, I saw that Funaki's whole body had again been buried in the snow, and only his hair was showing. When I waved the hire over him two or three times, left, right, and left, Funaki, with a pained expression on his face, showed his whole body from within the snow.

From one quarter of the heavens, golden light appeared yet again and shone around the two of us. The snow of the wilderness, as far as the eye could see, vanished all at once in a flash, and changed into a field of short wild grasses.

Many people, their faces full of smiles, prostrated themselves before me. All together they expressed their gratitude for the appearance of a savior, and many among them hoped that from then on they might join with the savior and participate in service to the divine work of the Three Thousand Worlds. Among them were businesspeople, educators, doctors, scholars, and many others mixed together.

What has been described above was the first place within the Water Hell. When it came to the second stage and the third stage, the sufferings were not so light as these. Even now, when I remember what happened at that time, I shudder, and gooseflesh rises on my skin.

Chapter 9: The Plain of Weeds

The condition of the plain of weeds was truly desolate.

Before I knew it, I was alone again. From above my head came a strange, rasping sound. Just as I casually looked up, something like burning sand flew into both my eyes. I could not open them. First I felt a pain as though my eyeballs were being scorched, and just as I thought everything on all sides had gone dark, something unseen began pulling at my right and left hands as though to tear them out. It also tried to wrench my two legs apart to either side. The suffering was beyond description. From above my head I was being split like a pear by cold, cold blades of ice. There came a sound like a hundred thunderclaps crashing all at once, and the ground heaved violently up and down, left and right, like waves. Strange, loathsome, sorrowful voices could be heard.

I struggled with all my might and, in broken fragments, at last managed to recite the familiar "Amaterasu Omikami." At that very instant I felt as though heaven and earth had opened into brightness; the pain in my eyes was healed, and, wondrously, I had been transformed into the figure of a goddess.

Funaki was returning toward me from far away, waving the hire. How glad I was when I saw that form. The two of us were filled with the joy of reunion, and after we had rested for a short while, an evil spirit called "Matsu" appeared from behind and came slashing at us with fiercely shining blades of ice. Funaki immediately waved the hire, and I chanted the divine name. The evil spirit, together with two or three of its kind, fled quickly toward the south.

Then, in response to a voice calling "North, north" from somewhere unknown, my body moved forward of itself, like a machine. There appeared a crowned goddess bearing the character 坤, together with a white-haired old man named Komatsubayashi. She handed me one thick, long brush, and then concealed her form.

Before my eyes, wonder of wonders, an inkstone came out from the shaft of that brush. Ink came out. A mountain of hanshi paper came out. And though no form could be seen at all, a voice from above my head said, "Take up the brush." Two or three children appeared, poured water into the inkstone, and ground the ink; then they too hid their forms.

Still transformed into the splendid figure of a goddess, I faced the hanshi with all my might and mechanically set the brush running. It was a very long time, but I believe the number of volumes was certainly five hundred sixty-seven.

Then, suddenly, no sooner had I thought I heard the footsteps of something than the former oni called "Naka" appeared. He skewered dozens of volumes at a time on the point of his spear and scattered them into the air, straight into the violent wind then blowing. When this happened, once again hanshi equal in bulk to dozens of volumes welled up from somewhere before me. I felt that I had to set the brush running over these as well, so I sat on the withered grasses of the plain where the cold wind was raging, spread the paper over a very uneven stone desk, held it down with my left hand, and diligently wrote something or other.

This time, led by a monster with four eyeballs, there came the figures marked 平, 中, 木, 後, 田, 竹, 村, 与, 藤, and 井. They carried off every last thing, piled it up in the grass two or three cho ahead, and set fire to it.

Then a pale-faced man called "Nishi" appeared, pulled out an armful, and brought it before me. The oni pursued Nishi with all their might. When I waved the hire, they were startled and all fled. The fire was reducing what I had written to ash with tremendous force. Black smoke changed into the form of a dragon and rose into the heavens. In the heavens it shone like lightning and became innumerable stars. By that starlight, Nishi, holding the documents in his arms, concealed his form among the clouds high in the southern sky.

My form as a goddess had, before I knew it, returned once more to my original prisoner's clothing. Suddenly the cold wind blew fiercely, and my teeth began to chatter. Then somehow a lonely feeling came over me, as though I had been attacked by something dreadful.

Chapter 10: The Second-Level Water Hell

I was utterly alone in the cold and loneliness. When I reverently chanted the divine name of Amaterasu Omikami, my whole body suddenly grew warm, and before the divine light shining through the air had even passed away, Fuyo Sennin appeared before my eyes.

I was so glad that I moved toward him, about to embrace him, but the Sennin wore a forbidding expression such as I had never seen before.

"No. By command of the Great King, Lord Mitsuba, if you come near me, all the training you have done until now will come to nothing. With this, you have more or less explored the first stage. I have come to open the gate to the second stage."

He had scarcely finished speaking when, in the very instant that a strange sound went "gii," I found myself thrown inside the gate. There was no sign of the Sennin anywhere.

I went slipping downward, deeper and deeper underground, tumbling and falling along a dark, frozen road that made me shiver. In the darkness nothing at all could be seen, but from before and behind, from left and right, came voices of torment beyond description. Far ahead, I heard the agonized cry of a woman. A bloody stench struck my nose, and I felt sick in my chest, as though I would vomit.

Suddenly my feet slipped, and I plunged straight down in a headlong fall into a deep underworld, as though it were hundreds of ken below. My waist, legs, head, and face were all struck against the edges of rocks, until I was covered in blood.

When I reverently chanted the divine name, the space around me for several tens of ken grew somewhat brighter. Seeing the wounds all over my body, I was greatly startled, and repeated "Kannagara tamachihae mase" twice. Then I breathed upon my hands and tried stroking and rubbing my whole body.

The divine virtue appeared at once, and every wound and pain was completely restored. Immediately I clapped my hands to the Great Deity and gave thanks.

By the divine power of kotodama, the darkness far around me cleared away, and suddenly the place began to grow bright and lively.

Again, from above, there came the sound "gii," and at that instant twelve or thirteen men and women fell down and appeared at my feet. "Save us, save us," they cried, pressing their palms together again and again.

I waved the sacred hire toward their heads. At once they rose up, cried "Lord Mitsuba!" and all together burst into weeping. Among them were religious figures, educators, thinkers, newspaper and magazine reporters, drug merchants, and medical practitioners.

All of them trudged along the icy road behind me.

Chapter 11: The Divine Efficacy of the Great O-nusa

Step by step, barely managing to advance, I came upon a vast pond. The pond was utterly swarming with loathsome caterpillars. Mixed in among them were snake-bodied creatures with horns, their faces like four horses' heads joined together, flicking their tongues in and out.

Across this wide pond there was only a single long bridge of very, very thin ice, stretched over to the far side. From behind, demons called "Matsu," "Naka," and "Hata" came thrusting at me with sharp, cross-shaped spears, so there was nothing to do but go forward.

All ten people, every one of them, slipped and fell into the pond, were stung by the caterpillars, and swelled up over their whole bodies. The way they wrung out cries of agony from pain and cold, moaning like the voices of insects, made them look almost like dying invalids. On top of that, the monstrous serpents would chomp each one in their jaws and then spit them out, tormenting them as though squeezing the flesh and bones out of them.

I too had to cross this bridge. Even if, by good fortune, I could make it across safely, I could not help worrying what would become of the people with me. Just as I hesitated, faltered, and could not move on, a gentle woman's voice sounded from above my head: "Lord Mitsuba." At once a single great o-nusa came down before me.

I quickly took it in my hand and, without thinking, chanted, "Haraedo no Okami, purify us, cleanse us." The wide pond instantly changed into a plain, and the demons and monstrous serpents vanished. The spirit-bodies of tens of thousands of men and women, old and young, suddenly looked vigorous, as though they had come back to life, and all cried out together, "Lord Mitsuba!"

Their voices seemed powerful enough to make heaven and earth collapse. Each person's birth-land guardian kami appeared like glittering stars, led away their own parishioners, and went joyfully, bravely home. How grateful a thing it was.

I had handed the divine treasure of the hire over to Funaki, and had been in distress; but now, having received the great o-nusa from Kanekatsu Kaname no Kami, I felt as though I had gained an army of a million reinforcements. Once more, completely alone, I went on across a nameless plain.

A single enormous Western-style mansion stood there, solemn and imposing, soaring high above the clouds. At the gate, a stern underworld official kept watch, his mirror-like eyes wide open, turning his head forward and back, left and right. Countless underworld soldiers appeared beneath him, and the scene of their cruel treatment of the dead was a brutality beyond the power of brush or paper to describe.

Waving the great o-nusa, I advanced into the mansion. The underworld official and the underworld soldiers merely kept silent and acted as though they did not notice my passage.

At the sound of shrieks, "Kya, kya!" I turned around and saw many women and girls vomiting blood from their mouths, being stabbed in the abdomen with spears, having the blood sucked from their whole bodies by swarms of infants, or having their necks coiled by venomous snakes. They screamed and writhed in agony, rolling about in every direction. The terror of the underworld soldiers stabbing them with bamboo spear-points, not sparing head, belly, or any place on the body, was dreadful. Blood flowed into waterfalls, giving off a strange stench; it was a scene of misery one could hardly bear to look at.

Again I swung the great o-nusa two or three times, left and right and left. The terrible curtain that had stood there until now was closed. A multitude of women and girls gathered at my feet, shedding tears; some pressed their mouths to my body, crying with joy and saying with one voice, "Lord Mitsuba, thank you, how grateful we are."

All at once, bright light appeared across the whole sky. Each person's birth-land kami, accompanied by that kami's parishioners, placed their hands together in reverence and, along with the light, returned somewhere beyond knowing. From one quarter of heaven, voices filled with joy could be heard. The voices gradually receded, until at last only the sound of the wind soaked into my ears.

Part 2: From the Hidden World to the Divine Realm · 第２篇 幽界より神界へ

Chapter 12: Unity of the Visible and Hidden Worlds

What I have briefly set down here is only one small portion of the truth: a rough fragment of what I myself directly practiced during my discipline on Mount Takakuma, in both the visible world and the spiritual world.

In all things throughout the universe, the visible and hidden worlds are one, and good and evil are as one. There is no absolute good, nor any absolute evil. Accordingly, one may almost say that there is no absolute paradise, nor any absolute suffering. Within delight there is hardship, and within hardship there is delight. Therefore, when one falls into the Land of Roots and the Land of the Bottom and undergoes boundless anguish, in the end this is the recompense produced from one's own body-soul.

Moreover, the souls of those in the visible world are always connected with the spiritual world, and from the spiritual world communication is always maintained with the visible world. Even over hundreds, thousands, and tens of thousands of years, this does not change.

In the Divine Revelations it says: Heaven and hell both manifest from one's own body-soul. Therefore in the world there is no optimism apart from pessimism, and no truth, goodness, and beauty established separately from sin and evil. Apart from pain, true pleasure cannot be sought. Nor is there any god apart from the ordinary person. To put it another way, good and evil are not two, and right and wrong are as one.

The Buddhist scriptures say: "Passions themselves are bodhi. Birth and death themselves are nirvana. This saha world itself is the Pure Land. Buddha and ordinary beings are originally not two." From the standpoint of the Way of God, the truth is that "the divine and the common are originally not two."

What is called the Buddha's great compassion, what is called the blessing and good fortune of the Way of God, and what is called the desire of ordinary people: in their essence, there is no great difference among them. It may be said that the very qualities possessed by common, worldly people are God. It may also be said that the whole of the qualities possessed by God are all, without exception, furnished within common, worldly people.

The heavenly kingdom and Pure Land, and this social saha world, have not the slightest difference in their essence. If, in this way, they are entirely identical in essence, why then are the divine and the common, the pure and the impure, the right and the wrong, the good and the evil, divided from one another?

In short, these are no more than provisional signs attached according to the degree to which one fully manifests this original nature and acts appropriately, or fails to do so. What are called good and evil are by no means fixed and unchanging things. According to time, place, and position, good may become evil, and evil may become good.

In The Great Source of the Way it says: "Good acts for the public common good under heaven; evil remains in the private possession of one person. A righteous heart and virtuous conduct are good; unrighteousness and lack of conduct are evil." However good a thing may be, if it is a good meant to be kept for oneself alone as private possession, it is by no means true good. Even if there is a small measure of evil in it, if it serves the public common good under heaven, then this too must still be called good. King Wen was once angered, and the realm under heaven was brought into order. One should say that anger too may be acceptable.

When one reasons from this, a small pessimism is unworthy of being taken up, and likewise the temporary, petty optimism of heterodox teachings will not do. Great optimism and great pessimism ultimately return to the same thing. God is a great optimist and, at the same time, a great pessimist. Common, worldly people are small pessimists and also small optimists. Society, the saha world, and the present world are realms of small suffering and small pleasure; the spiritual world is a place of great pleasure and great suffering.

In the Rishukyo it says, "Great greed and great delusion are samadhi; they are pure bodhi; sexual desire is the Way." This is the true meaning of the so-called doctrine that the present form itself is the Way.

To say that ascetic abstinence is wrong and that romantic love is sacred, and yet to carry this out naturalistically, instinctively, that is, only on the same scale as oneself, seeking to satisfy oneself: this is the ordinary person. To expand this and carry it out on the scale of the universe is God.

God regards all living beings of the three thousand worlds as beloved children, and possesses the great desire to save all beings and all things. Common, worldly people love only their own wives, children, and relatives, and not only do they fail in the slightest to care for others, they indulge in a petty greed by which only the self is satisfied and others are not known.

The body-soul of a human being is originally God. Therefore it is furnished with an innate instinct capable of acting on the scale of the universe. Thus it is the proper duty of human life to develop and realize this innate essence: wisdom, love, courage, and affection.

Seen from the standpoint of a theory of standards for good and evil, this might perhaps be called the principle of self-realization. Our actions, both good and evil, come to manifest, just as they are, the great activity of the two sides of reward and punishment, for the sake of society and humanity, and for the sake of salvation. This great power and activity is God; it is the so-called cosmic expansion of the self.

In any case, without casting away this fleshly body of segmented birth and death, and without abandoning this defiled, mixed consciousness of outflowing passions; without departing from this present society, full of suffering, impurity, turbidity, evil, and unfairness; to beautify all of it, to turn it into joy, and to cause the heavenly kingdom and Pure Land to be realized before our eyes: this is our view of becoming divine, and it is also the one great point on which we set our eyes.

Recorded by Oni, February 8, 1921.

Chapter 13: The Angel's Coming to Receive Me

I went on still farther, seeking deeply into the second level, and just as I was about to explore the third level as well, suddenly there came from the heavens a music so clear and ringing that it cannot be described.

I looked up into the sky, and there I beheld an angel in splendid white robes, accompanied by several attendants, descending toward me. Then, far off to the southeast, I felt as though I could see the tiny summit of Mount Fuji, however many tens of ri away it might have been. Since Fuji had appeared, my feeling at that moment was that Fuyo Sennin of Mount Fuji had come.

But when I looked at the angel who had descended before me, he was truly a divine person of indescribable majesty, yet gentle, with white hair and a white beard hanging down over his breast. The divine person said to me, "This is a summons from your Ubusuna deity. You should return for a time."

But since I had gone to such pains to come this far, I asked whether I might investigate once more in detail. Permission, however, was not granted. "For certain reasons, your training in the heavenly world is urgent, so return for now," he said; and before those words had even ended, my whole body was wrapped in purple clouds, and for what seemed almost thirty or forty minutes I felt myself rising upward, floating softly.

Then suddenly my knees began to hurt, and I became aware that my body was trembling with cold. At that time my mind was still hazy, so I did not understand clearly, but before long I distinctly realized that I was sitting upright before the cave on Mount Takakuma.

After I had remained in my normal senses for about an hour, drowsiness gradually came over me again, and once more I became a person of the spiritual world. Then a deity appeared there as the Great Deity of Obata Shrine. This was my own Ubusuna deity, who said:

"Today the spiritual world is truly pressed to an extremity, and the present world too has become urgent. For the moment there is a need to investigate the underground world of darkness and concealment, but before that you must first explore the Divine Realm. Moreover, for this you must undergo training in both spirit and flesh, so turn toward the training of the Divine Realm."

I answered, "I understand," and resolved to follow the divine command just as it was given.

Then, this time, someone or something unknown seized my body with an extraordinarily large hand, just as a hawk might clutch a sparrow. When I looked at the place where I was presently set down, I found myself on a beautiful seashore that seemed exactly like Miho no Matsubara.

But Mount Fuji, which I had seen earlier at the second level, now began to appear larger and closer. Thinking of it now, I had gone alone to a place that seems to have been Miho Shrine. There a pair of deities, husband and wife, appeared and bestowed on me a natural flute and a jewel of soul-pacification. I received them gratefully and had just thought I had put them into my breast, when in an instant the scene suddenly changed. Strange to say, my body was sitting upright before the Ubusuna shrine in my native village.

When I suddenly came to myself, the thought arose that my house was close by and I would like to go home and see it once. At that very moment my feet suddenly began to hurt, I grew cold, felt hunger, and began to remember everything from my parents, brothers, and sisters to matters of household management.

Then an angel said, "If you now return to being human, the divine plan cannot be carried out. Return to the kami." As he spoke, he covered my whole body with white cloth. Mysteriously, the various things that had arisen in my heart were all forgotten, and it was settled that from then on I would set out for the Divine Realm.

At that time, the only things I carried were the two objects, the natural flute and the jewel of soul-pacification. And before I knew it, I was dressed in black formal haori and hakama.

Then another angel appeared beside the Ubusuna deity and instructed me, saying:

"Now both the Divine Realm and the Hidden World have fallen into a state of extraordinary confusion. If things are left as they are, the world will be utterly ruined."

Then he gave me a strict command:

"From this point on, you must set out for the Divine Realm according to this deity's command and ascend to Takama-ga-hara."

However, I did not know which direction I should face in order to ascend to Takama-ga-hara, so I asked, "What should I use as my landmark? And will the deity take me there?"

He answered, "I will send you as far as Ame-no-Yachimata, but after that it will not be so simple, so wait at Ame-no-Yachimata. Then, in order to go toward the Divine Realm, that is, toward Takama-ga-hara, you will know the way by the divine person of bright flower-like color who stands there. The direction where there stands something black, black, with an indescribably hateful face is hell. The direction where one with a yellow face like a sufferer from jaundice stands is the realm of hungry spirits. The direction where one with a deathly blue face stands is the animal realm. And the direction where one with anger-veins standing out and a terrifying face like a demon stands is the realm of shura; it leads to a world of nothing but strife."

He taught me this with great care, and further said:

"What you explored earlier was the entrance to hell, and it was the easiest place. This time, go in the direction where the divine person with the bright flower-colored face is standing. That is the road that leads to the Divine Realm.

"And again, even in the Divine Realm there is suffering, and even in hell there are pleasures suitable to it, so do not think that simply because it is the Divine Realm only good things will be there. But when you go toward Takama-ga-hara, the suffering has an effect equal to the amount you suffer. By contrast, going toward hell is due to sins and karmic offenses already existing in that soul from long ago; therefore it merely atones for those sins and offenses, and however much one labors, no good fruit comes of it. Of course, even in hell, if one suffers hardship, there is at least the effect of atoning for sins and offenses.

"Also, this present world and the spiritual world are mutually connected; this is what is called the non-duality of spirit and body. Therefore the affairs of the present world are reflected in the spiritual world, the affairs of the spiritual world are also reflected in the present world, and the Hidden World too is reflected in the physical bodies of the present world.

"What must especially be noted here is that on the road to the Divine Realm there are devils who seek to occupy the Divine Realm. Therefore, if you now attempt to explore the Divine Realm, devils will certainly appear and obstruct you. Since the devils themselves are attempting to explore and occupy the Divine Realm, you are being sent to the Divine Realm so that they may not be allowed to do so.

"Also, among the roads leading to the Divine Realm, there are broad roads and there are narrow roads; by no means are they all broad roads. When one is passing along a narrow, constricted road, as though through several gourds, even a devil cannot overtake one from behind. But when one comes out into a broad place, devils attack from every direction, and for that reason one is often made to suffer all the more."

So I was taught.

Before long, the deity's angel concealed his form. Carrying only the natural flute and the jewel of soul-pacification, dressed in haori and hakama, I set out alone for the Divine Realm along a road where the heavens were blue, the waters blue, and the mountains blue as well.

Recorded by Toyama Toyoji, October 18, Taisho 10 [1921], old calendar September 18.

Chapter 14: Journey Through the Divine Realm, Part One

As I went on alone along a narrow road shaped like a gourd, somehow in a restless hurry, I heard the cries of several dozen people from the mountain behind me, as though they were calling to someone in no particular direction. For no clear reason I looked back, and though I had thought I had already come two or three cho, before I knew it I had returned again to the original Ame-no-Yachimata.

There, apparently someone was falling into hell. A figure with a filthy pitch-black face lay collapsed. I understood that this was someone whose physical body had just breathed its last in the present world, and whose subtle body was lying here; and that the great cries I had heard before were the voices of relatives and old acquaintances calling back the soul.

Then, as I watched, the form of that pitch-black man of thirty-five or thirty-six fell into the depths of the earth, no one knew how many hundreds of jo down, as the ground split open, and vanished. This left me unable to shake my puzzlement. For there ought to be a proper road leading to hell. Yet he had suddenly plunged straight downward into the bottom of the earth with a headlong force, and that seemed strange to me.

At any rate, when a person who comes to such an end is viewed from the physical body in the present world, it is as if he has died suddenly without a last testament, from an illness such as cerebral congestion, apoplexy, or rupture of the heart. So I tried blowing the natural flute. From one quarter of heaven Fuyo Sennin appeared as light.

"Is there, in fact, no road to hell?" I asked.

The Sennin said:

"This man committed evil deeds both in his previous life and in this present life, and in particular he bears the grave sin of having destroyed the shrine of the Ubusuna deity. Saying it was only an old shrine, he bought it cheaply, sold the metal fittings, burned the timber and threw it away, or used it in place of firewood. Before even a week had passed after that, he took to his sickbed and became as though afflicted with a black-death-like disease. For that reason, as soon as he breathed his last, the earth split open and he fell into the bottom of Naraku. That is to say, even among the sins of hell, this was the heaviest. He died in agony, vomiting blood from his mouth, foaming, clutching at empty space. Moreover, because there was fear that his physical body might transmit infection, officials from above came, poured kerosene over it, and burned it away."

This was his answer.

Then I asked, "Why is it that those who die in agony fall straight down into the bottom of the earth in this way?"

The Sennin answered:

"In all cases, when a person dies, the sequence is from the state of death to the intermediate state, and from the intermediate state to the state of birth. At the moment one breathes one's last in the present world, one enters the state of death; and the passage from the state of death to the intermediate state is almost simultaneous. After that, generally the period of seven sevens, forty-nine days, is called the intermediate state. From the fiftieth day it is called the state of birth, and one's parents and siblings are determined.

"However, originally there are mountains and rivers, grasses and trees, human beings, houses, and all other things there, but they do not come into view. One merely recognizes one's parents and siblings. At that time the subtle body is shrunken, just like a three-year-old child, and at the same moment that it enters the intermediate state, the feeling of parent and child, sibling and sibling, wells up in a spiritual perception.

"Thus, during the forty-nine days of the intermediate state, one is wandering in the Hidden World. During this time, one's close relatives must perform sufficient memorial rites and offerings for one's benefit. This is also the duty of parents, children, and siblings. The memorial rites performed while one is in this intermediate state have a great bearing on the state of birth.

"That is to say, for great good and great evil there is no intermediate state. Great good passes directly from the state of death into the state of birth. Great evil immediately falls into hell, that is, into the Land of the Root-Bottom. Therefore, one who is truly of utmost goodness changes realms with a beautiful face as though asleep, and is immediately reborn in heaven. And one of utmost evil follows the course described before, dying in torment and suffering, and immediately falls into hell."

Having heard that much, I turned toward Takama-ga-hara and was about to begin my journey through the Divine Realm. But then a strange woman, her whole face covered in bumps and hollows, suddenly appeared in the center of Ame-no-Yachimata. The moment she saw me, she stuck out a long tongue with a flick, made the eyeballs in her especially sunken eyes gleam strangely and fiercely, and with quick steps dashed headlong toward the entrance of the Divine Realm.

I thought, "What an odd creature has come out. I'll follow her a bit and see what she really is," and, somewhat driven by curiosity, I pursued her at a rapid pace. The strange woman ran almost as though through the air and fled headlong into a nearby mountain forest. In the end I lost sight of her. At a loss, I sat down on the grass, wearing a pale, foolish face like someone who had been left smelling a weasel's last stink, and looked all around at the scenery.

From somewhere or other a strange voice struck my ear. When I strained my ears and considered it, it was an uncanny sound, impossible to tell whether it was the cry of a bird or the call of a monkey. Drawn by the desire to see the frightening thing, I followed the direction from which it seemed to come. I pushed through thorns, stepped over rocks, crossed mountain streams, climbed steep slopes, and after many struggles finally came running to one flat place.

When I looked, there was the strange woman I had seen before at the center, and around her were many beings that looked like uncanny people, whispering busily to one another about something. I concealed myself in the shadow of a great tree and watched them closely. From behind the ugly woman with the bumpy, hollowed face, who had taken her seat in the center, a thick, very thick tail appeared. She flicked that tail to the left. A multitude of monsters, neither fully human nor otherwise, stampeded toward the direction her tail pointed and ran off with all their might.

The strange woman once again flicked her tail to the right. The multitude of monsters, indistinguishable as animals or human beings, again raced headlong to the right as if competing to be first. Then the strange woman once more flicked her tail upward toward heaven. The many monsters were all flung toward the sky at once. After a short while, they came falling down like rain. Some plunged into ravines and were injured. Some fell into clumps of thorny briars, tearing their whole bodies, smeared with blood, unable to go forward or back, suffering in anguish. Some were caught in great trees and groaned in torment, half dead and half alive. Some, as they fell, smashed their skulls, fresh blood pouring and spurting out until it made springs of blood.

The strange woman showed a truly delighted expression and drank the flowing blood from one after another as though it were delicious. Her body visibly began to grow fat. From her forehead two horns suddenly thrust out. Her mouth at once split open as far as her ears. Her fangs gradually lengthened, growing sharp and pointed like swords, and began to glitter and shine.

I had thought I was traveling through the Divine Realm. Why, then, had I come to such a place, where this demon-woman was? I put my hand to my chest and thought for a while. From before and behind, from left and right, strange, loathsome sounds that made the hair stand on end once again brushed my ears. I simply could not understand it. At the end of my bewilderment, the thought arose in me to ask God for help.

I closed my eyes and sat quietly so that the terrifying, especially defiled scenes around me would not touch my sight, and I loudly recited the Amatsu Norito. After a little while, I heard a voice gently instructing me, "Open your eyes." Because the terror and cruelty of the scene before me were so unbearable to behold again, I continued to keep my eyes closed.

Then, this time, in a voice somewhat louder than before, and with a slightly sharp edge to it, something cried:

"Do not be deluded. Quickly open your living eyes, and awaken your sight to the majestic condition of the divine age."

In my heart I became convinced this was the deception of a monstrous apparition, and thought, "As if I would fall for that. Eat my backside," and pretending not to notice, I still kept my eyes closed.

"O deluded one, the time has drawn near. Open your eyes as soon as possible and look closely at the grave reality of the Divine Realm's divine administration. The Divine Country has drawn near before your very eyes. But pitiful indeed are those without eyes. How long will you wander astray in Ame-no-Yachimata and fail to depart on the exploratory journey through the Divine Realm commanded by God?"

So the voice said.

In my heart I thought, "I have set out to attempt a journey through the Divine Realm, and now I am witnessing such disagreeable things as these. Who is this telling me to explore the Divine Realm? Don't talk nonsense, you old tanuki. There you sit with your great tail hanging down, and maybe you think I don't know, but with my heavenly eye I have seen clean through you. Others may be deceived by a demon-disguised tanuki, but I will not be tricked by an old tanuki like you. It would soil even the eyes to look at you."

Then again the same voice as before, this time with a tone that seemed slightly angry, shouted:

"You are a fellow who does not know the Way."

At that instant I opened my eyes despite myself, and saw that the scene before me had utterly changed. A jeweled throne of unequaled majesty appeared before my eyes. In that single instant, when I became aware of the sound of the wind blowing through the pines, who could have expected it? I was sitting upright on Gama-iwa at Mount Takakuma.

Recorded by Toyama Toyoji, October 18, 1921; old calendar, September 18.

Chapter 15: Journey in the Divine Realm, Part Two

I realized that it had been my own mistake to think my earlier journey was a journey through the Divine Realm. This time I changed my heart, restrained my curiosity, and set out straight along the road to the Divine Realm.

Alone on a narrow road, I quickened my steps and went on without looking to either side, reciting the divine words as I walked. Then a man of about twenty named Sachi and a woman of about twenty-two named Koto suddenly appeared, walking sometimes behind me and sometimes before me. At that moment I felt as though I had gained great strength.

The woman has now become a subtle body, while the man serves as a priest at a certain shrine of venerable origin. Attached to these two were two guardian deities, Komatsubayashi and Masamori. And Komatsubayashi, at a certain time, came to work in the Divine Realm together with a certain physical body.

The narrow road gradually grew wider, and then, as we continued, it narrowed again into a slender path. It was like two opened fans joined heaven to heaven. Roads like the ribs of a fan spread out in countless lines. At that point I could only stand bewildered, not knowing which road to choose.

The roads were like the gaps between the ribs of a fan, with extremely deep ditches dug on both sides. The water was beautiful, the sky was blue, and it was exceedingly pleasant; nevertheless, one could not be careless for even a moment. If one let down one's guard, there was danger of falling in.

I had thought the road to Takama-ga-hara would be level and smooth, so I could not help being astonished that it was such a maze and so full of danger. Among the paths, I first chose one that seemed to be the very center and proceeded along it. As far as the eye could see there were no mountains, nothing at all but a beautiful plain.

As I went along that road, I found any number of different bridges laid across it. Some among them were ruined and dangerous. When I came upon such bridges, I recited the divine name of Amaterasu Omikami and at times leapt over them in a single bound.

Then suddenly a man and woman in white clothing appeared. Before my eyes they changed into the forms of white foxes. Koto and Sachi continued along with me. As we hurried on, we suddenly came again to a place where there was a bridge. From the foot of the bridge, four or five pitch-black four-footed animals appeared and, without warning, threw me into the deep river beneath the bridge. My two companions were thrown into the river as well.

I swam through the ditch on the left side of the road, while the two of them swam through the ditch on the right side, and we came back up to the original road. The animals from before came chasing after us, and just as they were aiming to spring on us again, two white foxes suddenly appeared and drove the animals away.

The three of us returned to the original fan-shaped place, dried our clothes, and rested. At that time an extraordinarily great sun appeared, and in the blink of an eye our clothes were dry. Without thinking, the three of us pressed our hands together, recited the name of Amaterasu Omikami, and gave thanks.

This time the three of us each took a different road and went forward. The man named Sachi chose the far-left edge, while the woman named Koto chose the road on the right. This was preparation for an emergency, because on those roads one side continued into the plain, so that we could flee in that direction. I too avoided the central road and went along a road about three paths to the side. As before, there were ditches on both sides.

Having learned from the earlier failure, I went ahead while paying the greatest attention to both sides, and to the front and rear. There were also many ditches crosswise, with extremely sturdy stone bridges laid over them. Strangely, what I had thought until then was a plain changed partway along into mountains, and then into scene after scene of mountain upon mountain.

Those mountains stood upright like walls, and not only did they shine like mirrors, they were so slippery there was no place to set one's foot. And yet it seemed regrettable to turn back. At a loss, I began to doubt. Though I had heard this was the road to Takama-ga-hara, perhaps I had mistaken it for the road to hell.

Once I began to doubt in this way, I no longer knew what to do. Unable either to advance or retreat, sighing deeply, I reverently recited the name of Amaterasu Omikami and chanted "Kannagara tamachihae mase" three times.

Strangely, the mountain became somewhat gentler, and before I knew it I had reached the mountainside. I advanced steadily up a mountain path thick with pines, cedars, and cypresses, some with trunks more than one jo in circumference, and came upon a great waterfall. It had the form of a white dragon ascending to heaven.

In any case, wanting to purify myself at that waterfall, I drew near, took off my clothes, and stood beneath its force. In an instant my form became a great serpent like the waterfall itself. As I felt deep regret that I had taken on such a form, someone from below loudly called my name. The figure was a pitch-black great serpent, but the face was the face of the woman Koto. She seemed to be suffering, thrashing about and raging wildly. Looking closely, I saw that her great eyes were bloodshot, and tomoe-shaped blood marks had appeared in the whites of both eyes.

Though I had become a serpent myself, I pitied the woman and was thinking that I wished to save her. Then the mountain suddenly changed into a sea like Osaka Bay. Presently the great serpent that was Koto, breathing fire, rushed forward with tremendous force, raised waves, and leapt into the sea with a splash. Spitting water, I pursued her and likewise leapt into the sea, intending to save her.

But it was just like a ten-knot warship pursuing a thirty-knot warship. Since my speed was not enough, she gradually drew farther away, and I could not save her. Before long the black great serpent swam straight ahead into the distance, and when I thought I saw black smoke rise, her form disappeared.

Then, strangely, both sea and mountains vanished, and I found myself back again on the road at the pivot of the fan. This time I resolved to take the very narrowest road.

There, as many as fifty or sixty people seemed to be gathered. Looking at them, I saw people with bad eyes, people whose legs would not stand, people suffering from abdominal pain, and various other sick people, all praying earnestly to something. Wondering what they were worshiping there, blocking the road, I saw that human beings were worshiping an extremely aged old tanuki. The tanuki was making itself appear as a large Buddhist priest.

Those who were worshiping were all human beings with physical bodies. Yet not one of them had received any benefit for their illness. When I faced the tanuki-priest and assumed the chinkon posture, its form vanished like smoke, and all the people were healed of their illnesses.

When I asked the Immortal Fuyo about it, I learned that the spirit of an old tanuki had appeared as a monk, tormented people, and made them worship itself. As that tanuki spirit was driven away, the multitude was saved: the blind could see, the lame could walk, and the spirits were spared from entering the company of the animal realm.

The multitude gave thanks with great emotion, weeping for joy, and clung to me so that they would not let me advance even a single step. But from one side of heaven I could hear a voice saying, "Go forward, go forward." So when I blew the heavenly stone flute, everything vanished without a trace, and I found myself proceeding over a broad, level place like the paper surface of a fan.

Recorded by Kato Akiko, October 18, 1921; old calendar September 18.

Chapter 16: Journey Through the Divine Realm, Part Three

If I compare it to a fan, I had just crossed over the ribs and arrived at the white-paper part.

With a "Well, well," I took a breath, lay down on the lawn nearby, and rested for a smoke. Then, far away to the north, there came an unpleasant voice calling me, "Ho there! Ho there!" in a thin, faint, sorrowful sound, like the cry of a mosquito.

While I was lost in thought, several voices, four or five of them, called after me from behind, to the south. Somehow they resembled the voices of my mother, my grandmother, and my neighbors. Suddenly my attention was drawn to the voices from the south, and when I came to myself, my body had somehow returned to my home in Anao.

This was a matter of the Hidden World. Behind my mother there was someone with a strange face, looking terribly sorrowful and also angry; in a word, the face looked as though anger and weeping had been mixed together. Borrowing my mother's mouth, that being said:

"It is admirable that you should now leave your old mother and children behind and go on divine service in the Divine Realm, but you must guard the succession of your ancestors. Besides, if you go away now, you have an old mother past eighty, and she will have to do all the many farm tasks by herself. At any rate, please think better of it."

So it held me back and would not let me go.

Then from the neighboring house came two men called "Matsu" and "Masa," who said they would speak in place of the ancestors, and kept trying hard to stop me. They pressed me noisily, saying, "You, whatever you may call the Divine Realm or anything else, what in the world are you going to do about your household?"

At that moment the weakened figure of the aged grandmother suddenly changed into a male deity. He admonished me:

"You are acting by command of the Divine Realm. Do not take the small matters of your own body and household into your heart. If the world is left as it is, there is no road but confusion and total destruction. For the sake of the three thousand worlds, reverently receive the divine command, and leave this place as quickly as you can."

Then, all at once, Matsu and Masa seized my haori and hakama and stripped me completely naked. They also snatched away the jewel of soul-pacification and the natural flute, and threw them into a pond.

At that point a man called "Sachi" appeared. He immediately stripped himself naked, put his own clothing on me, picked up the natural flute and the jewel of soul-pacification from the pond, and handed them to me. I cast away every attachment and, following the divine command, went north and still north; before I knew it, I had returned to the original Ame-no-Yachimata.

I thought I had done something regrettable, but I passed back along the road by which I had come, through the fan-shaped road, and reached the white-paper place. At that time Sachi, still naked, accompanied me as far as about halfway across the white paper of the white fan, but there he vanished without a trace.

As before, the thin, sorrowful, unpleasant voice could still be heard. Then my body went north and still north, as though it were being drawn by electricity.

On one side a great river was flowing, and along its bank stood rows of interesting old pines. On the left rose a mountain of sheer cliffs. With river on one side and mountain on the other, it was a narrow throat through which one had no choice but to pass.

When I came to that throat, a man and woman thrust their heads up out of the ground, and at last revealed their whole bodies. They stood blocking the narrow road and made it impossible for me to go on. Thereupon I took the posture of soul-pacification and blew the natural flute. The man and woman then assumed gentle expressions. The woman bowed once to me and said:

"You seem to me like a prophet. Please come into my house. There are various things I wish to ask of you."

Just then a small house suddenly appeared before my eyes. Possessing that husband and wife were guardian spirits with eight heads and eight tails.

According to the couple, "By command of the Great Deity we have seized many people traveling through the Divine Realm, but we never met the true person. Today, for the first time, we have met the person we sought. The truth is, I belong to the fleshly lineage of the great king who, in the earthly Takama-ga-hara, rules over the Hidden World. Please take this road north and north. If you do, you will be able to meet the great king. Tell him that I sent word."

They asked this of me.

"Very well," I said. "In that case, I will go."

As I was about to leave, I noticed behind the man and woman a terrifying tengu face with horns, and a white fox that had become a golden-haired nine-tailed fox. I realized that, as fleshly human beings, they were truly good people and strong in faith, but that behind them something far from ordinary had taken possession. Leaving them as they were, I went straight on toward the earthly Takama-ga-hara.

After I had trudged north and north for a while, there was a large wooden bridge. As I approached the foot of the bridge, from the far bank of the river I heard mysterious human crying and the voices of foxes. Following those voices, I took the road north. There, three people, parent and children, had gathered together and were beating to death four foxes in a hole.

Before my eyes the foxes were killed, and at the same time their spirits possessed a woman. The woman's name was "Tami." Because of the vengeful spirits of the foxes, she instantly swelled up and became diseased, as though with abdominal dropsy, and suddenly began to suffer in agony.

Facing the swollen woman, I clasped both hands, performed soul-pacification, and prayed to the divine powers for her. Her body returned to its former health, and the three joined their hands in prayer and thanked me.

However, the spirits of the four foxes who had been killed would not readily consent. "Having been killed though we were without guilt, we cannot remain silent. We must take revenge to the very end," they said, glaring resentfully at the three.

The foxes pleaded that they wished to enter all together, all four of them, using that fleshly body as their instrument, and continue living; they wanted me to petition the deity and obtain permission.

I was at a loss over how to deal with the matter, and I looked to Heaven for judgment. Then an angel appeared from one side of Heaven, and the Ubusuna deity also manifested. "It cannot be helped," was the single word spoken.

Though she was called a parishioner, this woman who had beaten guiltless beings to death had to fall into the animal path and become a vessel for foxes. Her illness was cured, but she underwent the sufferings of extreme heat and extreme cold, and several years later changed countries. In terms of the present world, she had done something like an Inari-kudashi.

Somewhat to the southwest, another terrible cry was heard. I immediately followed the sound and went to see. A tanuki had possessed a blind old man, and many vengeful spirits surrounded him, tormenting the old man mercilessly: hurting his eyes and hauling his body up into the air.

When I looked, there was something like a rod beneath the old man's shoulders, and a rope was hung over it. A thick rope fastened to the center of a pillar was being handled by many of them together, loosened and tightened. When he fell, he was plunged down to the depths of the river; when he was hoisted up, he was exposed to the sun's extreme heat. How swift the up-and-down motion was, as he was lifted and dragged back down.

This old man was a man called "Yoko." When I asked why he was undergoing such treatment, I was told that this man had been extremely greedy. He lent money to others, took their houses and estates as collateral, and by doing this again and again, to a number of households almost beyond counting, had built up his fortune. Because of him, many people had even fallen into wells, hanged themselves, or seen parents, children, and siblings scattered apart.

All those spirits, through resentment, had fallen into the animal path and joined the ranks of foxes and tanuki. All of those living spirits and dead spirits were attacking him, from inside his body and from outside it, attacking and attacking without cease, coming to take his life.

When I asked why the deity permitted something like the hell path to be carried out on the road to the Divine Realm, the angel explained:

"God has permitted it for chastisement. That long, thick rope is the congealed rope of those who hanged themselves. Because there were people who swallowed poison and died, poison has entered his body. Because there were people who fell into the river, he is thrust into the river. When this is finished, he will fall into the animal path and suffer there."

Because he was so pitiful, I petitioned Amaterasu Omikami, chanted "Kannagara tamachihae mase," and blew the natural flute. His suffering immediately stopped. The spirits that had transformed into foxes and tanuki joyfully attained release. Some of their faces took on the color of cherry blossoms. All these spirits changed completely into human beings, men and women, old and young.

Then the Ubusuna deity appeared and expressed joy and gratitude. I too gave thanks to the Divine Realm, thinking that I had undergone good discipline, and left that place. But the fleshly body of the man called Yoko departed the present world about one week later.

After that, a cry arose again, this time due west. It sounded like the cry of a monkey being tormented. Following the voice, I found several dozen real foxes gathered there. They had placed one man in the middle, tied him to a tree, and were tormenting him, making him cry, "Kya! Kya!"

The man's hands and feet had been torn off, and his bones had been crushed one by one. Though he had been ruined beyond recognition, his present body remained there standing. In order to save him, I recited the divine names and, just as prescribed, took the posture of soul-pacification. No sooner had I done so than all the foxes prostrated themselves.

When I asked why they were doing such a thing, an old fox among them came forward and said:

"This man loves mountain hunting more than food. He is an evil fellow who enjoys making fox pits and setting snares. Because of him, all the members of our clan had their lives taken. Even knowing that our lives would be taken, if there was something we liked, such as fried tofu, we could not help being drawn in. Every fox here had its life taken. Therefore we intend to destroy both this man's subtle body and his present body, and take full revenge in the Hidden World."

Thereupon I said:

"Having your lives taken was partly due to your own fault as well. Rather than that, why not each of you reform and be born into the human world?"

"Can we be born into the human world?" they asked.

"You can be born there," I answered.

"We are four-footed creatures like this, so it is no use," they said, their expressions showing despair.

I said, "On your behalf, I will apologize to Heaven and Earth."

No sooner had I made apology to the gods than the subtle body of the man called "Naka," before my eyes, took on flesh, his bones became whole, and he returned to his former body. The various foxes instantly became human figures, men and women.

Among the spirits of those several dozen foxes at that time, some are still doing divine service in the Divine Realm today; some fled midway; and some fell again into the animal path.

Recorded by Sakurai Shigeo, October 19, 1921; old calendar September 19.

Chapter 17: Journey Through the Divine Realm, Part Four

Just as I thought the scene of the Divine Realm had suddenly changed completely, I found myself standing once more at the foot of the same great bridge.

From somewhere, all at once, I could hear voices reciting the Great Purification Prayer. Wondering what strange thing this might be, I followed the sound for two or three cho. There I saw an old man, looking about fifty, and a woman of about forty, stuck fast back to back, struggling and unable by any means to separate. The man was crying out with all his voice, invoking the name of Tenchi-kane no Kami, while the woman, palms joined with all her might, was worshiping Inari.

In the sky toward which the man was praying, a long-nosed tengu appeared among the clouds and beckoned to the old man. Looking toward the place the woman was worshiping, I saw foxes and badgers beckoning desperately from within the mountains. When the man tried to go, his back was stuck fast to the woman's back and he could not move. The woman, too, writhed and tried to go, but the same back was pressed tight against her, and she could not advance. They would go two steps in one direction and then fall back; two steps in the other direction, and again fall back. Each held a different faith, and both were lost in confusion.

I went up to them and, praying to God with the words "Kannagara tamachihae mase," recited the norito. At that moment, even to myself, it felt as though a truly cool, clear voice came forth from me. Instantly the two bodies that had been stuck together were able to separate.

They were deeply grateful to me, spoke words of thanks, and promised that they would follow me wherever I went and "be allowed to perform service for the Divine Realm."

Before long, the man, still in his physical body, tried to ascend once to the earthly Takama-ga-hara and take part in the divine work. But because he was by nature greedy in disposition, and because the spirit of the tengu possessing him did not withdraw, he finally became one of the retinue of the Great God Banko, plotted to occupy the earthly Takama-ga-hara, and for that reason his spirit incurred divine rebuke and fell into hell. His physical body perished two years later. The woman, meanwhile, still keeps her physical body even now and follows God from afar.

At that instant, the scene before my eyes suddenly turned again. Strangely, I found myself standing at a small crossroads. There the man possessed by the eight-headed, eight-tailed spirit, whom I had seen before, came along pulling a rickshaw and said, "I will accompany you to Takama-ga-hara, so please ride in this rickshaw."

But I firmly refused him, saying, "Since I am in training in the Divine Realm, I cannot ride in a rickshaw or anything of the kind." Then I went on foot, trudging westward and still westward.

After crossing three or four exceedingly steep mountain slopes, I soon arrived again on the bank of a broad, pure river. Clear, limpid water flowed in the river, and old pines stood in fresh green rows along its edge. It was truly a place of scenic beauty. I felt that this indeed was the Divine Realm, and that I wished I could remain long in such a place.

Proceeding on alone again, step by slow step, I came out into a small town. Looking to the left, I saw a little hill; the mountains were purple, and the river flowed like a sash. Should I call it a lotus pedestal? Should I call it the center of Takama-ga-hara? For a while I was entranced by the scenery and hesitated to leave.

Descending the mountain and going a little north, I found a small house. As though drawn by electricity, I suddenly found myself at its gate. There, strangely enough, the Great King who had been in that office of the Hidden World had changed into the form of a very young woman and came out to meet me. Soon I was shown into a small sitting room.

I rejoiced at meeting this Great King again, and as I listened to many rare and curious stories, there suddenly came a sound like a tiger growling, or like a wolf groaning. When I listened closely, I found that they were voices reciting the Amatsu Norito and the Great Purification Prayer. Together with those voices, the surroundings gradually grew darker and darker. Dense clouds closed in thickly; before long the sunlight could no longer be seen at all. A violent wind suddenly rose, and the scene became terrifying, as though the house itself might collapse and every single thing on earth be blown away.

From within those thick black clouds there appeared an old-faced demon called "Ashi." With him was an old fox called "Kuro," glaring down over the lower world. Then suddenly the river waters roared, and from within the river a great dragon body appeared. From somewhere else, too, there appeared a devil impossible to describe in words.

The Great King's sitting room and all the surrounding area became utterly dark. It was a darkness in which one could scarcely distinguish even what was close at hand, and the gentle figure of the Great King also vanished into the dark. The only thing visible was a single faint lamp flame, flickering as though it were about to go out in the gale.

I suddenly realized that now was the time to pray to God. Single-heartedly I called to mind Amaterasu Omikami and my ujigami, and, calmly and unhurriedly, recited the norito in a clear, ringing voice. At once the whole sky cleared. Not even the shadow of a single cloud remained.

Norito are splendid divine words that soothe the hearts of all the deities and bring harmony among heaven, earth, and humankind. Yet only when their kotodama is complete, pure, and bright can they sweep away all impurity and evil. When they are chanted from the mouth of a devil, the world instead becomes more and more confused and corrupt. This is because the kotodama used by devils has no power to purify the world; being clouded by evil thoughts such as greed, jealousy, hatred, envy, and anger, it comes to offend the hearts of the deities of heaven and earth.

Therefore, even though Japan is called the land where kotodama works in blessing, only when people whose bodies and souls have truly become pure use that kotodama can the world be purified. By contrast, if people whose bodies and souls are defiled use kotodama, then because that kotodama contains every evil element, the world instead becomes dark.

Now, when I returned to Ame-no-Yachimata, the demon, the fox, and the great dragon evil spirit from before came chasing after me. The demon "Ashi" this time brought many followers with him, attacked me from all eight directions, and from each mouth sprayed needles like mist, so many that they could not be counted, tens or hundreds of thousands of them. But my body had received the protection of the deities. Like an iron plate, it bounced the needles back, and I did not feel the slightest pain or itch. In gratitude for this blessing, I recited the norito. At that voice, all the devils vanished like smoke and could no longer be seen.

I will add a brief note here. The demon called "Ashi" was dressed in eboshi and hitatare, in clothing that made him look as though he served the gods. In truth, he had an extremely fierce and wicked face, but at a glance he had disguised himself in an impressive appearance.

Also, the dragon that had risen from the river immediately transformed into a beautiful woman. This dragon woman had received a great mission from the Ryugu Realm, and was a soul that should have taken part in the Great God's divine world-reforming movement. But she changed into a woman with a beautiful physical body, entered into a bodily relationship with the demon "Ashi," and ruined her mission in the Divine Realm. The physical body into which that dragon woman transformed is still alive today, serving God from across the river. As proof that she is a dragon woman, three dragon scales have appeared on her thigh.

The providence of the Divine Realm runs consistently through all three worlds, and its recompense is sure to appear. Therefore, to violate a dragon woman who bears a great mission from the Divine Realm means that, in both the Divine Realm and the present world, one must receive divine rebuke to the end of generations.

Because of that divine punishment, one child of the physical body of the demon "Ashi" became deaf, and one daughter developed kiku-ishi over her whole face, leaving marks like an ugly dragon crawling there. First the daughter died, and then that son also perished. Because of his sin, he was kicked down to the bottom of a valley by Kunitokotachi no Mikoto and injured his breastbone; as a result, both spirit and flesh perished. Thus the physical body of "Ashi" too finally received the Great God's chastisement. Day by day he grew thin and wasted, fell into household poverty, suffered from pulmonary tuberculosis, and died in agony.

The son and daughter mentioned above were children of "Ashi" by his former wife, but between the dragon woman and the demon "Ashi" a son was also born. Since the demon "Ashi" had lost his two children, he tried to establish that boy as his own successor. The dragon woman, too, was frantic to make him successor to her own physical body.

On the other side, the dragon woman had strict parents. They also would not let the child go, because they wanted to make him heir to their house. The demon "Ashi," trying to take him by force, tore a single physical body in two and killed him. The child who had been torn apart and killed in this way in the spiritual world died in the present world from pulmonary tuberculosis, after being tormented by the thought: if I side with my father, I wrong my mother; if I side with my mother, I wrong my father.

Thus the line of the demon "Ashi," in both spirit and flesh, came to an end. The dragon woman, however, still lives a lonely widow's life with no successor.

Originally, a dragon woman is one who performs austerities for a thousand years in the sea, amid extreme cold and extreme heat; then trains another thousand years in the mountains; then another thousand years in the rivers; and only after that is born into the human world. In the first lifetime after reincarnating from that dragon body into a human being, she must either become a nun or serve God. In any case, she must cut off relations between men and women and lead a holy, pure life. If she breaks this prohibition, the three thousand years of austerity turn to foam on the water, and she falls once more into a dragon body.

For that reason, a dragon woman does not delight in relations with men. She is also beautiful, her eyes are sharp, and sometimes there are those who retain traces of a few scales somewhere on the body. If, through various worldly circumstances, obligations, feelings, and the like in the human world, people force such a dragon woman into violation, or cause her to be violated, those people receive the resentment of the dragon deities and cannot avoid their vengeance.

Ordinarily, when a dragon woman is violated, the marital bond is never secure or long-lasting. The husband most often dies young, and no matter how many times the woman changes partners, she repeats the same sort of tragedy. The violator must suffer under the curse of the dragon deities down to the last generation of descendants.

Recorded by Taniguchi Masaharu, October 19, 1921; old calendar September 19.

Chapter 18: Conditions in the Spirit World

Here I think I will briefly describe the relation of the Divine Realm and the Hidden World to the present world.

The Divine Realm and the Hidden World transcend time and space, and there is not the slightest temporal conception there. For that reason, something witnessed in the Spirit World may appear in the present world two or three days later, or it may appear ten years later, or it may appear several hundred years later. One may also be shown antiquity from several hundred or several thousand years ago.

The way these things are seen is such that past, present, and future appear all at once, as though cast upon a mirror. It is as if there were no distinction among past, present, and future; and yet those distinctions can still be clearly inferred as such.

Viewed from the Spirit World, time and space, light and dark, above and below, great and small, wide and narrow, and all such distinctions are without separation, and all alike come reflected in the spiritual eye as if arranged side by side.

Therefore, what I am describing here does not necessarily come in the same order in which I saw it in the Spirit World. A soul whom I met earlier in the Spirit World may be one I meet later in the present world, and a soul whom I saw later in the Spirit World may be one I see earlier in the present world.

In the present great divine drama of the Three Thousand Worlds, the actions, in unity of spirit and flesh, of the Spirit World's actors who stand upon the cypress stage differ greatly in time from what I observed in the Spirit World. Yet I believe that whatever I have once witnessed in the Spirit World will surely reappear in the present world as divine drama.

Now, the Heavenly Realm is under the rule of Amaterasu Omikami. I will speak of this later, but for the moment I wish to make clear the confused condition of the earthly Divine Realm.

Until now, Kunitokotachi no Mikoto, the presiding deity of the earthly Divine Realm, had been in retirement, as shown in the Omote Divine Revelations, because of unavoidable circumstances.

In his place, the deity who in ancient times bore the hopes of the many gods and succeeded Kunitokotachi no Mikoto was a soul that had arisen in the region now delimited by the name China. This deity is called Banko Okami.

This deity was an exceedingly gentle and obedient deity, and was by no means an evil deity. For that reason he was a deity upon whom the many gods had placed great hopes.

Today, of course, there are various national borders, and people say Japan, China, Russia, and so forth. But in the age of the divine government of Kunitokotachi no Mikoto, there was absolutely no such distinction as Japan and foreign countries.

However, since the descent of the heavenly grandson, the form called the nation-state came into being, and the so-called Japanese nation was established. Accordingly, states were also established in the overseas lands, said to have been formed by the congealing of water-fire foam.

Now, when the so-called Japanese nation was founded and the many countries separated out, Banko Okami, who had been born in China, came to Ashihara Nakatsu-kuni and succeeded the national ancestor. Then he employed the Great God Hachio as his direct steward deity and caused him to govern the various countries of the earthly world.

On the other hand, in the so-called foreign countries, deities called Hachio and Hatto were placed in each country as that country's kunitama deity and steward deity. This was exactly like the arrangement in the country of Japan, where there was Banko Okami and, under him, the Great God Hachio.

The Great God Hachio in the Japanese mainland governed the foreign Hachio and Hatto, and Banko Okami exercised general oversight above them. But the Hachio and Hatto were by no means evil deities.

Those who, by command from Heaven, became the kunitama of the several countries were the Hachio; the Hatto served in the position of ministers of state. This is the condition of the Divine Realm up to the present day, until the restoration of Kunitokotachi no Mikoto's authority.

While this was going on, in the region of Russia the evil miasma of heaven and earth congealed together and produced an evil spirit. This was the very spirit that had the shape of that ugly, eight-headed and eight-tailed great serpent whom Susanoo no Mikoto had pacified and brought into harmony.

The spirit of this eight-headed, eight-tailed great serpent divided its spirit, invaded the body-souls of the Hachio and Hatto, who were the kunitama deities and steward deities of the various countries, and, while striving gradually to corrupt the Divine Realm, has continued down to the present.

Meanwhile, in India, extremely yin-natured evil miasma congealed and produced a golden-haired, nine-tailed, white-faced evil fox. This spirit also divided its spirit and possessed the female spirits who were counterparts to the Hachio and Hatto of the various countries.

And the place where one more evil miasma congealed and arose in the form of an oni was the land of Judaea. This evil demon intends to destroy all the organizations of the Divine Realm and the present world, set itself up as supreme leader, and turn the whole world into a realm of malign enchantment.

However, Japan is a special divine country. It escaped the invasion of these three kinds of evil deities and, on the earth, was able to stand in solemn dignity, towering immovably from all antiquity.

Through the threefold entwined working of these evil spirits, the governing power of the kunitama deities of the various countries was lost. The earthly world became filled with all sins and evils: anger, hatred, jealousy, envy, strife, and the like. At last this produced a state of disorder throughout the three worlds that could no longer be brought under control.

At this point the Great Deity of utmost benevolence and love, who dwells in heaven, observed that if things were left as they were, the Divine Realm, the present world, and the Hidden World alike would have no road except destruction and ruin. Therefore he summoned Kunitokotachi no Mikoto forth once again, and entrusted to him the rebuilding of the Divine Realm and the present world.

Then Hitsujisaru no Konjin, together with Kinkatsu-Kaname no Kami, Ryugu Otohime, and Hinode no Kami, came to assist in this great divine work. All the remaining Konjin, that is, the tengu, each according to their appointed shares, came to carry out activity in divine service. The white foxes, as menial servants, also came to take part in their respective divine duties.

At this point, even in the direct line of the heavenly deities, Konohana-sakuya-hime no Mikoto and Hikohohodemi no Mikoto saw that the state of affairs was not easy. They too came to assist in the divine work of Kunitokotachi no Mikoto, and the divine plan of the True Divine Realm is steadily advancing step by step.

At the same time, all souls with the proper karmic ties gather at the earthly Takama-ga-hara, take part in the discipline of the Divine Realm, and are to serve in the divine plan, even if only at its edge.

Now in ancient times, Ashihara Mizuho no Nakatsu-kuni was ruled under heaven by Okuninushi no Mikoto through military power.

Before the descent of the heavenly grandson, the Heavenly Ancestor sent heavenly messengers as many as three times, and at last restrained the power of Okuninushi no Mikoto by force of arms. Okuninushi no Kami also exhausted his strength and, in accordance with the heavenly mandate, returned the governing authority of the present world to the heavenly grandson. Okuninushi himself withdrew behind the green brushwood fence with his child Kotoshironushi, and came to govern the hidden world.

The descent of the heavenly grandson in that age was not for the purpose of ruling the small earthly district that is now Japan. It was in truth a descent for the purpose of ruling the present world of the entire globe.

However, because the unfinished world was filled with every form of evil, such as hatred, anger, resentment, jealousy, and strife, the great aspiration of the Great Deity of Heaven did not reach completion. Accordingly, the world changed into a shura lane of the strong devouring the weak, and the earthly Divine Realm and the present world reached a point where they were almost entirely about to collapse and perish.

Seeing such a state of affairs, the heavenly deities issued a command. It then became unavoidable that Banko Okami should once again reverently return all authority over the hidden government upon earth to Ushitora no Konjin, Kunitokotachi no Mikoto.

At this, Banko Okami also knew that the season had already come, and obediently received, observed, and kept the command of the Great Deity.

However, the kunitama deities under the Great God Hachio had had their spirits completely defiled by evil deities, and so they still could not reform. They were devising various wicked schemes. Among them there were also some deities in whom a certain sign of repentance could be seen.

In this way, the season when Kunitokotachi no Mikoto will completely unify the earthly Divine Realm has already drawn near indeed.

The conditions of the Divine Realm will come to be reflected in the present world. After the Divine Realm has been pacified, Amatsu Hitsugi no Mikoto will rule the present world, Kunitokotachi no Mikoto will exercise general oversight over the hidden government, and Okuninushi no Mikoto is to preside over the hidden government of Japan.

At present, however, the spirits of the eight-headed, eight-tailed great serpent, the golden-haired, nine-tailed evil fox, and the oni still support Banko Okami and, seeking to govern the Hidden World and the present world, are devising all kinds of evil plans.

Yet because obedient Banko Okami does not approve of such rebellion against the Divine Realm, the spirit of the evil demon has itself become chief. Raising a red flag and using various body-souls as its followers, it is planning a strategy to seize Takama-ga-hara.

Thereupon, Heaven judged that the state of affairs was not easy. The three august Great Deities descended to the earth and came to support Kunitokotachi no Mikoto's divine plan. Kunitokotachi no Mikoto will build a temporary august resting-place upon the lotus pedestal and reverently welcome the three august Great Deities.

Therefore, when the august resting-place of the three august Great Deities has been completed, one may reverently infer that this is evidence that the divine plan of the Divine Realm has advanced another stage.

Recorded by Taniguchi Masaharu, October 20, 1921; old calendar September 20.

Chapter 19: The Blind Divine Messenger

I had gone into a river where clear water was flowing, and was catching fish.

Then someone stood on the riverbank and kept calling to me. When I looked at the man's face, his eyes were almost closed, and he could not see anything at all. I thought it remarkable that, with eyes like that, he had managed to come to the dangerous embankment at the river's edge.

At any rate, I came up out of the river, went over beside that messenger, and asked him, "What business made you call me and stop me?"

The blind man replied, "I am a messenger from the earthly Takama-ga-hara. I have come to receive you."

At this I answered, "No. A little while ago I explored the Divine Realm, and in a state like that, there is no earthly Takama-ga-hara worth speaking of. Exploring hell would rather be easier."

Then I said, "If the god who sends a blind messenger like you is a god, then he must certainly be a blind god. A blind man taking the hand of one whose eyes are open would only make him fall to the bottom of the valley of hell, so I will not go."

Thereupon the messenger said, with an air of pride, "Are you looking at my physical body, or are you looking at my spirit? The physical body exists here, but my spirit is a precious one. What is more, my spirit surpasses all the gods."

Suddenly I too felt that I wanted to go, so I prayed to my Ubusuna deity. Then the Ubusuna deity appeared, his august eyes filled with tears, and said, "At any rate, this is a divine service for saving the world, so it would be well for you to go. But if you go this time, you will not easily be able to return. You will have to taste all kinds of hardship and suffering, but God will protect you fully, so please follow the messenger and ascend to Takama-ga-hara. As your Ubusuna deity, it is an honor for me as well."

So, together with that messenger, I crossed the great bridge and gradually went on through an indescribably scorching, feverish hot air, without even wearing a sedge hat.

Then, for some reason, the sky suddenly turned pitch-black. Thunder roared all around, and rain began pouring down as though in torrents of cart axles. Though it was broad daylight, it became a pitch-dark gloom in which one could not see even an inch ahead, and on top of that the wind was so fierce that we could not advance a single step.

At that moment I thought in my heart: He says he came to receive me from Takama-ga-hara, so I agreed and took one step forward, and now this is the state of things. Perhaps this fellow says such things only to lead me away and give me suffering.

With that thought arising in me, I once again took out the natural flute and played it. Then the rain cleared completely, the thunder stopped, and the sky became bright.

After that, when we had gone on, threading our way through mountain pass after mountain pass, we came upon a narrow road, and there we encountered all kinds of great serpents and venomous snakes lying across it.

The blind messenger was unconcerned even by the great serpents, and went striding right over them. Even when vipers were there, and wolves tried to bite at his feet, he walked calmly on. Because my eyes were open, my eyes fixed upon the great serpents, the venomous snakes, and the wolves, and fear arose in me, so that I hesitated to go forward.

However, I thought that if I went ahead stepping as the blind messenger did, there would probably be no harm. Trembling with fear, I stepped forward. At that time, from one quarter of heaven, a voice whose speaker I could not identify came to me, saying, "Blessed are those who cannot see."

After that we reached the summit of one mountain pass, and the two of us rested there for a while.

At that time I thought in my heart: Truly there is nothing so painful and unfortunate as these small eyes being able to see. Because my eyes are open, I worry in all sorts of ways about warding off great serpents and wolves; but the blind man thinks nothing of it and calmly proceeds. There is no need to open these small eyes. As for the affairs of the world, it is better not to open one's eyes. Even if one sees, it is safer to pretend not to see.

I was able to awaken to this.

Then the blind messenger carefully and patiently told me about many conditions in the earthly Takama-ga-hara. He also told me about the Hidden World through which I had once passed, and about the Divine Realm that I had not yet explored.

So I asked him, "How is it that you understand these things in such detail?"

He answered, "When I came to receive you and met you, light appeared from you. What I had not understood until now became entirely clear concerning the Hidden World, and my heart became exceedingly encouraged."

Then the messenger said, "The truth is that, by command of the Great Deity, I came to receive you. But in the earthly Takama-ga-hara, devils are now interfering in many ways, and it is wrapped in black clouds. For that reason, I came secretly, hidden away, as things stand. Therefore the deity too does not go alone. You must come, and we must have you perform divine service to make the earthly Takama-ga-hara bright and clear. You too are truly being put to great trouble."

So I had been dragged out as far as this mountain pass and made to hear such things.

I might say that I had been chastened by the previous exploration, but now I could hardly turn back in a faint-hearted way. I knew that if I went on I would meet with terrible hardships, but since it was the command of my ujigami and of the Divine Realm, I thought I had to obey and serve it to the end. Mustering my courage, I decided to go to the earthly Takama-ga-hara.

Sure enough, when I arrived at the sacred place of Takama-ga-hara, the devils had learned beforehand that I was coming, and were in the middle of an extraordinary panic and a movement of resistance.

I felt exactly as though I were leaping into a burning fire.

Recorded by Hirose Yoshikuni, October 19, 1921; old calendar September 19.

Part 3: The Parting of Heaven and Earth · 第３篇 天地の剖判

Chapter 20: The Generation of Sun, Earth, and Moon

Received by a blind divine messenger, I at last reached the earthly Takama-ga-hara. Before my eyes, before I knew it, there appeared Kunitokotachi no Okami, the presiding deity of the earth, together with Wakahimegimi no Mikoto.

In obedience to the divine command, I received from these two deities a precious heavenly seeing-glass, and was entrusted with the great charge of exploring the Divine Realm.

Suddenly the scene before my eyes changed as I watched. A magnificent high mountain rose towering above the clouds. Something like a cable-car line was suspended upon it.

Thinking to climb it, I set one foot onto the mountain path at its base. Strange to say, my whole body felt as though it were being drawn upward by something, and while still standing upright I went gliding up.

This was none other than what Buddhists call Mount Sumisen, standing firm at the center of the universe with immeasurable height. It was certainly not an actual mountain of the sort visible to the physical eye, but entirely a mountain of the Spirit World. Thus I too ascended in spirit, and certainly did not ascend in my present physical body.

Standing on the summit of Mount Sumisen, I took out the heavenly seeing-glass bestowed on me by the Great Deity and began to look in all directions.

Then, within the vast, dim, chaotic expanse of the universe, I could see a single round mass forming, seemingly from nowhere. It was shaped just like a ball, and around its edges muddy water drifted everywhere.

As I watched, that round mass swelled enormously, until it seemed it would spread through the whole universe. Before long it had reached a breadth beyond the reach of sight, and at the very center of the sphere stood a single pillar of vivid gold.

After a little while, the pillar naturally began a leftward rotation. The mud drifting around it drew spirals in accordance with the pillar's turning. Those spirals gradually spread outward, forming larger and larger rings.

At first the pillar revolved slowly and upright; but as its speed increased, it gradually inclined more and more, and began to rotate at a speed that the eye could no longer catch.

Then, from within the great round sphere, small dark masses flew out here and there, as though flung free, and scattered throughout the whole universe. Looking closely, they had become countless black stars without light, some near and some far away, each seeming to take up its position and rotate leftward.

As the sun began to shine from behind, all those many stars began shining at once.

The golden pillar instantly transformed into a dragon body, and began racing over the round earth to east, west, south, and north. Then from the belly of that dragon body, from its mouth, and from its whole body as well, countless dragon bodies large and small were born.

The golden dragon body, together with the countless dragon bodies of every size and many colors that had been born from it, began swimming over every part of the earth.

By the waves made by the swimming of the greatest dragon body, the muddy portions gradually began to harden, the watery portions became thin, and water vapor rose upward. Each time the dragon body swung its tail, wave-forms appeared in the mud.

Where the greatest dragon body had passed, great mountain ranges were formed. Where the various medium and small dragon bodies had passed, mountain ranges corresponding to them were likewise formed. Water gathered in the low places, and in this way the seas too came naturally into being.

I knew that this greatest and most august dragon body is reverently called Okunitokotachi no Mikoto.

At that time the universe was in a state like a slightly dark, hazy moonlit night. Then, in what seemed to be the middle of the sea plain, a silver pillar suddenly thrust up. Its height was exceedingly great.

It immediately began rotating to the right. With its revolution, various kinds of seed-like things seemed to fly out from every part of the pillar and were scattered over mountains, fields, rivers, seas, and all places. But at that time, of course, humankind had not yet arisen; nor had grasses and trees, birds and beasts, or the classes of insects and fish come into being in any form.

All at once, the silver pillar seemed to fall sideways, and in the very act of being seen it changed into a great silver dragon body. That dragon body began to swim forward over the sea, from west to east. This silver dragon deity is called Hitsujisaru no Konjin.

Then from the east, the ancestral deity Okunitokotachi no Mikoto manifested a great golden dragon body and came rushing over the earth, which had begun to harden. The two august dragon bodies faced one another from either side, seeming to confer together about something.

After a little while, the golden dragon body began to turn to the left, and the silver dragon body also began to turn to the right. Because of this, the earth gave forth a terrible sound and shook, and through that shaking the great earth began to emit an extraordinary radiance.

At that time, from the mouth of the golden dragon body, a great red jewel flew out with a mighty sound, and before long it rose into heaven and became the sun.

As for the silver dragon body, it spouted from its mouth clear water like mist. Before long, the water took the form of a rainbow bridge stretched between heaven and earth, and over it a white sphere rose upward. At this time the white sphere became the moon, and, trailing a rainbow-like tail, drew up the waters of the earth. The waters upon the earth diminished before one's eyes.

The golden dragon released its breath toward heaven. Its form, too, appeared like a rainbow bridge thrown across the sky. Then the sun suddenly intensified its light and began to radiate heat upon the earth.

The waters had gradually receded, but the mountains and plains were still soft, like freshly pounded dumplings or rice cakes. As they too gradually hardened, the seeds that had previously been sown slowly began to sprout. First, pines grew upon the mountains, bamboo grew upon the plains, and plums began to grow here and there. Next, trees called cedar, cypress, and maki appeared in places on the mountains and plains.

Then all the seeds put forth shoots, and the mountains, which until now had looked just like inverted earthen roasting pans made of clods of soil, suddenly became green and presented a beautiful landscape.

As the earth began to grow green with trees, the sky, which until then had been turbid and reddish-brown, cleared into a blue indigo color. And the waters of the ocean, which had been clouded and yellowish, became blue, as though reflecting the color of heaven.

Once the earth had thus been fully made, the original deities no longer had need to possess dragon bodies. Therefore, a kind of dragon deity born from the golden dragon body, large, fearsome, with a sword-like hide and many horns, took on human form and changed into the magnificent figure of a solemn, noble, and splendid human being. This was not yet a true human form of the physical body, but a human form of the spirit body.

At this time, in the world of the sun, Izanagi no Mikoto also appeared in the human form of a spirit body and beckoned that deity. Thereupon that solemn, noble, and splendid great deity ascended to heaven, became Tsuki no Okami, and became the presiding deity of the heavenly realm.

The strongest dragon deity born from the white dragon body also personified as a male deity. This deity was exceedingly beautiful in appearance, fair in complexion, and endowed with the qualities of a great hero. His black hair hung down so long that it trailed upon the earth, and his beard extended to his belly. This male deity is reverently called Susanoo no Okami.

As I was gazing, struck by the divine majesty of that male deity's form, a pure white light appeared from his august body, rose high into heaven, and went up into the lunar realm. This is reverently called Tsuki-yomi no Mikoto, the presiding deity of the lunar realm.

Thus, since the presiding deities of the sun and the moon had been determined, Okunitokotachi no Mikoto himself came to preside over the Divine Realm upon the earth, and Susanoo no Okami became the presiding deity of the earthly material world.

Recorded by Taniguchi Masaharu, October 20, 1921; old calendar, September 20.

Chapter 21: The Repair and Consolidation of the Great Earth

Thereupon Okunitokotachi no Mikoto manifested an exceedingly solemn, strict, inviolable, and wondrously great august form. He ascended the highest summit in the earthly world and looked out in all directions. Already in heaven the sun, moon, stars, and constellations had been completely manifested; and although mountains, rivers, grasses, and trees had arisen on earth, the trees and grasses were almost as frail as green onions and as soft as reeds.

Therefore the Ancestral Deity sent breath from his august mouth and caused wind to arise. Through that breath twelve deities appeared. Here the twelve deities each determined their assigned shares and blew up winds; but by the force of those winds, pines, bamboo, plums, and all trees and grasses were flattened and blown down from their very roots.

Okunitokotachi no Mikoto gazed upon this state of affairs, pulled out a single bone from his own breast, chewed it to powder with his own teeth, and scattered it in all directions. All the soft animals and plants absorbed the powder of that bone, and their substance became extremely hard. The trees and grasses that had fallen stood upright. Human beings and the other animals, which had been soft and crawling like sea cucumbers, were for the first time furnished with bones and became able to move nimbly.

The five grains came to ripen. All plants, which had been uniformly soft like green onions and had scarcely been distinguishable from one another, clearly came to take on their own particular forms; this too was at that time. Where the bone powder clung together, rocks were formed, and various minerals arose. This is reverently called Iwa no Kami, the Rock Deity.

Yet the sun still radiated intense light and heat, and the moon continued drawing up the waters of the earth. For this reason, the trees and grasses upon the earth were gradually scorched by the sun and almost reached the point of withering to death; the animals too were in great distress from the continuing drought. Still, the moon had not yet stopped drawing in water.

If things were left as they were, the whole world might smolder like scorched dried flounder. So Okunitokotachi no Mikoto ascended the mountain and commanded the many dragon deities, who had not yet assumed human bodily form, to hold seawater in their mouths and bring it to him. The many dragon deities obeyed the command and brought seawater to the Ancestral Deity.

The Ancestral Deity received that water in his hands, then drank it into his mouth, faced heaven, and blew forth his breath with a "fuu." Then dark-colored clouds, pale clouds, and many other clouds of every kind arose in heaven. In an instant, rain began to fall swiftly from the clouds onto the earth. The dragon deities who had served as these messenger deities were innumerable, but the Ancestral Deity named them collectively Ame no Kami, the Rain Deities.

However, too much rain would also cause trouble. Therefore, in order to harmonize it, Okunitokotachi no Mikoto drew the heat of the sun into his whole august body until it felt hot, and then radiated heat from each part of his own august body. That radiated heat instantly changed into innumerable dragon bodies and ascended toward heaven. The Ancestral Deity gave them the name Fire Dragon Deities.

(Though it is brief when written with a brush, Okunitokotachi no Mikoto required several billion years to create heaven and earth up to this point.)

In this way the august deity created humankind, animals, plants, and so forth. To human beings he assigned the souls of Hi no Okami and Tsuki no Okami; and as for the physical body, under the presiding governance of Kunitokotachi no Mikoto, he made human beings an organ for carrying out God's august will. This is the purpose of human life. The Divine Revelation says, "God is the spirit universally pervading all things, and humankind is the great presiding administrator of the ordering of heaven and earth." This rests upon the same principle.

However, as stars shifted and years accumulated, human wisdom grew disordered, feeling became twisted, and will became crooked. Human beings gradually came to give free rein to private desire. Here the beginning was opened of the weak becoming prey to the strong, and of the struggle for existence. Even this good and beautiful earth, created by God after such painstaking care, also began to lose its original condition.

Meanwhile, in one quarter of the earth, the evil miasma that had remained between heaven and earth like dregs congealed and generated evil dragons, evil serpents, and evil foxes. At times it became wicked demons, and at times bewitching apparitions. It possessed the body-souls of willful and unrestrained human beings, worsened the world, and plotted to make it into a world of evil spirits.

Thereupon Okunitokotachi no Okami grew very angry and breathed out a deep sigh. From that great sigh were born eight kinds of thunder deities, as well as Ara no Kami. Thus, when Ara no Kami goes into activity, it is at a time when the Great Deity gives warning to the human beings upon the earth.

In this way, through the activity of Ara no Kami, the Great Deity warned the human beings upon the earth many times, but the great majority of humankind still did not awaken. Therefore the Great Deity became greatly impatient, uttered an Izu no otakebi, stamped the earth in shiko, and became angry. At that time, from the Great Deity's mouth, nose, and eyes, many dragon deities appeared. These dragon deities are reverently called the Earthquake Deities.

When the Ancestral Great Deity is enraged to the extreme, the Earthquake Deities go into activity. The Great Deity's anger is not private anger. It is nothing other than the manifestation of his great merciful heart, wishing to rebuild and restore the world in goodness and beauty.

For nearly one hundred thousand years after Okunitokotachi no Mikoto had repaired and consolidated heaven and earth, there were no countries divided off by boundaries as there are today. Only by locality were kunitama deities called Hachio assigned, and under each Hachio deity there were placed ministerial deities called Hatto.

However, the world gradually worsened. Nothing but things contrary to the Great Deity's divine intention began to occur, and voices of resentment, jealousy, sorrow, and curses came to fill all heaven and earth. Thereupon Okunitokotachi no Okami again planned the repair and consolidation of the earth. Standing on the summit of a high mountain, he raised a loud voice. That voice was like ten thousand thunderclaps roaring all at once.

The Great Deity stamped his feet still further, trampling the earth with a rumbling tread. Because of this, the great earth shook and shook. The Earthquake Deities and Ara no Kami all went into activity, and the globe underwent a great transformation. Mountains and rivers collapsed and were buried; grasses and trees fell flat; and the living beings upon the earth reached the point of almost complete ruin.

Through the otakebi at that time, part of the earth caved in, and a portion of present-day Africa and the continents of North and South America appeared. At the same time the Pacific Ocean too came into being, and at its very center a dragon-shaped island was formed. This is the land of Japan today.

Until then there was no present-day Sea of Japan; China and Korea too were connected to Japan by land. Up to this time, to the south of present-day Japan, over the surface of the Pacific, a continent still continued for several hundred ri. But through this great transformation of the earth, the central portion where the ground was firmest was left behind in the form of a dragon.

The dragon form that makes up the shape of Japan's national land is the same as the form of the original Okunitokotachi no Mikoto when he manifested a dragon body and was forming and hardening the mud-ocean upon the earth. In its length, width, and dimensions, there is no difference whatsoever. Therefore Japan is a land positioned at the ushitora, the northeast, of the globe, sacred and inviolable.

Originally, the position that had stood at the center of the universe was also the country of Japan; but it fell from northeast toward southwest. This island is called Jitendo-jima, the Self-Tumbled Island, because it means an island that came into being by rolling over of itself. The reason this island was encircled by sea on all sides was to make it the sacred place of God's august repose.

And the whole land of Japan is entirely the august physical body of the Great Deity. At this point Jitendo-jima was distinguished from the other lands and set apart.

After that, the Great Deity faced the sun and moon in heaven, drew in the yang ki and the yin ki, and breathed out the sagiri, the mist of breath. The deity who appeared from this mist is Wakahimegimi no Mikoto.

Through this upheaval, the living beings upon the earth were almost wholly annihilated, and the state of things closely resembled the time of Noah's Flood. Therefore the Great Deity found it necessary to give birth to many deities and human beings.

First, Wakahimegimi no Mikoto took a husband-deity called Ame-wakahiko, and gave birth to three male and five female divine-human beings: Madochi-hiko, Aomori Chikihiko, Tenchi Kanamehiko, Tokoyo-hime, Kogane-ryu-hime, Gadaru-hime, Kanayama-hime, and Kototoki-hime.

This being called Ame-wakahiko, written here as 天稚彦, is an entirely different deity from the Ame-wakahiko, written 天若彦, found in the Kojiki.

The reason it became necessary to cause such upheaval upon the earth was, in short, that heavenly governance had become disordered in heaven, and in the same form a state of turmoil came to appear upon the earth. What is in heaven is always reflected upon the earth. When heaven is disordered, earth is disordered; and when earth is disordered, heaven likewise comes to be disordered.

Therefore the Great Deity, in order to repair and consolidate heaven, gave birth to Wakahimegimi no Mikoto and sent her up to heaven. As for the earth, he himself presided over the Hidden World, and entrusted the presidency of the present world to Susanoo no Mikoto.

Recorded by Taniguchi Masaharu, October 20, 1921; old calendar September 20.

Chapter 22: The Divine Circumstances of the Ancestral Deity's Retirement

By the divine power of Okunitokotachi no Mikoto, Heaven and Earth were here divided and distinguished, and the deities charged with the sun, the moon, and the earth were appointed, as has been stated above.

The spirit realm of the sun is governed by Izanagi no Mikoto, and its visible realm is presided over by Amaterasu Omikami.

Next, the spirit realm of the moon is governed by Izanami no Mikoto, and its visible realm is presided over by Tsukiyomi no Mikoto.

As stated before, the spirit realm of the earth is governed by Okunitokotachi no Mikoto, and by command of Hi no Okami it was divinely appointed that Susanoo no Mikoto should preside over the Great Sea Plain.

However, the solar world and the great terrestrial sphere came to manifest the same state of confusion and entanglement, as though two mirrors had been set face to face. Only the world of the moon, in both the visible and hidden realms, has remained as it was, governed in peace.

Why is it that the moon alone is governed in peace even now? The principle is clear even from observing the moon's form from the earth. It has light, yet that light is not harsh; it has moisture, yet it is not bitterly cold. It is truly a world of utmost goodness and utmost beauty, having attained the golden mean between cold and heat.

By contrast, in the world of the sun everything is exceedingly severe. Its light is vivid, and it has divine power that shines through all six directions, yet for that very reason there are also many dark shadows.

And the earth, again, was from the beginning formed by the coagulation and hardening of turbid molecules; therefore, by its very tendency, it contains many impure elements. Consequently the arising of evil deities too is a circumstance that cannot be avoided.

Therefore Wakahimegimi no Mikoto, together with Ame-wakahiko, received the divine command and ascended to Heaven, intending to administer the divine government of the heavenly realm. But on the way of that ascension she was led into error by the evil deities who had followed from the earth. She spoiled the weaving-device of the divine plan for the governance of Heaven and Earth, and at last descended to earth. Together with Kunitokotachi no Mikoto she was made to hide beneath the earth, and things reached the unavoidable point where she had to endure every kind of hardship and suffering.

The causes and circumstances of Wakahimegimi no Mikoto's failure will be described in detail at a later day.

Now, Okunitokotachi no Mikoto sought to sweep away the confused condition and evil elements between Heaven and Earth, and to establish hidden-world governance according to the original purpose of the Divine Realm.

In this matter, the Ancestral Deity first appointed Hitsujisaru no Konjin as his inward support and planned various divine policies. He also set Oyashima-hiko no Mikoto in the position of chief angel and prime minister, carried out a government that was exceedingly strict and orderly, established the laws of Heaven, and determined that any being who violated the heavenly rule, even by a hair's breadth, would be punished.

For this reason, for several hundred years according to the counting of years on earth, the divine government was splendidly governed. But as the world gradually opened and developed, evil elements increased in the Divine Realm, the Hidden World, and the visible world alike.

That is, the eight million divine beings came day by day to lodge complaints against the Great Deity's hidden-world governance, until it became an age in which even mountains, rivers, grasses, and trees spoke out and found fault.

Thereupon, with no other choice, the prime minister Oyashima-hiko no Mikoto, though he knew it was contrary to the will of Kunitokotachi no Mikoto, applied the divine policy of softening the light and mingling with the dust. While pacifying and soothing the eight million deities who spoke out and argued, he somehow managed to govern the world.

At this time, however, the Spirit World had almost reached a state of being split into four or five fragments. On one side there arose a faction that supported the Great God Banko, whose other august name is Shionaga-hiko, and sought to have him preside over hidden-world governance. On the other side there appeared a body of divine beings who put forward Daijizai-tenjin Okunihiko, sought to control the divine government, and intended to occupy the earthly Takama-ga-hara.

Besides these, small groups of various deities sought to attach themselves either to the faction of the Great God Banko or to the faction of Daijizai-tenjin. And among them there also arose deities who, while not belonging to either of those two factions and remaining neutral, opposed the divine government of Kunitokotachi no Mikoto.

Thereupon Kunitokotachi no Mikoto had no choice but to turn toward Heaven and ask for aid.

In Heaven, Amaterasu Omikami, Hi no Okami (Izanagi no Mikoto), and Tsuki no Okami (Izanami no Mikoto), these three Great Deities, graciously descended to the earthly Takama-ga-hara and undertook to assist in the divine government and hidden-world governance of Kunitokotachi no Mikoto.

Kunitokotachi no Mikoto, reverent and humble, prepared the auspicious august dwelling and reverently welcomed the three Great Deities.

Nevertheless, on the earth, the line of Kunitokotachi no Mikoto had greatly diminished and lost power. The power of the Great God Banko and of Daijizai-tenjin had become very hard to disregard, and at last they came to press Kunitokotachi no Mikoto to abdicate.

The three Great Deities of Heaven faced the violent and evil deities of the earth. At times they soothed them; at times they admonished them; and they earnestly explained that they ought to follow the heavenly rule. Yet the season was favorable to the evil deities, and matters reached the condition described by the saying, "evil grows strong and overcomes Heaven."

Here Kunitokotachi no Mikoto was deliberated upon in divine council. His hair was torn out, his hands were cut off, his bones were severed, his sinews were torn apart, and he willingly accepted a cruel punishment in which hands and feet were put in different places.

Yet because the August Deity is truly the great primordial spirit-deity of the universe, even if his body is once split into four or five fragments, he immediately returns to his original body, and there is no question that he could ever perish.

The violent and evil deities put forward the Great God Banko and Daijizai-tenjin, and with reckless determination sought to force through their own demands. At last they even went so far as to defile the august dwelling of the three Great Deities of Heaven, and petitioned that an order of retirement be handed down to Kunitokotachi no Mikoto.

Now, the three Great Deities of Heaven belong to the sovereign line, while Kunitokotachi no Mikoto belongs to the ministerial line. But originally Okunitokotachi no Mikoto was the primal ancestral deity, and even the three Great Deities originally stood in the relation of having been brought forth by Kunitokotachi no Mikoto. Therefore, in their true feeling, the Great Deities of Heaven thought they could not bear to make Kunitokotachi no Mikoto retire.

Yet at this point they perceived the unavoidable force of the time. While shedding tears, they stirred up a valiant heart, cast aside all affection of bone and flesh, and for a while decided graciously to adopt the counsel of the eight million deities.

At that time the Great Deities of Heaven gave the Ancestral Deity to understand, heart to heart, that he would rise again in later days. They commanded Kunitokotachi no Mikoto to retire, and returned to Heaven.

After that, the faction supporting the Great God Banko and the faction putting forward Daijizai-tenjin fiercely contended for supremacy. At last the party of the Great God Banko won, and came to grasp full authority over hidden-world governance.

Meanwhile, Kunitokotachi no Mikoto, together with his wife-deity Hitsujisaru no Konjin, Kinkatsu-Kaname no Kami, the presiding deity of the earth, the prime minister deity Oyashima-hiko no Mikoto, and other powerful divine beings, withdrew sadly to a place of exile.

Since even the Great Deity who presided over the Divine Realm on earth came to retire in this way, Susanoo no Mikoto, who presided over the earth, was likewise driven back by the eight million deities in divine expulsion. He had no choice but to leave Jitendo-jima, the Self-Tumbled Island, and continue a wandering journey to the ends of the world.

However, just as Susanoo no Mikoto, in the visible world, subdued the eight-headed serpent Yamata no Orochi, purified the earth, and presented it before Amaterasu Omikami, so too in the Divine Realm he is to sweep away all evil deities, govern the earth in peace under Heaven, present it before the three Great Deities, and become the Great Deity presiding over the earth.

Now, from this point on, I intend to describe the histories and activities of the principal divine officers among the eight million divine beings who followed Kunitokotachi no Mikoto. I also intend to describe the histories and violent conduct of the eight million deities belonging to the factions that supported the Great God Banko and Daijizai-tenjin, just as I witnessed them in the Divine Realm.

Recorded by Taniguchi Masaharu, October 20, 1921; old calendar September 20.

Chapter 23: The Great Golden Bridge

The earthly Takama-ga-hara, through the rebellious activities of the line of Banko Okami Shionaga-hiko and the line of Daijizai-ten Okunihiko, was once on the point of being overturned from its very roots into utter confusion. Therefore, before describing its actual condition, it is necessary first to give a rough account of the state of the earthly Takama-ga-hara.

Until now, my soul had been guided to the summit of Mount Sumeru and had witnessed all the conditions described above. But then, from one side of heaven, clear and ringing music was heard, and my spirit-body was wrapped in indescribably bright and beautiful auspicious clouds.

In that instant, the scene changed completely, and I had returned to the original form of my journey through the Divine Realm.

As I went forward along a gourd-shaped road, now narrow and now broad, there flowed a great river. This is a great river of the Divine Realm. It is called the Jordan River; it is also called the River of Israel, and it is also called the Isuzu River.

There, too, an exceedingly large arched bridge had been thrown across. This bridge was made entirely of gold, just like the arched bridge at Sumiyoshi Shrine: a long, great bridge with a steep slope.

Travelers in the Divine Realm all come to the foot of this bridge, and they are struck dumb by its solemn beauty and by the steepness of its slope. Some begin to climb, only to slip from the bridge and fall into the river.

Moreover, since one whole face of it shines brilliantly with golden light, each person's mitama is reflected there and made to reveal its true nature. For that reason, there are some in whom an exceedingly fierce and evil demon appears, and they cannot cross. Without passing over the bridge, many evil deities instead swim through the deep current beneath the bridge and reach the farther shore. The proportion is about one in a thousand. In the Divine Realm, this bridge is named the Great Golden Bridge.

With the soles of my feet feeling almost tickled, and with a dazzling feeling, I gradually crossed this great bridge to the farther shore. If one is careless even slightly, one slips on the way up; and on the way down, there are many times when one nearly falls over backward.

In short, this Great Golden Bridge is like twelve drum bridges joined together. Since there are no railings, anyone crossing it must throw away all baggage, become barefoot, and walk with the soles of the feet flattened and clinging firmly to the bridge.

As soon as I crossed this bridge, I reached the holy land of Jerusalem.

In this holy land, a magnificent and truly indescribable palace of the Great Deity has been built with jewel-stones of the seven treasures, such as gold and agate. This palace is called the Palace of Jerusalem, and it is also revered as the Uzu no Miya, the Precious Palace.

The sound u is the reversal of ver, and the reversal of salem is su; therefore, by the significance of kototama, it means the rare and precious palace.

The place where this palace stands is on top of a lotus pedestal. When one ascends onto this pedestal and looks out, blue mountains encircle the four directions as though screens had been set upright. At their foot, the Jordan River flows long like a stretched white cloth. On another side, a lake carrying golden waves surrounds the foot of the mountains.

Within that lake are countless islands, large and small. On each island a shrine-palace has been built. Every one of them is made of hinoki cypress; they have not the slightest ornament, yet all are exceedingly pure and clean palace-shrines.

From there a golden bridge has been thrown across, and beyond that bridge stands a great high hall, which also is made entirely of gold. This is called Ryugu-jo, the Dragon Palace Castle.

In the sky, golden crows soar in such numbers that there seem to be hundreds of them. At other times, many ikaruga birds fly in flocks. On the lake are many mandarin ducks, swimming at ease; and countless green-haired turtles, large and small, are at play.

All these islands are thickly overgrown only with pines of beautiful color and luster. Here and there on the pine branches, cranes have built their nests and celebrate a thousand years. Even at a single glance, the form of the heavenly Pure Land is fully present. Nowhere can even the shadow of an evil element be recognized, and the divine-human beings who gather and come and go all have faces filled with joy.

This is the general condition of the divine capital governed by Kunitokotachi no Mikoto.

The divine group that seeks to occupy this Ryugu, make itself the Dragon King, and seize sovereignty over the earthly Takama-ga-hara is the line of the Great God Banko.

This group, together with the evil deities of the Daijizai-ten (Okunihiko) faction, who sought to occupy the top of the lotus pedestal, gradually entered the holy land. Responding to one another from inside and outside, they were plotting to occupy the holy land of Jerusalem.

The mitama that can ascend to the top of the lotus pedestal and arrive at the Uzu no Miya are already divine-human beings bearing a great mission from the Divine Realm. The mitama that can arrive at Ryugu are divine-human beings of middle rank: those who, through the efforts of faith, have wiped away all the sins and evils they had committed up to that time, have had their apologies accepted, and have for the first time gained the qualifications of human beings. Ryugu is the place to which such beings go.

The Uzu no Miya on the top of this lotus pedestal is a direct copy of Heaven itself. It is the holy ground where divine-human beings with pure mitama, like heavenly men and heavenly women, serve the divine work of Heaven and Earth.

Ryugu, by contrast, is chiefly the place where dragon deities gather. It is the training ground of the Divine Realm where dragon deities attain deliverance and are reborn into the forms of beautiful men and women.

The foremost treasure of this Ryugu is the Mani Jewel. The Mani Jewel is also called the Michihi no Tama, the Jewel of Fullness and Ebb. It is a divine implement that can command wind, rain, lightning, and thunder, and employ them freely.

Therefore all the dragon deities are trying to occupy this Ryugu and obtain that jewel, and they have begun an extraordinary struggle. Yet if this jewel is compared with the Masumi no Tama, the Jewel of Perfect Clarity, enshrined in the Uzu no Miya of Jerusalem, there is a difference as great as heaven and earth, clouds and mud.

Again, although dragon deities can manifest forms of truly beautiful men and women, in comparison with the heavenly beings who serve the Great Deity of Heaven, they are markedly inferior in divine rank and dignity. And no matter how splendid Ryugu may be, dragon deities cannot escape the class of beasts. For that reason, they stand one rank below the human world.

Therefore the human world is one rank above the dragon-deity realm, precious, and made of mitama that are superior and beautiful. As representatives of God, human beings have been endowed by the Divine Realm with a divine rank higher than that of the dragon deities.

Nevertheless, the human world gradually became corrupt and worsened. Human beings, who by rights ought to stand in the higher rank, came to worship and pray to dragon deities one rank below them. Here the inversion of the mitama came about.

Recorded by Toyama Toyoji, October 21, 1921; old calendar September 21.

Chapter 24: The Foundation of the Divine Age and the Unification of Divine Breath

In the Divine Realm, Kunitokotachi no Mikoto manifested as Izu no Mitama. He took as his instrument Nao no Mitama, the Hensei Danshi who brings divine government into manifestation; and Toyokumonu no Mikoto took as his instrument the mitama of Divine-Breath Unification. To repair and consolidate the Three Thousand Worlds from the earthly Takama-ga-hara, these august deities appeared at Ryugu-kan.

In the Ryugu Realm, Otoyone-hime no Mikoto, a dragon deity who had tasted three thousand years of long hardship and suffering, appeared by borrowing the belly of a physical body from the line of the Hensei Danshi. In order to take part in the divine work of the second rebuilding of the world, she offered up every rare treasure.

This Otoyone-hime no Mikoto was, among the dragon deities, the most rapacious and greedy of deities. She was a deity who gave thought only to her own desires, and whose selfishness was extremely strong.

She had been lurking deep on the sea floor of the present-day Pacific Ocean. But she encountered the appearance of fierce eruptions from various places on the ocean floor. Not only did her body suffer day by day the pains of threefold cold and threefold heat, but on top of that she received a fierce poisonous heat and had her body burned. Unable to endure the suffering, she cleanly cast aside every desire she had held until then, perceived the great work of Kunitokotachi no Mikoto's repair and consolidation, and became the first deity to return in obedience.

Thus all gold and silver, jewels, and treasures were carried to the ocean floor by the dragon deities who were her various retinues, and on the ocean floor mountains of treasure have been built. This is the deepest ocean floor in the whole world, but at a certain time, through the activation of the divine work, it will be manifested upon land.

In short, these are material treasures. They may become auxiliary materials for the divine work, but they do not become the treasure that truly meets the need. When Otoyone-hime no Mikoto first returned in obedience to the Great Deity, she brought those treasures with her; but the Great Deity possesses treasures of makoto more precious than these. Things that look splendid to human eyes are therefore not regarded as especially precious in the Divine Realm.

Even so, because she had thrown away all the treasures she had held dearer than life itself, and because the true heart of her repentance was loved and honored, her former sins were pardoned. This divine-human being repented, cast away every bit of her treasure, awakened to the true divine intention of God, discovered a treasure beyond the Mani Jewel, and for the first time reached the sphere of a lofty divine-human being. Here she manifested as the consort deity of Hinode no Kami.

Next, Kinkatsu-Kaname no Kami, the Konjin of the great earth, who had been shut away in the darkest and most defiled place in the depths of the earth, escaped all suffering as heavenly fortune revolved with the appearance of Kunitokotachi no Mikoto. For the salvation of the world, this deity manifested in Ryugu-kan on land.

This divine-human being is the fifth daughter deity of Wakahimegimi no Mikoto. Kinkatsu-Kaname no Kami will grasp full authority over the earth's central realm, accomplish the great work of repair and consolidation, and present it to Kunitokotachi no Mikoto. It is the divine plan that Kunitokotachi no Okami will exercise general oversight over the Hidden World of the earth.

It was determined that Mizu no Mitama should become the assistant in Kunitokotachi no Mikoto's divine work, and by the divine command of Heaven and Earth should act alongside Kinkatsu-Kaname no Kami.

This was still the state of affairs in the Divine Realm of several thousand years ago, in remotest antiquity. It belonged to an age when the nations of the world had not yet been founded, and the world was one body.

Thereupon deities of the line of Great God Banko, Shionaga-hiko, and deities of the line of Daijizai-ten, Okunihiko, gathered demon deities and pressed in with all their might, intending to destroy the Great Deity's divine plan and occupy the earthly Takama-ga-hara. However, in order to attack the earthly Takama-ga-hara, they absolutely had to cross the great Jordan River. As stated before, over the Jordan River there stretches the Great Bridge of Gold, upon which the true condition of good and evil, right and wrong, can be understood at a glance. Therefore the need first arose to destroy that great bridge.

Here the line of Great God Banko advanced with Musashi-hiko at its head. This was an exceedingly large black serpent. Next there appeared an evil deity in the form of an evil fox, called Haruko-hime. Then there appeared a wicked demon called Ashinaga-hiko. They poured all their strength into the destruction of that Great Bridge of Gold.

Yet this great bridge had welled up from the depths at the very foundation of the earth, and so it could not possibly be destroyed with ease. At their wits' end, the evil deities came to feel the need to get Kinkatsu-Kaname no Kami, the spirit of the great earth in the depths below, into their hands.

For this purpose they exhausted every means, spun treacherous schemes, and prepared every sort of weapon, not merely the sword of the tongue and the spear of the brush. They attacked and harried Mizu no Mitama freely in every direction. At the same time, on another front, they changed themselves into various forms, put on the masks of good deities, brought slanderous accusations before Izu no Mitama, and attempted a movement to drive out Mizu no Mitama.

Izu no Mitama spent a short while in thought. At last he saw through the schemes hidden in the evil deities' hearts and immediately rejected their demand.

At that time the true forms of Ashinaga-hiko the wicked demon, Haruko-hime the evil fox, and Musashi-hiko the great serpent were illuminated by the divine mirror. Every one of their plots was exposed. Scattering like clouds and mist, they crossed seas and mountains and swiftly fled back: one to the northern country, one to the southwestern country, and one to the far western country.

Thus the first plan of the first battle was splendidly broken. The evil deities immediately moved on to a second plan.

Additional Note

That Kamiyo Kaiki and Shinsoku Togo, the Foundation of the Divine Age and the Unification of Divine Breath, are destined to reappear in the northeast of the world has been the divine plan of the Divine Realm from remotest antiquity.

When the King Star appears in heaven, and the scholars and wise people upon the earth are astonished, then the governance of the Heavenly Kingdom will be transferred to earth, and the world of the divine government of benevolence and love will have drawn near. This is the beginning of what is called the tatekae and tatenaoshi, the rebuilding and restoration, of the Three Thousand Worlds.

John's mitama is the root deity of the divine government of benevolence and love, and is also the great original deity of the founding of the earth. Therefore it surpasses the mitama of Christ by a distance as wide as heaven and earth. The divine voice with which John cried in the wilderness upstream of the Jordan River was a humble word spoken by John as a living human manifestation. It was by no means the true sacred intention. It was only that Kunitokotachi no Mikoto had come forth in the humble sacred will that lowers oneself and honors another.

The divine meaning of the statement that John administers baptism with water and Christ administers baptism with fire is that the spiritual authority of the Moon Deity is brought forth to save the three worlds. The statement that Christ administers baptism with fire means that his heavenly office is to burn away and remodel the evil world that has reached the extremity of material civilization.

In short, John, in the divine work of repair and consolidation of the Divine Realm and the Hidden World, works by means of water, the essence of the moon. Christ, in the remodeling of the world, takes part in the divine work by means of fire, that is, spirit. Therefore Christ, on the contrary, is not even equal to setting John's geta straight.

John tasted sacred suffering for the remodeling of the Divine Realm and the Hidden World. Christ offered his body as a sacrifice for the remodeling of the hearts of the people of the world; on behalf of all people he bore the chikura no okido, the thousand-seat burden of expiation, and was furnished with the karmic bond to taste sacred suffering. This is the story of what I myself witnessed in the Divine Realm.

And John's Izu no Mitama, at the dawn when the three worlds have been repaired and consolidated, will manifest as Miroku Okami. Christ will serve in the divine work of the Miroku divine government. Therefore Christ stands upon the spiritual surface of the world and carries out his activity, while behind the scenes John protects the sacred body of Christ and calls forth the Divine Age.

See with the ears, hear with the eyes, eat things with the nose;
unless you smell with the mouth, God cannot be understood.

Ears and eyes, mouth and nose all work; hands and feet work;
head and belly also work: these are the eight ears.

Recorded by Sakurai Shigeo, October 21, 1921; old calendar September 21.

Part 4: The War for the Occupation of Ryūgū · 第４篇 竜宮占領戦

Chapter 25: The Evil Scheme of Musashihiko's Faction

The evil deities Musashihiko, Haruko-hime, and Ashinaga-hiko had failed in their first attempt to destroy the Kogane-bashi, the Golden Bridge. This time, therefore, they meant to come in great force and strike it down in a single blow. They gathered tens of thousands of thunder deities, evil dragons, evil foxes, and hosts of demons, including shikome and sagume, in the gorge of Doyama and held an elaborate secret council.

The evil deities who took part at that time set Takekuma and Kotsune-hime as their generals, while Yaso-kuma, Onikuma, Sarutobi-hiko, Magohiko, Fujitaru-hiko, Nakazaki-hiko, Tsuchi-hiko, Munenaga-hiko, Ushiudo, and other evil deities took positions as commanders. They put all their strength into occupying and destroying the Golden Bridge.

Kotsune-hime and Magohiko appeared from the eastern sky, Sarutobi-hiko from the southeast, and Ushiudo and Fujitaru-hiko from the northwest. They took up a triangular battle formation, led tens of thousands of demon deities, and laid out plans and arrangements for occupying Ryugu Castle with the speed of wind and thunder.

In order to accomplish this purpose, they decided that they would have to throw the earthly Takama-ga-hara into confusion and collapse it from within. The demon army skillfully sent out sagume and, seeking to entrap the bodily form of the Mizu no Mitama, opened a large-scale attack with swords of flame and spears of icicle.

Here the Mizu Spirit sent down a spirit and appeared as Oyashima-hiko no Mikoto. Brandishing the Masumi no Tsurugi, he pursued and struck down the approaching sagume along every mountain ridge and cut them down at every river shallows. Astonished at his divine valor, they panicked in confusion and scattered in flight to every side.

The plan of Takekuma, Kotsune-hime, and the others came entirely to nothing. Having lost many subordinates, they fell into disappointment, then set a plan once more and tried to make Kinkatsu-Kane no Kami a possession held in their own medicine chest. The chief plotter was Haruko-hime, who excelled in treacherous cunning.

Together with Fujitaru-hiko and Ushiudo, Haruko-hime tried to win Kojima-wake over with sweet words and accomplish the purpose through Kojima-wake's own hand. Since Kojima-wake was by nature honest, he believed Haruko-hime's deceitful words and began a wheel-turning campaign. But Izu no Mitama saw through him with spirit-sight and obstructed his purpose. At last he grew half desperate and began large-scale activity.

Adding the evil deities Kotsune-hime and Nakazaki-hiko to his side, he entrenched himself on Kurama-yama, conspired with the demon king of that mountain, led tens of thousands of wicked spirits, and plotted to occupy Ryugu Castle by force. Yet this too was again seen through by the careful and blazing eyes of Oyashima-hiko no Mikoto. Together with Kojima-wake's awakened return to loyalty, the second plan was completely broken. Haruko-hime finally died in agony, and there was no avoiding the hard pass by which she fell away to Ne no Kuni and Soko no Kuni.

Musashihiko, the parent of Haruko-hime, this time borrowed the body of Tsukuba Sennin and once again plotted the occupation of Ryugu Castle. However, Musashihiko's aim was not merely the occupation of Ryugu Castle. His fundamental purpose was also to occupy the holy ground of the earthly Takama-ga-hara, then to make Kunitokotachi no Mikoto withdraw and put the Great God Banko in his place.

Now, among sennin there are four ranks: shinsen, tensen, chisen, and bonsen. And among those four kinds of sennin there are distinctions between righteous and evil. Tsukuba Sennin belonged to the world of evil deities and was a chisen, an earth-sennin, of the third rank.

Once again Musashihiko placed Kuro-hime, Kiku-hime, and Yataru-hime at the front, instructed Takekuma in strategy, and attempted another rising. Takekuma first sought to draw Kinkatsu-Kane no Kami into his own hands. With Tsuchi-hiko, Ushiudo, Nakazaki-hiko, Onikuma, and other commander-class figures, he gathered on Oe-yama and held careful deliberations.

Outwardly Takekuma affected an extremely gentle and good-natured bearing, but inwardly he truly possessed a nature of utter wickedness and lawlessness. Changing his methods and devices in all sorts of ways, he ingratiated himself with Izu no Mitama, outwardly expressed an intention of submission, brought Kotsune-hime into his hand, once again deluded Kojima-wake, and finally tried to have Ushiudo destroy Oyashima-hiko no Mikoto by stratagem.

The evil spirit of Ushiudo, by a scheme, led Oyashima-hiko no Mikoto into the gorge of Doyama. He ordered Takeharu-hiko, Fujitaru-hiko, and several other wicked deities to attack and strike him from both sides.

Thereupon a deity named Moritaka-hiko, unsurpassed in martial courage, appeared and tried to rescue Oyashima-hiko no Mikoto from danger. Yet Moritaka-hiko was held back, as though tugged by the hair at the back of his head, because of a certain attendant goddess, and could not advance.

Takekuma's subordinates now came pressing close to Oyashima-hiko no Mikoto. They drew and held their totsuka swords and cut at him from front, rear, left, and right. Oyashima-hiko no Mikoto made active use of kototama like thunder, and through the aid of Izu no Mitama the enemies were easily put to flight.

At this time, in the earthly Takama-ga-hara, Wakahimegimi no Mikoto was greatly concerned. She carried out a wondrous divine art, and that divine art joined together with the kototama to make the enemy retreat, so that safety was obtained.

The divine method was this: Chibiki no Iwa, the thousand-pull rock, was set in the sanctuary of the Great Deity. White floss silk and red floss silk were layered on top of the rock and made to cover it. Then a long red cord was wound around it twelve times and tied fast.

This was a majinai of the Divine Realm, performed when a grave crisis concerns one's own person. By the heroic shout of Oyashima-hiko no Mikoto's kototama and by the virtue of the divine art, Takekuma's faction once withdrew. But they immediately rushed up to the earthly Takama-ga-hara, presented themselves before Wakahimegimi no Mikoto, outwardly pretended repentance, and caused the Mikoto to feel deeply reassured.

Then, seizing the opening created by that carelessness, they persisted with deep attachment in using every possible effort to get Kinkatsu-Kane no Kami into their hands, and they continued their large-scale activity night after day. Seeing this, the Great Deity took pity on Takekuma's faction. In order to make them return to good hearts, lead them on the good path, and save them, the Great Deity taught them in many ways the law-principle of cause and effect.

Yet because they were from the beginning a lineage of evil deities, although outwardly they went on pretending to have repented, inwardly they only grew ever more savage. Then, this time, a chieftain-class figure among the wicked deities who had appeared from Oe-yama came forward, a being called Onikuma. He plotted secretly with Takekuma and tried to accomplish the original purpose to the bitter end.

However, between this Onikuma and Kotsune-hime there arose an extraordinary clash of opinions, and because of his relationship with Takekuma, the plan collapsed self-destructively. Takekuma and Kotsune-hime were of one belly in laying this plan. Therefore Onikuma and Kotsune-hime, from their great collision of opinion, began a great struggle. Also, because of certain circumstances, Takekuma quarreled with Onikuma and dealt an extraordinary blow against him.

This collision, in every respect, arose from the struggle for power among those evil deities.

Recorded by Kato Akiko, October 21, 1921; old calendar September 21.

Chapter 26: Defeat of the Demon Army

Takekuma, still unreformed, stubbornly sought to carry through his first objective. He conferred with Magohiko, Ashinagahiko, Ushito, and Torakuma, and this time gave up the attempt to get Kinkatsu-Kaname no Kami into his hands. Instead, he tried to drive Oyashima-hiko no Mikoto out of Takama-ga-hara.

However, Ashinagahiko still, as before, had his eye on Kinkatsu-Kaname no Kami, and Torakuma likewise was secretly aiming at the same thing in his heart. Meanwhile, Magohiko planned to approach Oyashima-hiko no Mikoto with sweet words, and if there were an opening, to stab him to death.

Yet because the original ringleader was Takekuma, each of them, while hiding his own ambition deep within his heart, was making a self-serving plan of his own.

Takekuma won over Kumashi-hiko, who was deeply trusted by the Great Deity, and appointed Ushito, Tomohiko, Kurohime, and Kikuhime as his commanders. In this way he began acting secretly.

Kumahiko, for his part, took the evil deities Sugiyama-hiko, Nakasaki-hiko, Teruhime, Fujihime, Hanatate-hime, Tsuchihiko, Tanikuma, and Kanikuma as his commanders, and he too was acting in secret. Then Kumahiko used Ashinagahiko as a staff officer and energetically advanced his plan to strike down Oyashima-hiko no Mikoto.

On another side, Magohiko appointed the deities Tayorihiko, Mametora, Munanaga-hiko, Kusaka-hime, Tokitsu-hiko, Umewaka-hiko, Yashima-hime, and Takayama-hiko as his commanders. His hidden intention was to buy the favor of Oyashima-hiko no Mikoto, slip into Ryugu Castle from the rear approach, thereby seize the real power of Ryugu, and then carry out his design.

These three great chiefs, however, acted in outward agreement and pushed forward the plan to occupy Ryugu. They gathered together a great number of demon troops and made a headlong attack upon the Golden Bridge.

But since in every case this was a union of demon armies in which each party put itself first, just when one more breath would have brought success, they were unavoidably split into fragments.

In the meantime, Takekuma placed Sarutobi-hiko and Kitsune-hime as staff officers in the rear, and made Kumahiko and Magohiko the two wings of his army. He then began work on a detailed battle plan.

First, judging that it was necessary to protect his own position, he used Ushito and Magohiko to deceive Ashinagahiko and make him leave for a distant land. Then he had Tomohiko, Kurohime, and Kikuhime lead many demon troops and conceal themselves behind Mount Olive, waiting for the time to come. On the other side, he also commanded Magohiko to keep watch on Ashinagahiko's movements.

At this point Tsuchihiko, one of Kumahiko's subordinates, perceived Magohiko's stratagem and sent a secret messenger to report every detail to Ashinagahiko.

Then Magohiko took Munanaga-hiko as his staff officer, and at last seized Kusaka-hime, the wife of Mametora, and took her away. With Magohiko there was an evil deity named Tayorihiko, who followed him like a shadow and gave him various schemes. Tayorihiko was Kusaka-hime's younger brother.

Thereupon Sugiyama-hiko, Nakasaki-hiko, Hanatate-hiko, Tsuchihiko, Tanikuma, Tokihiko, and others, who were Kumahiko's subordinates and had found out about Magohiko's conduct, grew indignant and tried to drown Magohiko in the Jordan River and kill him.

However, Umewaka-hiko, Yashima-hime, and Takayama-hiko became disgusted with Magohiko's foul behavior. They reported the actual situation to Oyashima-hiko no Mikoto, returned to a good heart, and submitted to Oyashima-hiko no Mikoto from the bottom of their hearts.

At that time Oyashima-hiko no Mikoto had crossed the Jordan River and had gone out on campaign far to the east.

On the other side, Kumahiko, together with Ushito, Tomohiko, Kurohime, Kikuhime, Tanikuma, and Torakuma, who were also subordinates of Takekuma, took up a position behind Mount Olive and lay in ambush. This was because they intended to destroy Oyashima-hiko no Mikoto first of all and thereby achieve their objective.

Oyashima-hiko no Mikoto caused Magohiko to submit, led the forces of Takayama-hiko, whose martial valor was unsurpassed, and returned to Ryugu Castle. Through Sugiyama-hiko's report, given after he had returned to loyalty, he perceived Takekuma's plot. He surrounded Mount Olive from a distance, and in order to annihilate them at one stroke, he hurled fire-bullets from the Heavenly Rock-Boat.

Instantly Takekuma's forces scattered in all directions, like spiderlings scattering.

Recorded by Taniguchi Masaharu, October 21, 1921; old calendar September 21.

Chapter 27: The Defense to the Death of Ryugu Castle

The triangular allied army of Takekuma, Magohiko, and Kumahiko, as described above, lost its power of command through internal hidden strife, and for a time scattered in rout to various places. Because of this, for a short while even the earthly Takama-ga-hara obtained a slight lull.

Takekuma, having learned from his earlier failure, completely changed his method of attack. This time, after every hardship and bitter effort, he labored to win the trust of Izu no Mitama. Izu no Mitama was somewhat reassured, thought that they had almost borne the fruit of repentance, and grew a little careless.

Thereupon Takekuma, inwardly delighted that his scheme had struck home, joined forces with Kotsune-hime, who belonged to the lineage of Izu no Mitama. With one heart they set their arrangements: they would make Ryugu Castle collapse from within, and the two deities would become rulers of Ryugu Castle.

Takekuma deliberately put a stain upon Kikuhime, his own wife, divorced her, and tried to seize Kotsune-hime, the wife of Sarutobi-hiko. At this point Sarutobi-hiko perceived Takekuma's plot, grew angry, and drove Kotsune-hime out.

Takekuma and Kotsune-hime rejoiced that the plan of their conspiracy had hit its mark. They went up to Ryugu Castle and, with skillful words, fabricated many charges of licentious disorder and evil conduct against Sarutobi-hiko and Kikuhime, then brought these accusations before Izu no Mitama.

Listening to the words of Takekuma and Kotsune-hime, whom he had almost taken fully into trust, Izu no Mitama judged that, under the circumstances, the marriage of Takekuma and Kotsune-hime could not be helped, and so permission came to be granted.

Then Oyashima-hiko no Mikoto and Kinkatsu-Kane no Kami came to know their conspiracy in full through the detailed petitions of Sarutobi-hiko and Kikuhime. Takekuma's true purpose in trying to marry Kotsune-hime was that, because Kotsune-hime belonged to the bodily lineage of Izu no Mitama, he meant to increase his own authority and power, then wait calmly for the right time and occupy Ryugu Castle.

Kotsune-hime, for her part, had begun to feel a certain aversion toward the stubborn and hard-line attitude of her husband Sarutobi-hiko. She therefore thought that by becoming husband and wife with Takekuma, who on the surface was gentle and good-natured and was deeply trusted by many people, she could supplant Kinkatsu-Kane no Kami and Oyashima-hiko no Mikoto in their positions.

Oyashima-hiko no Mikoto, having come to know Takekuma's conspiracy in full, together with Kinkatsu-Kane no Kami braved the presence of Izu no Mitama and admonished him. They also forcefully urged, on rational grounds, that the marriage of Takekuma and Kotsune-hime be broken off at once.

Takekuma and Kotsune-hime spied out this state of affairs, grew greatly enraged, and attacked Oyashima-hiko no Mikoto. Meanwhile Kotsune-hime, having gained the support of numerous demon armies, closed in upon Kinkatsu-Kane no Kami from all eight directions and nearly drove him into a desperate position.

At this point Kojima-wake, intending to take up the labor of mediation, led a small number of troops and hurried to Ryugu Castle, where he tried every possible means. Nevertheless, the fighting grew more and more violent.

Takekuma then took up a position in the Garden of Eden and established a camp, making Kosumi-hime, Ashinagahiko, and others his staff officers.

At this time both the earthly Takama-ga-hara and Ryugu Castle were wrapped in dark clouds. Heaven and earth were so dismal and bleak that one could not distinguish things even at arm's length. From one quarter of heaven, tens of thousands of demon troops came to support Takekuma. Their generals at that time were Omori-wake, Katsuhiko, and Sugimori-hiko.

Suddenly thunder pealed through heaven and earth. Rain fell as though a basin had been overturned, and the northeast wind made a dreadful scene, as if it would sweep everything on earth up into the heavens.

At this, Izu no Mitama was startled and afraid. Leaving Ryugu Castle, he led the commanders Takasugi-hiko, Yasukuma, and others, and took refuge on Mount Sinai. Afterward, under the leadership of Kinkatsu-Kane no Kami, with Kojima-wake, Motohiko, and Takasugi-wake as commanders, Ryugu Castle was defended to the death.

At this time both the earthly Takama-ga-hara and Ryugu Castle presented a scene of devastation; they were almost near total annihilation.

Recorded by Toyama Toyoji, October 22, 1921; old calendar September 22.

Chapter 28: Battle at Mount Kunlun

At this time Oyashima-hiko no Mikoto commanded Motohiko to lead a small number of divine troops and defend Mount Olive. This mountain is a high mountain west of Jerusalem, and it is the most necessary position for guarding Jerusalem and Ryugu Castle.

At this time Takekuma, who had gathered in the Plain of Eden, made Kotsune-hime, Ashinagahiko, and Tomiya-hiko his commanders. As his first move, he came out behind Mount Olive and attacked from the rear.

On another side, Omori-wake commanded the Takatsu-tori demon army from midair and fired countless meteorite orbs upon the Golden Bridge. Nevertheless, the Golden Bridge could by no means be brought down.

Thereupon Oyashima-hiko no Mikoto led the repentant Ushito and, in order to seek judgment from the heavenly Takama-ga-hara, rose dancing far above the clouds. He requested the judgment of the Great Deity of the Moon, and also entreated that a reinforcement army be dispatched.

However, in heaven as well, just as in the earthly Takama-ga-hara, the battle between the armies of right and wrong was at its very height. The Great Deity of the Moon had hidden deep within the Moon Palace, and it was not possible to behold his august face.

With no help for it, Oyashima-hiko no Mikoto was about to descend to the earth. Before doing so, he caused Ushito to report the actual state of Takama-ga-hara to Kinkatsu-Kaname no Kami. But on the way Ushito became a prisoner of the faction of Takekuma and Kotsune-hime, and he did not deliver Oyashima-hiko no Mikoto's report. Thus he once more ended up following Takekuma's demon army.

Oyashima-hiko no Mikoto, alone with a small number of divine troops, descended to the summit of Tian Shan. There Munanaga-hiko's forces lay in wait. Outwardly they made a show of welcome, but they had set ambush troops at the foot of the mountain and all at once showered him with fire-bullets.

At that moment there was a voice in heaven: "Move to Mount Kunlun." It was a divine command.

Yet at the foot of the mountain, countless ambush troops had surrounded them. At this time heavenly feather-robes came down from the sky, no telling how many. Oyashima-hiko no Mikoto and the attendant deities each wrapped themselves in one, flew through midair, and at last escaped danger on Mount Kunlun.

Though the mountain was steep and rugged, an extraordinary plain spread wide across its summit. All sorts of grasses and flowers bloomed there in profusion, and many rare fruits were ripening. Oyashima-hiko no Mikoto's company felt extreme hunger, so they picked those fruits and each used them for food.

Munanaga-hiko's forces once again pressed in at the foot of the mountain and raised battle cries from every direction. Looking out, they saw millions of demon troops packed tightly around them, leaving not even a gap for an ant to crawl through. Then that army followed twelve mountain paths and came attacking upward from twelve directions all at once.

Each of Oyashima-hiko no Mikoto's troops divided the work among themselves and fixed his own assigned post. Against the forces climbing up, they picked the peaches ripening there and hurled them. Instantly, every part of the enemy army collapsed like an avalanche and fell down to the foot of the mountain.

At this time, from midair, an indescribably uncanny cloud appeared. No sooner had they seen it than officers and soldiers under Daijizai-ten Okunihiko came attacking from every direction, aiming at Mount Kunlun with irresistible force.

Oyashima-hiko no Mikoto broke off a peach branch, and when he waved it to the left and right, the divine generals under him likewise took peach branches and waved them toward Daijizai-ten's demon army. In the space of a glance the whole sky cleared bright and open, and, as though wiped clean, it changed into beautiful purple auspicious clouds.

Then an exceedingly great sun rose up in a splendid Toyosaka ascent along the mountainside. Illuminating the darkness of heaven and earth, it began to shine brilliantly at the center of the mountain. And from within the black clouds, the forms of Daijizai-ten's army vanished away.

Still, around the eighth station of the mountain, there came the sound of some indistinct rumbling. It was the voices of the enemy army consulting about another attempt. Munanaga-hiko's demon forces had fallen into the valley at the foot of the mountain. Some were wounded, some were dead, and they were in the utmost confusion. Joined with those voices, it produced an indescribably unpleasant feeling.

Therefore Oyashima-hiko no Mikoto faced heaven and reverently offered the Amatsu Norito. The divine people in his service then likewise chanted the norito together. Their voices resounded through heaven and earth, and the whole area felt as though dawn had broken, producing a magnificent and exhilarating feeling.

By that time the sun had already made its form small and risen to midheaven. The enemy army's battle cries up to that point, and the whispering of Daijizai-ten's army, had changed into the wind blowing through the pines.

Recorded by Toyama Toyoji, October 22, 1921; old calendar September 22.

Chapter 29: The Divine Calculation and Uncanny Strategy of the Amatsu Kami

The scene in the Divine Realm suddenly shifted completely.

Oyashima-hiko no Mikoto appeared, together with a small divine army, upon a vast and boundless plain. Leading one company, he advanced farther and farther east.

On that endless plain, all kinds of grasses, tall enough almost to bury the body, grew in rank profusion. At that very instant, flames rose up from every side. The wind, moreover, was an exceedingly fierce whirlwind. Looking toward one quarter of heaven, Tokoyo-hiko could be seen, directing many demon troops with a war fan in his hand.

The fire came burning in from all directions, and together with the smoke it completely enveloped Oyashima-hiko no Mikoto's company. At this point Oyashima-hiko no Mikoto had no way either to advance or retreat, and he hurled the Masumi no Tama, which he kept as his precious treasure, up into midair.

That jewel burst apart in the sky and became several hundred thousand stars. Every one of those stars fell to the earth and changed into several hundred thousand divine troops, standing in solemn and imposing array. Then that divine army, all at once, fired forth an enormous kototama like a hundred thunderclaps roaring at the same time.

At that same moment, the flames of the wilderness, violent as they had been, suddenly died away. The tall grasses had all been burned off. The corpses of the demon troops lay everywhere, charred black, in heap upon heap.

After this, Oyashima-hiko no Mikoto's company gradually advanced eastward. There again a single great mountain appeared. On this mountain the remnants of Munanaga-hiko's faction were entrenched, plotting a new rising. This mountain was called Tenpozan.

This time Munanaga-hiko had Yasukuma, Takasugi-wake, Momosaku, Torawaka, and Kurohime as his commanders, and was preparing to lie in wait for Oyashima-hiko no Mikoto's company.

At this time, the several hundred thousand soldiers who had appeared from the Masumi no Tama all returned to heaven. Oyashima-hiko no Mikoto, who had at last gained strength and whose courage had multiplied a hundredfold, fell into great disappointment and dejection. Facing heaven, he once again pleaded that the divine army might descend.

Just then, from heaven, riding upon purple clouds, a white-haired divine messenger of graceful appearance descended before Oyashima-hiko no Mikoto, accompanied by two truly beautiful goddesses, and solemnly conveyed the command of the Amatsu Kami.

The meaning of that command was this:

"Now that Oyashima-hiko no Mikoto is to carry out the repair and consolidation of the world and serve in the divine work of Kunitokotachi Okami, if he is the kind of being who relies upon the strength of reinforcements, this divine work can never be brought to complete success. Therefore, for the sake of training Oyashima-hiko no Mikoto's courage and fortitude, the divine army was deliberately made to withdraw, and he was made to stand in a position of isolation without support. This is God's deep benevolence."

Having spoken these words, the messenger of Heaven hid his form as though he had been wiped away.

Far to the northeast of Tenpozan there was a mountain called Tenkyozan. There Yashima-wake, by command of the Heavenly Deity, had planned to rescue Oyashima-hiko no Mikoto and was leading many divine troops.

Oyashima-hiko no Mikoto, however, had heard the instruction of the divine messenger just now, and had resigned himself to the thought that not a single deity of any rescue force would come from heaven. For that reason he did not notice in the least that Yashima-wake's army on Tenkyozan was his own reinforcement. On the contrary, he thought it must be a detached force from Tenpozan.

Meanwhile Munanaga-hiko, fearing that the encampment on Tenpozan would be put under heavy pressure, devised various plots. As his first measure, he planned to deceive Oyashima-hiko no Mikoto by pretending submission, and then, together with the Mikoto, to annihilate Tenkyozan, the encampment of Yashima-wake.

So Munanaga-hiko sent the three commanders Yasukuma, Momosaku, and Torawaka as military envoys to the camp of Oyashima-hiko no Mikoto. They expressed an intention to submit, and also reported that on Tenkyozan a powerful enemy had appeared against Oyashima-hiko no Mikoto.

Oyashima-hiko no Mikoto's camp was in the center of the plain, an exceedingly disadvantageous position. If it received a volley from the top of Tenkyozan, there was a danger that Oyashima-hiko no Mikoto's whole company would be wiped out.

Having been brought into such a position, Oyashima-hiko no Mikoto readily consented, as though a boat had come to him at the river crossing, and here made peace. It was decided that he would attack Tenkyozan together with Munanaga-hiko.

On the Tenkyozan side, when they saw Munanaga-hiko coming to attack at the very front, they took him for an enemy without question. From the mountaintop they raised a great wind, sent rocks flying, and severely harried the attacking enemy army. Moreover, the army of Munanaga-hiko, which had stood at the front, was almost destroyed in that first battle.

The next force to appear as the second army was the army of Oyashima-hiko no Mikoto. The Mikoto made use of several tens of crows. To Yashima-wake on Tenkyozan he wrote divine letters calling on him to submit, tied them to the crows' feet, and released them.

The crows soared high into the air and ascended to Tenkyozan, where they delivered the letters to Yashima-wake. Yashima-wake no Mikoto read the message and only then learned, for the first time, of Oyashima-hiko no Mikoto's circumstances. He then wrote a letter of faith saying, "I have come by command of Heaven to rescue Oyashima-hiko no Mikoto," likewise tied it to a crow's foot, and released it.

The crow suddenly changed into a golden kite, and while illuminating the four directions, descended before Oyashima-hiko no Mikoto. At this point the true situation on both sides was understood for the first time. Oyashima-hiko no Mikoto's army, overflowing with joy, faced heaven and offered up divine words.

That voice resounded so clearly and purely that it reached the encampment of Yashima-wake on Tenkyozan. Therefore Yashima-wake did not descend the mountain, but just as he was, leading all his troops, he vanished toward one quarter of heaven.

The divine calculation and uncanny strategy of the Amatsu Kami, who in this way caused the enemy army to be annihilated, is truly a matter for admiration.

Recorded by Sakurai Shigeo, October 22, 1921; old calendar September 22.

Chapter 30: Battle on the Banks of the Yellow River

Here the scene in the Divine Realm suddenly shifted, and Oyashima-hiko no Mikoto advanced to the bank of the Yellow River, which was brimming with muddy torrents.

There, Inayama-hiko, a commander of the faction of the golden-furred nine-tailed fox, had built an iron fortress and was holding position. He was a subordinate of Takekuma and Kotsune-hime.

Now Oyashima-hiko no Mikoto was just about to cross the Yellow River and return to Ryugu Castle. Fearing that if he returned, Takekuma's objective would be difficult to accomplish, Takekuma therefore ordered Inayama-hiko to destroy Oyashima-hiko no Mikoto along the way.

Oyashima-hiko no Mikoto did not notice in the slightest that such a plot might exist. Leading a small number of subordinates, he drew near to the foot of the fortress.

Izu no Mitama, who was abiding on Mount Sinai, beheld this present situation from afar. For the sake of rescue, he commanded Takasugi-wake to have Sugimatsu-hiko, Wakamatsu-hiko, Tago-hiko, Makiya-hiko, and Tokihiko, the several commanders, lead several hundred divine troops. Riding in the Heavenly Rock-Boat, they were sent toward the place as reinforcements.

From within the enemy fortress, fire-bullets were vigorously hurled down, and the enemy tried to attack and harry them without restraint, in every direction. At that time, the aforementioned reinforcement army rode the Heavenly Rock-Boat and dropped fire-bullets from the heavens, smashing the enemy fortress to pieces.

The enemy, in utter panic, scattered in all directions.

Just then an evil deity called Otora-hiko drove several tens of thousands of Mongol demon troops with loud shouts, skillfully maneuvering and commanding them. Crossing the muddy torrent, he made a straight-line assault on the encampment of Oyashima-hiko no Mikoto.

Suddenly, in the southwestern sky, black smoke seemed to rise up in dense clouds. In that very instant, the clouds swiftly parted to left and right, and the Lion King, brave beyond compare, appeared. At the instant he raised a war fan and began to roar and bellow in anger, tens of thousands of dark stars fell to the earth.

As those countless dark stars, large and small, fell upon the earth, they transformed into countless lions, large and small, and came charging straight at the divine army.

At that moment, from the northeastern heavens, there was a dragon-form advancing as it divided the cloud-road and breathed fire. This was Otoyone-hime no Mikoto.

The Mikoto appeared before the very eyes of Oyashima-hiko no Mikoto, handed him the Mani Jewel, whispered something in his ear, and then, just as before, returned toward the northeastern heavens.

Here Oyashima-hiko no Mikoto received the Mani Jewel and entrusted it to Tago-hiko and Makiya-hiko, who belonged to the reinforcement army. Thereupon Tago-hiko and Makiya-hiko suddenly changed their attitude completely and went over to the enemy, Inayama-hiko.

Inayama-hiko, on top of having the support of Otora-hiko and the Lion King, had now got the rare Mani treasure into his hands. His courage at once increased a hundredfold, and he battered and harried Oyashima-hiko no Mikoto terribly.

Ah, what will become of the fate of Oyashima-hiko no Mikoto?

Recorded by Kato Akiko, October 22, 1921; old calendar September 22.

Chapter 31: Nine Mountains and Eight Seas

Oyashima-hiko no Mikoto, together with his commanders Sugimatsu-hiko, Wakamatsu-hiko, Tokihiko, and Mototeru-hiko, withdrew to Tenkyozan, where Yashima-wake had appeared, and there began preparations for defense.

Inayama-hiko, receiving support from Otora-hiko and the Lion King, rode the momentum of victory and surrounded Tenkyozan from every direction.

With the Shiomitsu no Tama, the Jewel of Tide-Fullness, Inayama-hiko tried to sink Tenkyozan beneath the water. The surface of the earth was transformed in an instant, as far as the eye could see, into a sea of mud.

At this time, high in the heavens, from the east, Hanateru-hime, Oodaru-hiko, and Kushitama-hiko appeared from far off among the clouds by command of the heavenly deity. They fired fire-bullets at the demon army and came to the support of the divine army on Tenkyozan.

Yet on the surface of the earth, which had turned wholly into a sea of mud, even the falling fire-bullets could not produce their proper effect with certainty. They only went out with strange hissing sounds. Still, white smoke rose densely and billowed up, and because the force with which it shut in all four sides was too sharp to oppose, the enemy army was harried no little.

At this time the demon army led by Inayama-hiko climbed Tenpozan. First, with the Shiomitsu no Tama, they made the volume of water increase more and more. Tenkyozan was brought to the brink of peril, and the lives of the divine army were pressed within the space of a single instant.

Just then Sugimatsu-hiko, Wakamatsu-hiko, and Tokihiko tied a divine letter to the foot of a crow dwelling on Tenkyozan and had it convey their intention of surrender toward Tenpozan.

Inayama-hiko, receiving the crow envoy, gathered his several commanders in high spirits and opened a council. The result appeared in the form of this reply:

"Let Oyashima-hiko no Mikoto throw away his office of administrator of Ryugu Castle. Otherwise, let him kill himself. If he does so, we will save the lives of the divine army under him."

Carrying this reply, the crow returned to Tenkyozan.

Sugimatsu-hiko, Wakamatsu-hiko, and Tokihiko, on seeing the divine letter, secretly conferred together, and for the sake of saving their own lives they pressed Oyashima-hiko no Mikoto to kill himself.

Oyashima-hiko no Mikoto looked up to heaven and bent his face down to earth. He sighed long over the heartlessness and cruelty of the divine officers beneath him, and over their disloyal and unrighteous conduct. At last, resigning himself to the thought that his heavenly fortune was now utterly exhausted, he was just about to kill himself.

At that very moment, in the eastern sky, the three commanders Tarutama-hiko, Tokiyo-hime, and Iwakusu-hiko, leading many wind armies, cried out in great voices, "Wait a moment, wait a moment!" and descended toward Tenkyozan at the utmost speed.

Suddenly a great wind rose and whirled up, blowing the advancing raging waves and furious billows away in all directions. The muddy water was driven back and tossed about by the wind; at the foot of Tenkyozan the volume of water abruptly diminished. Its after-surges raised enormous waves like great mountains and, in reverse, beat against Tenpozan.

The demon army on Tenpozan cast the Shiohiru no Tama, the Jewel of Tide-Ebb, into the water, trying to make the water recede.

From the western heavens came Michitsura-hiko, Tamateru-hiko, and Tateyama-hiko, leading several tens of thousands of dragon deities, and they fired a great volume of water toward Tenpozan. Even the vaunted Shiohiru no Tama produced no effect. The water only increased moment by moment.

By contrast, at Tenkyozan the water had receded almost as far as the foot of the mountain.

From the south, riding on white clouds, the three divine generals Hayakuni-hiko, Toyama-hiko, and Taniyama-hiko, leading many thunder deities, thundered high in the sky over Tenpozan and issued such a tremendous sound that heaven and earth seemed about to collapse, attempting to intimidate the enemy.

At this, Inayama-hiko stood on the summit of Tenpozan, took out the Shiomitsu no Tama, and with all his might hurled it toward Tenkyozan. The waters instantly overflowed, and Tenkyozan sank into the water, until it came to immerse even the area around Oyashima-hiko no Mikoto's neck. The muddy water was still increasing more and more.

Then, toward the northeast, together with a great sound as though heaven, earth, and the six directions were collapsing, a great earthquake came. Tenpozan sank deep into the water before their eyes, and at the same time Tenkyozan thrust up high above the clouds.

This is the divine mountain of Fuji.

At that moment, from the summit of the mountain, a great radiance, bright and splendid beyond comparison, rose up like a rainbow. The higher that light climbed, the more it spread like an opened fan. In midheaven it brought forth five-colored clouds. The doors of the clouds opened, and countless heavenly beings, majestic and beautiful, appeared. Those heavenly beings descended before Oyashima-hiko no Mikoto, who stood upon the mountain, and bestowed on him the Masumi no Tama.

The chief of those heavenly beings was Konohana-hime no Mikoto.

This sacred mountain's eruption high into heaven was the result of the divine work performed by Kunitokotachi no Mikoto when he gave his heroic shout upon the lotus pedestal.

At that time, the land of present-day Japan became the Nine Mountains and Eight Seas, and became the sea-encircled Shiwagaki Hozuma no Kuni. The place where Tenpozan collapsed became today's Sea of Japan.

Again, "Nine Mountains" means high mountains reaching almost to the nine heavens, while "Eight Seas" means a land encircled by seas in all eight directions.

Therefore the land of Akitsu-shimane itself is called the sacred land of the Nine Mountains and Eight Seas.

Recorded by Kato Akiko, October 22, 1921; old calendar September 22.

Chapter 32: Three Jewels

Oyashima-hiko no Mikoto, who had been rescued upon the sacred mountain, received the Masumi no Tama from Konohana-hime no Mikoto, who had descended from heaven, and remained gazing over the new sea surface that had appeared below his feet.

Before his eyes, Tenpozan suddenly collapsed and became the present-day Sea of Japan. The Shiomitsu and Shiohi Mani Jewels, the tide-filling and tide-ebbing jewels, sank to the bottom of the sea together with Inayama-hiko and the demon army under his command.

Inayama-hiko at once changed into the form of an evil dragon. Seeking to seize the jewels that had sunk deep to the sea floor, he ranged freely over the sea in every direction, searching.

Oyashima-hiko no Mikoto, watching this from atop Kyuzan, took rocks from beneath his feet, performed upon them the divine method of Ibuki, and hurled four stones at once toward the evil dragon.

The evil dragon saw them with sharp eyes and immediately hid itself deep in the sea. These four stones fell into the sea and became Sado Island, Iki Island, and the two islands of Tsushima.

Then, from Ryugu Castle of the earthly Takama-ga-hara, Otoyone-hime no Mikoto hastened there in the body of a great dragon and tried to take the jewels from the sea floor.

The evil dragon Inayama-hiko tried to prevent her from taking them. The two raised waves against each other and roared; in the end he was subdued by Otoyone-hime no Mikoto, and the Shiomitsu and Shiohi jewels came into her hands.

Otoyone-hime no Mikoto at once transformed into a cloud-dragon and, giving off golden light, danced upward to Kyuzan.

It is said that painters from ancient times, being shown this scene through divine sight, came to paint "Fuji no Nobori-ryu," the Ascending Dragon of Fuji.

That great dragon into which Otoyone-hime no Mikoto had transformed reached the mountain summit and at once changed into an elegant and majestic goddess. She reverently presented the Shiomitsu and Shiohi jewels to Konohana-hime no Mikoto.

Konohana-hime no Mikoto greatly praised the extraordinary merit of this divine-human being and forgave all the many sins and evils she had committed until then.

From this time onward Otoyone-hime no Mikoto was divinely appointed as the guardian deity of the Land of the Rising Sun, and became the consort deity of Hinode no Kami.

Here Konohana-hime no Mikoto turned toward Oyashima-hiko no Mikoto and said:

"Now Heaven has bestowed upon you the Masumi no Tama. Now again I shall newly bestow upon you these Shiomitsu and Shiohi jewels, offered up from the sea.

"With these jewels, serve in the divine work of repairing and consolidating heaven and earth."

So she strictly commanded him, and commissioned him with a divine work unprecedented and never to be repeated.

Oyashima-hiko no Mikoto, having now for the first time obtained the three jewels, became vigorous in divine power and lofty in virtue and reputation; at last he was given the august name Mitsu no Mitama Okami, the Great Deity of the Three Mitama.

Recorded by Sakurai Shigeo, October 22, 1921; old calendar September 22.

Chapter 33: The Burning Down of Eden

Oyashima-hiko no Mikoto, feeling as though he were ascending to heaven, reverently held the three jewels and rode the Heavenly Rock-Boat bestowed on him by Konohana-hime no Mikoto. High in the air, brushing the western sky, he returned to Ryugu Castle.

Meanwhile, among those gathered in the Garden of Eden, the leading commanders, beginning with Takekuma and including Kosumi-hime and Ashinagahiko, learned through Murakumo-wake's urgent report that Oyashima-hiko no Mikoto had safely returned to the castle. They fell into panic and confusion. After putting their heads together in conspiracy, they devised one plan.

Here Kosumi-hime and Ashinagahiko suddenly feigned the appearance of repentance and went to Ryugu Castle. Falsely claiming that they wished to celebrate Oyashima-hiko no Mikoto's safe and triumphant return, they opened a grand banquet and respectfully requested Oyashima-hiko no Mikoto's attendance.

Since Oyashima-hiko no Mikoto was by nature a righteous deity deep in benevolence and mercy, he accepted their request. With no suspicion of any ulterior intention, he went to the Garden of Eden, was welcomed deep within the Yahiro-dono, and took his seat at the banquet.

His attendants at that time were Moritaka-hiko, Moriyasu-hiko, and Takami-hime.

Kosumi-hime and Ashinagahiko outwardly feigned submission, and their hospitality appeared to leave nothing lacking. Oyashima-hiko no Mikoto became intoxicated on the Yashioori sake. Entering the Yahiro-dono, he relaxed his heart and came to stay there for the night.

Takekuma had been watching for signs that the Mikoto was sound asleep. Judging that the time was right, he took advantage of the dark night, set fire to the Yahiro-dono from all eight directions, and tried to burn him to death together with all his attendants.

At that moment, the three attendant deities were each reverently holding one of the three jewels and keeping guard beside the Mikoto's pillow.

The fire burned fiercely and violently, with such force that it seemed it would soon consume the Yahiro-dono completely. Just then, from the Masumi no Tama a great wind arose, and from the Shiomitsu no Tama dragon-water gushed forth. In the blink of an eye, they extinguished the flames of the hall.

Again, from the Shiohiru no Tama, a fierce fire burst forth. Fanned by the wind of the Masumi no Tama, the Castle of Eden burned down in an instant.

Takekuma's faction, thrown into panic and confusion, exerted all its strength, forced its way across the Jordan River, and fled far to the north. At that time many of their following deities fell into the river, and the greater part of them drowned.

Recorded by Taniguchi Masaharu, October 22, 1921; old calendar September 22.

Chapter 34: The Battle on Mount Sinai

The Takekuma faction, having been defeated on the Plain of Eden, escaped disaster with barely their lives. They hid themselves in the gorge of Doyama, once more gathered demon troops from the ridges of distant and nearby mountains, and plotted to attack Mount Sinai. They humbled their words, showed full courtesy, and invited Otora-hiko, a fierce general of the demon army, asking him for reinforcements for the attack on Mount Sinai.

Otora-hiko, being of the same mind from the start, accepted Takekuma's wish without a word of objection. He summoned tens of thousands of Mongol troops to the foot of Doyama; their flags and drums were splendidly arrayed, and their morale had the look of soaring to heaven.

At this time Oyashima-hiko no Mikoto, who had returned to Ryugu Castle and was overseeing divine affairs, was about to set out at the head of a small divine army, intending to sweep away the attacking forces on Mount Sinai and reverently rescue Izu no Mitama. Kinkatsu-Kane no Kami held back the Mikoto by the sleeve and earnestly begged him to stop the sortie.

The reason was this. Kotsune-hime, of Takekuma's faction, was hidden inside Ryugu Castle; she had sent shikome and sagume deep into the castle, and was steadily advancing a scheme to occupy Ryugu Castle while Oyashima-hiko no Mikoto was absent. Kinkatsu-Kane no Kami had thoroughly seen through this plot.

Moreover, as reinforcements for Kotsune-hime, Inuko-hime was hidden at the foot of Mount Olive. Driving a multitude of demon troops, she was trying to occupy Ryugu Castle from both inside and outside, and matters were already on the brink of an upheaval. Meanwhile, the allies inside the castle had almost all gone up to Mount Sinai, so that Ryugu Castle was thinly defended.

Oyashima-hiko no Mikoto accepted Kinkatsu-Kane no Kami's advice. He decided to abandon the sortie and hold fast in the defense of Ryugu Castle.

Yet what weighed upon the Mikoto's heart was the condition of Izu no Mitama, who was abiding on Mount Sinai. "If I set out now, Ryugu Castle will fall into enemy hands. If I do not set out, I cannot rescue Mount Sinai from its urgent danger." Truly, one must say that the heart of the Mikoto, pressed to the limit between advance and retreat, was more than one can easily imagine.

Here Takekuma obtained the support of Otora-hiko. Leading tens of thousands of Mongol troops, he pressed in upon Mount Sinai from all eight directions. Takekuma ordered Kosumi-hime and Ashinagahiko to command the evil dragons that had gathered from all the mountains near and far. They raised clouds, made a great rain fall, and advanced in a straight line upon the middle slopes of Mount Sinai.

Meanwhile, at the foot of the mountain, Otora-hiko's Mongol army surrounded the place in ten and twenty layers, standing ready with an exceedingly firm net of vigilance stretched all around.

Izu no Mitama, abiding on the mountain summit, looked down upon this scene. Seeing that the situation was no light matter, he appointed Takasugi-wake as commander-in-chief, and Tsuruwaka, Kamewaka, Takatori, Kari-hime, and Inateru-hiko as subordinate commanders, and strove to carry on the defense.

But the few could not stand against the many. The fall of Mount Sinai was drawing near, likely at any moment, and danger to the august person of Izu no Mitama approached closer by the hour.

At this time, from the heavens, countless demon troops belonging to Daijizai-ten Okunihiko appeared. They dropped fire-bullets and drove the divine army of Izu no Mitama into desperate straits.

Izu no Mitama sent Takatori and Kari-hime as urgent messengers to Kinkatsu-Kane no Kami, who was abiding in Ryugu Castle. He commanded them to report the desperate condition of the allied forces and request that a reinforcement army be sent.

Oyashima-hiko no Mikoto was now caught fast between advance and retreat. After a thousand thoughts and ten thousand considerations, he entrusted the Masumi no Tama to Takatori and Kari-hime.

Takatori and Kari-hime flew high through the sky, passing over the enemy army, and reached the summit of Mount Sinai. There they reverently presented the Masumi no Tama to the Great Deity Izu no Mitama.

Izu no Mitama rejoiced and took heart. Taking the jewel in his hand, he faced the attacking enemy army, put the jewel to his mouth, and with all his strength performed the divine work of breath.

When he blew toward the east, the demon army in the east was instantly crushed. When he blew toward the west, the demon army in the west was scattered completely. In this way, through the divine power of the Masumi no Tama, the demon armies in all eight directions either rode away on clouds or hid wrapped in mist. They scattered and fled in every direction and completely vanished from sight.

Heaven and earth, which until now had been dark, suddenly became bright and clear. The divine army on Mount Sinai immediately felt as though revived. They set their ranks in order, and in splendid formation made a safe and triumphant return to Ryugu Castle.

Recorded by Taniguchi Masaharu, October 22, 1921; old calendar September 22.

Chapter 35: The Secret of Ichirin

The Great Deity Izu no Mitama had routed the demon army in the battle on Mount Sinai and, for the time being, had made a triumphant return to Ryugu Castle, as described above.

Now Oyashima-hiko no Mikoto annihilated the enemies on Tenzan, Mount Kunlun, and Tenpozan, appeared at Tenkyozan, obtained the three divine treasures, and returned to Ryugu Castle. Then he defeated Takekuma's demon army, which had gathered in the Garden of Eden, and for a time the Divine Realm was governed in peace.

Nevertheless, Takekuma's demon army had merely hidden itself because the force of circumstances left it no choice. The situation was such that no one could tell when it might try to rise again by means of some plot.

First of all, what the demon army feared was the three divine treasures. Therefore the demon army devised plans in every possible direction, now sending out sagume, now using shikome, and never for a moment slackened its plan to seize these jewels into its own hands.

Here Ushitora no Konjin, Kunitokotachi no Mikoto, climbed onto the lotus pedestal at the center of the earth, where the mountain ranges formed a cross. He looked out over the land-shapes of all four directions, faced heaven, and reverently offered divine words. Then he grasped the crown upon his head, filled it with divine energy, and cast it out over the sea.

That crown fell into the sea and formed a solitary island. This is called Kanmuri-jima, Crown Island. From every part of the crown rice sprang forth, and the grain too came to ripen abundantly. Therefore this island is called Inahara no Kanmuri, the Crown of Rice-Fields, and is also called Ibara no Kanmuri, the Crown of Thorns.

Next, he faced the great earth and reverently offered divine words. He grasped the shoes he was wearing and flung them into the sea. The shoes transformed and formed a solitary island. Therefore this is called Kutsu-jima, Shoe Island. Kanmuri-jima is also called Ryugu-jima, and Kutsu-jima is also called Kimon-jima.

Here Kunitokotachi no Mikoto entrusted the matter by divine command to Izu no Mitama, Mizu no Mitama, and Kinkatsu-Kane no Kami, and had them hide the three divine treasures on these two islands.

The Shiomitsu no Tama is also called Izu no Mitama. It is a precious jewel from which divine water, clear and fresh like a spring, gushes forth without limit. It is also called John's Mitama.

Next, the Shiohiru no Tama is called Mizu no Mitama, and is also called Christ's Mitama. The mizu, the august mii-zu, is the working that purifies the world.

In short, water moves because there is the mitama of fire, and fire burns because there is the essential soul of water. Thus fire is heaven, and water is earth. Therefore heaven is high and honored, while earth is low and humble.

When it is said that John baptizes with water, these are words pointing to the body, and the august activity of fire is kept hidden. Again, when it is said that Christ baptizes with spirit, spirit being fire, this speaks of Christ's body; it does not speak of water, which is his essential soul.

Here Wakahimegimi no Mikoto, Oyashima-hiko no Mikoto, and Kinkatsu-Kane no Okami each carried one of the three divine treasures. They boarded the Menashi-Katama boat and led the divine officers Kojima-wake, Sugiyama-wake, Tomi-hiko, Takekuma-wake, and Takatori. First they crossed over to this Ryugu-ga-shima.

Then on Ryugu-ga-shima they set up the great palace-pillars broad and firm, and enshrined the Shiomitsu no Tama, which is Izu no Mitama. Together with it they also enshrined in this palace the Shiohiru no Tama, which is Mizu no Mitama.

Another name for this Shiomitsu no Tama is Toyotama-hime no Kami, and another name for the Shiohiru no Tama is Tamayori-hime no Kami. Thus the Shiomitsu no Tama is tinged with red, while the Shiohiru no Tama is pure white.

Kunitokotachi no Mikoto commanded the kunitama deity of Kanmuri-jima to guard these divine treasures forever. The august name of the kunitama of this island is Unabara-hiko no Kami, and another august name is Watatsumi no Kami.

Next, they crossed over to Kutsu-jima and enshrined the Masumi no Tama there forever, causing Kuni no Mihashira no Kami to guard it. Kuni no Mihashira no Kami is another august name of the kunitama of Kimon-ga-shima.

Each of these is a wondrous august treasure that the Great Deity will use at the time of the world's end for the reconstruction of the world. And the divine work in which they are used is precisely the Secret of Ichirin.

On these two islands, many good deities all transform into dragons and change into wani, guarding the four sides, and other deities are not permitted to approach.

Recorded by Toyama Toyoji, October 23, 1921; old calendar September 23.

Chapter 36: The One-Rin Mechanism

Kunitokotachi no Mikoto, thinking far ahead that the three divine treasures might be seized by evil deities, hid them on Ryugu Island and Kimon Island under the most careful precautions.

Moreover, adding still further caution, he kept the matter in strict secrecy even from Oyashima-hiko no Mikoto, Kinkatsu-Kane no Kami, Unabara-hiko no Kami, Kuni no Mihashira no Kami, Toyotama-hime no Kami, Tamayori-hime no Kami, and the others. Only the bodies of the three jewels were deposited on the two islands, while the crucial spiritual essences of the jewels were hidden away on the summit of Mount Sinai without any deity being made aware of it.

This was the Great Deity's profoundly deep and watertight divine economy. The divine revelation that speaks of the "one-rin mechanism" points to this.

Takekuma-wake had not been an evil deity from the beginning. But after he came to know fully the hidden places of the three divine treasures, his frame of mind suddenly changed completely, and he came to harbor the wild ambition of seizing them and making heaven and earth his own.

Wishing, then, to obtain these jewels, he conferred with Takekuma, who had been planning day by day toward the same end. Through Takekuma's cooperation, he proposed that they seize the precious jewels of Ryugu Island and Great Kimon Island in a single stroke.

Takekuma heard this and rejoiced greatly. He immediately expressed his agreement. Without any delay, he joined to the commanders of the demon army, Sugiwaka, Momosaku, Tayori-hiko, Saruhiko, Ashihiko, Torakuma, Sakakuma, and others, an army of tens of thousands of uncanny malignant spirits. They built many warships and prepared to occupy the two islands.

The commanders of Takekuma's faction, who had lost their supernatural powers in the many battles up to this point, placed Takekuma-wake at their head, loaded the ships full of various weapons, and set out under cover of night.

Meanwhile, Unabara-hiko no Mikoto of Ryugu Island and Kuni no Mihashira no Kami of Kimon Island had not the slightest knowledge that such a plan existed among the demon army. Just when they were sleeping in peace in the Yahiro-dono, their dreams were broken by the battle cries suddenly rising over the sea and by the clamorous wingbeats of flocks of birds.

They lit a dragon-lamp, raised it high in hand, and looked far out over the sea. The demon army's warships, beyond numbering by hundreds or thousands, had formed their military array. The fierce force with which they pressed in, bows and sterns locked close together, was altogether beyond the power of brush or tongue to exhaust.

Here Unabara-hiko no Mikoto issued orders to all the dragon deities, organized defensive and attacking forces, and began the counterbattle.

The enemy army advanced with the force of split bamboo, and had already pressed close to Ryugu Island. The dragon deities on the allied side were in poor condition, and now the enemy had come to the point of trying to land on the island in a single rush.

At this time Unabara-hiko no Mikoto, having exhausted every strategy, took out the Shiomitsu and Shiohiru jewels entrusted to him by that Great Deity, intending to raise water and fire and annihilate the enemy. First he took the Shiomitsu no Tama in his hand, filled it with divine breath, and blew upon it with all his strength. But somehow, the divine power of this jewel did not appear in the least.

This was because the crucial spiritual essence had been removed.

Next he took out the Shiohiru no Tama. Intending to burn up the enemy ships with fire, he filled this jewel with divine power and breathed upon it; but this too, because its spiritual essence had been drawn out, produced no effect whatever.

Kuni no Mihashira no Kami, abiding on Kimon-ga-shima, saw this condition of battle and feared that the allied side had fallen into dire straits. He immediately wrote a divine letter, tied it to the foot of an albatross, and requested aid from Oyashima-hiko no Mikoto, who was in Ryugu Castle.

At this time the earthly Takama-ga-hara and Ryugu Castle alike were wrapped in black clouds, so that one could not distinguish even things close at hand. The battle cries of the violent deities seemed almost enough to shake heaven and earth.

Hereupon Kinkatsu-Kane no Okami opened the treasured tamatebako, took out a golden o-nusa, and, facing heaven, waved it left, right, left. All heaven instantly cleared as though wiped clean, and sunlight shone everywhere in dazzling splendor.

Kinkatsu-Kane no Kami then broke off one piece of the golden o-nusa, tied it firmly to the albatross's back, tied a reply letter to its foot, and released it toward the sky.

Before one's eyes, the albatross soared up into midheaven and flew away high into the northeastern sky. The albatross at once transformed into a golden kite and flew freely in every direction high over Ryugu Island and Kimon Island.

Now, over the enemy army that had been pressing in upon Ryugu Island and trying to land, a rain of fire-bullets poured down without ceasing. Moreover, from the northeastern heaven, a single black cloud appeared. In the blink of an eye, the whole sky became as though ink had been poured across it.

From among the clouds came Takatsu Kami beyond all counting, hundreds and thousands of them. They raised whirlwinds, caused mountain-like waves to stand, wound the enemy ships up into midheaven, and hurled others down into thousand-fathom valleys between wave and wave. The way they tossed the enemy ships about was like leaves scattering in the wind.

At this time the detachment under Takekuma, Sugiwaka, Momosaku, and Tayori-hiko sank to the bottom of the sea.

Kunitokotachi no Mikoto graciously witnessed this battle situation. Thinking that even though they were enemies, they were still utterly pitiable, he manifested the divine heart of great compassion and great mercy. He climbed Mount Sinai and offered up divine words.

Then all heaven suddenly cleared, and golden clouds appeared. The wind calmed, the waves quieted, and even the enemy warships that had once sunk rose up from the seabed. The sea surface became peaceful, just as though tatami had been laid over it.

At this time the deities of both islands, all the good dragon deities, and Takekuma's enemy army alike raised voices of thanks together. They could not help submitting in their hearts to the gracious virtue of Kunitokotachi Okami's utmost benevolence and utmost love.

To love broadly both kami and human beings, to make no enemy of the enemy, and to manifest the great august heart of utmost benevolence and utmost love toward all sentient beings in the universe: this is truly the limit of preciousness and gratitude.

Recorded by Sakurai Shigeo, October 23, 1921; old calendar September 23.

Part 5: The Contest for the Sacred Jewels · 第５篇 御玉の争奪

Chapter 37: Utsushikuni no Mitama

In obedience to the strict command of Kunitokotachi no Mikoto, the three pillars, namely the heavenly emissary Wakahimegimi no Mikoto, together with Oyashima-hiko no Mikoto and Kinkatsu-Kane no Kami, led the divine officers beginning with Takasugi-wake, Moritaka-hiko, Tayori-hiko, Tamahiko, Yoshihiko, Kamihiko, Tsuruwaka, Kamewaka, Kurataka, Sugio-hiko, Tokihiko, Saruhiko, and others, and reverently ascended to the source of the clear-flowing Ame no Yasukawa.

Above the waters at the head of this mountain, the sacred mountain of Zion towered high above the clouds.

The meaning of Mount Zion is this: it is called Jogyō Nichiiki, and heavenly men and heavenly women constantly come there, playing music, performing dance, and taking their delight.

On the summit of this mountain there was a broad plateau. Rare flowers of five colors gave off a rich fragrance and bloomed in profusion with no distinction of spring, summer, autumn, or winter. Various delicious fruits also ripened on the branches of the trees until the boughs bent beneath them. It was a realm of safety and peace.

In the center of this plateau was set an extremely solid square rock, fifty ken high and fifty ken wide.

This was the star-rock that first appeared when Kunitokotachi no Mikoto became the golden pillar of the Heavenly August Pillar and brought forth the stars.

For prayerful remembrance of the divine work, the first single stone was left on the earth. It was appointed as the guardian of the earthly kunitama, and had been kept hidden until now.

From the beginning of the separation of heaven and earth, twelve pillars of heavenly beings appeared on this mountain summit every seven days to take their delight. At those times they placed this star-rock in the center. The heavenly men circled from the left, and the heavenly women circled from the right, playing music and performing dance there.

At those times, as it was rubbed and polished by the sleeves of the heavenly feather-robes, like the thin garments of the heavenly men and heavenly women, the star-rock naturally diminished in volume. By now it had become only the jewel at its center.

This jewel was a sphere three shaku in diameter. Seeing this, one may imagine how many tens of thousands of millions of years had passed since the beginning of the separation of heaven and earth.

Wakahimegimi no Mikoto and the divine officers under her performed the divine rite of misogi in the mountain stream of Ame no Yasugawara. Immediately they raised clouds, rode upon them, and ascended to the summit of Mount Zion. They surveyed every corner of the plateau on the mountain, appointed the respective seats for the mitama of the heavenly deities, performed a jichinsai ground-pacification rite, reverently recited the Kamigoto divine words, and determined the place forever as God's sacred ground.

In the center of this plateau, the twelve heavenly men and heavenly women mentioned above were circling and playing from left and right around a single star-rock.

Here Wakahimegimi no Mikoto and the other divine officers drew near to that star-rock. The heavenly men and heavenly women withdrew far to the rear, bowed kneeling upon the ground, and reported to the Mikoto in detail how, from high antiquity until this very day, they had polished the star-rock and also guarded it.

Wakahimegimi no Mikoto thanked them for their long years of hardship. She also praised them lavishly for their merit in guarding it for tens of thousands of years without violating the divine decree, and bestowed various rare treasures upon each of the twelve heavenly beings.

At first glance, this round star-rock closely resembled the earth.

Kinkatsu-Kane no Kami, the divine spirit of the great earth, quite lightly took that round rock in hand, raised it high above his head about three times, gave thanks toward heaven, and then lowered it to his breast. When he blew upon it the sagiri, the mist of breath, the round rock changed its form and became rounder and rounder. Moreover, it came to emit an indescribable luster.

At this time, whatever august intention moved Kinkatsu-Kane no Kami, he threw this round rock away from the mountain summit toward the gorge-stream of Yasugawara.

It plunged steeply and straight down, giving off a sound that seemed enough to split the six directions, and tumbled into the valley.

Wakahimegimi no Mikoto and the other divine officers, together with their various retainers, descended Mount Zion in pursuit of the star-rock. They had search made here and there through the valley, wondering where the star-rock had gone.

Far upstream, they caught sight of the former twelve heavenly beings dancing wildly and delightfully in a valley where mist was rising. Judging with certainty that the jewel's whereabouts must be there, they ascended the mountain stream.

Beneath a great waterfall of who knew how many hundreds of jō, the former star-rock had fallen in and was being beaten by the waterfall. At times it floated on the surface of the water, and at times it sank into the water. Like a balloon ball moved by the force of water, it spun now to the right and now to the left. Its roundness became rounder and rounder, its light grew stronger and stronger, and it was transformed into an adamantine, indestructible treasure-jewel.

At this time Kinkatsu-Kane no Kami instantly transformed into a golden dragon body. He leapt into the water, held that jewel up in both hands, and respectfully presented it before Wakahimegimi no Mikoto.

This jewel, scoured clean, had a purple exterior. Deep within its center, three treasure-jewels of red, white, and blue were enclosed, and these could be seen through from the outside.

This is reverently called Utsushikuni no Mitama.

Recorded by Kato Akiko, October 23, 1921; old calendar September 23.

Chapter 38: The Spirit of Golden Water

Here Wakahimegimi no Mikoto, Kinkatsu-Kane no Kami, and Oyashima-hiko no Mikoto, in the excess of their joy, cut trees from the great and small ravines of Mount Zion and made a new august boat. They also prepared a plain-wood mikoshi to hold the jewel, reverently set in place the Utsushikuni no Mitama, and, together with the mikoshi, installed it in the very center of the august boat. They descended the Yasukawa and returned to Ryugu Castle, where they deeply hid it away in the threefold Golden Hall.

This Mitama is the august spirit-body of a certain noble deity.

To return to the earlier thread: Takasugi-wake and Moritaka-hiko, obeying the command of the Great Deity, filled a vessel made of gold with the clear spring-water of Zion Falls. They attended before and behind the mikoshi and auspiciously returned to the castle. Under the direction of the Mikoto, this clear spring-water was poured into the Manai of Ryugu Castle. From that time onward this water was called Golden Water.

Together with the safe arrival of the Utsushikuni no Mitama at Ryugu Castle, black smoke strangely rose from three directions, billowing up until it struck the heavens, and Ryugu Castle seemed just about to burn and fall. At that moment, from that Manai, the Golden Water suddenly gushed up into midheaven like a dragon ascending to heaven. It fell down as a great rain and subdued the fierce flames rising upward.

Afterward, the scene at Ryugu Castle was puzzlingly unchanged in any way; it still retained its original form.

The adamantine and indestructible Utsushikuni no Mitama increased in brilliance with every hour and every moment. It was as though several hundred suns had appeared all at once. Gods and divine-human beings alike could not open their eyes because of the dazzling virtue of its light; if by chance they opened them, they would go so far as to lose their sight.

Here Kunitokotachi no Mikoto was startled and delighted at the blazing divine majesty, yet still hesitated to worship it openly in Ryugu Castle just as it was. Until the cycle of heavenly fortune should come around, he laid eightfold tatami matting in the utterly firm and secure threefold Golden Hall. On top of that he installed the Mitama together with the mikoshi, covered it with twelvefold door-curtains, and deeply enshrined it in secrecy.

From that time, the threefold Golden Hall suddenly increased in light. Its radiance illumined heaven above, and below shone brilliantly over every corner of Ashihara no Mizuho no Kuni. A golden kite constantly soared in the sky above the Golden Hall. All the good deities of heaven and earth gathered there from time to time, performed exquisite music, and played in delight. It seemed truly as though this were the realization of the Miroku Divine Age, and one could only wonder whether even the scene of the opening of the Heavenly Rock-Door had been like this.

The clear spring-water of Ame no Manai suddenly changed to a golden color. The essence of that water became twelve beautiful jewels, danced up into midair, changed into various colors, and again descended to the earth.

At that time the sharp-eyed twelve divine officers, Tayorihiko, Tamahiko, Yoshihiko, Kamihiko, Tsuruwaka, Kamewaka, Kurataka, Sugiu-hiko, Takasugi-wake, Moritaka-hiko, Saruhiko, and Tokihiko, competed with one another to pick them up. Each treasured one as a rare possession, intending to wait for the favorable turn in heavenly fortune.

These twelve jewels each had their own distinctive traits, and possessed miraculous, unfathomable divine power.

Here the Takekuma faction ignored the great favor of the Great Deity who had saved them from crisis. Their inborn ambition grew ever greater. In order to defile and cloud over the Utsushikuni no Mitama enshrined in the Golden Hall and make it a useless thing, they conspired with the Magatsu-kami of the four quarters, and, still without learning their lesson, went on turning over plans.

To accomplish this purpose, as their first undertaking, they had to get hold of the twelve jewels that had come into being from the essence of Golden Water. They deeply believed that if they could hold all these jewels in their hands, their purpose would be accomplished.

At this point Takekuma tried to apply the tactic expressed in the saying, "If you would shoot the general, first shoot his horse." Devising every possible means, he planned to persuade the twelve divine officers who were retainers of Ryugu Castle, or else to strike them down, and at last seize their jewels.

Of these twelve jewels, if even one were missing, they would be of no use whatsoever.

Recorded by Taniguchi Masaharu, October 23, 1921; old calendar September 23.

Chapter 39: The Whereabouts of the White Jewel

The twelve jewel-orbs that came forth from the essence of Golden Water showed no efficacy at all if used one by one and separately. Yet neither the twelve divine officers who had picked them up, nor Takekuma's faction, knew the true situation. Each of them firmly believed that if one obtained one jewel, that one jewel had its own power; if one obtained two, the divine power of two would appear.

For this reason Takekuma first planned to get hold of the white jewel that Tayorihiko possessed. But he realized that it would be by no means easy to persuade Tayorihiko to hand it over to him. So Takekuma devised a scheme. Makohiko, whom Tayorihiko trusted more than anyone, was sweetly drawn in as Takekuma's strategist by appealing to his desire for material things.

Makohiko was a handsome man of graceful appearance. Tayorihiko had an elder sister, Kusaka-hime, who was the wife of Mametora. She too possessed an extraordinarily beautiful face. Before anyone quite knew it, Kusaka-hime had set her heart on Makohiko.

At this time Takekuma gave Makohiko various rare treasures, and also exceedingly beautiful clothing. Makohiko put on these fine garments and smeared his whole body with strongly scented ointment, intending to deepen Kusaka-hime's feelings of love for him. This action followed Takekuma's secret instruction.

Kusaka-hime's longing grew stronger and stronger. Yet she was ashamed to disclose openly the thoughts in her heart to Makohiko, and day and night she could no longer endure her brooding passion. At last Kusaka-hime fell into melancholy illness. She lay groaning on her sickbed, her body wasting day by day, until her life seemed to hang by a thread.

Her younger brother Tayorihiko was greatly startled and saddened. He worried in every possible way, seeking somehow to heal and save Kusaka-hime from her illness. At this time Tayorihiko had no dream at all that Makohiko, whom he trusted, had secretly become Takekuma's adviser. He called Makohiko and, his face changing color and his breath coming in sighs, asked what might be done to restore Kusaka-hime fully to health.

Makohiko secretly rejoiced within, thinking the right moment had come. Turning toward Tayorihiko, he framed his words and said:

"In my dream the night before last, Kunitokotachi no Mikoto, who dwells in Takama-ga-hara, appeared by my pillow and solemnly declared: 'Kusaka-hime's life is now already near its end. The way to save her is simply this: let her hold the white jewel that Tayorihiko possesses. For ten days and ten nights let it not be taken from beside her pillow, and the illness will at once be healed.' Such was the divine announcement of the Great Deity. But do you in fact possess a white jewel as beautiful as the one I saw in my dream? Since it was a dream, it may not be worthy of trust. Please do not laugh at me as a fool speaking of dreams."

Feigning ignorance in this way, he sounded out Tayorihiko's heart.

Tayorihiko had not the slightest room to doubt the words of Makohiko, whom he habitually trusted. He immediately answered frankly that he had indeed picked up and treasured the jewel in question. If his sister's life could be saved by the divine power of that jewel, nothing could make him happier. He leapt for joy, shook his shoulders, and went at once to Kusaka-hime. He told her the circumstances of Makohiko's divine dream, said, "Hold this jewel and sleep for ten days and ten nights," handed the jewel to Kusaka-hime, and returned with a satisfied smile.

Kusaka-hime rejoiced at Tayorihiko's kindness and did as she had been told. Five days passed. Yet there was not the slightest effect on her illness; her body only continued to weaken day and night.

Thinking the time was right, Makohiko adorned himself in brilliant clothing, bathed his body in fragrance, and transformed the whole area around him into sweet scent. That fragrant smell was felt most strongly by Kusaka-hime's nose as she lay suffering on her sickbed. As soon as Kusaka-hime smelled it, she felt as though a little of her strength had returned.

After a short while Makohiko came in very quietly, saying that he had come to visit her in her illness. He told Kusaka-hime the divine dream that he had falsely reported to Tayorihiko, presenting it as though it were entirely true. Kusaka-hime had no time to judge whether it was true or false. On one side there were her younger brother's words; on the other, the kindly words of Makohiko, whom she had long loved. She was astonished and delighted, receiving them as though they were the compassionate words of the Great Deity of great mercy and pity.

Although several days had passed and the divine power of the jewel had not appeared, she blushed and spoke her heart in a small muttering voice:

"Ever since I beheld your beautiful form, my strength has suddenly returned, and I feel my spirit cool and refreshed."

"It is done," thought Makohiko. "Now is the time for the fulfillment of my wish." Turning away, he stuck out his tongue, then arranged his words with an innocent face:

"All divine jewels bestowed by the gods are profaned in their divine majesty if held against the feverish and foul-smelling body of a sick person. If you would hold this jewel and heal your illness, you must first smear your body with a strongly fragrant ointment, fill the surroundings with fragrance, and change the air of the room. Unless heaven and earth are first made pure, it will have no effect."

Kusaka-hime asked in return, "Where is such fragrant ointment to be found?"

Makohiko at once jerked his chin and said, "This ointment is not something easily obtained. It springs forth only at times on the summit of a small peak south of Mount Zion."

Thus he hinted that it would not be easy to get.

Here Kusaka-hime, faltering, begged him: "Would you not hold this jewel against your own body, cleanse it, and cause the divine power of the jewel to appear?"

Makohiko deliberately showed hesitation, though inwardly he was leaping with joy. With affected reluctance he agreed to hold the jewel.

Strangely enough, as soon as the white jewel was held in Makohiko's bosom, Kusaka-hime felt as though her illness were almost healed. Makohiko praised the scenery of the garden and strolled about with an unconcerned face. Then he put his hand on the branch of an old pine tree standing high in the garden, climbed up into the tree, and at that very moment entrusted himself to a Heavenly Bird-Boat that came soaring from the west. High above the clouds he hid his form.

But the bird-boat carrying this jewel collided in midair with the bird-boat ridden by Otora-hiko. The jewel flew into Otora-hiko's bird-boat, while Makohiko fell from midair into a valley of Mount Sinai, where body and spirit alike were smashed and annihilated.

The jewel that came into Otora-hiko's hands was soon passed to Takekuma. Takekuma, fearing that the scheme might fail midway, had Otora-hiko destroy Makohiko on the way. The designs of evil spirits are truly careful to the very end, and hateful.

Recorded by Taniguchi Masaharu, October 24, 1921; old calendar September 24.

Chapter 40: The Whereabouts of the Black Jewel

After Takekuma had gained the jewel held by Tayorihiko through stratagem, he was greatly encouraged. This time he advanced his plan to seize the black jewel held by Tamahiko.

Tamahiko was strongly driven by desire for honor. He had always spent his days full of dissatisfaction at standing beneath others. But now that he had obtained the black jewel, courage increased in his heart. He strode proudly through Ryugu Castle and secretly expected, in relation to the others:

"Though I am now a person of low rank, I have been especially chosen by the Great Deity and obtained the black jewel of Golden Water. Surely, when the time comes, I shall rise to a splendid higher position and come to grasp the authority of Ryugu Castle."

Takekuma sent out shikome and sagume to probe Tamahiko's heart. He learned that if he intended to take the jewel Tamahiko possessed, he must first approach him through his desire for honor.

So Takekuma deceived Nagahiko, a subordinate of Oyashima-hiko no Mikoto. Through Nagahiko, he sought to persuade Saka-hime, Tamahiko's wife, and to obtain Tamahiko's black jewel through Saka-hime.

Nagahiko was just then dissatisfied because not even one of the twelve jewels had come into his own hands, and a feeling of jealousy toward Tamahiko had begun to sprout in him. Tamahiko, who was beneath him in rank, had obtained a jewel and grown arrogant, and had begun at times to refuse Nagahiko's commands. Nagahiko was worrying in every possible way about how he might break Tamahiko's high nose.

At that point Torikuma, a spy of Takekuma, came secretly to Nagahiko's house, pretending to bear the command of Oyashima-hiko no Mikoto, and said:

"Tamahiko's recent behavior is most unsettling. To let such a man hold a jewel is exceedingly dangerous. If this jewel should come into Nagahiko's hands, the divine power of the jewel would be displayed all the more. Therefore Nagahiko must accept my private command and seize that jewel. Such is the strict order."

Here Nagahiko devised a plan. He skillfully persuaded Tamahiko's wife Saka-hime with words, intending to have the jewel taken through Saka-hime's hands.

Saka-hime was a beautiful woman of Ryugu Castle, graceful in face and form. Tamahiko had long been deeply attached to Saka-hime's beauty. Every word and action of Saka-hime was the key to Tamahiko's life. Nagahiko, perceiving this, sought somehow to make Saka-hime nod her head in agreement.

Saka-hime was extremely fond of dance and music. So Nagahiko and Torikuma recalled the dance and music of the heavenly men and heavenly women they had seen on Mount Zion, and secretly began practicing it. After one hundred days and one hundred nights of training, their skill was truly subtle and reached the divine. Feeling confident that this would be enough to move Saka-hime's heart, they went to the garden before the room where Saka-hime lived and began to dance vigorously.

Saka-hime, with no particular intention, opened the sliding door and looked out over the garden. Her heart was seized by the wonderfully skilled dance of the two, and for a while she gazed at them in ecstasy. At last she herself stood up and appeared there, and the three became a threefold swirl, taking one another's hands and dancing round and round.

Thus, before anyone knew it, Saka-hime had become inseparable friends with Nagahiko and Torikuma. The next day, and the next day after that, the three came out before the garden and devoted themselves to dance and music. Their joyful voices resounded all around, and the garden suddenly became bright and cheerful.

At this time Tamahiko, waiting in another hall, gazed spellbound at the graceful figure of his beloved wife dancing wildly. He had hidden the jewel in the inner palace, but now he appeared before the three. Torikuma and Nagahiko used every flattering word and agreeable expression. They seated Tamahiko in the chief seat, showed him the utmost respect, and sought his favor.

Tamahiko thought that the respect shown to him by Nagahiko, who stood above him in rank, was entirely due to Saka-hime's marvelous skill in dance and music. In his heart he felt deep gratitude toward Saka-hime.

Saka-hime turned to Tamahiko and said, "You too, please dance with us." She forcibly took his hand and tried to make him dance. To Tamahiko, each and every word of Saka-hime always sounded like subtle music. If he went against Saka-hime's heart even a little, her face at once sank into sorrow. He was constantly troubled with how he might make her smile.

Here Torikuma and Nagahiko proposed to perform the dance called "The Lion King Contends for the Jewel." Saka-hime was the first to approve, and earnestly begged Tamahiko to bring out the black jewel and use it for the dance. Tamahiko, though she was his most beloved wife, refused:

"Forgive me in this alone. It is a precious treasure for my promotion in rank."

Saka-hime's face immediately clouded. She collapsed to the ground and cried aloud over the heartlessness of her husband Tamahiko. Tamahiko had no choice. Though uneasy, he accepted Saka-hime's request and brought the jewel out from the inner palace.

Saka-hime's face overflowed with delight. Here the four began to perform the dance of the Lion King contending for the jewel. The four went immediately to the peony garden, and each changed costume into a lion. First they had Saka-hime's lion hold the jewel. The transformed lions of Torikuma and Nagahiko surrounded Saka-hime from left and right. Torikuma had no sooner taken the jewel than he put it in his mouth and climbed high into the Yutsu-katsura tree before the garden. Nagahiko followed and climbed after him.

At that moment Torikuma kicked Nagahiko down to the ground with his foot. Nagahiko struck his head against a garden stone and died. While Tamahiko and Saka-hime were startled, flustered, and confused, the evil deity Otora-hiko came from the western sky, making the air thunder as he rode in a Heavenly Bird-Boat. He took Torikuma aboard and vanished far into the western heavens.

As soon as the black jewel held by Torikuma came into Otora-hiko's hands, Torikuma's body was kicked down from the bird-boat. He fell into a deep valley of Mount Sinai, and his body immediately met the calamity of being smashed to pieces.

Ah, how endlessly clever are the treacherous schemes of evil deities. Even a good and upright divine person, if there is a single fragment of attachment in the heart, will surely be violated by wicked spirits and uncanny deities. What must be guarded against is this: one should sever the thought of attachment to all things.

Recorded by Kato Akiko, October 24, 1921; old calendar September 24.

Chapter 41: The Banquet at Yahiro Hall, Part One

Takekuma had turned his treacherous schemes and at last obtained two of the jewels. But there were still ten jewels remaining, and he had to get these into his hands. Realizing that this would not be an easy task, Takekuma's faction planned to obtain all ten jewels in a single stroke.

For this reason they were first pressed by the need to deceive Oyashima-hiko no Mikoto, the ministering deity of Ryugu Castle. Takekuma, together with Otora-hiko, brought various rare treasures and appeared before Oyashima-hiko no Mikoto. With false tears they apologized for the grave crimes of their former evil and rebellious acts.

At that time the two men were on all fours on the earthen floor, lowering their heads to the ground, and thus feigned absolute submission. Oyashima-hiko no Mikoto was originally a deity of boundless benevolence and compassion. He did not love battle, and day and night he worried over how to lead evil spirits onto the good path and make the Divine Realm peaceful. Seeing the attitude of submission shown by the two, he deeply pitied them in his heart. Though they were wicked and lawless enemies, he felt sorry for them, and at last accepted their petition. He instructed them that in the future they should cooperate together and serve the divine work.

The two expressed their gratitude, respectfully stated their thanks, and withdrew from that place. But the moment Takekuma and Otora-hiko went outside the gate, they looked at one another, stuck out their tongues, and gave a bitter laugh.

At this time Oyashima-hiko no Mikoto did not know that Tayorihiko and Tamahiko had had their jewels seized by Takekuma's treachery. Tayorihiko and Tamahiko, fearing that they would be blamed for their failures, had told no one and were simply suffering alone.

Here Takekuma and Otora-hiko built a new Yahiro Hall, decorated it with many rare vessels, and constructed a golden palace and jeweled tower inlaid with gold, silver, pearls, and jewels. As an auspicious commemoration of peace and submission, they planned to hold a great celebratory banquet. First of all, they invited Oyashima-hiko no Mikoto.

Oyashima-hiko no Mikoto, with Tamateruhiko and Otari-hiko at his left and right, came to this banquet together with Kamihiko, Yoshihiko, Takasugi-wake, Moritaka-hiko, Tsuruwaka, Kamewaka, Kurataka, Tokihiko, Sugiu-hiko, Saruhiko, and others. On Takekuma's side, beginning with Otora-hiko, Tamawaka, Shigewaka, Sakakuma, Torakuma, Momosaku, Kotsune-hime, and Nakasaki-hiko waited upon the banquet.

Oyashima-hiko no Mikoto was satisfied with the hospitality of Takekuma and the others. Raising a great cup, he offered congratulations. Addressing all present, he gave this instruction:

"Since you have thus opened your hearts to one another in submission and harmony, there is now no distinction in the world between enemy and ally. Join your strength together, make your hearts one, live in harmony and affection like parents, children, and siblings, and serve the divine work."

He then expressed deep thanks to Takekuma, Otora-hiko, and the others, boarded a bird-boat together with Tamateruhiko and Otari-hiko, and returned safely to Ryugu Castle.

After Oyashima-hiko no Mikoto had left the seat, there was no longer the slightest need for reserve. Saying that they would open their hearts to one another and make it a free-and-easy party, they ate and drank heartily, and spent the time in wild dancing.

Thinking the moment had come, Takekuma covered the jewels he had stolen from Tayorihiko and Tamahiko with gold leaf. He left a portion of each jewel's original surface exposed, made shapes of the sun and moon on those exposed places, and brought them to the seat of honor at the banquet.

"These," he boasted, "are the jewels of Kongo-sui once bestowed on me by the heavenly deity. When these jewels exist, the world is free and unrestricted."

Takekuma's retainers also said, "I too have such a rare vessel," and covered round stones with various kinds of leaf, brought them into the banquet, and boasted exceedingly of the jewels' virtues.

The divine officers of Ryugu Castle from Takasugi-wake downward lost face. Yoshihiko, suddenly unwilling to be outdone, took a purple jewel from his breast and said:

"Gods, do not look down on us so much. I too have a precious jewel like this."

He brought it out before the company, set it on the table, threw back his shoulders, snorted proudly, and wagged his chin. Here Kamihiko said, "I too have a jewel," brought out the yellow jewel, set it on the table, boasted of the rare treasure, and returned to his seat in high spirits.

At that moment Otora-hiko stood up at the banquet and said:

"Our followers possess many jewels such as these. How is it, then, that the divine officers of Ryugu Castle have so few jewels?"

By this he secretly stirred up their sense of rivalry.

At this time Kurataka, unwilling to be outdone, spoke under the influence of sake:

"Compared with the precious jewels we possess, your jewels are as different as heaven and earth. Be astonished when you see our matchless, peerless, unparalleled wish-fulfilling jewel, unique under heaven and unrivaled in past and present."

With no regard for what came before or after, he proudly set it high on the table and returned to his seat.

Takekuma laughed loudly and said, "However splendid the jewels of Ryugu may be, what use are only three? I possess countless jewels."

He then brought one more false jewel from the inner room. At a glance it was truly splendid, but inside it was a counterfeit jewel hardened from clay.

Driven by envy, Sugiu-hiko and Saruhiko grew unwilling to lose. Under the influence of sake they said, "What are such jewels, however brightly they may shine? Do not be shocked when you see the jewel we now bring forth." They brought theirs to the table and proudly told the origin of the jewels.

At this time Takasugi-wake, Moritaka-hiko, Tsuruwaka, Kamewaka, and Tokihiko wore bitter expressions. Their intoxication vanished, and they sat there pale-faced.

Takekuma and Otora-hiko turned toward the five divine officers and said in foul language:

"We hear that you are retainers of Ryugu Castle, but you do not have even a single jewel. All that you possess must be a great anus hole, or testicles the size of eight tatami mats."

They sneered at them. The five were furious to the core. But, reflecting deeply, they did not easily bring out their jewels.

Recorded by Toyama Toyoji, October 24, 1921; old calendar September 24.

Chapter 42: The Banquet at Yahiro Hall, Part Two

Here Takekuma and Otora-hiko became overbearing. Looking down on Takasugi-wake, Moritaka-hiko, Tsuruwaka, Kamewaka, and Tokihiko beneath their eyes, they said:

"Though you are called divine officers of Ryugu Castle, in reality your name has no substance, and you are no better than dung-soil gods. Those without jewels have no qualification to sit at this banquet. Ah, how filthy!"

They sprinkled salt, exposed their buttocks, and added every possible insult.

The five retainers endured and endured. At last they treated it as nothing more than the mad words of devils and paid not the slightest attention. The five divine officers of Ryugu Castle who had brought out their jewels, together with Takekuma's faction, all joined their voices and abused the divine officers from Takasugi-wake downward in every possible way.

The banquet grew more and more heated. At this time Takekuma from the left and Otora-hiko from the right joined the hands of both sides together, formed a circle, surrounded the four divine officers from Takasugi-wake downward in the middle, and began to dance wildly while shouting in ugly voices.

The five divine officers had no way to escape. They were deeply anxious, not knowing when their own jewels might be taken from them. Yet even Takekuma's persistent scheme could not seize the jewels of these five divine officers no matter what he did. So he announced that they would move on to a second gathering.

The drunken people of both sides clapped their hands without a second thought and agreed. In short, the five divine officers who had shown their jewels had, without realizing it, become completely Takekuma's captives.

The four divine officers from Takasugi-wake downward struggled over how they might escape from this place, but the others were not at all careless. With no choice, they were dragged along and made to attend the banquet of the second gathering.

The second banquet was opened. This place differed from the previous seat; it was a much larger hall. The hall was divided into upper and lower seats. In the upper seat, eightfold tatami mats were spread, and various rare treasures were arranged. In the center of the seat stood a rare flowering tree of rich fragrance in an indescribably beautiful vase.

By contrast, the lower seat was spread with dirty, torn mats so ugly one could hardly bear to look at them.

When each had taken his seat, Takekuma stood and addressed everyone:

"This seat is a sacred banquet place where only those beautiful of heart, who have brought out their jewels, may gather. Those whose hearts are filthy and who do not bring out their jewels must go down to the lower seat."

He solemnly declared this. Thereupon all stood up and forced the four divine officers from Takasugi-wake downward into the lower seat. The five divine officers could hardly endure their indignation and grief at this outrageous mistreatment, but they hid it deeply in their breasts and held back the tears that pressed upon them.

In the upper seat, various rare delicacies from sea, river, mountain, and field were lined up. Everyone smacked their lips, now eating, now drinking, and indulged themselves as much as they pleased.

Before the five divine officers placed in the lower seat, several old shikome appeared, wearing torn and filthy clothes, and carried in the trays. When they looked at the liquor, it was the urine of cattle and horses. When they looked at the rice, it was crawling with lice. The other dishes were centipedes, frogs, lizards, earthworms, and the like.

The five divine officers were so astonished by this that for a while they could do nothing but stare blankly. At that time the filthy old women said:

"This is Lord Takekuma's kindness. If you do not drink this liquor and do not eat this rice, you will be failing in courtesy toward Lord Takekuma. To warm our friendship, please, please, without any reserve, fill your bellies with these delicacies."

They pressed them by force. From the upper seat, those who had collapsed in drunkenness gathered around, took their hands and feet, forced down their heads, twisted open their mouths, made them drink the urine liquor, pushed the lice-rice into their mouths, and forced them to eat the other disgusting things.

Then Yoshihiko rose from his seat, his drunken face hazy, and spoke to Takasugi-wake and the other divine officers:

"Because you doubt Lord Takekuma's sincerity and hide your jewels instead of bringing them out, you receive this insult and persecution. Even if you bring out the jewels, they will certainly not be stolen. Quickly bring out those jewels, set them on the table, display the power of Ryugu Castle, and thereby soften Lord Takekuma's heart."

At this time Takasugi-wake shook his head from side to side, raised his voice, and said:

"Even if I should suffer any insult whatever, even if I should meet any persecution whatever, even if my life should be cut off, to the end of all ages I will never part with this jewel."

He spoke firmly and strongly. The remaining four divine officers likewise answered, "We agree with Takasugi-wake's opinion."

Just then golden Yatagarasu, numbering in the hundreds and thousands beyond counting, appeared from midair emitting light. They seized Takasugi-wake and the four divine officers and flew back to Ryugu Castle. Following them, numerous strange birds flew wildly through the heavens. Rain of sand and stones fell in sheets, pierced the roof ridge, and smashed the heads of Yoshihiko, Kamihiko, Kurataka, Sugiu-hiko, and Saruhiko, who were lined up at the banquet. They died in agony on the spot.

Ah, the precious jewels of Ryugu's Golden Water had, alas, passed into Takekuma's hands, seven of them in all.

Recorded by Sakurai Shigeo, October 24, 1921; old calendar September 24.

Chapter 43: The Red-Crowned Crane

After Tsuruwaka obtained the red jewel, the essence of Golden Water, his faith became firmer and firmer. Secretly he climbed Mount Zion and carried out many years of discipline. At times he leapt into Zion Falls; at times he purified himself in the valley stream of Zion. At last he became able to display spiritual powers freely and at will.

As his name suggested, Tsuruwaka changed into a crane, soared through the air, moved up and down between heaven and earth, and, with single-minded devotion, continued difficult training so that he might become an angel of the Divine Realm.

Here the evil deities of Takekuma's faction were struggling to rob Tsuruwaka of his spiritual powers and make him fall to the earth. Tsuruwaka flew about in all directions through the air with the force of a thousand leagues in one sweep. At that time, ahead of him, he noticed a high mountain trailed about with purple clouds. Its summit floated white above the clouds. Tsuruwaka felt drawn to that mountain and, before he knew it, had flown to its summit.

Just then, from within the purple cloud on the mountain's side, a brilliant light appeared that illumined the four directions. The light gradually rose toward the summit, and then became a single crimson jewel.

At this time Tsuruwaka had changed from the form of a crane and become a solemn divine-human being. Before his eyes the jewel divided to left and right, and from within it a heavenly woman appeared. As Tsuruwaka gazed spellbound at the beauty of this heavenly woman, she too looked at Tsuruwaka with inviting eyes, and without a word drew near to his side.

This high mountain was Mount Altai, and the heavenly woman was named Tsuru-hime. Here Tsuruwaka and Tsuru-hime pledged themselves as husband and wife.

At the same moment, Tsuruwaka suddenly lost his spiritual powers, and the art of flying through the air no longer worked. On the middle slope of the mountain there was a huge rock cavern. The two made this cavern their dwelling, gathered the people of the mountains near and far, and founded a country with that place as its center. In the depths of the broad cavern they enshrined the red jewel and worshiped it as an incomparable divine treasure.

The two were affectionate toward one another, loved one another, and spent long years on Mount Altai. Yet their young forms gradually grew thin and wasted with the years. White hair began to grow on their heads, and somehow they came to feel lonely. They began to long for the birth of a child who would be their successor.

Here Tsurusaki-hime, a subordinate of Takekuma, changed herself into the form of a beautiful angel and climbed to the summit of Mount Altai. She sent forth thunder and caused a great rain to fall. The rain poured down like a waterfall and quickly broke away one corner of the mountain. Muddy water flowed and overflowed before the cavern. After a little while the rain stopped, and before the cavern there remained one soft, beautiful jewel of fresh flower-color.

Tsuruwaka took it in his hand and looked at it. It was as soft as freshly pounded mochi. Tsuru-hime saw it and suddenly wanted to eat this jewel. Trying to snatch it from Tsuruwaka's hand, she and Tsuruwaka at last tore the jewel in two from both sides. The torn jewel naturally entered the mouths of the two and settled in their bellies.

From that time the two came to know sexual desire. Tsuru-hime at last became pregnant, and when the months were fulfilled, a jewel-like girl was born. They named her Tsuruko-hime.

After the birth of Tsuruko-hime, the two doted on her extravagantly. If she crawled, they wished her to stand; if she stood, they wished her to walk. Such is the heart of parents. Whether Tsuruko-hime cried or laughed, their hearts were moved. They were ready to sacrifice everything for the child without regret.

Through the loving care of her parents, Tsuruko-hime gradually grew. When she began to utter speech, she first cried, "Ta-ta." Her parents were troubled by that cry, and worried greatly over what "ta-ta" might mean, but in the end they could not understand it. Next Tsuruko-hime cried, "Ma-ma." They did not know what this meant either.

After a while, Tsuruko-hime began to cry, "Tama, tama." Hearing this, the parents ordered their retainers to gather eggs of various birds, but Tsuruko-hime kept shaking her head from side to side and refused to suck the eggs. Day and night the parents sat knee to knee and tilted their heads, thinking in many ways about what Tsuruko-hime's "tama" might mean, but they still could not understand it.

At that time the parents gathered all their retainers and held a festival at the Jewel Shrine where the red jewel was worshiped, praying that Tsuruko-hime would grow up safely. Tsuruko-hime, held in Tsuru-hime's arms, attended the ritual place. Here Tsuruko-hime smiled for the first time and rejoiced, saying, "Red jewel, red jewel."

The parents, seeing the smiling face of their beloved child Tsuruko-hime, whom they would not think painful even if she entered their eyes, felt joy fill their whole hearts. They loved her so much that if it were Tsuruko-hime's demand, they would not begrudge even their own lives.

The festival ended safely, and the two returned to the living room of the great cavern. All the retainers became drunk on the ritual feast wine, shouted "Banzai!" again and again, and returned to their own dwellings. Afterward the three, parents and child, entered an inner room and lay down peacefully to sleep.

At midnight, Tsuruko-hime suddenly began to cry, "Tama, tama." Hearing this, Tsuru-hime understood its meaning for the first time. She realized that Tsuruko-hime's "tama, tama" must be a request for that jewel, and she told this to Tsuruwaka.

Tsuruwaka suddenly sat up on the bed, folded his arms, and, lost in thought, hung his head without saying a word. Tsuruko-hime's crying grew more and more intense, sounding as though it would tear open her parents' breasts. Unable to remain still, and paying no attention to the middle of the night, Tsuruwaka rose and entered the Jewel Shrine. He reverently took up the red jewel, the divine body, and set it respectfully on the table in the living room.

Then Tsuruko-hime's crying at once stopped and changed into laughter. She touched the jewel with her hand and joyfully flew round and round it. The parents left the jewel on the bed as it was, making it a toy to keep Tsuruko-hime in good humor.

Tsuruko-hime gradually grew in this way. But one day she suddenly changed her form into a black dragon. The moment she took the jewel, she rolled up black clouds, summoned thunder and rain, and with a great roar abandoned her father and mother and hid her form high in the western sky.

The two left behind were astonished and stunned. Gazing after the whereabouts of both the jewel and their beloved child, they could not stop sighing deeply. They realized that Tsuruko-hime had been a transformation of the spirit of an evil deity, and though they gave up on the princess herself, what they could not give up was that red jewel.

They had once endured Takekuma's insults and oppression and protected that jewel at the cost of their lives. Now, having had that treasure seized by the enemy, they had not one word of excuse to offer Oyashima-hiko no Mikoto. They wept aloud toward heaven and earth. That single-minded grief condensed, and at last left the mark of a red jewel on their heads.

This is what is called the red-crowned crane. The saying that there is nothing that loves its child more than the pheasant in a burned field and the crane at night has its origin in this.

Recorded by Taniguchi Masaharu, October 25, 1921; old calendar September 25.

Chapter 44: The Green-Haired Turtle

Kamewaka was guarding the green jewel to the death, staking his life on it. He paid no attention to any desire for honor or material things. He concentrated his whole heart and soul only on protecting this jewel.

But at the banquet in Yahiro Hall, Kamewaka had fallen into Takekuma's treacherous scheme. Many poisonous insects had been forced into his belly, and this became the cause of his ruin. His bodily health was harmed, he lay on a sickbed, his whole body turned yellow-green, and at last he returned to the Hidden Realm.

Kamewaka's wife, Kame-hime, wailed to heaven and earth. She crawled around at his feet and around his head, and wept for many days. Her grieving, crying voice resounded in all directions on the wind, and at last there was unceasing mournful wind and miserable rain. This lasted for roughly one hundred days and one hundred nights.

At this time cloud-vapor rose from the Sea of Galilee, rolled up uncanny clouds, and a strange animal of unusual kind appeared, advancing near Ryugu Castle. The strange animal at once changed into a beautiful divine-human being. He came to Kame-hime's house to mourn for Kamewaka. This person was named Takatsu-hiko.

Kame-hime saw Takatsu-hiko and rejoiced greatly. Taking his hand, she led him into a room, brought out various wine and food to entertain him, and asked in wonder:

"Are you not my most beloved Kamewaka?"

Takatsu-hiko answered skillfully:

"I am Kamewaka. I have certainly not died. I have cast off the body through which the poison had spread, taken a new and healthy body, and come before you so that I may fulfill the vow to share old age and burial in one cave with you."

Kame-hime saw that the color of Takatsu-hiko's face, his appearance, the tone of his words, and even his movements differed not the slightest bit from Kamewaka. From the bottom of her heart she came to believe him deeply. Here the two became a husband and wife as close as though not even water could pass between them.

Kame-hime felt as though she had been born again. She had once resigned herself to long separation in her unfortunate state; now her husband had come back to life and joined with her again like paired lovebirds. She did not know what karmic fortune from a former life could have brought this about, and she was beside herself with joy.

The husband and wife were as close as honey and lacquer. But by some chance, because of a cold, Takatsu-hiko lay down on a bed of serious illness. Kame-hime's breast, until then filled with joy, could not help clouding over once more. She changed methods and means and devoted herself to nursing him.

No matter how many days passed, no effect appeared, and the illness only grew heavier. At this time Takakura-hiko, a friend of Takatsu-hiko, came to visit the sickbed and recommended methods of treatment. He gathered a hundred herbs and suggested various medicines. Yet the illness still only grew worse. Kame-hime's breast felt truly as though hot iron were being pressed against it.

Strangely, Takakura-hiko's face, stature, and speech closely resembled Kamewaka. Here Kame-hime could not help being confused about what was true and what was false. Startled and suspicious, she asked, "From where have you come?"

Takakura-hiko answered, "I am a divine officer of Ryugu Castle, and a beautiful friend who was close to Kamewaka from long ago."

So Kame-hime asked in return, "What is the reason that Takakura-hiko so closely resembles Kamewaka?"

Takakura-hiko replied:

"In truth, I am Kamewaka's twin. But our father and mother, fearing the eyes of the world, entrusted me to another household as soon as I was born. Kamewaka and I knew nothing at all of this circumstance, and from childhood we associated as close friends of the heart. But through a certain matter I came to know this truth. Kamewaka, who now lies ill here, does not know the true situation. Drawn by the feeling of flesh and blood, I could not bear to see the suffering of my brother. I worried over how I might restore him from this illness, so that we brothers might in harmony serve the divine work. Finding leisure from divine duties, I came here to visit the sickbed."

Because he spoke so clearly, Kame-hime's doubts melted away completely. Her trust in Takakura-hiko grew greater and greater.

Meanwhile Kamewaka's illness only grew heavier. So Kame-hime again consulted Takakura-hiko, her face full of anxiety: "Is there no marvelous art for saving my husband's illness?"

At that time Takakura-hiko looked truly perplexed. "Ah, how pitiful," he said, giving a long sigh. He folded his arms, bowed his head, and for a while gave no answer. After some time, as though suddenly remembering, Takakura-hiko filled his face with joy and answered in an eager manner:

"There is certainly a method."

Kame-hime's face suddenly shone. Astonished and delighted, she waited impatiently for Takakura-hiko's answer, saying, "What divine method is it? I wish to hear it."

Takakura-hiko deliberately calmed himself, washed his hands and rinsed his mouth, and for a long time joined his palms toward heaven, as though asking for some divine command. Kamewaka on the sickbed kept uttering cries of agony and was already in the condition of his last moments. Kame-hime's heart could hardly bear it. She had resolved that even if she lost her own life, she must save the life of her most beloved husband Kamewaka.

Looking at Takakura-hiko's state, however, he was praying leisurely to heaven and did not seem hurried in the least. After slowly offering his prayer, Takakura-hiko came into the room. At that moment Kame-hime waited for his instruction as a thirsty person waits for water.

Takakura-hiko saw this and rejoiced inwardly that his scheme had struck home. With an innocent face, and with great solemnity, he arranged his words and said:

"In this house there is hidden and stored a precious green jewel. The divine command of Tsukuyomi no Kami says this: take out this jewel, set up a high platform on a moonlit night, enshrine it there, cause the water of the moon to condense upon it, and give Kamewaka a single drop of water dripping from the jewel to drink; then the illness will be healed."

Kame-hime rejoiced as though this were heaven's help. She at once built a high platform and enshrined the jewel in its center. At that instant the whole sky suddenly clouded over. Black clouds thickly wrapped heaven and earth until one could no longer distinguish even things close at hand. Just then a black dragon appeared in the clouds, seized the jewel, and hid its form in the western sky.

After several days this jewel came into Takekuma's hands. The false Kamewaka, whom until now she had thought her husband, suddenly changed into a great dragon. Takakura-hiko likewise returned to the great furnace of Galilee, raised clouds, and hid his form, leaving Kame-hime behind.

Kame-hime stamped the ground in bitter regret. Her spirit and soul concentrated, and at last she changed into a green-haired turtle and leapt into the sea of Ryugu. It is said that turtles keep a lifespan of ten thousand years. Kamewaka had been made to eat poisonous insects at the banquet in Yahiro Hall, and for that reason he left the world after a short life. From then on, the turtle that came forth from Kame-hime's spirit paid attention to hygiene, did not eat poisonous insects, and came to keep a long life.

Recorded by Kato Akiko, October 25, 1921; old calendar September 25.

Chapter 45: The Whereabouts of the Yellow Jewel

Tokihiko had resolved that even if it cost him his life, he must protect and reverently guard the golden jewel until the dawn when divine governance would be fulfilled. Because of the carelessness and inattention of the Ryugu deities, nine jewels had already been seized by Takekuma. Tokihiko was bitterly frustrated. Thinking that he would at least protect this jewel, even if he became alone, he went to Ryugu Castle, received permission from Kototama-wake no Mikoto, wandered in various directions, and at last secluded himself on Mount Himalaya.

There he dug a rock cavern in Mount Himalaya, hid the jewel deep within the rock, built a shrine above it, and waited for the time to arrive.

After he had been there several years, there suddenly arose below the mountain the sound of a battle cry. Unable to endure his suspicion, he left the shrine and looked toward the direction of the voices. To his astonishment, Oyashima-hiko no Mikoto, with Otari-hiko and Tamateruhiko as his two wings, was advancing toward the Deccan Plateau together with many Amatsu Kami and divine officers of Ryugu. Countless brocade banners streamed in the wind, various music was being played, and the procession moved forward with banners and drums in stately array.

Tokihiko looked out over this from the mountain and saw that many divine officers on foot were carrying twelve mikoshi of the same shape and color. Tokihiko immediately brought out a Heavenly Bird-Boat and had a retainer descend to the ground and observe the party's movements. The retainer saw the solemn procession and the splendid attire of Oyashima-hiko no Mikoto, was struck with amazement, hurriedly boarded the bird-boat, and reported the details back to Mount Himalaya.

When Tokihiko heard that this was Oyashima-hiko no Mikoto's party, he could hardly contain himself. "Have I uselessly hidden myself in the deep mountains and fallen behind in taking part in the divine work of Miroku governance?" he thought, stamping the earth in frustration. He at once boarded the Heavenly Bird-Boat, descended to the ground, came out behind Oyashima-hiko no Mikoto's party, and timidly followed in attendance.

Yet Tokihiko was ashamed that he had fallen behind in the divine work, and could not make a splendid declaration of his name. Thus he arrived at the Deccan Plateau.

On the Deccan Plateau, solemn halls were lined up in countless tens. Eight million divine officers were joyfully serving in divine duties. The surrounding area was encircled by various flowering trees that emitted indescribable fragrance. The sight of heavenly men and heavenly women rejoicing wildly was truly the scene of heaven, the Pure Land, and the earthly Takama-ga-hara.

Oyashima-hiko no Mikoto stood in the solemn central hall and proclaimed to the eight million divine officers:

"Though the time is still too early for the Miroku age, as a result of Kunitokotachi no Mikoto's petition to heaven, in order to save the divine-human beings on earth, the age of the Latter Dharma has been shortened, the Heavenly Rock-Door has been opened, and a complete Divine Age has been manifested. This field of Deccan has been established as the earthly Takama-ga-hara.

"Yet we must grieve. Of the twelve precious jewels that came forth from Golden Water, as many as eleven have already been occupied by evil deities. By the divine power of the Great Deity, these have been taken back from the enemy, and here twelve mikoshi are to be made. As important divine implements of governance for this earthly Takama-ga-hara, they are to be preserved forever. Such is the divine command.

"But the whereabouts of one yellow jewel are still unknown. If this jewel is absent, even the long-awaited Miroku age may again collapse into ruins. Where now is Tokihiko, once a retainer of Ryugu Castle who carried that yellow jewel? The one precious jewel he holds is equal to these eleven jewels. If Tokihiko, even belatedly, should bring that jewel from wherever he may be, I will report him to the heavenly deity as a person of special merit in the Divine Realm, and will yield my own position to him."

He called out in a loud voice.

At this time Tokihiko thought: "For many years I have protected this jewel through bitter hardship. Now, hearing the instruction of Oyashima-hiko no Mikoto, I cannot contain my joy. Now is the time for me to raise my name splendidly and be praised as a flower of the Divine Realm."

With his whole face full of smiles, he fearfully came before Oyashima-hiko no Mikoto, bowed three times with nine prostrations, and declared in a clear voice:

"Tokihiko is here. I have respectfully brought the yellow jewel."

The many divine officers seemed moved at the sight of Tokihiko, who had suddenly declared himself. Tokihiko became the object of their envy. Oyashima-hiko no Mikoto was greatly delighted and invited Tokihiko deep into the hall.

Inside the hall, twelve splendid mikoshi of the same color and shape had been reverently installed. Oyashima-hiko no Mikoto opened the door of one mikoshi in the center and sternly commanded:

"The eleven are filled with jewels of each color. But as you can see, this mikoshi is empty. Quickly enshrine your jewel here and serve for the sake of the Miroku age."

At this time Tokihiko was so overjoyed that he did not know where to put his body. He immediately took out the jewel and placed it deep inside the mikoshi. Then many offerings were presented to the twelve mikoshi, and a solemn festival was held.

Next, the twelve mikoshi were carried by the divine officers around the beautiful plain of Deccan. It was truly a bustling, indescribably refreshing festival. At the center of the plain, each mikoshi was set down and the divine officers were ordered to rest.

Just then, uncanny clouds arose in one direction of heaven, and from within the clouds various brilliant lights suddenly appeared. The scene was as magnificent as watching hundreds and thousands of fireworks all at once. The divine officers were all drawn toward that side of heaven and gazed at it. During that interval, Oyashima-hiko no Mikoto and Otari-hiko changed the positions of the mikoshi. Each mikoshi was of the same shape and color.

Suddenly black clouds arose from one direction of heaven, and rain poured down on the earth like a waterfall. The many divine officers, as if mad, each took a yellow jewel from the mikoshi and scattered in all directions. Tokihiko, startled, approached the mikoshi to protect the jewel he had offered, intending to put it into his bosom. Everyone had scattered in every direction, and before long the palace had changed into a desolate wilderness.

Tokihiko, feeling as though he were dreaming within a dream, took out that jewel and inspected it. What could this mean? In size and in luster there was not the slightest change. Yet he wondered at its exceedingly light weight, and, gnashing his teeth, regretted bitterly that his jewel had perhaps been switched in the confusion.

At this time a voice in the air cried, "Great fool!"

The one who until now had appeared to be Oyashima-hiko no Mikoto was the transformed body of Takekuma-wake. Those who had appeared to be righteous deities from Otari-hiko downward were the evil deities under him.

Ah, however deep one's faith may be, however firmly one may keep one's integrity, if one harbors even the slightest ambition as Tokihiko did, one may immediately be deceived by evil deities and leave behind a regret as bitter as biting one's navel. What must be guarded against is attachment and the desire for fame.

Did you come thinking it was a flower, fire-seeking moth?

Recorded by Sakurai Shigeo, October 25, 1921; old calendar September 25.

Chapter 46: One Pine on One Island

Here Takekuma, together with Takekuma-wake, gathered many people and held a great banquet. The reason was this: by his divine wisdom and divine strategy, he had obtained ten of the twelve precious jewels. Only two remained. No matter how strong in divine power the divine-human beings might be, what difficulty could there be in seizing them? Proud of his own clever strategy, he gathered everyone and held a celebratory feast.

Just then, Oni-hiko rose from the lowest seat, shaking his shoulders, came before Takekuma and Takekuma-wake, and said:

"Today is truly a day of supreme rejoicing. And when good things continue, they do indeed continue. Just now, from Ryugu Castle, the two divine officers Takasugi-wake and Moritaka-hiko have offered to bring two jewels and present them. How should this be handled?"

Takekuma and the others, drunk on the banquet wine and bleary-eyed, leapt for joy, thinking that the time for the fulfillment of their wish had come. At any rate, they agreed to grant an audience to the two divine officers.

After a short while Takasugi-wake and Moritaka-hiko, accompanied by the guidance of an attendant, appeared deep in the palace before Takekuma. They bowed once and each offered to present a jewel.

Takekuma's heart leapt. The cautious Takekuma-wake pressed the two divine officers:

"Why do you hand over to us these precious divine treasures of Ryugu Castle? I wish to hear the reason."

The two divine officers, with faces made up to look full of joy, slowly answered:

"Your divine calculation and uncanny strategy are enough to make us click our tongues in admiration. Already ten jewels have entered your hands. Even if we contended with you using two jewels, with the proportion ten against two, how could we possibly defeat your forces? Rather than that, we will cleanly present these jewels to you, make peace and friendship with one another, and simply pray for peace under heaven."

They answered in clear words.

Takekuma looked intently at the two jewels and was greatly astonished. He could not stop being moved by their luster. At this time Takasugi-wake and Moritaka-hiko arranged their words and said:

"These jewels have special divine power among the twelve. Therefore, if they touch foul odor or are struck by evil wind, their spiritual power will burst out and they will become of no use. Do not permit anyone to view them. Immediately make boxes, wrap them tenfold and twentyfold, reverently install them deep in the inner palace, and use them only in a moment when crisis hangs by a single hair."

Neither Takekuma nor Takekuma-wake doubted the sincerity of the two deities. Immediately, just as they had said, they wrapped the jewels in box after box, sealed them tightly, and stored them deep in the inner palace.

Yet these jewels were bright red counterfeits. The careful two divine officers had forestalled Takekuma and thereby escaped the seizure of the true jewels.

Afterward Takasugi-wake and Moritaka-hiko became favorites of Takekuma and were used in important ways. As for the genuine jewels, Moritaka-hiko presented his to Oyashima-hiko no Mikoto. Takasugi-wake commanded his retainer Sugitaka to swallow his jewel, and eternally hid it among the islands lined up in the Mediterranean Sea. He appointed Sugitaka as the guardian deity of this island.

On one island he dug a firm rock cavern, deeply stored the jewel, and planted a marker pine above it. This is called the one pine on one island.

From this time onward the two divine officers won Takekuma's trust. Alongside Takekuma-wake, they came to be called the Three Crows and entered into the council behind the curtain.

Ah, what actions will Takasugi-wake and Moritaka-hiko take from now on?

Recorded by Toyama Toyoji, October 25, 1921; old calendar September 25.

Chapter 47: The Fall of Eden Fortress

Takekuma obtained the twelve jewels, large and small and of every color, and his spirit rose high enough to pierce heaven. He put on a show of strength and carried his arrogance to its limit. He deeply trusted Takasugi-wake and Moritaka-hiko, and had Takasugi-wake take the place of Takekuma-wake.

Takekuma-wake could not contain his resentment at Takekuma's attitude. Here he devised a plan. He entered into communication with Onikuma, who held his own territory on Mount Ural, and tried to destroy Takekuma, Takasugi-wake, and Moritaka-hiko.

Onikuma gave a scheme to his wife Oni-hime and had her sneak deep into Ryugu Castle. At last she came to gain a measure of trust from Wakahimegimi no Mikoto and Oyashima-hiko no Mikoto. Through Oni-hime's painstaking effort, Onikuma finally managed to gain permission to go in and out of Ryugu Castle.

Onikuma had a son named Tsukihiko, a person of beautiful heart. He was a great favorite of Wakahimegimi no Mikoto. That such a good person should be born as the child of an evil-spirit couple was like a lotus blooming from the mud.

Here Wakahimegimi no Mikoto, in order once more to pacify disturbances of evil spirits rising in crowds in many parts of the world, reverently received the divine command of Kunitokotachi no Mikoto. Taking Tsukihiko and Makura-hiko with her, she boarded the august Menashi-Katama boat, crossed to Kutsujima, where the Masumi Jewel had been secretly kept, gathered all the good deities, and served in the divine work of pacifying the demon army.

At this time, tens of thousands of black dragons that had attacked Akitsu-shimane were easily annihilated in the Sea of Manai by the guardian deity of Ryugu, the guardian deity of Kutsujima, and the divine army led by Kuni no Mihashira no Mikoto.

Yet the magatsu on land were rampant in power, and there seemed to be no easy prospect of pacifying them. This was a demonic war for the seizure of power among the evil spirits under Onikuma, who held Mount Ural.

Onikuma worried that his subordinates lacked the power of unity. Here he devised a scheme: he would go in and out of Ryugu Castle, obtain fundamental authority, pacify the evil spirits under him, and then advance to occupy the earthly Takama-ga-hara.

After Wakahimegimi no Mikoto's party had gone forth to Kutsujima, Ryugu Castle was firmly guarded by many divine officers: Oyashima-hiko no Mikoto and Masumi-hime at the head, together with Takekuma, Takasugi-wake, Moritaka-hiko, Tatsuyo-hime, Kojima-wake, and others.

Takekuma-wake sought somehow to destroy Takekuma and Takasugi-wake. Addressing Onikuma and Oni-hime, he piled up various falsehoods:

"Oyashima-hiko no Mikoto, Takekuma, and their faction are now in the midst of many schemes to arrange a divine army, attack Mount Ural in great force, and destroy you. I sent out sagume and learned all the details."

He tried to move the hearts of Onikuma and Oni-hime. Here the anger of Onikuma and Oni-hime reached its peak.

"There is no better opportunity than now to destroy Oyashima-hiko no Mikoto, Takekuma, and their faction. If we do not destroy them now, sooner or later we will be destroyed by them. Now is the time to seize the initiative."

With Takekuma-wake as their commander, Onikuma and Oni-hime led the demon-gods and poisonous serpents of Mount Ural. First they planned to attack Eden Castle, where Takekuma was stationed, and then to assault Ryugu Castle.

Onikuma's demon army advanced headlong and pressed on Eden Fortress from every direction. Just then Takekuma was absent as caretaker of Ryugu Castle, and Eden Castle fell easily into Onikuma's hands without a battle.

Recorded by Taniguchi Masaharu, October 26, 1921; old calendar September 26.

Chapter 48: The End of Onikuma

Here Onikuma seized Eden Fortress. He had Ushikuma and Ushi-hime command many demon troops and guard it, while Onikuma and Oni-hime secretly slipped in through the rear gate of Ryugu Castle.

Onikuma carried a huge iron staff. Oni-hime hid the great sword Tsumugari in her bosom. They advanced deep into the inner palace and shouted in a great voice:

"Onikuma and Oni-hime are here. Where is Oyashima-hiko no Mikoto? We will meet him."

With the momentum of a lion raging, the two attacked farther and farther into the depths.

At this time Oyashima-hiko no Mikoto was lying sick. He had tightly closed the doors and shut himself in. Onikuma and Oni-hime put all the strength of their bodies into trying to smash down the door of that room.

Startled by the sound, Tatsuyo-hime and Takasugi-wake came rushing together. At once a great struggle began between the two sides. Just when Takasugi-wake was about to be destroyed by Onikuma, Kojima-wake came running. Like Kakogawa Honzo of the Chushingura holding back Enya Hangan, he grappled Onikuma from behind with his bare hands. The other divine officers clung to Onikuma's hands and feet.

Onikuma was caught in a dead end and cried out for Oni-hime's help. Oni-hime was about to run to save Onikuma, but Kiku-hime appeared and from behind cast an eight-fathom rope around her neck, knocking her over backward. Many women swarmed around and bound Oni-hime tightly.

Just then Takekuma appeared from the middle hall. Aiming at the face of Onikuma, who was trapped and unable to move, he struck down with an iron hammer. Blood flowed like a spring, and the miserable sight was unbearable to behold.

Masumi-hime and Tatsuyo-hime appeared there and thought, "Now is the time to clear away our long-standing resentment and punish this evil heart." In the shallow violence of women, they wildly and blindly beat the weakened Onikuma with whips of thorns. The angry, frenzied cries of everyone resounded around them like a flood.

Oyashima-hiko no Mikoto, who had been on his sickbed, realized that a great crisis had broken out. He sprang up from the bed of illness, rushed to the scene, soothed Kojima-wake and Takasugi-wake, and kindly inquired after Onikuma's wound. He was truly a divine general furnished with wisdom, benevolence, and courage.

Wakahimegimi no Mikoto completed the divine work at Kutsujima and returned to the castle with her two retainers. Seeing the scene there, she was greatly angered. With knitted brows she sternly questioned them:

"Who is the lawless one who struck Onikuma?"

At this time Onikuma, in his confusion, did not know who the culprit was. Yet he turned his suspicion about and reported, shaking his blood-soaked and dreadful face:

"The ones who struck my face were surely Tatsuyo-hime, Takasugi-wake, and Torahiko."

Kojima-wake interrupted Onikuma's words:

"No, that is not so. I am a witness-deity who saw the scene. The one who struck with the iron staff was Takekuma."

He declared this with force in his words.

Wakahimegimi no Mikoto turned to Takekuma and gave a stern command:

"Your conduct is exceedingly violent, rebellious, and lawless. I still cannot recognize any proof that you have truly reformed from the bottom of your heart. There is no help for it now. According to the regulations of the Divine Realm, you must quickly descend to Ne no Kuni, Soko no Kuni."

Takekuma shook his head from side to side and insisted:

"No, no. I am not the culprit. It was the doing of Takasugi-wake and the others."

Kojima-wake and the others had seen the actual circumstances at the scene, and insisted to the end that it was Takekuma's doing.

Oyashima-hiko no Mikoto said with tears:

"That such an inauspicious incident should have arisen during the absence of the one who went forth to Dejima for the Great Deity's divine work is entirely the fault of my own carelessness. Please exile me to Ne no Kuni, Soko no Kuni, and forgive Takekuma's crime."

Wakahimegimi no Mikoto was moved by Oyashima-hiko no Mikoto's deeply loving true heart. She admonished the gods concerning the future, and the matter was settled without further incident.

Onikuma's wound became the cause of his end. His fate exhausted, he finally died. His wife Oni-hime was angered by Takekuma's lawlessness and planned a battle of revenge together with Takekuma-wake. Onikuma's grudge-spirit congealed, and at last he became the black dragon of Mount Ural.

Recorded by Toyama Toyoji, October 26, 1921; old calendar September 26.

Chapter 49: The Appearance of Lake Baikal

Through the sacrificial sincerity of Oyashima-hiko no Mikoto, filled with benevolence and compassion, Takekuma's crime was forgiven. Nevertheless, because of appearances before the assembled gods, they had no choice but to forbid Takekuma from entering and leaving Ryugu Castle.

Takekuma, having no alternative, tried to return to his original Eden Fortress. At this time Eden Fortress had already been occupied by Onikuma. After Onikuma's destruction, Oni-hime had taken Ushikuma and Takekuma-wake as her commanders, gathered many demon troops, and was guarding it to the death.

Takekuma knew nothing at all of the hearts of Takasugi-wake and Moritaka-hiko, and believed completely that they were his incomparable allies. He commanded Takasugi-wake and Moritaka-hiko to attack Eden Fortress from front and rear and recover it. Yet the two made excuses in one direction and another and did not obey Takekuma's command. Instead, they reproached Takekuma for his violent, evil, and lawless conduct, thrust him out from within the gate, locked the gate tightly, and guarded it strictly so that Takekuma could never again enter.

Forbidden to enter Ryugu Castle, Takekuma went to the camp of Kotsune-hime, who had built a fortress on Mount Kijo and held it with many demon troops, and asked for aid.

How could Kotsune-hime refuse? If Takekuma, her comrade, were destroyed, there would be no hope of accomplishing her great ambition. So, together with Makihiko, Taka-hime, and others, she arranged her military formation and launched a sudden close attack against Eden Fortress.

Oni-hime ordered Ushikuma and Ushi-hime to prevent the enemy from crossing the Jordan River. Kotsune-hime called clouds, raised wind, brought rain, and fought with all her strength. The river waters quickly flooded. The volume of water gradually increased, until Eden Fortress was almost submerged.

Here Oni-hime was caught in a dead end. Holding the twelve jewels, both genuine and false, that had been presented by Takekuma, she mounted black clouds with her attendants and fled far into the sky. The sun of heaven grew dark and gloomy, as though it were perpetual night. Oni-hime's party of evil deities fled straight toward the summit of the Ural Mountains and hid their forms.

Suddenly, from ahead, Kisei-hiko and Murakumo-wake, reverently receiving the command of Kunitokotachi no Mikoto, appeared in midair as fire-dragons. From before and behind, left and right of Oni-hime, they attacked, spouting flame.

Oni-hime's party could not endure the suffering. For a little while they fought back like desperate creatures, but at last their strength was exhausted. The instant they fell to the ground, the earth collapsed with a great earthquake and produced a long, vast lake. This is called Lake Baikal.

Here Oni-hime came to her end and became the black dragon of Lake Baikal. Changing again, she became Kitsuki-hime and, with deep tenacity, continued to watch Ryugu Castle as her target.

In this way Eden Fortress returned once more to Takekuma's hands.

Recorded by Kato Akiko, October 26, 1921; old calendar September 26.

Chapter 50: The Appearance of the Dead Sea

Onikuma and Oni-hime were defeated in the struggle with Takekuma, became evil demons and wicked spirits of Mount Ural and Lake Baikal, and for a time hid their shadows. Because of this, Ryugu Castle became somewhat peaceful.

Kunitokotachi no Mikoto praised the achievements of Oyashima-hiko no Mikoto and Wakahimegimi no Mikoto, and here bestowed upon them the divine rank of angels of the Spirit Land.

Now Takekuma swallowed his resentment at the change of heart of Takasugi-wake and Moritaka-hiko, and planned somehow to destroy the two and avenge himself. For this purpose, he first felt the need once again to destroy the angel Oyashima-hiko no Mikoto.

Takekuma had now recovered Eden Fortress. With Nakasaki-hiko and Otora-hiko as commanders, and Ushikuma and Ushi-hime as strategists, he intended to raise action once more. He needed the supporting army of Kotsune-hime, who held Mount Kijo.

Kotsune-hime was directing commanders such as Makihiko, Taka-hime, and Matsuyama-hiko, and was turning over plans to attack the angel Oyashima-hiko no Mikoto from front and rear.

Through a secret report from Sarutobi-hiko and Kiku-hime, Oyashima-hiko no Mikoto learned the situation concerning the rebellious raising of troops by Takekuma and Kotsune-hime. In Ryugu Castle he had commanders Hanateruhiko, Hanateru-hime, Kagawa-hiko, Hayakuni-hiko, Toyama-hiko, and Sakura-hiko guard each gate of the castle. Since there was no longer any anxiety about what lay behind, Oyashima-hiko no Mikoto, together with commanders Takasugi-wake, Moritaka-hiko, and Jidai-hiko, reverently received the divine command and set out toward Mount Zion.

The purpose of this duty was to report the Great Deity's divine command to the many heavenly deities. The heavenly deities heard the Mikoto's report, raised a heavenly army, and decided upon a divine plan to punish the violence and rebellion of Takekuma and Kotsune-hime.

Just then, from heaven, the angel Tenmei-hiko no Mikoto descended with many heavenly troops to the plateau on the summit of Mount Zion. Facing Oyashima-hiko no Mikoto, he said:

"In a crisis hanging by a single hair, we will give support with the heavenly army. But the demon armies of Takekuma and Kotsune-hime are certainly not worth fearing."

When he struck the ground with a golden head-hammer, auspicious vapor appeared from the earth of Mount Zion, danced up to heaven, and descended again before Oyashima-hiko no Mikoto. This is called the jewel of the head-hammer.

Thus he caused three jewels to sound forth. With the words, "Use these spirits to sweep away the demon army," Tenmei-hiko no Mikoto led the multitude of gods, and the angels returned to heaven.

Oyashima-hiko no Mikoto worshiped heaven and prostrated himself to the earth, giving thanks for the boundless vastness of divine grace.

Takekuma and Kotsune-hime exerted all their strength and surrounded Ryugu Castle from front and rear, left and right. The brave divine officers from Kagawa-hiko downward used all their strength to repel them. The attacking enemy demon army was wounded here, struck down there, and lost one third of its entire force.

At that time a sagume secretly reported, "The angel Oyashima-hiko no Mikoto is on Mount Zion."

Without delay, Takekuma and Kotsune-hime raised black clouds, summoned wind, and charged headlong toward the sky above Mount Zion. At that moment Oyashima-hiko no Mikoto took out one of the head-hammer jewels bestowed by Tenmei-hiko no Mikoto and threw it high into the air toward Takekuma's demon army. The jewel exploded and became tens of thousands of yellow dragons, which pressed on Takekuma from front and rear, left and right.

In this aerial battle Takekuma lost his spiritual power. Together with the twelve jewels, genuine and false, he fell miserably to the ground, instantly changed into a black dragon, and collapsed upon the earth.

After a little while Takekuma rose up and was about to raise the demon army again and fight defensively. Just then from heaven, the two goddess-pillars Kinkatsu-Kaname no Kami and Hitsujihime no Mikoto threw down heavenly reverse-halberds toward Takekuma's head. One struck Takekuma on the head, one struck him on the back, and he fell there, vomited black blood, and here came to his fleeting end.

Takekuma's blood overflowed and became a lake. This is called the Dead Sea. Afterward Takekuma's spirit became the grudge-spirit of the Dead Sea. The water of the Dead Sea is bitter, salty, and sticky because of the spiritual force of the heavenly reverse-halberd and the blood-gore.

Takekuma's spirit later changed again into Bofuri-hiko, and stubbornly troubled the angel Oyashima-hiko no Mikoto many times. The evil spirits under Takekuma also became wicked spirits of this lake. Their grudge-spirits spread through the world, and even down to later ages came to cause many kinds of calamities. Their method was to lure people into pools, rivers, ponds, seas, and the like, possess them as death-gods, and make them drown.

Therefore, unless this lake water is purified by the divine work of misogi, the traces of drowned people in the world will not cease.

Against the most violent demon army of Kotsune-hime, which came attacking from the heavens behind Mount Zion, Oyashima-hiko no Mikoto threw the second head-hammer jewel into the air. It immediately burst. Kotsune-hime's army, terrified by the divine majesty and thrown into utter confusion, fell onto the summits of the bare mountains rising around the Dead Sea, was wounded on the headlands, and met its end.

Kotsune-hime's spirit changed again into Taka-tora-hime. The entire course by which she, together with Bofuri-hiko, sought to trouble Oyashima-hiko no Mikoto absolutely will become clear from what is gradually told later.

The ten jewels possessed by Takekuma and the two false jewels sank once into the Dead Sea. As the years and months passed, they gradually rose up as cloud-vapor, fell in various places throughout the world, scattered evil energy, and troubled all living beings.

Even the ten precious jewels that had come forth from that Golden Water were polluted by Takekuma's blood, changed into evil spirits, and, scattered through many lands, transformed into evil jewels that manifested various evil deeds. The lands where these jewels were scattered are countries whose land-souls are especially evil.

From one side of heaven the clustered clouds were pushed open, and groups of angels appeared in the hundreds and thousands beyond counting. As soon as they seemed to be gradually descending to the earth, Suigetsu's body suddenly felt extreme cold. When he suddenly opened his eyes, his body was exposed to a cold wind before the rock cavern on Mount Takakuma.

Recorded by Sakurai Shigeo, October 26, 1921; old calendar September 26.

Margin Verses

Tanka printed in the page margins of Volume 1, each tagged here with its place in the volume as in the source.

Wearing Mount Sumeru of the great universe as my hat, I shall tread the numberless billions of universes. (before the contents)

Kannagara — wearing Mount Sumeru as my hat, I set out to walk the universes without number. (before the contents)

To every corner beneath heaven it teaches and hands on the great way of sincerity — the Mizu Mitama. (before the contents)

The young grass of the field where the divine work is done blossoms even while trodden and trampled down. (Chapter 2)

High is the majesty of the God who saves the world; a hundred people are freshened by the dew of Takakuma. (Chapter 2)

Met with a blessed reign — like an opening fan the world spreads wide toward its tip, and waiting for that world I live on. (Chapter 2)

Portioning out the dew of blessing upon all that is, the true man gathers souls in toward the kingdom of God. (Chapter 3)

One day of my thread of life is worth, I hold, some scores of years of the life of the people of the world. (Chapter 3)

Born into this world for the world's sake — a bitter lot, bearing alone the thousand tables of atonement. (Chapter 6)

How narrow and stifling the road of regulations framed with the evildoer for their measure! (Chapter 6)

If the human heart but accord with the heart of God, even the chamber of bees will open of itself. (Chapter 7)

How dark the breast of the ugly official who shuts away a spirit that spends itself for the world! (Chapter 7)

Pitiful the blind gods, writhing in their anguish, who have shut away Miroku, the god who saves the world. (Chapter 8)

Not knowing him for the spirit of the Messiah who saves the world, they tormented him — behold what the world has come to at the end of it. (Chapter 9)

Who is it that, though walking the way of God, goes groping through the darkness of the Land of Roots? (Chapter 9)

Had there been in me no flower of faith, body and soul alike would have gone to ruin. (Chapter 10)

To be born into the manifest world is the will of God; to die is the grace of God — know this. (Chapter 12)

Enviable the good fortune of the soul of one who leaves this world having done good. (Chapter 13)

The human heart, astray as in a night of endless dark — even fox and badger must be struck dumb at it. (Chapter 14)

In a world where human demons spread like creeping vines, there is no one who hears the voice of God. (Chapter 14)

In the hidden world as in the manifest world, the souls of human beings work just the same. (Chapter 16)

By a trifling straying of the heart the soul falls in an instant to the Land of the Bottom. (Chapter 16)

Born into the land where the kototama flourishes — and yet how many are the people who know no norito! (Chapter 18)

Is it requital for the torment laid upon the god-man? — rough blows the snorting breath of the Land of Tokoyo. (Chapter 18)

Even a living body fallen into the scorching hell, once it returns to God, finds the heart grown cool. (Chapter 19)

Noble the true man who, resolved that persecution and pain are his constant portion, goes on teaching the world. (Chapter 19)

The emblem of Miroku, the god who saves the world, is the cross within the circle — so God has ordained. (Chapter 19)

At times I have thought myself worthless; and at times I have even thought myself great. (Chapter 19)

"Without me, what would become of the kingdom of God?" — so my breast ached, one summer evening. (Chapter 19)

I pray: save the people of the world who weep under rainless skies and suffer in storm and flood. (Chapter 19)

Casting away the knowledge of the world, kannagara, the true man proclaims the Womb-Store Sutra. (Chapter 20)

Answering the doubts of sages and philosophers, judging the tangles of the world — the heavenly god-man. (Chapter 20)

Day upon day the divine plan advances; soon a great whirlpool shall coil beneath heaven. (Chapter 20)

Learning from the god Ōkuninushi, I shall go begetting people in land after land, for the plan's sake. (Chapter 21)

Breaking down the fortress of crookedness in Akitsushima, I have crossed over hither — by the grace of God. (Chapter 21)

Nearer and nearer Mars draws upon heaven and earth — be not off your guard, you people of the four quarters! (Chapter 22)

That no one comes calling is happiness enough, for I am one who is at play in the kingdom of God. (Chapter 23)

Before the God who is to flourish, grow young, grow young again, and wait for the spring. (Chapter 23)

If the kingdom of God be within the heart, even the mountain road at midnight will not be lonely. (Chapter 23)

Water is moved by the spirit of fire; fire in turn burns by gaining the power of water. (Chapter 24)

I, who let precious days go out with nothing done, live on in fear before heaven and before earth. (Chapter 24)

Thinking upon the cold of that kinoe-ne spring — I, who crossed ten thousand leagues to Mongolia. (Chapter 24)

Seeing that those who stand over the believers had grown firm in true-heartedness, I went forth. (Chapter 24)

That no one comes calling is bitterness — the desolation of a dragon lying hidden in one room under a blazing sky. (Chapter 24)

Liked by the people of the world, longed for — and misunderstood by them too: such a lot is bitter indeed. (Chapter 25)

However sorrow may wrap your body round, blow it clean away — with the ibuki breath, on the wind of hope. (Chapter 25)

"Jewel of crystal! Pillar of the teaching!" — dear to me is the one whom the world so besieges. (Chapter 25)

The source of the plot to kill Makohiko: the sin that was committed — the river Jordan. (Chapter 26)

Takekuma gathers the gods and stirs them all about — and Sarutobihiko, the exasperating strategist. (Chapter 26)

The Dragon Palace, sunk to a night of endless dark, clears again in the wind of the Ushitora god. (Chapter 27)

Takekuma keeps to the castle of Eden with Kosumihime; Ashinagahiko too cannot last for long. (Chapter 27)

The arrow-cries of the demon host, the roar of their war-shout, have turned into wind blowing through the pines. (Chapter 28)

"Was he born to bear upon his body every grief of the world?" — at the thought I fell to weeping. (Chapter 29)

Parting the clouds of the far heavenly sky it comes thundering on — the rock-ship of heaven. (Chapter 30)

Divine power is the sacred treasure of the Izu Mitama; majesty, too, is the working of Takasugiwake. (Chapter 30)

No way left now even to look upon the beloved moon of the sky — these days I pass in tears. (Chapter 33)

The valor of the one who goes on giving to the world the true teaching that pierces heaven and earth! (Chapter 34)

The upright gods of heaven and earth have every one hidden themselves away on the Isle of the Dragon Palace. (Chapter 36)

In a world defiled utterly upon the face of the earth, how should God consent to dwell? (Chapter 36)

The ugly weed-horde of the crooked gods in one instant bowed and lay flat — the divine wind of heaven. (Chapter 36)

Even the albatross, taking service in the divine work, was changed into the golden kite. (Chapter 36)

The spirit of the heavenly sun-god is transferred to the Mountain of the Four Blessings on the reed-plain — the soul of the land. (Chapter 38)

Mountain pure, grass and tree pure, water pure, and the god pure also — the divine Mountain of the Four Blessings. (Chapter 38)

Wakahirume, who unfolds the story of the age of the gods, made her way up into the peak of the Four Blessings. (Chapter 39)

By the dance of the lion king the august jewel was stolen — Tamahiko, his jewel taken from him! (Chapter 40)

His soul drawn out of him by Sakahime's form, he wanders a darkness black as the raven-jewel. (Chapter 40)

The jet-black august jewel has been taken — Tamahiko astray on the dark road of love. (Chapter 40)

Not angering, only hanging his head — and Yoshihiko's violet jewel was slipped away from him. (Chapter 41)

Kamihiko, born a god who was no god — his unyielding yellow jewel, and Torahiko. (Chapter 41)

The august jewel red from the very heart — drawn by love of the child, the young one had his jewel taken. (Chapter 43)

Upon me, in whom there is not so much as a shadow of crookedness, how long yet must the clouds of sorrow hang? (Chapter 44)

He waited upon his hour, and all in vain — Tokihiko's aim goes wide, and the jewel goes fleeing. (Chapter 45)

"Let heaven and earth be governed as one" — on One Island, at the root of the One Pine, the jewels were laid away. (Chapter 46)

Turning over the raw-metal earth, sowing the seed of ⦿ and rearing it — noble is that offered labor. (Chapter 46)

The god Onikuma, who went down transformed into the crooked god of the Ural Mountains and the Black Dragon River. (Chapter 48)

Bound hand and bound foot — even the iron club of Onikuma is of no avail! (Chapter 48)

Onihime became the demon of the waters of Lake Baikal, and was born anew as Kizukihime. (Chapter 49)

The mountain that is "sold," the lake that is "bought" — grave is the curse of their evil gods, and heavy the defilement. (Chapter 49)

I tell the tale of the training on Mount Takakuma, high as the majesty of heaven and earth. (Chapter 50)

The tale of the volumes one, two, three, four, five — how wretched to read it with an unquiet heart! (Chapter 50)

Dearer than life itself do I hold it — the pine wind that wakes me from the dream not dreamed to its end. (end of volume)

Morning sun striking, evening sun agleam — this book sheds abroad the light of the god of Takakuma. (end of volume)

Those who laugh this book away as a nursery tale do not see even the feet of the Mizu Mitama. (end of volume)

[Source's compiler note: this margin-verse collection was prepared with reference to the margin verses printed in the Hachiman Shoten edition of the Reikai Monogatari, collated against other materials.]

Appended Note: On the Reikai Monogatari

Zuigetsu, Deguchi Onisaburo

The Reikai Monogatari is planned to reach completion in one hundred and twenty volumes in all. But to suppose that unless one has read the whole of so vast a work one cannot understand the warp and weft of the three realms — divine, hidden, and manifest — is a mistake of the grossest kind. In reading a scripture, if one savors the opening passage to the full and folds it into the belly, the whole of its spirit can be clearly understood. With any human being whatsoever, the first glance can read the content and the heart. With a sword, slide open but an inch at the scabbard's mouth and you can tell a famous blade from a dull one; see three inches of a snake and you have the measure of the whole. Just as the Book of Odes holds all its remaining books within the first, the Zhou-nan, and the Zhou-nan is held within its opening line — "Guan, guan cry the ospreys, on the islet in the river" — so with this book also: read one certain point of the first volume, and the spirit of the whole set of volumes can be understood. From the three stanzas of the Fundamental Propagation Song alone, the whole great spirit can be grasped.

So too with the ten thousand volumes of the Fudesaki left behind by the Foundress: from the divine revelation that appeared at its very outset — "The plum blossoms of the three thousand worlds open all at once; it has become the world of Ushitora no Konjin. Seated upon Mount Sumeru, the original living God of the world's beginning comes forth openly and guards the three thousand worlds. God comes to the front and, drawing the leveling-stick across the measure so that there be no high and low, no fortune and misfortune, examines the souls of the gods, the buddhas, and the people of the world, rebuilds and renews them into the world of Miroku, and presents them before heaven and earth," and so on — the whole divine plan and the will of the great God can be understood. Even with the Bible of Christianity, if one but folds into the belly the sacred sentences "God created the world," and "In the beginning was the Word, and the Word was God, and God was with the Word, and all things were made thereby," the whole spirit of the Bible can be understood.

Consider: when a single morning-glory hangs upon the alcove pillar of a tea room, then, according to the way it is seen, not the tea room only but heaven and earth entire become morning-glory. In all things the whole may be taken in through the single instance. The Flower Garland Sutra's "one flower, a hundred million lands" means that a single mote of dust contains the three thousand worlds. Seen from such a standpoint, however vast this book may be, it is no more than the commentary upon a single chapter.

When one has become a heavenly being of the inmost heaven, one's wisdom and enlightened perception so far surpass those of the heavenly beings of the other realms that what those others cannot fully understand even after reading books of millions of words, such a one awakens to — the deep, subtle, and mighty truth — through one or two simple words. In short, it is for those whose spiritual nature has not yet reached the region of the heavenly beings of the first heaven that, in obedience to the divine will, I have written out so long a tale. I set down this one word here, in the hope of my readers' kind understanding.

Translation Notes

Working notes preserved from the translation of each unit: renderings chosen, wordplay that would not carry, and readings the source does not securely establish. Renderings marked provisional may be refined in a future revision of this edition.

Notes — Preface

  • 苦・集・滅・道 (suffering, accumulation, extinction, the way) are the Four Noble Truths in their classical Sino-Japanese form; 道・法・礼・節 (way, law, propriety, moderation) is Onisaburo's companion tetrad. Both are rendered term-by-term because the preface presents them as enumerations.
  • 五六七神政 is rendered "Miroku divine government" following this edition's use of Miroku for 五六七/弥勒.
  • 松の世 is rendered "the world of the pine"; the pine-age is a fixed Omoto eschatological term.
  • 国祖 ("National Ancestor") follows this edition's usage for Kunitokotachi as ancestral deity of the land.
  • 神素盞嗚命 is given as "the god Susanō-no-Mikoto"; the honorific prefix 神 is carried by "the god."

Notes — Fundamental Propagation Song

  • 宣伝歌 is rendered "propagation song" — the Omoto genre of doctrinal verses composed for public recitation; the rendering is proposed here.
  • 曲津の神 ("gods of crookedness") follows this edition's handling of 曲/まが terms as "crooked(ness)."
  • 月日と地の恩 — "the blessing of moon-and-sun and of the earth": 月日 is kept as the paired luminaries, echoing the Fudesaki usage.
  • 神直日 / 大直日 are romanized Kamunaohi / Ōnaohi, with 直日 (Naohi) kept as the rectifying divine principle in the closing lines; the triple 直せ ("see anew, hear anew, declare anew") preserves the Omoto formula 見直し・聞直し・宣り直し.
  • The song is a single continuous sequence in the source; the stanza breaks here are a translation convenience at the natural turns of sense.

Notes — How It Began

  • 変性男子 / 変性女子 are rendered "the Transformed Male" / "the Transformed Female" — the Omoto technical pair for Deguchi Nao (a woman's body with a man's spirit) and Onisaburo (the converse). The rendering is proposed here.
  • The five 通 (tsū) faculties are translated descriptively ("far-sight, far-hearing…") rather than left as Buddhist technical terms; the rendering is descriptive.
  • 厳の御魂 / 瑞の御魂 are romanized Izu-no-Mitama / Mizu-no-Mitama, consistent with this edition's "Mizu spirit" family; the fuller hyphenated forms are used here because the two stand as formal titles.
  • 立替立直し is rendered "rebuilding and renewal," proposed as the standing equivalent for the Fudesaki formula.
  • 天足彦 and 胞場姫 are romanized Amatarihiko and Ehabime; the readings are attested for Reikai Monogatari but remain provisional.
  • 五十六億七千万年 — 5,670,000,000 years, the traditional interval before Miroku/Maitreya's advent; rendered in full.
  • Taisho 17 (1928) never arrived as an era year; the source's dating is preserved as written.
  • The long oracle quotations are from the Fudesaki; wording is translated as quoted in this text, not harmonized with any published Fudesaki translation.

Notes — Chapter 1: Spiritual Training on the Sacred Mountain

  • Takakuma, Takamikura, Takakura, and Obata are left mostly as place/name forms. The chapter itself treats the changes of name as spiritually significant.
  • Mitama, Mizu spirit, and kototama are left as provisional terms.
  • Oban, koban, and ryo are historical currency terms; the translation preserves them because the wordplay matters.
  • Ban is doing several jobs in the source: judgment/seal/authority and the sound in koban/Obata. The rendering is provisional.
  • Divine Realm is the rendering used here of shinkai.

Notes — Chapter 2: The Meaning of Works

  • Gyo is rendered as "works" where it refers to Divine Realm activity, but also shades into "practice" or "discipline" in ascetic contexts.
  • Kenyu icchi is rendered as "the visible and the hidden are one," preserving the paired visible/hidden cosmology.
  • Mimi hitotsu is rendered as "body and soul are of one stem"; this keeps the image of unity without over-explaining it.
  • Higyosha has a labor-strike edge; "striker against it" preserves that social metaphor.
  • Yomotsu-shikome preserves the mythic term while making it intelligible as "the ugly people of Yomi."
  • The defeated warriors of the world is provisional for sekai no ochimusha; "fugitive warriors" or "remnant warriors" may also fit.
  • Three ages means past, present, and future in this context.

Notes — Chapter 3: Austerities in the Present World

  • Genkai is rendered as both "visible world" and "present world"; usage varies in this edition.
  • Shinkai is rendered as "Divine Realm."
  • Kamunagara is kept in romanization where the source treats it as a sacred formula of entrusting all things to the divine way/order.
  • Ikimitama is rendered as "living spirit," with the nuance of an indwelling vital/divine spirit.
  • One shaku is roughly one Japanese foot; it is left as a source measure for now.
  • Four Debts of Gratitude is a Buddhist-derived ethical term also resonant in Japanese religious language.
  • Kamunagara tamachihae mase is retained as a formulaic closing invocation pending glossary/style review.

Notes — Chapter 4: Real-World Austerities

  • Genjitsuteki kugyo is rendered as "Real-World Austerities"; "Actual Austerities" is also possible.
  • Shinkai is rendered as "Divine Realm," distinct from reikai, "spirit world."
  • Genkai is rendered as "present world" here.
  • Shinji no shugyo is rendered as "divinely revealed training," keeping the sense of practice imposed or shown by divine revelation.
  • Gakido no shugyo is rendered as "spiritual training on the hungry-ghost path," preserving the Buddhist-realm image.
  • Repeated arigatai language is rendered through "gracious," "gratitude," and "blessing" rather than left in Japanese.

Notes — Chapter 5: Discipline in the Spiritual World

  • Root Land and Bottom Land render Ne no Kuni and Soko no Kuni; a term-preserving edition may leave them romanized.
  • Fuyo Sennin preserves 芙蓉仙人; sennin could also be glossed as immortal, hermit, or sage.
  • Aerial flying ship renders kuchu hikosen, preserving the older flying-vessel feel.
  • Ri is left as a traditional distance unit; here it functions more as an immense spiritual distance than a precise measurement.
  • Government office renders yakusho, a bureaucratic station or office within the visionary realm.
  • Ticket renders kippu; in context it may be an identifying tag or pass attached to clothing.
  • Pattern of discoloration implies the changed colors disclose each traveler's spiritual condition or assignment.

Notes — Chapter 6: Scenes at the Yachimata

  • Yachimata of Yomi renders 黄泉の八衢, keeping both the underworld name and the eight-crossroads sense.
  • Government office / administration renders 政庁 and 幽庁, which appear here as bureaucratic stations of the Hidden World.
  • Material World, Divine Realm, and Hidden World renders 現・神・幽の三界; the global glossary should decide whether gen is better as visible/present/material in each register.
  • Three-leaved azalea renders mitsuba tsutsuji; the phrase links back to chapter 1 and may need term-preserving treatment.
  • Judging deities renders 判神, divine officials or judges seated in the office.
  • Root Land and Bottom Land render Ne no Kuni and Soko no Kuni, matching chapter 5.
  • Return to the visible world renders 帰顕, literally returning to the manifest/visible realm.

Notes — Chapter 7: The Judgment of the Hidden-World Court

  • Lord Mitsuba renders 三葉殿; the name is provisional alongside the chapter 1 and chapter 6 mitsuba tsutsuji material.
  • Yucho and shinpan-tei are rendered as "hidden-world court" in this chapter.
  • Meikan, meisotsu, and bansotsu are rendered as underworld officials or guards by function.
  • Kannagara tamachihae mase preserves 惟神霊幸倍坐世 as a liturgical formula.
  • No bare flesh left is a contextual rendering of the leeches covering the whole body.
  • Hishitte iru is rendered as crying out or groaning in distress; omitted ruby may have clarified the intended reading.

Notes — Chapter 8: The Appearance of the Goddess

  • Hire is left as a sacred cloth or scarf-like divine implement.
  • Kinkatsu-Kaname no Kami is provisional for 金勝要神.
  • Konjin deity preserves the specific religious name rather than flattening it into "gold deity."
  • Kannagara tamachihae mase preserves 惟神霊幸倍坐世 as a sacred formula.
  • Ubusuna-gami is the tutelary deity of one's birthplace or native place.
  • Cho, sun, and jo are retained as traditional Japanese measures.
  • Water Hell is a literal rendering of 水獄, distinct from broader hell-realm vocabulary.

Notes — Chapter 9: The Plain of Weeds

  • Plain of weeds renders 雑草の原野; "wasteland of weeds" would also fit the desolate setting.
  • Hire is left as a sacred ritual cloth or sash-like implement.
  • 坤 is preserved as a character; it can indicate southwest, earth, or the receptive principle in trigram symbolism.
  • Hanshi refers to traditional Japanese writing paper.
  • The sequence 平, 中, 木, 後, 田, 竹, 村, 与, 藤, 井 is preserved because the witness gives isolated characters without ruby or clear syntactic identification.
  • Oni is kept where the creature-category matters, and "evil spirit" renders 悪鬼.
  • Volumes renders 冊数, matching the manuscript/book-count context.

Notes — Chapter 10: The Second-Level Water Hell

  • Great King renders 大王; the identity is not clarified in this passage.
  • Lord Mitsuba preserves this edition's convention for 三ツ葉殿 / 三葉殿.
  • Water Hell is retained for 水獄, matching chapter 8.
  • Ken is left as an old measure; "hundreds of ken" suggests a vast depth without forcing a modern conversion.
  • Kannagara tamachihae mase preserves 惟神霊幸倍坐世 as a ritual formula.
  • Kotodama preserves the Oomoto/Shinto resonance of 言霊.
  • Hire is left as the sacred ritual cloth or sash-like object established earlier in this edition.

Notes — Chapter 11: The Divine Efficacy of the Great O-nusa

  • Great o-nusa preserves 大幣 as a ritual implement rather than flattening it into "wand."
  • Lord Mitsuba preserves the name/title form 三葉 / 三ツ葉.
  • Birth-land guardian kami renders 産土の神; parishioners renders 氏子.
  • Underworld official and underworld soldiers render 冥官 and 冥卒.
  • Kanekatsu Kaname no Kami is provisional for 金勝要神; compare with earlier Kinkatsu-Kaname no Kami.
  • Hire is retained for 比礼.

Notes — Chapter 12: Unity of the Visible and Hidden Worlds

  • Kenyu icchi is rendered as "unity of the visible and hidden worlds"; the paired terms are translated as visible and hidden worlds.
  • Mimi is rendered as "body-soul" to preserve the compound sense rather than reducing it to soul alone.
  • Shinyu is rendered here as "Divine Revelations"; in other contexts it may need "Divine Admonitions" or "divine oracles."
  • Do no Taigen is provisionally rendered as The Great Source of the Way.
  • Shoron gedoteki is treated compactly as "heterodox teachings"; it may point toward Vaisheshika or non-Buddhist doctrinal reasoning.
  • Toso soku do is rendered as "the present form itself is the Way."
  • Chi, ai, yu, shin is rendered as "wisdom, love, courage, and affection"; shin may also imply intimacy, kinship, or parental/filial closeness.

Notes — Chapter 13: The Angel's Coming to Receive Me

  • Ubusuna deity renders 産土神, the tutelary deity of one's birthplace or native place.
  • Natural flute renders 天然笛; it may function as a named sacred object.
  • Jewel of soul-pacification renders 鎮魂の玉, with chinkon carrying the sense of pacifying, settling, or restoring the soul/spirit.
  • Ame-no-Yachimata renders 天の八衢, a heavenly crossroads or many-forked junction.
  • Bright flower-like color renders 鮮花色, an unusual expression that appears to mean vivid, fresh, flower-like color or complexion.
  • The source around the gourd-like narrow road image appears syntactically damaged or compressed; this edition preserves the recoverable sense cautiously.
  • Realm of shura renders 修羅道, the realm of contentious or combative beings.

Notes — Chapter 14: Journey Through the Divine Realm, Part One

  • State of death, intermediate state, and state of birth render 死有, 中有, and 生有.
  • Land of the Root-Bottom renders 根底の国, preserving the underworld/root-country force.
  • Changes realms renders 国替, used here in a death-and-rebirth context.
  • Living eyes renders 活眼, with "awaken your sight" added nearby for readability.
  • Neither fully human nor otherwise renders 人三化七, an idiom for uncanny quasi-human figures.
  • The earthy insults and shapeshifting imagery are preserved because the source uses a comic-grotesque register.

Notes — Chapter 15: Journey in the Divine Realm, Part Two

  • Subtle body renders 幽体, a nonphysical or Hidden World body.
  • Sachi and Koto are preserved as personal names rather than translated.
  • Kannagara tamachihae mase preserves the ritual formula 惟神霊幸倍坐世.
  • One jo is roughly 3.03 meters; the tree trunks are described as more than one jo around.
  • Chinkon posture renders 鎮魂の姿勢, a spirit-settling ritual posture or practice.
  • Tanuki is left untranslated because the Japanese folkloric role matters in the scene.

Notes — Chapter 16: Journey Through the Divine Realm, Part Three

  • White-paper part follows the opening fan image literally: the narrator has crossed from the ribs to the paper of the fan.
  • Throat renders 咽喉首, a narrow unavoidable pass or choke point.
  • Earthly Takama-ga-hara renders 地の高天原.
  • Inari-kudashi is tentative for 稲荷下; the phrase appears to refer to an Inari-related punitive or possession condition in the present world.
  • Changed countries renders 国替, used here as a euphemism for death or passing from the present world.
  • Subtle body renders 幽体, contrasted with 現体, present or manifest physical body.

Notes — Chapter 17: Journey Through the Divine Realm, Part Four

  • Kannagara tamachihae mase preserves 惟神霊幸倍坐世 as a prayer formula.
  • Tenchi-kane no Kami preserves 天地金の神 as a divine name.
  • Earthly Takama-ga-hara renders 地の高天原.
  • Office of the Hidden World renders 幽庁; the institutional nuance is uncertain.
  • Kotodama is kept for 言霊, with the text's explanation translated in context.
  • Ashi and Kuro are treated as names or aliases; their literal meanings are foot/leg and black.
  • Kiku-ishi is left as a term for 菊石; the exact medical or symbolic referent is uncertain.
  • Violate preserves the sexual and taboo-breaking force of 犯す in this doctrinal passage.

Notes — Chapter 18: Conditions in the Spirit World

  • Omote Divine Revelations renders 表の神諭; this edition varies between "Divine Revelations" and "Divine Admonitions" for 神諭.
  • Banko Okami preserves 盤古大神; other chapters of this edition use "Great God Banko" in running prose.
  • Hachio, Hatto, kunitama, and steward deity render 八王, 八頭, 国魂, and 番頭神; these renderings are provisional.
  • Water-fire foam renders 水火沫 literally; the cosmological nuance is uncertain.
  • Judaea renders 猶太; a future revision may retain a romanized historical/source form.
  • Amatsu Hitsugi no Mikoto renders 天津日嗣命; the intended title or deity identification remains unverified.
  • Three august Great Deities renders 御三体の大神; the phrase may point to a specific Oomoto triad.

Notes — Chapter 19: The Blind Divine Messenger

  • Earthly Takama-ga-hara renders 地の高天原, following the volume's style.
  • Ubusuna deity renders 産土神; ujigami renders 氏神. The chapter uses both, so the distinction is preserved provisionally.
  • Natural flute renders 天然笛, the sacred object received in earlier chapters.
  • Great Deity renders 大神; this may need harmonization with broader Oomoto glossary choices.
  • Hirose Yoshikuni is a provisional romanization of 広瀬義邦.

Notes — Chapter 20: The Generation of Sun, Earth, and Moon

  • Ten-gan-kyo is rendered as "heavenly seeing-glass" to preserve the visionary instrument without making it too modern.
  • Chi no Takama-ga-hara is rendered as "earthly Takama-ga-hara."
  • Sumisen preserves the Buddhist Sumeru association present in 須弥仙山.
  • Leftward rotation and rotating to the right has not been verified across the corpus for ritual/cosmological consistency.
  • Tane-mono is rendered as "seed-like things"; it may imply seeds, seed-substances, or generative matter.
  • Hitsujisaru no Konjin is a provisional romanization of 坤金神.
  • Ho-roku is rendered as "earthen roasting pans"; the image is of inverted earthenware forms.
  • Kenhada is uncertain; "sword-like hide" preserves the sharp, formidable image without overdefining it.
  • Tsuki no Okami is provisional for 撞の大神; the written character is not the standard 月.

Notes — Chapter 21: The Repair and Consolidation of the Great Earth

  • Okunitokotachi no Mikoto and Kunitokotachi no Mikoto follow the source's alternation between 大国常立 and 国常立; the rendering is provisional.
  • Repair and consolidation renders 修理固成; other chapters of this edition use related language for divine making, hardening, rebuilding, and restoration.
  • Hi no Okami, Tsuki no Okami, Wakahimegimi no Mikoto, Susanoo no Mikoto, Hachio, Hatto, and kunitama follow the volume's usage.
  • Ara no Kami, Izu no otakebi, shiko, and jidatara-style earth-stamping language are kept close to the Japanese because the ritual/physical nuance is uncertain.
  • Jitendo-jima, the Self-Tumbled Island follows chapter 22's rendering of 自転倒嶋; this chapter itself explains the name as an island formed by rolling over of itself.
  • The rare child-deity name readings are provisional because the witness omits ruby: 真道知彦 as Madochi-hiko, 青森知木彦 as Aomori Chikihiko, 天地要彦 as Tenchi Kanamehiko, 黄金竜姫 as Kogane-ryu-hime, 合陀琉姫 as Gadaru-hime, 要耶麻姫 as Kanayama-hime, and 言解姫 as Kototoki-hime.
  • The source witness has standalone もと at lines 088 and 164. Line 164 is rendered as "Originally"; line 088 is smoothed as "began to lose its original condition," but has not been verified against a ruby-bearing or witness text.

Notes — Chapter 22: The Divine Circumstances of the Ancestral Deity's Retirement

  • Reikai, shinkai, yukai, and genkai are kept distinct here as "Spirit World," "Divine Realm," "Hidden World," and "visible world/visible realm."
  • Shinsei is rendered as "divine government"; yusei as "hidden-world governance."
  • Okunitokotachi no Mikoto and Kunitokotachi no Mikoto follow the source's alternation between 大国常立 and 国常立; the rendering is provisional.
  • Hitsujisaru no Konjin follows this edition's rendering of 坤金神.
  • Oyashima-hiko no Mikoto is provisional for 大八洲彦命.
  • Wa-ko do-jin, "softening the light and mingling with the dust," preserves the classical phrase 和光同塵.
  • Daijizai-tenjin Okunihiko is provisional for 大自在天神大国彦.
  • Jitendo-jima, the Self-Tumbled Island follows the written form 自転倒嶋; nearby source context identifies it with Japan and explains the name as an island formed by turning/tumbling over by itself.
  • Weaving-device of the divine plan is a rough rendering of 天地経綸の機織の仕組; the image is mechanical, textile, and providential at once.
  • Auspicious august dwelling is a rough rendering of 瑞の御舎.

Notes — Chapter 23: The Great Golden Bridge

  • Earthly Takama-ga-hara renders 地の高天原, following the volume's usage.
  • Banko Okami Shionaga-hiko renders 盤古大神塩長彦; Daijizai-ten Okunihiko renders 大自在天大国彦. Other chapters of this edition also use Great God Banko and Daijizai-tenjin Okunihiko.
  • Mount Sumeru renders 須弥仙山; the witness omits ruby, and a future revision may prefer Shumisen-zan or another romanization.
  • Great Golden Bridge renders 黄金の大橋; the phrase is literal; the rendering is provisional.
  • Mitama is retained for 身魂, especially where the soul's true nature is reflected or ranked.
  • Uzu no Miya, the Precious Palace renders 珍の宮; the source gives a kototama explanation from Jerusalem/ヴエル and Salem.
  • Ryugu-jo, the Dragon Palace Castle, Mani Jewel, Michihi no Tama, and Masumi no Tama are provisional renderings for 竜宮城, 麻邇の珠, 満干の珠, and 真澄の珠.
  • Ikaruga birds leaves 斑鳩 partly untranslated because the exact bird identification is uncertain in this context.

Notes — Chapter 24: The Foundation of the Divine Age and the Unification of Divine Breath

  • Kamiyo Kaiki and Shinsoku Togo are rendered literally as "the Foundation of the Divine Age" and "the Unification of Divine Breath." OniDB metadata gives the chapter reading as "Yohane to Kirisuto," John and Christ, which matches the chapter's additional note.
  • Izu no Mitama and Mizu no Mitama are kept romanized. The chapter identifies John's spirit with Izu no Mitama in the additional note.
  • Hensei Danshi is left romanized. The phrase 神政発揚直の御魂変性男子 is provisionally rendered as "Nao no Mitama, the Hensei Danshi who brings divine government into manifestation."
  • Toyokumonu no Mikoto follows the official Oomoto reading for 豊雲野尊; general Shinto references often read the related 豊雲野神 as Toyokumono.
  • Otoyone-hime no Mikoto follows the OniDB dictionary reading for 乙米姫命.
  • Ryugu-kan renders 竜宮館; Ryugu Realm renders 竜宮界.
  • Kinkatsu-Kaname no Kami, Wakahimegimi no Mikoto, Hinode no Kami, Great God Banko, Daijizai-ten, Shionaga-hiko, and Okunihiko follow the volume's usage where available.
  • Treasure that truly meets the need is a rough rendering of 本当の間にあふ宝; the rendering is rough.
  • Threefold cold and threefold heat renders 三寒三熱, likely a hellish or purgative suffering image.
  • King Star renders 王星; the astronomical or prophetic referent is not identified here.
  • Chikura no okido, the thousand-seat burden of expiation renders 千座の置戸; the term has not been verified against Shinto/Oomoto usage and is provisional.
  • The two closing verses are rendered for literal sense rather than metrical finish.

Notes — Chapter 25: The Evil Scheme of Musashihiko's Faction

  • Ruby from the public OBC page was used for principal names: Takekuma, Kotsune-hime, Yaso-kuma, Onikuma, Sarutobi-hiko, Magohiko, Fujitaru-hiko, Nakazaki-hiko, Ushiudo, Yataru-hime, Takeharu-hiko, and Moritaka-hiko.
  • Kinkatsu-Kane no Kami follows the OBC ruby きんかつかねの; other chapters of this edition sometimes use Kinkatsu-Kaname no Kami, so the rendering is provisional.
  • Mizu no Mitama and Izu no Mitama are kept as doctrinal spirit terms rather than flattened into ordinary English.
  • Sagume, shikome, kototama, sennin, and majinai are left partly transliterated because each carries mythic or technical texture that a single English word would blur.
  • Wheel-turning campaign is a rough rendering of 車輪の運動; the exact Oomoto-context nuance remains unverified.
  • Of one belly renders 同腹; it may mean literal same-womb kinship or being in intimate collusion here.

Notes — Chapter 26: Defeat of the Demon Army

  • Kinkatsu-Kaname no Kami, Oyashima-hiko no Mikoto, Takama-ga-hara, and Ryugu Castle follow the style of other chapters of this edition, and are provisional.
  • Several personal-name readings are provisional because the source witness omits ruby: Kumashi-hiko for 熊足彦, Nakasaki-hiko for 中裂彦, Kitsune-hime for 木常姫, and Munanaga-hiko for 胸長彦.
  • Kanran-zan is rendered as Mount Olive; Jordan River follows the source's explicit ヨルダン川.
  • Rear approach renders 搦手, meaning the rear gate, back way, or rear attacking side of a fortress.
  • Returned to loyalty renders 返り忠, here used for Sugiyama-hiko's report after changing allegiance.
  • Heavenly Rock-Boat renders 天の磐船; fire-bullets renders 火弾; usage varies across the battle chapters.

Notes — Chapter 27: The Defense to the Death of Ryugu Castle

  • Kotsune-hime, Kosumi-hime, Omori-wake, Katsuhiko, Sugimori-hiko, Takasugi-hiko, Yasukuma, Motohiko, and Takasugi-wake follow ruby checked on the public OBC page for this chapter.
  • Kinkatsu-Kane no Kami follows the OBC ruby きんかつかねの for 金勝要神; other chapters of this edition sometimes use Kinkatsu-Kaname no Kami.
  • Izu no Mitama, earthly Takama-ga-hara, Ryugu Castle, and Mount Sinai follow the volume's style and are provisional.
  • Bodily lineage renders 肉身の系統; it keeps a provisional glossary phrase for kinship through the incarnate or physical line of Izu no Mitama.
  • Braved the presence renders 面を冒して; the phrase means they admonished directly despite the danger or impropriety of confronting the superior presence.

Notes — Chapter 28: Battle at Mount Kunlun

  • Oyashima-hiko no Mikoto, Kinkatsu-Kaname no Kami, Takama-ga-hara, Ryugu Castle, and Mount Olive follow the volume's style, but all remain provisional.
  • Motohiko, Tomiya-hiko, Omori-wake, and Takatsu-tori are provisional readings because the source witness omits ruby.
  • Ushito follows the volume's convention for 牛人; this volume also has Ushiudo; the rendering is provisional.
  • Munanaga-hiko follows the provisional style used nearby for 胸長彦.
  • Tian Shan renders 天山; Mount Kunlun renders 崑崙山.
  • Meteorite orbs renders 隕石の珠; fire-bullets renders 火弾.
  • Daijizai-ten Okunihiko renders 大自在天大国彦, following nearby provisional style.
  • Toyosaka ascent renders 豊栄登り, a liturgical-sounding phrase for a glorious rising; the rendering is provisional.

Notes — Chapter 29: The Divine Calculation and Uncanny Strategy of the Amatsu Kami

  • Oyashima-hiko no Mikoto, Kunitokotachi Okami, Masumi no Tama, kototama, and repair and consolidation follow the volume's usage and are provisional.
  • Munanaga-hiko follows the volume's provisional rendering for 胸長彦; source ruby is omitted in the witness.
  • Name readings for Yasukuma, Takasugi-wake, Momosaku, Torawaka, Kurohime, Tokoyo-hiko, and Yashima-wake are provisional where the source witness gives no ruby.
  • Tenpozan and Tenkyozan are left as place names rather than translated as Mount Tenpo and Mount Tenkyo.
  • Divine words renders 神言; usage varies with related terms such as norito, kamigoto, and kototama-related terms.
  • The phrase around the wilderness flames "suddenly died away" supplies an implied verb for the source's elliptical 火焔はぱつたり.
  • The Tenkyozan defenders "took him for an enemy without question" supplies the likely object of the source's standalone てつきり.

Notes — Chapter 30: Battle on the Banks of the Yellow River

  • Oyashima-hiko no Mikoto, Izu no Mitama, Otoyone-hime no Mikoto, Ryugu Castle, Mani Jewel, Heavenly Rock-Boat, and fire-bullets follow the volume's usage, but should still be checked against a settled glossary.
  • Kotsune-hime follows the reading used in Chapter 25 of this edition for 木常姫; Chapter 26 of this edition has Kitsune-hime, so the reading is provisional.
  • Inayama-hiko, Takasugi-wake, Sugimatsu-hiko, Wakamatsu-hiko, Tago-hiko, Makiya-hiko, Tokihiko, Otora-hiko, and Lion King are provisional name renderings from a ruby-omitted source witness.
  • Golden-furred nine-tailed fox renders 金毛九尾; the source treats this as a factional designation rather than pausing to explain the figure.
  • Dark stars is a literal rendering of 暗星; the exact mythic or cosmological nuance remains uncertain.

Notes — Chapter 31: Nine Mountains and Eight Seas

  • Oyashima-hiko no Mikoto, Tenkyozan, Tenpozan, Sugimatsu-hiko, Wakamatsu-hiko, Tokihiko, Inayama-hiko, Otora-hiko, Lion King, Ryugu Castle, Masumi no Tama, and fire-bullets follow the volume's usage where available.
  • Shiomitsu no Tama and Shiohiru no Tama render 潮満の珠 and 潮干の珠; this volume also uses the broader Michihi no Tama for 満干の珠.
  • Name readings checked against the public source page ruby: Mototeru-hiko, Hanateru-hime, Kushitama-hiko, Tarutama-hiko, Tokiyo-hime, Iwakusu-hiko, Michitsura-hiko, Tateyama-hiko, Hayakuni-hiko, Toyama-hiko, and Taniyama-hiko.
  • Oodaru-hiko follows a local/web reading clue for 大足彦 as おほだるひこ / おおだるひこ; the reading is provisional.
  • Konohana-hime no Mikoto renders 木花姫命; this volume also has Konohana-sakuya-hime no Mikoto for the fuller 木花咲耶姫命.
  • Shiwagaki Hozuma no Kuni renders 七五三波の秀妻の国; this mythic place-name or epithet for Japan has a provisional rendering.
  • Akitsu-shimane renders 秋津島根; it is retained as a Japanese land-name rather than flattened simply to "Japan."

Notes — Chapter 32: Three Jewels

  • Oyashima-hiko no Mikoto, Otoyone-hime no Mikoto, Hinode no Kami, Masumi no Tama, Mani Jewel, and repairing and consolidating follow the volume's usage and are provisional.
  • Konohana-hime no Mikoto renders 木花姫命; this volume also uses Konohana-sakuya-hime no Mikoto for the fuller 木花咲耶姫命, so this shorter source form remains unverified.
  • Kyuzan renders 九山. The adjacent source chapter explains it as a mountain high enough to reach the ninth heaven, in connection with Fuji's sacred mountain and Kyuzan-Hakkai.
  • Shiomitsu and Shiohi are provisional readings for 潮満 and 潮干; the running translation glosses them as the tide-filling and tide-ebbing jewels. Chapter 23 of this edition uses Michihi no Tama for 満干の珠.
  • Ibuki no shinho, the divine method of Ibuki, renders 伊吹の神法; the exact ritual or breath-related nuance is uncertain.
  • Mitsu no Mitama Okami, the Great Deity of the Three Mitama, renders 三ツの御魂大神; the reading remains uncertain.

Notes — Chapter 33: The Burning Down of Eden

  • Oyashima-hiko no Mikoto, Takekuma, Kosumi-hime, Ashinagahiko, Moritaka-hiko, Ryugu Castle, and Heavenly Rock-Boat follow the volume's usage.
  • Konohana-hime no Mikoto renders 木花姫命; other chapters of this edition sometimes use the fuller Konohana-sakuya-hime no Mikoto, and the shorter form is provisional.
  • Murakumo-wake, Moriyasu-hiko, and Takami-hime are provisional readings from a ruby-omitted source witness.
  • Masumi no Tama, Shiomitsu no Tama, and Shiohiru no Tama are left as jewel names here. The earlier broader term Michihi no Tama may need harmonization where the tide-full and tide-ebb jewels are treated together.
  • Yahiro-dono, Yashioori sake, and dragon-water are literal provisional renderings; the renderings are provisional.

Notes — Chapter 34: The Battle on Mount Sinai

  • Kinkatsu-Kane no Kami follows the OBC ruby きんかつかねの for 金勝要神; this volume also uses Kinkatsu-Kaname no Kami, so the name's rendering is provisional.
  • Izu no Mitama, Masumi no Tama, Ryugu Castle, Mount Sinai, Mount Olive, and fire-bullets follow the volume's style and are provisional.
  • Name readings checked against the public OBC ruby include Doyama, Otora-hiko, Kotsune-hime, Inuko-hime, Kosumi-hime, Ashinagahiko, Takasugi-wake, Tsuruwaka, Kamewaka, Takatori, Kari-hime, and Inateru-hiko.
  • shikome and sagume are left romanized for 醜女 and 探女; in this passage they function as covert hostile agents inside Ryugu Castle.
  • Divine work of breath renders 息吹きの神業; usage varies with this edition's handling of breath, kototama, and kamiwaza terminology.
  • Daijizai-ten Okunihiko follows the source's title-name chain 大自在天大国彦; the exact spacing and doctrinal treatment is provisional.

Notes — Chapter 35: The Secret of Ichirin

  • Ichirin is left romanized for 一輪の秘密; the literal sense may be "one wheel," "one blossom," or a fixed Oomoto doctrinal phrase,; the rendering is provisional.
  • Kanmuri-jima, Kutsu-jima, Inahara no Kanmuri, Ibara no Kanmuri, Ryugu-jima, Kimon-jima, and Kimon-ga-shima are provisional island/name renderings.
  • Kinkatsu-Kane no Kami and Kinkatsu-Kane no Okami follow the volume's usage for 金勝要神 and 金勝要大神; this volume also uses Kinkatsu-Kaname, so the rendering is provisional.
  • Shiomitsu no Tama and Shiohiru no Tama follow the volume's usage for 潮満の珠 and 潮干の珠; adjacent files also show Shiohi, so the tide-ebb jewel reading is provisional.
  • The source witness preserves standalone phonetic fragments around Izu, Mizu, and mii-zu; this edition renders the sound-play lightly rather than treating those fragments as separate prose sentences.
  • John's Mitama, Christ's Mitama, and the water/fire/body/essential-soul baptism passage are doctrinally dense and is provisional.
  • Menashi-Katama boat, Sugiyama-wake, Tomi-hiko, Takekuma-wake, Unabara-hiko no Kami, Watatsumi no Kami, and Kuni no Mihashira no Kami are provisional readings from a ruby-omitted witness.
  • Toyama Toyoji is a provisional romanization of recorder 外山豊二.
  • Wani is left romanized for 鰐, a mythic water-being term that may be rendered elsewhere as crocodile, shark, or sea-monster in other editions.

Notes — Chapter 36: The One-Rin Mechanism

  • One-rin mechanism follows the title 一輪の仕組; the body of the chapter uses 一厘の仕組, a closely related Oomoto phrase that is provisional.
  • Kinkatsu-Kane no Kami follows the recent nearby battle-chapter usage for 金勝要神; the source uses 金勝要大神 once here, rendered as Kinkatsu-Kane no Okami.
  • Unabara-hiko no Kami (also styled no Mikoto), Kuni no Mihashira no Kami, Toyotama-hime no Kami, Tamayori-hime no Kami, Ryugu Island, and Kimon Island follow the immediate context of chapter 35, and are provisional.
  • Takekuma-wake renders 武熊別, distinct from Takekuma for 竹熊; the source witness omits ruby.
  • Name readings for Sugiwaka, Tayori-hiko, Saruhiko, Ashihiko, and Sakakuma are provisional because the source witness omits ruby. Momosaku and Torakuma follow the volume's usage.
  • Shiomitsu no Tama and Shiohiru no Tama are left as jewel names; other chapters of this edition gloss them as the tide-filling and tide-ebbing jewels.
  • Dragon-lamp, golden o-nusa, tamatebako, Takatsu Kami, divine breath, and divine words are literal provisional choices.

Notes — Chapter 37: Utsushikuni no Mitama

  • Utsushikuni no Mitama follows the local manifest ruby for 顕国(うつしくに)の御玉(みたま); the literal sense is approximately "August Jewel of the Manifest Land."
  • Kinkatsu-Kane no Kami follows the volume's usual rendering for 金勝要神, but this volume also uses Kinkatsu-Kaname no Kami; usage varies and the rendering is provisional.
  • Wakahimegimi no Mikoto, Oyashima-hiko no Mikoto, Takasugi-wake, Moritaka-hiko, Tsuruwaka, Kamewaka, and Tokihiko follow the volume's usage where available. Tayori-hiko, Tamahiko, Yoshihiko, Kamihiko, Kurataka, Sugio-hiko, and Saruhiko are provisional readings from the ruby-omitted source witness.
  • Ame no Yasukawa and Ame no Yasugawara render 天の安河 and 天の安河原; the relationship between river name and riverbank/gorge term is provisional.
  • Jogyō Nichiiki, star-rock, kunitama, mitama, jichinsai, Kamigoto divine words, sagiri, the mist of breath, and adamantine, indestructible treasure-jewel are literal provisional renderings; they are provisional.

Notes — Chapter 38: The Spirit of Golden Water

  • Principal readings were checked against the public OBC ruby for this chapter: Wakahimegimi no Mikoto, Kinkatsu-Kane no Kami, Oyashima-hiko no Mikoto, Utsushikuni no Mitama, Yasukawa, Takasugi-wake, Moritaka-hiko, Tayorihiko, Tamahiko, Yoshihiko, Kamihiko, Tsuruwaka, Kamewaka, Kurataka, Sugiu-hiko, Saruhiko, and Tokihiko.
  • Utsushikuni no Mitama renders 顕国の御玉. The source writes 御玉, an august jewel, not the more usual 御魂; this edition keeps the ruby-based form.
  • Golden Water renders 黄金水 (Ogon-sui). The title could equally be rendered The Essence of Ogon-sui.
  • Mount Zion renders シオン山, distinct from シナイ山 / Mount Sinai in nearby chapters. Mount Shion is an equally defensible rendering.
  • Threefold Golden Hall, Ame no Manai, eightfold tatami, twelvefold door-curtains, Magatsu-kami, and Miroku Divine Age are literal working renderings and has not been verified against a settled glossary.
  • The public OBC note reports that some editions read 高倉 here, but the OBC text and this witness use 倉高; this edition follows Kurataka.

Notes — Chapter 39: The Whereabouts of the White Jewel

  • 白玉 is rendered as "white jewel"; the broader jewel set varies within this edition.
  • Provisional name readings include Tayorihiko, Makohiko, Kusaka-hime, Mametora, Takekuma, Otora-hiko, and the 天鳥船 / Heavenly Bird-Boat.
  • 薫香の膏 is rendered "fragrant ointment"; this is a plot object and is provisional across chapters.
  • 霊体ともに is rendered "body and spirit alike"; compare against the local spirit/body glossary.

Notes — Chapter 40: The Whereabouts of the Black Jewel

  • 黒玉 is rendered as "black jewel."
  • 醜女 / 探女 are kept as shikome / sagume and are provisional.
  • 獅子王、玉を争ふ is translated literally as "The Lion King Contends for the Jewel."
  • 湯津桂 is rendered as Yutsu-katsura; compare mythic-tree handling later.

Notes — Chapter 41: The Banquet at Yahiro Hall, Part One

  • 八尋殿 is rendered as Yahiro Hall; compare whether to translate as "Eight-Fathom Hall" in a future revision.
  • 大八洲彦命 follows this edition's style Oyashima-hiko no Mikoto.
  • 金剛水の玉 is rendered as "jewels of Kongo-sui"; later glossary should decide between Kongo-sui, Diamond Water, or a hybrid.
  • The coarse insult in the final paragraph is translated directly because it motivates the next chapter's conflict.

Notes — Chapter 42: The Banquet at Yahiro Hall, Part Two

  • This source witness appears clipped at line 078: せきくる涙をぢつ. This edition resolves it as "held back the tears that pressed upon them," and has not been verified against another witness.
  • 糞土神 is rendered literally as "dung-soil gods"; the literal rendering is kept.
  • 八重畳 is rendered "eightfold tatami mats"; compare with nearby 八尋殿 / Yahiro Hall.
  • 八咫の烏 is rendered as Yatagarasu; plural treatment is provisional.

Notes — Chapter 43: The Red-Crowned Crane

  • 丹頂の鶴 is translated as "red-crowned crane"; the chapter explains the red crown as the trace of the lost red jewel.
  • 鶴析姫 is provisionally romanized Tsurusaki-hime; compare ruby in a future revision.
  • タマ carries jewel/egg/soul ambiguity. this edition preserves the sound as tama where the plot turns on it.
  • 焼野の雉子、夜の鶴 is rendered as a proverbial explanation rather than literal word order.

Notes — Chapter 44: The Green-Haired Turtle

  • 帰幽 is rendered "returned to the Hidden Realm"; related death and afterlife terms vary in this edition.
  • 偕老同穴 is translated as "share old age and burial in one cave," with the idiom left explicit.
  • 月の水 is rendered "water of the moon"; later glossary may prefer "moon-water."
  • ガリラヤの大なる竈 is literally "the great furnace of Galilee"; this odd image is uncertain without a ruby-bearing witness.

Notes — Chapter 45: The Whereabouts of the Yellow Jewel

  • 黄金の玉 and 黄色の玉 are both handled as the yellow/golden jewel of this chapter; a future revision may distinguish them.
  • 地の高天原 is rendered "earthly Takama-ga-hara."
  • 武熊別 is rendered Takekuma-wake, distinct from 竹熊 / Takekuma.
  • The final one-line verse is translated roughly; the rendering is rough.

Notes — Chapter 46: One Pine on One Island

  • 一島の一松 is translated "one pine on one island"; the phrase likely functions as an origin-name.
  • 三羽烏 is rendered "Three Crows"; compare idiom in polish.
  • 帷幕に参ずる is rendered "entered into the council behind the curtain," i.e. were admitted into strategy.
  • 杉高 is provisionally romanized Sugitaka; compare ruby/name index later.

Notes — Chapter 47: The Fall of Eden Fortress

  • エデン城塞 is rendered as "Eden Fortress" and エデンの城 as "Eden Castle."
  • 秋津島根, 沓島, 真澄の珠, and 目無堅間の御船 follow existing provisional forms.
  • 曲津 is rendered as magatsu; compare Magatsu-kami.

Notes — Chapter 48: The End of Onikuma

  • 都牟苅の太刀 is rendered as the great sword Tsumugari; compare the other mythic sword names in this edition.
  • 忠臣蔵 reference is retained by name because it is an explicit comparison.
  • 根の国底の国 is rendered Ne no Kuni, Soko no Kuni.
  • 出嶋 may be a named place or textual form; rendered as Dejima; the identification is uncertain.

Notes — Chapter 49: The Appearance of Lake Baikal

  • 鬼城山 is rendered as Mount Kijo; it could equally be rendered "Demon Castle Mountain."
  • 木常姫 remains Kotsune-hime; the reading is provisional.
  • 短兵急 is rendered "sudden close attack."
  • 奇晴彦 is provisionally romanized Kisei-hiko; compare ruby/name index.

Notes — Chapter 50: The Appearance of the Dead Sea

  • 頭槌の玉 is rendered "jewel of the head-hammer"; the rendering is provisional.
  • 天の逆鉾 is rendered "heavenly reverse-halberd"; compare with mythic Ame no Sakahoko.
  • The source phrase around 天の逆鉾の精気と血のり appears syntactically clipped; this edition resolves it as the cause of the Dead Sea's bitter, salty, sticky water, pending witness review.
  • 瑞月 refers to the narrator's waking frame; this edition keeps Suigetsu.

Notes — Margin Verses

  • Each verse is a tanka; the translation gives one prose-poem line per verse rather than forcing syllabics, and keeps the source's placement tags.
  • Several verses pivot on puns that cannot be carried whole: 神業をなすのが原 (Nasu-no-ga-hara / "the field where the divine work is done"), たかくま ("high" / Takakuma), あふぎ ("fan" / "looking up"), なくなく ("weeping" / "without means"), and 売らる山買かる湖 (Ural = "sold," Baikal = "bought") — the last is rendered with quotation marks to signal the play.
  • 千座の置戸 ("the thousand tables of atonement") is the expiation-burden of Susanoo in the Kojiki; kept literal.
  • 蜂の室屋 ("the chamber of bees") alludes to the ordeal of Ōnamuji in the Kojiki; kept literal.
  • ⦿ is the Omoto symbol read su; preserved as the mark itself, per this edition's practice.
  • Proper names in the Chapter 26–49 verses (Makohiko, Takekuma, Sarutobihiko, Kosumihime, Ashinagahiko, Takasugiwake, Tamahiko, Sakahime, Yoshihiko, Kamihiko, Torahiko, Tokihiko, Onikuma, Onihime, Kizukihime, Wakahirume) are story-internal; readings are provisional. The Chapter 41 and 43 verses are elliptical in the source and are rendered conservatively.
  • 信天翁 ("albatross") and 黄金の鵄 ("golden kite") in the Chapter 36 verse are kept literal; the kite alludes to the golden kite of Jinmu's campaign.

Notes — Appended Note: On the Reikai Monogatari

  • The Fudesaki quotation is translated as quoted in this text; 桝掛ひきならして is rendered "drawing the leveling-stick across the measure," the strickle image of leveling grain flush with the measure's rim.
  • The Bible quotation inverts John 1:1 as the source gives it (「道は神なり、神は道と倶にありき」 — "the Word was God, and God was with the Word"); the inversion is preserved, with 道 rendered "Word" as the source is visibly citing the Japanese Bible's rendering of Logos.
  • 須弥仙山 is rendered "Mount Sumeru" per this edition's handling.
  • 最奥天国 ("the inmost heaven") and 第一天国 ("the first heaven") reflect the Swedenborgian heaven-gradations that run through the work; the renderings are provisional.
  • 玩味して腹に畳み込めば — literally "chew its flavor and fold it into the belly"; the belly idiom is kept, as it recurs and is characteristic of the author's voice.

Colophon

The Reikai Monogatari (霊界物語, "Tales of the Spirit World") is the narrative scripture of Ōmoto, dictated by Deguchi Onisaburō from October 1921 onward and eventually comprising eighty-one volumes of a planned one hundred and twenty. Volume 1, Reishu Taiju (霊主体従), Book of the Rat, was dictated at Ayabe in mid-October 1921 and first published on December 30, 1921. Deguchi Onisaburō died in 1948; the work is in the public domain in Japan, and Volume 1, published in 1921, is in the public domain in the United States.

This is a Good Works Translation: an independent English translation of the complete volume — front matter, all fifty chapters, margin verses, and appended note — made directly and entirely from the complete Japanese source text printed below, prepared by the Good Works project of the Tianmu Anglican Church in 2026 with AI assistance. No English rendering of any part of the work was consulted or reproduced; English translations of portions of the Reikai Monogatari by other hands are known to exist, and no claim of priority is made. Wordplay, assigned readings, and name readings the source does not securely establish are disclosed in the Translation Notes rather than silently resolved. This is a first edition of a very large text, and refinements of wording may follow; the source layer below is the constant against which any future revision answers.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted research, transcription, translation, and editorial work as applicable.

🌲

Source Text: 霊界物語　第一巻　霊主体従　子の巻

Source — 序

English translation

[001] この『霊界物語』は、
[002] 天地剖判の初めより天の岩戸開き後、
[003] 神素盞嗚命が地球上に跋扈跳梁せる八岐大蛇を寸断し、
[004] つひに叢雲宝剣をえて天祖に奉り、
[005] 至誠を天地に表はし五六七神政の成就、
[006] 松の世を建設し、
[007] 国祖を地上霊界の主宰神たらしめたまひし太古の神代の物語および霊界探険の大要を略述し、
[008] 苦・集・滅・道を説き、
[009] 道・法・礼・節を開示せしものにして、
[010] 決して現界の事象にたいし、
[011] 偶意的に編述せしものにあらず。
[012] されど神界幽界の出来事は、
[013] 古今東西の区別なく、
[014] 現界に現はれ来ることも、
[015] あながち否み難きは事実にして、
[016] 単に神幽両界の事のみと解し等閑に附せず、
[017] これによりて心魂を清め言行を改め、
[018] 霊主体従の本旨を実行されむことを希望す。
[019] 読者諸子のうちには、
[020] 諸神の御活動にたいし、
[021] 一字か二字、
[022] 神名のわが姓名に似たる文字ありとして、
[023] ただちに自己の過去における霊的活動なりと、
[024] 速解される傾向ありと聞く。
[025] 実に誤れるの甚だしきものといふべし。
[026] 切に注意を乞ふ次第なり。
[027] 大正十年十月廿日　午後一時
[028] 於松雲閣　瑞月　出口王仁三郎誌

Source — 基本宣伝歌

English translation

[001] 朝日は照るとも曇るとも
[002] 月は盈つとも虧くるとも
[003] たとへ大地は沈むとも
[004] 曲津の神は荒ぶとも
[005] 誠の力は世を救ふ
[006] 三千世界の梅の花
[007] 一度に開く神の教
[008] 開いて散りて実を結ぶ
[009] 月日と地の恩を知れ
[010] この世を救ふ生神は
[011] 高天原に神集ふ
[012] 神が表に現はれて
[013] 善と悪とを立別ける
[014] この世を造りし神直日
[015] 心も広き大直日
[016] ただ何事も人の世は
[017] 直日に見直せ聞直せ
[018] 身の過は宣り直せ。

Source — 発端

English translation

[001] 自分が明治三十一年旧二月九日、
[002] 神使に伴なはれ丹波穴太の霊山高熊山に、
[003] 一週間の霊的修業を了へてより天眼通、
[004] 天耳通、
[005] 自他神通、
[006] 天言通、
[007] 宿命通の大要を心得し、
[008] 神明の教義をして今日あるに至らしめたるについては、
[009] 千変万化の波瀾があり、
[010] 縦横無限の曲折がある。
[011] 旧役員の反抗、
[012] 信者の離反、
[013] その筋の誤解、
[014] 宗教家の迫害、
[015] 親族、
[016] 知友の総攻撃、
[017] 新聞雑誌、
[018] 単行本の熱罵嘲笑、
[019] 実に筆紙口舌のよくするところのものでない。
[020] 自分はただただ開教後廿四年間の経緯を、
[021] きわめて簡単に記憶より呼び起して、
[022] その一端を示すことにする。
[023] 竜宮館には変性男子の神系と、
[024] 変性女子の神系との二大系統が、
[025] 歴然として区別されてゐる。
[026] 変性男子は神政出現の予言、
[027] 警告を発し、
[028] 千辛万苦、
[029] 神示を伝達し、
[030] 水をもつて身魂の洗礼を施し、
[031] 救世主の再生、
[032] 再臨を待つてをられた。
[033] ヨハネの初めてキリストに対面するまでには、
[034] ほとんど七年の間、
[035] 野に叫びつつあつたのである。
[036] 変性男子の肉宮は女体男霊にして、
[037] 五十七才はじめてここに厳の御魂の神業に参加したまひ、
[038] 明治二十五年の正月元旦より、
[039] 同四十五年の正月元旦まで、
[040] 前後満二十年間の水洗礼をもつて、
[041] 現世の汚濁せる霊体両系一切に洗礼を施し、
[042] 世界改造の神策を顕示したまうた。
[043] かの欧洲大戦乱のごときは、
[044] 厳の御魂の神業発動の一端にして、
[045] 三千世界の一大警告であつたと思ふ。
[046] 変性女子の肉宮は瑞の御魂の神業に参加奉仕し、
[047] 火をもつて世界万民に洗礼を施すの神務である。
[048] 明治三十一年の旧二月九日をもつて神業に参加し、
[049] 大正七年二月九日をもつて前後満二十年間の霊的神業をほとんど完成した。
[050] 物質万能主義、
[051] 無神無霊魂説に、
[052] 心酔累惑せる体主霊従の現代も、
[053] やや覚醒の域に達し、
[054] 神霊の実在を認識するもの、
[055] 日に月に多きを加へきたれるは、
[056] すなはち神霊の偉大なる神機発動の結果にして、
[057] 決して人智人力の致すところではないと思ふ。
[058] 変性男子の肉宮は神政開祖の神業に入り、
[059] 爾来二十有七年間神筆を揮ひ、
[060] もつて霊体両界の大改造を促進し、
[061] 今や霊界に入りても、
[062] その神業を継続奉仕されつつあるのである。
[063] つぎに変性女子は三十年間の神業に奉仕して、
[064] もつて五六七神政の成就を待ち、
[065] 世界を善道にみちびき、
[066] もつて神明の徳沢に浴せしむるの神業である。
[067] 神業奉仕以来、
[068] 本年をもつて満二十三年、
[069] 残る七ケ年こそ最も重大なる任務遂行の難関である。
[070] 神諭に曰く、
[071] 『三十年で身魂の立替立直しをいたすぞよ』
[072] と。
[073] 変性男子の三十年の神業成就は、
[074] 大正十一年の正月元旦である。
[075] 変性女子の三十年の神業成就は、
[076] 大正十七年二月九日である。
[077] 神諭に、
[078] 『身魂の立替立直し』
[079] とあるを、
[080] よく考へてみると、
[081] 主として水洗礼の霊体両系の改造が三十年であつて、
[082] これはヨハネの奉仕すべき神業であり、
[083] 体霊洗礼の霊魂的改造が前後三十年を要するといふ神示である。
[084] しかしながら三十年と神示されたのは、
[085] 大要を示されたもので、
[086] 決して確定的のものではない。
[087] 伸縮遅速は、
[088] たうてい免れないと思ふ。
[089] 要するに、
[090] 神界の御方針は一定不変であつても、
[091] 天地経綸の司宰たるべき奉仕者の身魂の研不研の結果によつて変更されるのは止むをえないのである。
[092] 神諭に、
[093] 『天地の元の先祖の神の心が真実に徹底了解たものが少しありたら、
[094] 樹替樹直しは立派にできあがるなれど、
[095] 神界の誠が解りた人民が無いから、
[096] 神はいつまでも世に出ることができぬから、
[097] 早く改心いたして下されよ。
[098] 一人が判りたら皆の者が判つてくるなれど、
[099] 肝心のものに判らぬといふのも、
[100] これには何か一つの原因が無けねばならぬぞよ。
[101] 自然に気のつくまで待つてをれば、
[102] 神業はだんだん遅れるばかりなり、
[103] 心から発根の改心でなければ、
[104] 教へてもらうてから合点する身魂では、
[105] 到底この御用は務まらぬぞよ。
[106] 云々』
[107] 実際の御経綸が分つてこなくては、
[108] 空前絶後の大神業に完全に奉仕することはできるものではない。
[109] 御神諭に身魂の樹替樹直しといふことがある。
[110] ミタマといへば、
[111] 霊魂のみのことと思つてゐる人が沢山にあるらしい。
[112] 身は身体、
[113] または物質界を指し、
[114] 魂とは霊魂、
[115] 心性、
[116] 神界等を指したまうたのである。
[117] すべて宇宙は霊が本で、
[118] 体が末となつてゐる。
[119] 身の方面、
[120] 物質的現界の改造を断行されるのは国祖大国常立神であり、
[121] 精神界、
[122] 神霊界の改造を断行したまふのは、
[123] 豊国主神の神権である。
[124] ゆゑに宇宙一切は霊界が主であり、
[125] 現界が従であるから、
[126] これを称して霊主体従といふのである。
[127] 霊主体従の身魂を霊の本の身魂といひ、
[128] 体主霊従の身魂を自己愛智の身魂といふ。
[129] 霊主体従の身魂は、
[130] 一切天地の律法に適ひたる行動を好んで遂行せむとし、
[131] 常に天下公共のために心身をささげ、
[132] 犠牲的行動をもつて本懐となし、
[133] 至真、
[134] 至善、
[135] 至美、
[136] 至直の大精神を発揮する、
[137] 救世の神業に奉仕する神や人の身魂である。
[138] 体主霊従の身魂は私利私欲にふけり、
[139] 天地の神明を畏れず、
[140] 体欲を重んじ、
[141] 衣食住にのみ心を煩はし、
[142] 利によりて集まり、
[143] 利によつて散じ、
[144] その行動は常に正鵠を欠き、
[145] 利己主義を強調するのほか、
[146] 一片の義務を弁へず、
[147] 慈悲を知らず、
[148] 心はあたかも豺狼のごとき不善の神や、
[149] 人をいふのである。
[150] 天の大神は、
[151] 最初に天足彦、
[152] 胞場姫のふたりを造りて、
[153] 人体の祖となしたまひ、
[154] 霊主体従の神木に体主霊従の果実を実らせ、
[155] 『この果実を喰ふべからず』
[156] と厳命し、
[157] その性質のいかんを試みたまうた。
[158] ふたりは体欲にかられて、
[159] つひにその厳命を犯し、
[160] 神の怒りにふれた。
[161] これより世界は体主霊従の妖気発生し、
[162] 神人界に邪悪分子の萠芽を見るにいたつたのである。
[163] かくいふ時は、
[164] 人あるひは言はむ。
[165] 『神は全智全能にして智徳円満なり。
[166] なんぞ体主霊従の萌芽を刈りとり、
[167] さらに霊主体従の人体の祖を改造せざりしや。
[168] 体主霊従の祖を何ゆゑに放任し、
[169] もつて邪悪の世界をつくり、
[170] みづからその処置に困むや。
[171] ここにいたりて吾人は神の存在と、
[172] 神力とを疑はざるを得じ』
[173] とは、
[174] 実に巧妙にしてもつとも至極な議論である。
[175] されど神明には、
[176] 毫末の依怙なく、
[177] 逆行的神業なし。
[178] 一度手を降したる神業は昨日の今日たり難きがごとく、
[179] 弓をはなれたる矢の中途に還りきたらざるごとく、
[180] ふたたび之を更改するは、
[181] 天地自然の経緯に背反す。
[182] ゆゑに神代一代は、
[183] これを革正すること能はざるところに儼然たる神の権威をともなふのである。
[184] また一度出でたる神勅も、
[185] これを更改すべからず。
[186] 神にしてしばしばその神勅を更改し給ふごときことありとせば、
[187] 宇宙の秩序はここに全く紊乱し、
[188] つひには自由放漫の端を開くをもつてである。
[189] 古の諺にも『武士の言葉に二言なし』といふ。
[190] いはんや、
[191] 宇宙の大主宰たる、
[192] 神明においてをやである。
[193] 神諭にも、
[194] 『時節には神も叶はぬぞよ。
[195] 時節を待てば煎豆にも花の咲く時節が参りて、
[196] 世に落ちてをりた神も、
[197] 世に出て働く時節が参りたぞよ。
[198] 時節ほど恐いものの結構なものは無いぞよ、
[199] 云々』
[200] と示されたるがごとく、
[201] 天地の神明も『時』の力のみは、
[202] いかんとも為したまふことはできないのである。
[203] 天地剖判の始めより、
[204] 五十六億七千万年の星霜を経て、
[205] いよいよ弥勒出現の暁となり、
[206] 弥勒の神下生して三界の大革正を成就し、
[207] 松の世を顕現するため、
[208] ここに神柱をたて、
[209] 苦・集・滅・道を説き、
[210] 道・法・礼・節を開示し、
[211] 善を勧め、
[212] 悪を懲し、
[213] 至仁至愛の教を布き、
[214] 至治泰平の天則を啓示し、
[215] 天意のままの善政を天地に拡充したまふ時期に近づいてきたのである。
[216] 吾人はかかる千万億歳にわたりて、
[217] ためしもなき聖世の過渡時代に生れ出で、
[218] 神業に奉仕することを得ば、
[219] 何の幸か之に如かむやである。
[220] 神示にいふ。
[221] 『神は万物普遍の聖霊にして、
[222] 人は天地経綸の司宰なり』
[223] と。
[224] アゝ吾人はこの時をおいて何れの代にか、
[225] 天地の神業に奉仕することを得む。
[226] アゝ言霊の幸はふ国、
[227] 言霊の天照る国、
[228] 言霊の生ける国、
[229] 言霊の助ける国、
[230] 神の造りし国、
[231] 神徳の充てる国に生を稟けたる神国の人においてをや。
[232] 神の恩の高く、
[233] 深きに感謝し、
[234] もつて国祖の大御心に報い奉らねばならぬ次第である。

Source — 第一章　霊山修業〔一〕

English translation

[001] 高熊山は上古は高御座山と称し、
[002] のちに高座といひ、
[003] ついで高倉と書し、
[004] つひに転訛して高熊山となつたのである。
[005] 丹波穴太の山奥にある高台で、
[006] 上古には開化天皇を祭りたる延喜式内小幡神社の在つた所である。
[007] 武烈天皇が継嗣を定めむとなしたまうたときに、
[008] 穴太の皇子はこの山中に隠れたまひ、
[009] 高倉山に一生を送らせたまうたといふ古老の伝説が遺つてをる霊山である。
[010] 天皇はどうしても皇子の行方がわからぬので、
[011] やむをえず皇族の裔を探しだして、
[012] 継体天皇に御位を譲りたまうたといふことである。
[013] またこの高熊山には古来一つの謎が遺つてをる。
[014] 『朝日照る、
[015] 夕日輝く、
[016] 高倉の、
[017] 三ツ葉躑躅の其の下に、
[018] 黄金の鶏小判千両埋けおいた』
[019] 昔から時々名も知れぬ鳥が鳴いて、
[020] 里人に告げたといふことである。
[021] 自分は登山するごとに、
[022] 三ツ葉躑躅の株は無いかと探してみたが、
[023] いつも見当らなかつた。
[024] 大正九年の春、
[025] 再度登山して休息してをると、
[026] 自分の脚下に、
[027] その三ツ葉躑躅が生えてをるのを見出し、
[028] はじめてその歌の謎が解けたのである。
[029] 『朝日照る』といふ意義は、
[030] 天津日の神の御稜威が旭日昇天の勢をもつて、
[031] 八紘に輝きわたり、
[032] 夕日輝くてふ、
[033] 他の国々までも神徳を光被したまふ黄金時代の来ることであつて、
[034] この霊山に神威霊徳を秘めおかれたといふ神界の謎である。
[035] 『三ツ葉躑躅』とは、
[036] 三つの御霊、
[037] 瑞霊の意である。
[038] ツツジの言霊は、
[039] 万古不易の意である。
[040] 『小判千両埋けおいた』大判は上を意味し、
[041] 小判は下にして、
[042] 確固不動の権力を判といふのである。
[043] すなわち小判は小幡ともなり、
[044] 神教顕現地ともなる。
[045] 穴太の産土神社の鎮座ありしも、
[046] 御祭神が開化天皇であつたのも深い神策のありませることと恐察し得られる。
[047] これを思へばアゝ明治卅一年如月の九日、
[048] 富士浅間神社の祭神、
[049] 木花咲耶姫命の天使、
[050] 松岡芙蓉仙人に導かれて、
[051] 当山に自分が一週間の修業を命ぜられたのも、
[052] 決して偶然ではないとおもふ。
[053] 神示のまにまに高熊山に出修したる自分の霊力発達の程度は、
[054] 非常に迅速であつた。
[055] 汽車よりも飛行機よりも電光石火よりも、
[056] すみやかに霊的研究は進歩したやうに思うた。
[057] たとへば幼稚園の生徒が大学を卒業して博士の地位に瞬間に進んだやうな進歩であつた。
[058] 過去、
[059] 現在、
[060] 未来に透徹し、
[061] 神界の秘奥を窺知し得るとともに、
[062] 現界の出来事などは数百年数千年の後まで知悉し得られたのである。
[063] しかしながら、
[064] すべて一切神秘に属し、
[065] 今日これを詳細に発表することのできないのを遺憾とする。

Source — 第二章　業の意義〔二〕

English translation

[001] 霊界の業といへば世間一般に深山幽谷に入つて、
[002] 出世間的難行苦行をなすこととのみ考へてをる人が多いやうである。
[003] 跣足や裸になつて、
[004] 山神の社に立籠り断食をなし、
[005] 断湯を守り火食をやめて、
[006] 神仏に祈願を凝らし、
[007] 妙な動作や異行を敢てすることをもつて、
[008] 徹底的修行が完了したやうに思ひ誇る人々が多い。
[009] すべて業は行である以上は、
[010] 顕幽一致、
[011] 身魂一本の真理により、
[012] 顕界において可急的大活動をなし、
[013] もつて天地の経綸に奉仕するのが第一の行である。
[014] たとへ一ケ月でも人界の事業を廃して山林に隠遁し怪行異業に熱中するは、
[015] すなはち一ケ月間の社会の損害であつて、
[016] いはゆる神界の怠業者もしくは罷業者である。
[017] すべて神界の業といふものは現界において生成化育、
[018] 進取発展の事業につくすをもつて第一の要件とせなくてはならぬ。
[019] 大本の一部の人士のごとく、
[020] 何事も『惟神かむながら』といつて難きを避け、
[021] 易きに就かむとするは神界より御覧になれば、
[022] 実に不都合不届至極の人間といはれてもしかたはない。
[023] 少しも責任観念といふものがないのみか、
[024] 尽すべき道をつくさず、
[025] かへつて神業の妨害ばかりしながら、
[026] いつも神界にたいし奉り、
[027] 不足ばかりいつてゐる。
[028] これがいはゆる黄泉醜人である。
[029] 神諭に、
[030] 『世界の落武者が出て来るから用心なされよ』
[031] といふことが示されあるを考へてみるがよい。
[032] 神界の業といふものは、
[033] そんな軽々しき容易なものではない。
[034] しかるに自分から山林に分入りて修行することを非難しておきながら、
[035] かんじんの御本尊は一週間も高熊山で業をしたのは、
[036] 自家撞着もはなはだしいではないか……との反問も出るであらうが、
[037] しかし自分はそれまでに二十七年間の俗界での悲痛な修行を遂行した。
[038] その卒業式ともいふべきものであつて、
[039] 生存中ただ一回のみ空前絶後の実修であつたのである。
[040] 世には……釈迦でさへ檀特山において数ケ年間の難行苦行をやつて、
[041] 仏教を開いたではないか、
[042] それに僅か一週間ぐらゐの業で、
[043] 三世を達観することを得るやうになつたとは、
[044] あまりの大言ではあるまいか……と、
[045] 疑問を抱く人々もあるであらうが、
[046] 釈迦は印度国浄飯王の太子と生れて、
[047] 社会の荒き風波に遇うたことのない坊ンさんであつたから、
[048] 数年間の種々の苦難を味はつたのである。
[049] 自分はこれに反し幼少より極貧の家庭に生れて、
[050] 社会のあらゆる辛酸を嘗めつくしてきたために、
[051] 高熊山に登るまでに顕界の修行を了へ、
[052] また幾分かは幽界の消息にも通じてをつたからである。

Source — 第三章　現界の苦行〔三〕

English translation

[001] 高熊山の修行は一時間神界の修行を命せられると、
[002] 現界は二時間の比例で修行をさせられた。
[003] しかし二時間の現界の修行より、
[004] 一時間の神界の修行の方が数十倍も苦かつた。
[005] 現界の修行といつては寒天に襦袢一枚となつて、
[006] 前後一週間水一杯飲まず、
[007] 一食もせず、
[008] 岩の上に静坐して無言でをつたことである。
[009] その間には降雨もあり、
[010] 寒風も吹ききたり、
[011] 夜中になつても狐狸の声も聞かず、
[012] 虫の音も無く、
[013] ときどき山も崩れむばかりの怪音や、
[014] なんとも言へぬ厭らしい身の毛の震慄する怪声が耳朶を打つ。
[015] 寂しいとも、
[016] 恐ろしいとも、
[017] なんとも形容のできぬ光景であつた。
[018] ……たとへ狐でも、
[019] 狸でも、
[020] 虎狼でもかまはぬ、
[021] 生ある動物がでてきて生きた声を聞かして欲しい。
[022] その姿なりと、
[023] 生物であつたら、
[024] 一眼見たいものだと、
[025] 憧憬れるやうになつた。
[026] アヽ生物ぐらゐ人の力になるものはない……と思つてゐると、
[027] かたはらの小篠の中からガサガサと足音をさして、
[028] 黒い影の動物が、
[029] 自分の静坐する、
[030] 一尺ほど前までやつてきた。
[031] 夜眼には、
[032] 確にそれと分りかねるが、
[033] 非常に大きな熊のやうであつた。
[034] この山の主は巨大な熊であるといふことを、
[035] 常に古老から聞かされてをつた。
[036] そして夜中に人を見つけたが最後、
[037] その巨熊が八裂きにして、
[038] 松の枝に懸けてゆくといふことを聞いてゐた。
[039] 自分は今夜こそこの巨熊に引裂かれて死ぬのかも知れないと、
[040] その瞬間に心臓の血を躍らした。
[041] ままよ何事も惟神に一任するに如かず……と、
[042] 心を臍下丹田に落着けた。
[043] サアさうなると恐ろしいと思つた巨熊の姿が大変な力となり、
[044] その呻声が恋しく懐しくなつた。
[045] 世界一切の生物に、
[046] 仁慈の神の生魂が宿りたまふといふことが、
[047] 適切に感じられたのである。
[048] かかる猛獣でさへも寂しいときには力になるものを、
[049] 況んや万物の霊長たる人においてをやだ。
[050] アゝ世界の人々を悪んだり、
[051] 怒らしたり、
[052] 侮つたり、
[053] 苦しめたり、
[054] 人を何とも思はず、
[055] 日々を暮してきた自分は、
[056] 何とした勿体ない罰当りであつたのか、
[057] たとへ仇敵悪人といへども、
[058] 皆神様の霊が宿つてゐる。
[059] 人は神である。
[060] 否人ばかりではない、
[061] 一切の動物も植物も、
[062] 皆われわれのためには、
[063] 必要な力であり、
[064] 頼みの杖であり、
[065] 神の断片である。
[066] 人はどうしても一人で世に立つことはできぬものだ。
[067] 四恩といふことを忘れては人の道が立たぬ。
[068] 人は持ちつ持たれつ相互に助け合うてゆくべきものである。
[069] 人と名がつけば、
[070] たとへ其の心は鬼でも蛇でもかまはぬ。
[071] 大切にしなくてはならぬ。
[072] それに人はすこしの感情や、
[073] 利害の打算上から、
[074] たがひに憎み嫉み争ふとは、
[075] 何たる矛盾であらう、
[076] 不真面目であらう。
[077] 人間は神様である。
[078] 人間をおいて力になつてくれる神様がどこにあるであらうか。
[079] 神界には神様が第一の力であり、
[080] 便りであるが、
[081] 現界では人間こそ、
[082] 吾等を助くる誠の生きたる尊い神様であると、
[083] かう心の底から考へてくると、
[084] 人間が尊く有難くなつて、
[085] 粗末に取扱ふことは、
[086] 天地の神明にたいし奉り、
[087] 恐れありといふことを強く悟了したのである。
[088] これが自分の万有に対する、
[089] 慈悲心の発芽であつて、
[090] 有難き大神業に奉仕するの基礎的実習であつた。
[091] アゝ惟神霊幸倍坐世。

Source — 第四章　現実的苦行〔四〕

English translation

[001] つぎに自分の第一に有難く感じたのは水である。
[002] 一週間といふものは、
[003] 水一滴口に入れることもできず、
[004] 咽喉は時々刻々に渇きだし、
[005] 何とも言へぬ苦痛であつた。
[006] たとへ泥水でもいい、
[007] 水気のあるものが欲しい。
[008] 木の葉でも噛んでみたら、
[009] 少々くらゐ水は含んでをるであらうが、
[010] それも一週間は神界から飲食一切を禁止されてをるので、
[011] 手近にある木の葉一枚さへも、
[012] 口に入れるといふわけにはゆかない。
[013] その上時々刻々に空腹を感じ、
[014] 気力は次第に衰へてくる。
[015] されど神の御許しがないので、
[016] お土の一片も口にすることはできぬ。
[017] 膝は崎嶇たる巌上に静坐せることとて、
[018] 是くらゐ痛くて苦しいことはない。
[019] 寒風は肌身を切るやうであつた。
[020] 自分がふと空をあふぐ途端に、
[021] 松の露がポトポトと雨後の風に揺られて、
[022] 自分の唇辺に落ちかかつた。
[023] 何心なくこれを嘗めた。
[024] ただ一滴の松葉の露のその味は、
[025] 甘露とも何ともたとへられぬ美味さであつた。
[026] これを考へてみても、
[027] 結構な水を火にかけ湯に沸して、
[028] 温いの熱いのと、
[029] 小言を言つてゐるくらゐ勿体ないことはない。
[030] 草木の葉一枚でも、
[031] 神様の御許しが無ければ、
[032] 戴くことはできず、
[033] 衣服は何ほど持つてをつても、
[034] 神様の御許しなき以上は着ることもできず、
[035] あたかも餓鬼道の修業であつた。
[036] そのお蔭によつて水の恩を知り、
[037] 衣食住の大恩を覚り、
[038] 贅沢なぞは夢にも思はず、
[039] どんな苦難に逢ふも驚かず、
[040] 悲しまず、
[041] いかなる反対や、
[042] 熱罵嘲笑も、
[043] ただ勿体ない、
[044] 有難い有難いで、
[045] 平気で、
[046] 社会に泰然自若、
[047] 感謝のみの生活を楽むことができるやうになつたのも、
[048] 全く修行の御利益である。
[049] それについて今一つ衣食住よりも、
[050] 人間にとつて尊く、
[051] 有難いものは空気である。
[052] 飲食物は十日や廿日くらゐ廃したところで、
[053] 死ぬやうな事はめつたにないが、
[054] 空気はただの二三分間でも呼吸せなかつたならば、
[055] ただちに死んでしまふより途はない。
[056] 自分がこの修行中にも空気を呼吸することだけは許されたのは、
[057] 神様の無限の仁慈であると思つた。
[058] 人は衣食住の大恩を知ると同時に、
[059] 空気の御恩を感謝せなくてはならない。
[060] しかし以上述べたるところは、
[061] 自分が高熊山における修行の、
[062] 現界的すなはち肉体上における神示の修行である。
[063] 霊界における神示の修行は、
[064] 到底前述のごとき軽い容易なものではなかつた。
[065] 幾十倍とも幾百倍ともしれぬ大苦難的修練であつた。

Source — 第五章　霊界の修業〔五〕

English translation

[001] 霊界には天界と、
[002] 地獄界と、
[003] 中有界との三大境域があつて、
[004] 天界は正しき神々や正しき人々の霊魂の安住する国であり、
[005] 地獄界は邪神の集まる国であり、
[006] 罪悪者の堕ちてゆく国である。
[007] そして天界は至善、
[008] 至美、
[009] 至明、
[010] 至楽の神境で、
[011] 天の神界、
[012] 地の神界に別れてをり、
[013] 天の神界にも地の神界にも、
[014] 各自三段の区劃が定まり、
[015] 上中下の三段の御魂が、
[016] それぞれに鎮まる楽園である。
[017] 地獄界も根の国、
[018] 底の国にわかれ、
[019] 各自三段に区劃され、
[020] 罪の軽重、
[021] 大小によりて、
[022] それぞれに堕ちてゆく至悪、
[023] 至醜、
[024] 至寒、
[025] 至苦の刑域である。
[026] 今自分はここに霊界の御許しを得て、
[027] 天界、
[028] 地獄界などの大要を表示して見やう。
[029] 霊界の大要は大略前記のとほりであるが、
[030] 自分は芙蓉仙人の先導にて、
[031] 霊界探険の途に上ることとなつた。
[032] 勿論身は高熊山に端坐して、
[033] ただ霊魂のみが往つたのである。
[034] 行くこと数百千里、
[035] 空中飛行船以上の大速力で、
[036] 足も地につかず、
[037] ほとんど十分ばかり進行をつづけたと思ふと、
[038] たちまち芙蓉仙人は立留まつて自分を顧み、
[039] 『いよいよ是からが霊界の関門である』
[040] といつて、
[041] 大変な大きな河の辺に立つた。
[042] 一寸見たところでは非常に深いやうであるが、
[043] 渡つて見ると余り深くはない。
[044] 不思議にも自分の着てゐた紺衣は、
[045] 水に洗はれたのか忽ち純白に変じた。
[046] 別に衣服の一端をも水に浸したとも思はぬに、
[047] 肩先まで全部が清白になつた。
[048] 芙蓉仙人とともに、
[049] 名も知らぬこの大河を対岸へ渡りきり、
[050] 水瀬を眺めると不思議にも水の流れと思つたのは誤りか、
[051] 大蛇が幾百万とも限りなきほど集まつて、
[052] 各自に頭をもたげ、
[053] 火焔の舌を吐いてをるのには驚かされた。
[054] それから次々に渉りきたる数多の旅人らしきものが、
[055] いづれも皆大河と思つたと見えて、
[056] 自分の渉つたやうに、
[057] 各自に裾を捲きあげてをる。
[058] そして不思議なことには各自の衣服が種々の色に変化することであつた。
[059] あるひは黒に、
[060] あるひは黄色に茶褐色に、
[061] その他雑多の色に忽然として変つてくるのを、
[062] どこともなく、
[063] 五六人の恐い顔をした男が一々姓名を呼びとめて、
[064] 一人々々に切符のやうなものをその衣服につけてやる。
[065] そして速く立てよと促す。
[066] 旅人は各自に前方に向つて歩を進め、
[067] 一里ばかりも進んだと思ふ所に、
[068] 一つの役所のやうなものが建つてあつた。
[069] その中から四五の番卒が現はれて、
[070] その切符を剥ぎとり、
[071] 衣服の変色の模様によつて、
[072] 上衣を一枚脱ぎとるもあり、
[073] 或ひは二枚にしられるもあり、
[074] 丸裸にしられるのもある。
[075] また一枚も脱ぎとらずに、
[076] 他の旅人から取つた衣物を、
[077] 或ひは一枚あるいは二枚三枚、
[078] 中には七八枚も被せられて苦しさうにして出てゆくものもある。
[079] 一人々々に番卒が附き添ひ、
[080] 各自規定の場所へ送られて行くのを見た。

Source — 第六章　八衢の光景〔六〕

English translation

[001] ここは黄泉の八衢といふ所で米の字形の辻である。
[002] その真中に一つの霊界の政庁があつて、
[003] 牛頭馬頭の恐い番卒が、
[004] 猛獣の皮衣を身につけたのもあり、
[005] 丸裸に猛獣の皮の褌を締めこみ、
[006] 突棒や、
[007] 手槍や、
[008] 鋸や、
[009] 斧、
[010] 鉄棒に、
[011] 長い火箸などを携へた奴が沢山に出てくる。
[012] 自分は芙蓉仙人の案内で、
[013] ズツト奥へ通ると、
[014] その中の小頭ともいふやうな鬼面の男が、
[015] 長剣を杖に突きながら出迎へた。
[016] そして芙蓉仙人に向つて、
[017] 『御遠方の所はるばる御苦労でした。
[018] 今日は何の御用にて御来幽になりましたか』
[019] と恐い顔に似合はぬ慇懃な挨拶をしてゐる。
[020] 自分は意外の感にうたれて、
[021] 両者の応答を聞くのみであつた。
[022] 芙蓉仙人は一礼を報いながら、
[023] 『大神の命により大切なる修業者を案内申して参りました。
[024] すなはちこの精霊でありますが、
[025] 今回は現、
[026] 神、
[027] 幽の三界的使命を帯び、
[028] 第一に幽界の視察を兼ねて修業にきたのです。
[029] この精霊は丹州高倉山に古来秘めおかれました、
[030] 三つ葉躑躅の霊魂です。
[031] 何とぞ大王にこの旨御伝達をねがひます』
[032] と、
[033] 言葉に力をこめての依頼であつた。
[034] 小頭は仙人に軽く一礼して急ぎ奥に行つた。
[035] 待つことやや少時、
[036] 奥には何事の起りしかと思はるるばかりの物音が聞ゆる。
[037] 芙蓉仙人に、
[038] 『あの物音は何でせうか』
[039] と尋ねてみた。
[040] 仙人はただちに、
[041] 『修業者の来幽につき準備せむがためである』
[042] と答へられた。
[043] 自分は怪しみて、
[044] 『修業者とは誰ですか』
[045] と問ふ。
[046] 仙人は答へていふ、
[047] 『汝のことだ。
[048] 肉体ある精霊、
[049] 幽界に来るときは、
[050] いつも庁内の模様を一時変更さるる定めである。
[051] 今日は別けて、
[052] 神界より前もつて沙汰なかりし故に、
[053] 幽庁では、
[054] 狼狽の体と見える』
[055] と仰せられた。
[056] しばらくありて静かに隔ての戸を開いて、
[057] 前の小頭は先導に立ち、
[058] 数名の守卒らしきものと共に出できたり、
[059] 軽く二人に目礼し前後に付添うて、
[060] 奥へ奥へと導きゆく。
[061] 上段の間には白髪異様の老神が、
[062] 机を前におき端座したまふ。
[063] 何となく威厳があり且つ優しみがある。
[064] そしてきはめて美しい面貌であつた。
[065] 芙蓉仙人は少しく腰を屈めながら、
[066] その右前側に坐して何事か奏上する様子である。
[067] 判神は綺羅星のごとくに中段の間に列んでゐた。
[068] 老神は自分を見て美はしき慈光をたたへ笑顔を作りながら、
[069] 『修業者殿、
[070] 遠方大儀である。
[071] はやく是に』
[072] と老神の左前側に自分を着座しめられた。
[073] 老神と芙蓉仙人と自分とは、
[074] 三角形の陣をとつた。
[075] 自分は座につき老神に向つて低頭平身敬意を表した。
[076] 老神もまた同じく敬意を表して頓首したまひ、
[077] 『吾は根の国底の国の監督を天神より命ぜられ、
[078] 三千有余年当庁に主たり、
[079] 大王たり。
[080] 今や天運循環、
[081] いよいよわが任務は一年余にして終る。
[082] 余は汝とともに霊界、
[083] 現界において相提携して、
[084] 以て宇宙の大神業に参加せむ。
[085] しかしながら吾はすでに永年幽界を主宰したれば今さら幽界を探究するの要なし。
[086] 汝は今はじめての来幽なれば、
[087] 現幽両界のため、
[088] 実地について研究さるるの要あり。
[089] しからざれば今後において、
[090] 三界を救ふべき大慈の神人たることを得ざるべし。
[091] 是非々々根の国、
[092] 底の国を探究の上帰顕あれよ。
[093] 汝の産土の神を招き奉らむ』
[094] とて、
[095] 天の石笛の音もさはやかに吹きたてたまへば、
[096] 忽然として白衣の神姿、
[097] 雲に乗りて降りたまひ、
[098] 三者の前に現はれ、
[099] 叮重なる態度をもつて、
[100] 何事か小声に大王に詔らせたまひ、
[101] つぎに幽庁列座の神にむかひ厚く礼を述べ、
[102] つぎに芙蓉仙人に対して、
[103] 氏子を御世話であつたと感謝され、
[104] 最後に自分にむかつて一巻の書を授けたまひ、
[105] 頭上より神息を吹きこみたまふや、
[106] 自分の腹部ことに臍下丹田は、
[107] にはかに暖か味を感じ、
[108] 身魂の全部に無限無量の力を与へられたやうに覚えた。

Source — 第七章　幽庁の審判〔七〕

English translation

[001] ここに大王の聴許をえて、
[002] 自分は産土神、
[003] 芙蓉仙人とともに審判廷の傍聴をなすことを得た。
[004] 仰ぎ見るばかりの高座には大王出御あり、
[005] 二三尺下の座には、
[006] 形相すさまじき冥官らが列座してゐる。
[007] 最下の審判廷には数多の者が土下座になつて畏まつてゐる。
[008] 見わたせば自分につづいて大蛇の川をわたつてきた旅人も、
[009] 早すでに多数の者の中に混じりこんで審判の言ひ渡しを待つてゐる。
[010] 日本人ばかりかと思へば、
[011] 支那人、
[012] 朝鮮人、
[013] 西洋人なぞも沢山にゐるのを見た。
[014] 自分はある川柳に、
[015] 『唐人を入り込みにせぬ地獄の絵』
[016] といふのがある、
[017] それを思ひだして、
[018] この光景を怪しみ、
[019] 仙人に耳語してその故を尋ねた。
[020] 何と思つたか、
[021] 仙人は頭を左右に振つたきり、
[022] 一言も答へてくれぬ。
[023] 自分も強て尋ねることを控へた。
[024] ふと大王の容貌を見ると、
[025] アツと驚いて倒れむばかりになつた。
[026] そこを産土の神と仙人とが左右から支へて下さつた。
[027] もしこのときに二柱の御介抱がなかつたら、
[028] 自分は気絶したかも知れぬ。
[029] 今まで温和優美にして犯すべからざる威厳を具へ、
[030] 美はしき無限の笑をたたへたまひし大王の形相は、
[031] たちまち真紅と変じ、
[032] 眼は非常に巨大に、
[033] 口は耳のあたりまで引裂け、
[034] 口内より火焔の舌を吐きたまふ。
[035] 冥官また同じく形相すさまじく、
[036] 面をあげて見る能はず、
[037] 審判廷はにはかに物凄さを増してきた。
[038] 大王は中段に坐せる冥官の一人を手招きしたまへば、
[039] 冥官かしこまりて御前に出づ。
[040] 大王は冥官に一巻の書帳を授けたまへば、
[041] 冥官うやうやしく押いただき元の座に帰りて、
[042] 一々罪人の姓名を呼びて判決文を朗読するのである。
[043] 番卒は順次に呼ばれたる罪人を引きたてて幽廷を退く。
[044] 現界の裁判のごとく予審だの、
[045] 控訴だの、
[046] 大審院だのといふやうな設備もなければ、
[047] 弁護人もなく、
[048] 単に判決の言ひ渡しのみで、
[049] きはめて簡単である。
[050] 自分は仙人を顧みて、
[051] 『何ゆゑに冥界の審判は斯くのごとく簡単なりや』
[052] と尋ねた。
[053] 仙人は答へて、
[054] 『人間界の裁判は常に誤判がある。
[055] 人間は形の見へぬものには一切駄目である。
[056] ゆゑに幾度も慎重に審査せなくてはならぬが、
[057] 冥界の審判は三世洞察自在の神の審判なれば、
[058] 何ほど簡単であつても毫末も過誤はない。
[059] また罪の軽重大小は、
[060] 大蛇川を渡るとき着衣の変色によりて明白に判ずるをもつて、
[061] ふたたび審判の必要は絶無なり』
[062] と教へられた。
[063] 一順言ひ渡しがすむと、
[064] 大王はしづかに座を立ちて、
[065] 元の御居間に帰られた。
[066] 自分もまた再び大王の御前に招ぜられ、
[067] 恐る恐る顔を上げると、
[068] コハそもいかに、
[069] 今までの恐ろしき形相は跡形もなく変らせたまひて、
[070] また元の温和にして慈愛に富める、
[071] 美はしき御面貌に返つてをられた。
[072] 神諭に、
[073] 『因縁ありて、
[074] 昔から鬼神と言はれた、
[075] 艮の金神のそのままの御魂であるから、
[076] 改心のできた、
[077] 誠の人民が前へ参りたら、
[078] 結構な、
[079] いふに言はれぬ、
[080] 優しき神であれども、
[081] ちよつとでも、
[082] 心に身欲がありたり、
[083] 慢神いたしたり、
[084] 思惑がありたり、
[085] 神に敵対心のある人民が、
[086] 傍へ出て参りたら、
[087] すぐに相好は変りて、
[088] 鬼か、
[089] 大蛇のやうになる恐い身魂であるぞよ』
[090] と示されてあるのを初めて拝したときは、
[091] どうしても、
[092] 今度の冥界にきたりて大王に対面したときの光景を、
[093] 思ひ出さずにはをられなかつた。
[094] また教祖をはじめて拝顔したときに、
[095] その優美にして温和、
[096] かつ慈愛に富める御面貌を見て、
[097] 大王の御顔を思ひ出さずにはをられなかつた。
[098] 大王は座より立つて自分の手を堅く握りながら、
[099] 両眼に涙をたたへて、
[100] 『三葉殿御苦労なれど、
[101] これから冥界の修業の実行をはじめられよ。
[102] 顕幽両界のメシヤたるものは、
[103] メシヤの実学を習つておかねばならぬ。
[104] 湯なりと進ぜたいは山々なれど、
[105] 湯も水も修行中には禁制である。
[106] さて一時も早く実習にかかられよ』
[107] と御声さへも湿らせたまふた。
[108] ここで産土の神は大王に、
[109] 『何分よろしく御頼み申し上げます』
[110] と仰せられたまま、
[111] 後をもむかず再び高き雲に乗りて、
[112] いづれへか帰つてゆかれた。
[113] 仙人もまた大王に黙礼して、
[114] 自分には何も言はず早々に退座せられた。
[115] 跡に取りのこされた自分は少しく狼狽の体であつた。
[116] 大王の御面相は、
[117] 俄然一変してその眼は鏡のごとく光り輝き、
[118] 口は耳まで裂け、
[119] ふたたび面を向けることができぬほどの恐ろしさ。
[120] そこへ先ほどの冥官が番卒を引連れ来たり、
[121] たちまち自分の白衣を脱がせ、
[122] 灰色の衣服に着替させ、
[123] 第一の門から突き出してしまつた。
[124] 突き出されて四辺を見れば、
[125] 一筋の汚い細い道路に枯草が塞がり、
[126] その枯草が皆氷の針のやうになつてゐる。
[127] 後へも帰れず、
[128] 進むこともできず、
[129] 横へゆかうと思へば、
[130] 深い広い溝が掘つてあり、
[131] その溝の中には、
[132] 恐ろしい厭らしい虫が充満してゐる。
[133] 自分は進みかね、
[134] 思案にくれてゐると、
[135] 空には真黒な怪しい雲が現はれ、
[136] 雲の間から恐ろしい鬼のやうな物が睨みつめてゐる。
[137] 後からは恐い顔した柿色の法被を着た冥卒が、
[138] 穂先の十字形をなした鋭利な槍をもつて突き刺さうとする。
[139] 止むをえず逃げるやうにして進みゆく。
[140] 四五丁ばかり往つた処に、
[141] 橋のない深い広い川がある。
[142] 何心なく覗いてみると、
[143] 何人とも見分けはつかぬが、
[144] 汚い血とも膿ともわからぬ水に落ちて、
[145] 身体中を蛭が集つて空身の無い所まで血を吸うてゐる。
[146] 旅人は苦さうな悲しさうな声でヒシつてゐる。
[147] 自分もこの溝を越えねばならぬが、
[148] 翼なき身は如何にして此の広い深い溝が飛び越えられやうか。
[149] 後からは赤い顔した番卒が、
[150] 鬼の相好に化つて鋭利の槍をもつて突刺さうとして追ひかけてくる。
[151] 進退これきはまつて、
[152] 泣くにも泣けず煩悶してをつた。
[153] にはかに思ひ出したのは、
[154] 先ほど産土の神から授かつた一巻の書である。
[155] 懐中より取出し押しいただき披いて見ると、
[156] 畏くも『天照大神、
[157] 惟神霊幸倍坐世』と筆蹟、
[158] 墨色ともに、
[159] 美はしく鮮かに認めてある。
[160] 自分は思はず知らず『天照大神、
[161] 惟神霊幸倍坐世』と唱へたとたんに、
[162] 身は溝の向ふへ渡つてをつた。
[163] 番卒はスゴスゴと元の途へ帰つてゆく。
[164] まづ一安心して歩を進めると、
[165] にはかに寒気酷烈になり、
[166] 手足が凍えてどうすることも出来ぬ。
[167] かかるところへ現はれたのは黄金色の光であつた。
[168] ハツと思つて自分が驚いて見てゐるまに、
[169] 光の玉が脚下二三尺の所に、
[170] 忽然として降つてきた。

Source — 第八章　女神の出現〔八〕

English translation

[001] 不思議に堪へずして、
[002] 自分は金色燦爛たる珍玉の明光を拝して、
[003] 何となく力強く感じられ、
[004] 眺めてゐた。
[005] 次第々々に玉は大きくなるとともに、
[006] 水晶のごとくに澄みきり、
[007] たちまち美はしき女神の御姿と変化した。
[008] 全身金色にして仏祖のいはゆる、
[009] 紫摩黄金の肌で、
[010] その上に玲瓏透明にましまし、
[011] 白の衣裳と、
[012] 下は緋の袴を穿ちたまふ、
[013] 愛情あふるるばかりの女神であつた。
[014] 女神は、
[015] 自分の手をとり笑を含んで、
[016] 『われは大便所の神なり。
[017] 汝に之を捧げむ』
[018] と言下に御懐中より、
[019] 八寸ばかりの比礼を自分の左手に握らせたまひ、
[020] 再会を約して、
[021] また元のごとく金色の玉となりて中空に舞ひ上り、
[022] 電光石火のごとく、
[023] 九重の雲深く天上に帰らせたまうた。
[024] その当時は、
[025] いかなる神様なるや、
[026] また自分にたいして何ゆゑに、
[027] かくのごとき珍宝を、
[028] かかる寂寥の境域に降りて、
[029] 授けたまひしやが疑問であつた。
[030] しかし参綾後はじめて氷解ができた。
[031] 教祖の御話に、
[032] 『金勝要神は、
[033] 全身黄金色であつて、
[034] 大便所に永年のあひだ落され、
[035] 苦労艱難の修行を積んだ大地の金神様である。
[036] その修行が積んで、
[037] 今度は世に出て、
[038] 結構な御用を遊ばすやうになりたのであるから、
[039] 人間は大便所の掃除から、
[040] 歓んで致すやうな精神にならぬと、
[041] 誠の神の御用はできぬ。
[042] それに今の人民さんは、
[043] 高い処へ上つて、
[044] 高い役をしたがるが、
[045] 神の御用をいたすものは、
[046] 汚穢所を、
[047] 美しくするのを楽んで致すものでないと、
[048] 三千世界の大洗濯、
[049] 大掃除の御用は、
[050] 到底勤め上りませぬ』
[051] との御言葉を承はり、
[052] かつ神諭の何処にも記されたるを拝して、
[053] 奇異の感に打たれ、
[054] 神界の深遠微妙なる御経綸に驚いた。
[055] 女神に別れ、
[056] ただ一人、
[057] 太陽も月も星も見えぬ山野を深く進みゆく。
[058] 山深く分け入る吾は日も月も
[059] 星さへも見ぬ狼の声
[060] 冷たい途の傍に沼とも、
[061] 池とも知れぬ汚い水溜りがあつて、
[062] その水に美しい三十歳余りの青年が陥り、
[063] 諸々の虫に集られ、
[064] 顔はそのままであるが首から下は全部蚯蚓になつてしまひ、
[065] 見るまに顔までがすつかり数万の蛆虫になつてしまつた。
[066] 私は思はず、
[067] 「天照大神、
[068] 産土神、
[069] 惟神霊幸倍坐世」と二回ばかり繰返した。
[070] 不思議にも元の美しい青年になつて、
[071] その水溜りから這ひ上り、
[072] 嬉しさうな顔して礼を述べた。
[073] その青年の語るところによると、
[074] 『竜女を犯した祖先の罪によつて、
[075] 自分もまた悪い後継者となつて竜女を犯しました。
[076] その罪によつて、
[077] かういふ苦しみを受くることになつたのでありますが、
[078] 今、
[079] あなたの神文を聞いて忽ちこの通りに助かりました』
[080] といつて感謝する。
[081] それから自分は、
[082] 天照大神の御神号を一心不乱に唱へつつ前進した。
[083] 月もなく、
[084] 烏もなく、
[085] 霜は天地に充ち、
[086] 寒さ酷しく膚を断るごとく、
[087] 手も足も棒のやうになり息も凍らむとする時、
[088] またもや「天照大御神、
[089] 惟神霊幸倍坐世」と口唱し奉つた。
[090] 不思議にも言霊の神力著しく、
[091] たちまち全身に暖を覚え、
[092] 手も足も湯に入りしごとくなつた。
[093] アゝ地獄で神とは、
[094] このことであると、
[095] 感謝の涙は滝と流るるばかりであつた。
[096] 四五十丁も辿り行くと、
[097] そこに一つの断崕に衝き当る。
[098] 止むをえず、
[099] 引き返さむとすれば鋭利なる槍の尖が、
[100] 近く五六寸の処にきてゐる。
[101] この上は神に任し奉らむと決意して、
[102] 氷に足をすべらせつつ右手を見れば、
[103] 深き谷川があつて激潭飛沫、
[104] 流声物すごき中に、
[105] 名も知れぬ見た事もなき恐ろしき動物が、
[106] 川へ落ちたる旅人を口にくはへて、
[107] 谷川の流れに浮いたり、
[108] 沈んだり、
[109] 旅人は「助けて助けて」と、
[110] 一点張に叫んでゐる。
[111] 自分は、
[112] ふたたび神号を奉唱すると、
[113] 旅人をくはへてゐた怪物の姿は沫と消えてしまつた。
[114] 助かつた旅人の名は舟木といふ。
[115] 彼は喜んで自分の後に跟いてきた。
[116] 一人の道連れを得て、
[117] 幾分か心は丈夫になつてきた。
[118] 危き断崕を辛うじて五六十丁ばかり進むと、
[119] 途が無くなつた。
[120] 薄暗い途を行く二人は、
[121] ここに停立して思案にくれてゐた。
[122] さうすると何処ともなく大声で、
[123] 『ソレ彼ら二人を、
[124] 免がすな』
[125] と呼ぶ。
[126] にはかに騒々しき物音しきりに聞え来たり、
[127] 口の巨大なる怪物が幾百ともなく、
[128] 二人の方へ向つて襲ひくる様子である。
[129] 二人は進退これ谷まり、
[130] いかがはせむと狼狽の体であつた。
[131] 何ほど神号を唱へても、
[132] 少しも退却せずますます迫つてくる。
[133] 今まで怪物と思つたのが、
[134] 不思議にもその面部だけは人間になつてしまつた。
[135] その中で巨魁らしき魔物は、
[136] たちまち長剣を揮つて両人に迫りきたり、
[137] 今や斬り殺されむとする刹那に、
[138] 白衣金膚の女神が、
[139] ふたたびその場に光りとともに現はれた。
[140] そして、
[141] 「比礼を振らせたまへ」と言つて姿は忽ち消えてしまつた。
[142] 懐中より神器の比礼を出すや否や、
[143] 上下左右に祓つた。
[144] 怪物はおひおひと遠く退却する。
[145] ヤレ嬉しやと思ふまもなく、
[146] 忽然として大蛇が現はれ、
[147] 巨口を開いて両人を呑んでしまつた。
[148] 両人は大蛇の腹の中を探り探り進んで行く。
[149] 今まで寒さに困つてゐた肉体は、
[150] どこともなく、
[151] 暖い湯に浴したやうな心持であつた。
[152] 轟然たる音響とともに幾百千丈ともわからぬ、
[153] 奈落の底へ落ちゆくのであつた。
[154] ふと気がつけば幾千丈とも知れぬ、
[155] 高い滝の下に両人は身を横たへてゐた。
[156] 自分の周囲は氷の柱が、
[157] 幾万本とも知れぬほど立つてをる。
[158] 両人は、
[159] この高い瀑布から、
[160] 地底へ急転直落したことを覚つた。
[161] 一寸でも、
[162] 一分でも身動きすれば、
[163] 冷きつた氷の剣で身を破る。
[164] 起きるにも起きられず、
[165] 同伴の舟木を見ると、
[166] 魚を串に刺したやうに、
[167] 長い鋭い氷剣に胴のあたりを貫かれ、
[168] 非常に苦しんでゐる。
[169] 自分は満身の力をこめて、
[170] 「アマテラスオホミカミサマ」と、
[171] 一言づつ切れ切れに、
[172] やうやくにして唱へ奉つた。
[173] 神徳たちまち現はれ、
[174] 自分も舟木も身体自由になつてきた。
[175] 今までの瀑布は、
[176] どこともなく、
[177] 消え失せて、
[178] ただ茫々たる雪の原野と化してゐた。
[179] 雪の中に、
[180] 幾百人とも分らぬほど人間の手や足や頭の一部が出てゐる。
[181] 自分の頭の上から、
[182] にはかに山岳も崩るるばかりの響がして、
[183] 雪塊が落下し来り、
[184] 自分の全身を埋めてしまふ。
[185] にはかに比礼を振らうとしたが、
[186] 容易に手がいふことをきかぬ。
[187] 丁度鉄でこしらへた手のやうになつた。
[188] 一生懸命に「惟神霊幸倍坐世」を漸く一言づつ唱へた。
[189] 幸に自分の身体は自由が利くやうになつた。
[190] 四辺を見れば、
[191] 舟木の全身が、
[192] また雪に埋められ、
[193] 頭髪だけが現はれてゐる。
[194] その上を比礼をもつて二三回左右左と振りまはすと、
[195] 舟木は苦しさうな顔をして、
[196] 雪中から全身をあらはした。
[197] 天の一方より、
[198] またまた金色の光現はれて二人の身辺を照した。
[199] 原野の雪は、
[200] 見渡すかぎり、
[201] 一度にパツト消えて、
[202] 短い雑草の原と変つた。
[203] あまたの人々は満面笑を含んで自分の前にひれ伏し、
[204] 救主の出現と一斉に感謝の意を表し、
[205] 今後は救主とともに、
[206] 三千世界の神業に参加奉仕せむことを希望する人々も沢山あつた。
[207] その中には実業家もあれば、
[208] 教育家もあり、
[209] 医者や、
[210] 学者も、
[211] 沢山に混つてをつた。
[212] 以上は、
[213] 水獄の中にて第一番の処であつた。
[214] 第二段、
[215] 第三段となると、
[216] こんな軽々しき苦痛ではなかつたのである。
[217] 自分は、
[218] 今この時のことを思ひだすと、
[219] 慄然として肌に粟を生ずる次第である。

Source — 第九章　雑草の原野〔九〕

English translation

[001] 雑草の原野の状況は、
[002] 実に殺風景であつた。
[003] 自分は、
[004] いつしか又一人となつてゐた。
[005] 頭の上からザラザラと怪しい音がする。
[006] 何心なく仰向くとたんに両眼に焼砂のやうなものが飛び込み、
[007] 眼を開くこともできず、
[008] 第一に眼の球が焼けるやうな痛さを感ずるとともに四面暗黒になつたと思ふと、
[009] 何物とも知らず自分の左右の手を抜けんばかりに曳くものがある。
[010] また両脚を左右に引き裂かうとする。
[011] なんとも形容のできぬ苦しさである。
[012] 頭上からは冷たい冷たい氷の刃で梨割りにされる。
[013] 百雷の一時に轟くやうな音がして、
[014] 地上は波のやうに上下左右に激動する。
[015] 怪しい、
[016] いやらしい、
[017] 悲しい声が聞える。
[018] 自分は一生懸命になつて、
[019] 例の「アマテラスオホミカミ」を、
[020] 切れぎれに漸つと口唱するとたんに、
[021] 天地開明の心地して目の痛もなほり、
[022] 不思議や自分は女神の姿に化してゐた。
[023] 舟木ははるかの遠方から、
[024] 比礼を振りつつ此方へむかつて帰つてくる。
[025] その姿を見たときの嬉しさ、
[026] 二人は再会の歓喜に充ち、
[027] 暫時休息してゐると、
[028] 後より「松」といふ悪鬼が現はれ、
[029] 光すさまじき氷の刃で切つてかかる。
[030] 舟木はただちに比礼を振る、
[031] 自分は神名を唱へる。
[032] 悪鬼は二三の同類とともに足早く南方さして逃げてゆく。
[033] どこからともなく「北へ北へ」と呼ばはる声に、
[034] 機械のごとく自分の身体が自然に進んで行く。
[035] そこへ「坤」といふ字のついた、
[036] 王冠をいただいた女神が、
[037] 小松林といふ白髪の老人とともに現はれて、
[038] 一本の太い長い筆を自分に渡して姿を隠された。
[039] 見るまに不思議やその筆の筒から硯が出る、
[040] 墨が出る、
[041] 半紙が山ほど出てくる。
[042] そして姿は少しも見えぬが、
[043] 頭の上から「筆を持て」といふ声がする。
[044] 二三人の童子が現はれて硯に水を注ぎ墨を摺つたまま、
[045] これも姿をかくした。
[046] 自分は立派な女神の姿に変化したままで、
[047] 一生懸命に半紙にむかつて機械的に筆をはしらす。
[048] ずゐぶん長い時間であつたが、
[049] 冊数はたしかに五百六十七であつたやうに思ふ。
[050] そこへにはかに何物かの足音が聞えたと思ふまもなく、
[051] 前の「中」といふ鬼が現はれ、
[052] 槍の先に数十冊づつ突き刺し、
[053] をりからの暴風目がけ中空に散乱させてしまうた。
[054] さうすると、
[055] 又もや数十冊分の同じ容積の半紙が、
[056] 自分の前にどこからともなく湧いてくる。
[057] また是も筆をはしらさねばならぬやうな気がするので、
[058] 寒風の吹きすさぶ野原の枯草の上に坐つて、
[059] 凹凸のはなはだしい石の机に紙を伸べ、
[060] 左手に押さへては、
[061] セツセと何事かを書いてゐた。
[062] そこへ今度は眼球の四ツある怪物を先導に、
[063] 平
[064] 中
[065] 木
[066] 後
[067] 田
[068] 竹
[069] 村
[070] 与
[071] 藤
[072] 井
[073] 残らず引さらへ、
[074] 二三丁先の草の中へ積み重ねて、
[075] これに火をかけて焼く。
[076] そこへ、
[077] 「西」といふ色の蒼白い男が出てきて、
[078] 一抱へ抜きだして自分の前へ持つてくる。
[079] 鬼どもは一生懸命に「西」を追ひかけてくる。
[080] 自分が比礼をふると驚いて皆逃げてゆく。
[081] 火は大変な勢で自分の書いたものを灰にしてゐる。
[082] 黒い煙が竜の姿に化つて天上へ昇つてゆく。
[083] 天上では電光のやうに光つて、
[084] 数限りなき星と化してしまうた。
[085] その星明りに「西」は書類を抱へて、
[086] 南の空高く姿を雲に隠した。
[087] 女神の自分の姿は、
[088] いつとはなしに又元の囚人の衣に復つてをつた。
[089] 俄然寒風吹き荒み、
[090] 歯はガチガチと震うてきた。
[091] そして何だかおそろしいものに、
[092] 襲はれたやうな寂しい心持がしだした。

Source — 第一〇章　二段目の水獄〔一〇〕

English translation

[001] 自分は寒さと寂しさにただ一人、
[002] 「天照大神」の神号を唱へ奉ると、
[003] にはかに全身暖かくなり、
[004] 空中に神光輝きわたる間もなく、
[005] 芙蓉仙人が眼前に現はれた。
[006] あまりの嬉しさに近寄り抱付かうとすれば、
[007] 仙人はつひに見たこともない険悪な顔色をして、
[008] 『いけませぬ。
[009] 大王の命なれば、
[010] 三ツ葉殿、
[011] 吾に近寄つては今までの修業は水泡に帰すべし。
[012] これにて一段目は大略探険されしならむ。
[013] 第二段の門扉を開くために来たれり』
[014] と言ひも終らぬに、
[015] 早くもギイーと怪しい音がした一刹那、
[016] 自分は門内に投込まれてゐた。
[017] 仙人の影はそこらに無い。
[018] ヒヤヒヤとする氷結した暗い途を倒つ転びつ、
[019] 地の底へ地の底へとすべりこんだ。
[020] 暗黒で何一つ見えぬが、
[021] 前後左右に何とも言へぬ苦悶の声がする。
[022] はるか前方に、
[023] 女の苦しさうな叫び声が聞える。
[024] 血醒さい臭気が鼻を衝いて、
[025] 胸が悪くて嘔吐を催してくる。
[026] たちまち脚元がすべつて、
[027] 何百間とも知れぬやうな深い地底へ急転直落した。
[028] 腰も足も頭も顔も岩角に打たれて血塗になつた。
[029] 神名を奉唱すると、
[030] 自分の四辺数十間ばかりがやや明るくなつてきた。
[031] 自分は身体一面の傷を見て大いに驚き「惟神霊幸倍坐世」を二度繰返して、
[032] 手に息をかけ全身を撫でさすつてみた。
[033] 神徳たちまち現はれ、
[034] 傷も痛みも全部恢復した。
[035] ただちに大神様に拍手し感謝した。
[036] 言霊の神力で四辺遠く暗は晴れわたり、
[037] にはかに陽気づいてきた。
[038] 再び上の方で、
[039] ギイーと音がした瞬間に、
[040] 十二三人の男女が転落して自分の脚下に現はれ、
[041] 「助けて助けて」としきりに合掌する。
[042] 自分は比礼をその頭上目がけて振つてやると、
[043] たちまち起きあがり「三ツ葉様」と叫んで、
[044] 一同声を合して泣きたてる。
[045] 一同の中には宗教家、
[046] 教育家、
[047] 思想家、
[048] 新聞雑誌記者、
[049] 薬種商、
[050] 医業者も混つてゐた。
[051] 一同は氷の途をとぼとぼと自分の背後からついてくる。

Source — 第一一章　大幣の霊験〔一一〕

English translation

[001] 一歩々々辛うじて前進すると、
[002] 広大な池があつた。
[003] 池の中には全部いやらしい毛虫がウザウザしてをる。
[004] その中に混つて馬の首を四ツ合せたやうな顔をした蛇体で角が生えたものが、
[005] 舌をペロペロ吐き出してをる。
[006] この広い池には、
[007] 細い細い氷の橋が一筋長く向ふ側へ渡してあるばかりである。
[008] 後から「松」「中」「畑」といふ鬼が十字形の尖つた槍をもつて突きにくるので、
[009] 前へすすむより仕方はない。
[010] 十人が十人ながら、
[011] 池へすべり落て毛虫に刺され、
[012] どれもこれも全身腫あがつて、
[013] 痛さと寒さに苦悶の声をしぼり、
[014] 虫の鳴くやうに呻つてをる状態は、
[015] ほとんど瀕死の病人同様である。
[016] その上、
[017] 怪蛇が一人々々カブツとくはへては吐きだし、
[018] 骨も肉も搾つたやうにいぢめてをる。
[019] 自分もこの橋を渡らねばならぬ。
[020] 自分は幸に首尾よく渡りうるも、
[021] 連の人々はどうするであらうかと心配でならぬ。
[022] 躊躇逡巡進みかねたるところへ、
[023] 「三葉殿」と頭の上から優しい女の声が聞えて、
[024] たちまち一本の大幣が前に降つてきた。
[025] 手早く手にとつて、
[026] 思はず「祓戸大神祓ひたまへ清めたまへ」と唱へた。
[027] 広い池はたちまち平原と化し、
[028] 鬼も怪蛇も姿を消してしまつた。
[029] 数万人の老若男女の幽体はたちまち蘇生したやうに元気な顔をして、
[030] 一斉に「三ツ葉様」と叫んだ。
[031] その声は、
[032] 天地も崩れんばかりであつた。
[033] 各人の産土の神は綺羅星のごとくに出現したまひ、
[034] 自分の氏子々々を引連れ、
[035] 歓び勇んで帰つて行かれる有難さ。
[036] 自分は比礼の神器を舟木に渡して、
[037] 困つてをつたところへ、
[038] 金勝要神より、
[039] 大幣をたまはつたので、
[040] 百万の援軍を得たる心地して、
[041] 名も知れぬ平原をただ一人またもや進んで行く。
[042] 一つの巨大な洋館が、
[043] 儼然として高く雲表にそびえ立つてをる。
[044] 門口には厳めしき冥官が鏡のやうな眼を見張つて、
[045] 前後左右に首をめぐらし監視してをる。
[046] 部下の冥卒が数限りもなく現はれ、
[047] 各自に亡人を酷遇するその光景は筆紙につくされない惨酷さである。
[048] 自分は大幣を振りながら、
[049] 館内へ歩をすすめた。
[050] 冥官も、
[051] 冥卒もただ黙して自分の通行するのを知らぬふうをしてゐる。
[052] 「キヤツキヤツ」と叫ぶ声にふりかへると、
[053] 沢山の婦女子が口から血を吐いたり、
[054] 槍で腹部を突き刺されたり、
[055] 赤児の群に全身の血を吸はれたり、
[056] 毒蛇に首を捲かれたりして、
[057] 悲鳴をあげ七転八倒してゐた。
[058] 冥卒が竹槍の穂で、
[059] 頭といはず、
[060] 腹といはず、
[061] 身体処かまはず突きさす恐ろしさ、
[062] 血は流れて滝となり、
[063] 異臭を放ち、
[064] 惨状目もあてられぬ光景である。
[065] またもや大幣を左右左に二三回振りまはした。
[066] 今までのすさまじき幕はとざされ、
[067] 婦女子の多勢が自分の脚下に涙を流して集まりきたり、
[068] 中には身体に口をつけ「三ツ葉様、
[069] 有難う、
[070] 辱なう」と、
[071] 異口同音に嬉し泣きに泣いてをる。
[072] 一天たちまち明光現はれ、
[073] 各人の産土神は氏子を伴なひ、
[074] 合掌しながら、
[075] 光とともにどこともなく帰らせたまうた。
[076] 天の一方には歓喜にみちた声が聞える。
[077] 声は次第に遠ざかつて終には風の音のみ耳へ浸みこむ。

Source — 第一二章　顕幽一致〔一二〕

English translation

[001] 自分が高熊山中における、
[002] 顕界と、
[003] 霊界の修業の間に、
[004] 親しく実践したる大略の一端を略述してみたのは、
[005] 真の一小部分に過ぎない。
[006] すべて宇宙の一切は、
[007] 顕幽一致、
[008] 善悪一如にして、
[009] 絶対の善もなければ、
[010] 絶対の悪もない。
[011] 従つてまた、
[012] 絶対の極楽もなければ、
[013] 絶対の苦艱もないといつて良いくらゐだ。
[014] 歓楽の内に艱苦があり、
[015] 艱苦の内に歓楽のあるものだ。
[016] ゆゑに根の国、
[017] 底の国に墜ちて、
[018] 無限の苦悩を受けるのは、
[019] 要するに、
[020] 自己の身魂より産出したる報いである。
[021] また顕界の者の霊魂が、
[022] 常に霊界に通じ、
[023] 霊界からは、
[024] 常に顕界と交通を保ち、
[025] 幾百千万年といへども易ることはない。
[026] 神諭に、
[027] ……天国も地獄も皆自己の身魂より顕出する。
[028] 故に世の中には悲観を離れた楽観はなく、
[029] 罪悪と別立したる真善美もない。
[030] 苦痛を除いては、
[031] 真の快楽を求められるものでない。
[032] また凡夫の他に神はない。
[033] 言を換ていへば善悪不二にして正邪一如である。
[034] ……仏典にいふ。
[035] 「煩悩即菩提。
[036] 生死即涅槃。
[037] 娑婆即浄土。
[038] 仏凡本来不二」である。
[039] 神の道からいへば「神俗本来不二」が真理である。
[040] 仏の大慈悲といふも、
[041] 神の道の恵み幸はひといふも、
[042] 凡夫の欲望といふのも、
[043] その本質においては大した変りはない。
[044] 凡俗の持てる性質そのままが神であるといつてよい。
[045] 神の持つてをらるる性質の全体が、
[046] 皆ことごとく凡俗に備はつてをるといつてもよい。
[047] 天国浄土と社会娑婆とは、
[048] その本質において、
[049] 毫末の差異もないものである。
[050] かくの如く本質においては全然同一のものでありながら、
[051] 何ゆゑに神俗、
[052] 浄穢、
[053] 正邪、
[054] 善悪が分るるのであらうか。
[055] 要するに此の本然の性質を十分に発揮して、
[056] 適当なる活動をすると、
[057] せぬとの程度に対して、
[058] 附したる仮定的の符号に過ぎないのだ。
[059] 善悪といふものは決して一定不変のものではなく、
[060] 時と処と位置とによつて、
[061] 善も悪となり、
[062] 悪も善となることがある。
[063] 道の大原にいふ。
[064] 「善は天下公共のために処し、
[065] 悪は一人の私有に所す。
[066] 正心徳行は善なり、
[067] 不正無行は悪なり」と。
[068] 何ほど善き事といへども、
[069] 自己一人の私有に所するための善は、
[070] 決して真の善ではない。
[071] たとへ少々ぐらゐ悪が有つても、
[072] 天下公共のためになる事なれば、
[073] これは矢張善と言はねばならぬ。
[074] 文王一たび怒つて天下治まる。
[075] 怒るもまた可なり、
[076] といふべしである。
[077] これより推し考ふる時は、
[078] 小さい悲観の取るに足らざるとともに、
[079] 勝論外道的の暫有的小楽観もいけない。
[080] 大楽観と大悲観とは結局同一に帰するものであつて、
[081] 神は大楽観者であると同時に、
[082] 大悲観者である。
[083] 凡俗は小なる悲観者であり、
[084] また小なる楽観者である。
[085] 社会、
[086] 娑婆、
[087] 現界は、
[088] 小苦小楽の境界であり、
[089] 霊界は、
[090] 大楽大苦の位置である。
[091] 理趣経には、
[092] 「大貪大痴是れ三摩地、
[093] 是れ浄菩提、
[094] 淫欲是道」とあつて、
[095] いはゆる当相即道の真諦である。
[096] 禁欲主義はいけぬ、
[097] 恋愛は神聖であるといつて、
[098] しかも之を自然主義的、
[099] 本能的で、
[100] すなはち自己と同大程度に決行し、
[101] 満足せむとするのが凡夫である。
[102] これを拡充して宇宙大に実行するのが神である。
[103] 神は三千世界の蒼生は、
[104] 皆わが愛子となし、
[105] 一切の万有を済度せむとするの、
[106] 大欲望がある。
[107] 凡俗はわが妻子眷属のみを愛し、
[108] すこしも他を顧みないのみならず、
[109] 自己のみが満足し、
[110] 他を知らざるの小貪欲を擅にするものである。
[111] 人の身魂そのものは本来は神である。
[112] ゆゑに宇宙大に活動し得べき、
[113] 天賦的本能を具備してをる。
[114] それで此の天賦の本質なる、
[115] 智、
[116] 愛、
[117] 勇、
[118] 親を開発し、
[119] 実現するのが人生の本分である。
[120] これを善悪の標準論よりみれば、
[121] 自我実現主義とでもいふべきか。
[122] 吾人の善悪両様の動作が、
[123] 社会人類のため済度のために、
[124] そのまま賞罰二面の大活動を呈するやうになるものである。
[125] この大なる威力と活動とが、
[126] すなはち神であり、
[127] いはゆる自我の宇宙的拡大である。
[128] いづれにしても、
[129] この分段生死の肉身、
[130] 有漏雑染の識心を捨てず、
[131] また苦穢濁悪不公平なる現社会に離れずして、
[132] ことごとく之を美化し、
[133] 楽化し、
[134] 天国浄土を眼前に実現せしむるのが、
[135] 吾人の成神観であつて、
[136] また一大眼目とするところである。
[137] （大正一〇・二・八　王仁）

Source — 第一三章　天使の来迎〔一三〕

English translation

[001] 自分はなほ進んで二段目を奥深く究め、
[002] また三段目をも探険せむとした時、
[003] にはかに天上から何ともいへぬ嚠喨たる音楽が聞えてきた。
[004] そこで空を仰いでみると、
[005] 白衣盛装の天使が数人の御供を伴れて、
[006] 自分の方にむかつて降臨されつつあるのを拝んだ。
[007] さうすると何十里とも知れぬ、
[008] はるか東南の方に当つて、
[009] ほんの小さい富士の山頂が見えてくるやうな気がした。
[010] 自分のその時の心持は、
[011] 富士山が見えたのであるから、
[012] 富士山の芙蓉仙人が来たものと思つた。
[013] しかしてその前に降りてきた天使を見ると、
[014] 実に何とも言へぬ威厳のある、
[015] かつ優しい白髪の、
[016] そして白髯を胸前まで垂れた神人であつた。
[017] 神人は自分に向つて、
[018] 『産土神からの御迎へであるから、
[019] 一時帰るがよい』
[020] との仰せであつた。
[021] しかし自分は折角ここまで来たのだから、
[022] 今一度詳しく調べてみたいと御願ひしてみた。
[023] けれども御許しがなく、
[024] 『都合によつて天界の修業が急ぐから、
[025] 一まづ帰れ』
[026] と言はるる其の言葉が未だ終らぬうちに、
[027] 紫の雲にわが全身が包まれて、
[028] ほとんど三四十分と思はるる間、
[029] ふわりふわりと上に昇つてゆくやうな気がした。
[030] しかしてにはかに膝が痛みだし、
[031] ブルブルと身体が寒さに慄へてゐるのを覚えた。
[032] その時には、
[033] まだ精神が朦朧としてゐたから、
[034] よくは判らなかつたが、
[035] まもなく自分は高熊山の巌窟の前に端坐してゐることに、
[036] 明瞭と気が付いた。
[037] それから約一時間ばかり正気になつてをると、
[038] 今度はだんだん睡気を催しきたり、
[039] ふたたび霊界の人となつてしまつた。
[040] さうすると其処へ、
[041] 小幡神社の大神として現はれた神様があつた。
[042] それは自分の産土の神様であつて、
[043] 『今日は実に霊界も切迫し、
[044] また現界も切迫して来てをるから、
[045] 一まづ地底の幽冥界を探究する必要はあるけれども、
[046] それよりも神界の探険を先にせねばならぬ。
[047] またそれについては、
[048] 霊肉ともに修業を積まねばならぬから、
[049] 神界修業の方に向へ』
[050] と仰せられた。
[051] そこで自分は、
[052] 『承知しました』
[053] と答へて、
[054] 命のまにまに随ふことにした。
[055] さうすると今度は自分の身体を誰とも知らず、
[056] 非常に大きな手であたかも鷹が雀を引掴んだやうに、
[057] 捉まへたものがあつた。
[058] やがて降された所を見ると、
[059] ちやうど三保の松原かと思はるるやうな、
[060] 綺麗な海辺に出てゐた。
[061] ところが先に二段目で見た富士山が、
[062] もつと近くに大きく見えだしたので、
[063] 今それを思ふと三穂神社だと思はれる所に、
[064] ただ一人行つたのである。
[065] すると其処に二人の夫婦の神様が現はれて、
[066] 天然笛と鎮魂の玉とを授けて下さつたので、
[067] それを有難く頂戴して懐に入れたと思ふ一刹那、
[068] にはかに場面が変つてしまひ、
[069] 不思議にも自分の郷里にある産土神社の前に、
[070] 身体は端坐してゐたのである。
[071] ふと気がついて見ると、
[072] 自分の家はつい
[073] 一遍帰宅つて見たいやうな気がしたとたんに、
[074] にはかに足が痛くなり、
[075] 寒くなりして空腹を感じ、
[076] 親兄弟姉妹の事から家政上の事まで憶ひ出されてきた。
[077] さうすると天使が、
[078] 『御身が今人間に復つては、
[079] 神の経綸ができぬから神にかへれ』
[080] と言ひながら、
[081] 白布を全身に覆ひかぶされた。
[082] 不思議にも心に浮んだ種々の事は打忘れ、
[083] いよいよこれから神界へ旅立つといふことになつた。
[084] しかして其の時持つてをるものとては、
[085] ただ天然笛と鎮魂の玉との二つのみで、
[086] しかも何時のまにか自分は羽織袴の黒装束になつてゐた。
[087] その処へ今一人の天使が、
[088] 産土神の横に現はれて、
[089] 教へたまふやう、
[090] 『今や神界、
[091] 幽界ともに非常な混乱状態に陥つてをるから、
[092] このまま放つておけば、
[093] 世界は丸潰れになる』
[094] と仰せられ、
[095] しかして、
[096] 『御身はこれから、
[097] この神の命ずるがままに神界に旅立ちして高天原に上るべし』
[098] と厳命された。
[099] しかしながら自分は、
[100] 高天原に上るには何方を向いて行けばよいか判らぬから、
[101] 『何を目標として行けばよいか、
[102] また神様が伴れて行つて下さるのか』
[103] とたづねてみると、
[104] 『天の八衢までは送つてやるが、
[105] それから後は、
[106] さうはゆかぬから天の八衢で待つてをれ。
[107] さうすると神界の方すなはち高天原の方に行くには、
[108] 鮮花色の神人が立つてをるからよくわかる。
[109] また黒い黒い何ともしれぬ嫌な顔のものが立つてをる方は地獄で、
[110] 黄胆病みのやうに黄色い顔したものが立つてゐる方は餓鬼道で、
[111] また真蒼な顔のものが立つてをる方は畜生道で、
[112] 肝癪筋を立てて鬼のやうに怖ろしい顔のものが立つてゐる方は修羅道であつて、
[113] 争ひばかりの世界へゆくのだ』
[114] と懇切に教示され、
[115] また、
[116] 『汝が先に行つて探険したのは地獄の入口で、
[117] 一番易い所であつたのだ。
[118] それでは今度は鮮花色の顔した神人の立つてゐる方へ行け。
[119] さうすればそれが神界へゆく道である』
[120] と教へられた。
[121] しかして又、
[122] 『神界といへども苦しみはあり、
[123] 地獄といへどもそれ相当の楽しみはあるから、
[124] 神界だからといつてさう良い事ばかりあるとは思ふな。
[125] しかし高天原の方へ行く時の苦しみは苦しんだだけの効果があるが、
[126] 反対の地獄の方へ行くのは、
[127] 昔から其の身魂に罪業があるのであるから、
[128] 単に罪業を償ふのみで、
[129] 苦労しても何の善果も来さない。
[130] もつとも、
[131] 地獄でも苦労をすれば、
[132] 罪業を償ふといふだけの効果はある。
[133] またこの現界と霊界とは相関聯してをつて、
[134] いはゆる霊体不二であるから、
[135] 現界の事は霊界にうつり、
[136] 霊界の事はまた現界にうつり、
[137] 幽界の方も現界の肉体にうつつてくる。
[138] ここになほ注意すべきは、
[139] 神界にいたる道において神界を占領せむとする悪魔があることである。
[140] それで汝が今、
[141] 神界を探険せむとすれば必ず悪魔が出てきて汝を妨げ、
[142] 悪魔自身神界を探険占領せむとしてをるから、
[143] それをさうさせぬやうに、
[144] 汝を神界へ遣はされるのだ。
[145] また神界へいたる道路にも、
[146] 広い道路もあればまた狭い道路もあつて、
[147] 決して広い道路ばかりでなく、
[148] あたかも瓢箪をいくつ
[149] 細い狭い道路を通つてゐるときには、
[150] たつた
[151] 悪魔といへども後から追越すといふわけには行かぬが、
[152] 広い所へ出ると、
[153] 四方八方から悪魔が襲つて来るので、
[154] かへつて苦しめられることが多い』
[155] と教へられた。
[156] 間もなく、
[157] 神様の天使は姿を隠させたまひ、
[158] 自分はただ一人天然笛と鎮魂の玉とを持ち、
[159] 天蒼く水青く、
[160] 山また青き道路を羽織袴の装束で、
[161] 神界へと旅立ちすることとなつた。
[162] （大正一〇・一〇・一八　旧九・一八　外山豊二録）

Source — 第一四章　神界旅行の一〔一四〕

English translation

[001] 瓢箪のやうな細い道をただ一人なんとなく心急はしく進んでゆくと、
[002] 背後の山の上から数十人の叫び声が誰を呼ぶともなしに聞えてくる。
[003] そこで何がなしに後をふり返つて見ると、
[004] 最早二三丁も来たと思つたのに、
[005] いつの間にか、
[006] また元の八衢に返つてゐた。
[007] そこには地獄へ墜ちて行くものと見えて、
[008] 真黒の汚い顔をしたものが打ち倒れてゐる。
[009] これは現界で今肉体が息を引取つたもので、
[010] その幽体がこの所に横たはつたのであり、
[011] また先の大きな叫び声は、
[012] 親族故旧が魂呼びをしてをる声であることが分つた。
[013] さうすると見てをる間に、
[014] その真黒い三十五六の男の姿が何百丈とも知れぬ地の底へ、
[015] 地が割れると共に墜ち込んでしまつた。
[016] これが自分には不審でたまらなかつた。
[017] といふのは、
[018] 地獄に行くのには相当の道がついてをる筈である。
[019] しかるに、
[020] 忽ち急転直下の勢で地の底へ墜ちこむといふのが、
[021] 不思議に思はれたからである。
[022] とに角かういふふうになる人を現界の肉体から見れば、
[023] 脳充血とか脳溢血とか心臓破裂とかの病気で、
[024] 遺言もなしに頓死したやうなものである。
[025] そこで天然笛を吹いてみた。
[026] 天の一方から光となつて芙蓉仙人が現はれ給うた。
[027] 『一体地獄といふものには道は無いのでせうか』
[028] とたづねてみた。
[029] 仙人いふ。
[030] 『この者は前世においても、
[031] 現世においても悪事をなし、
[032] 殊に氏神の社を毀つた大罪がある。
[033] それは旧い社であるからといふて安価で買取り、
[034] 金物は売り、
[035] 材木は焼き棄てたり、
[036] または薪の代りに焚いたりした。
[037] それから一週間も経たぬまに病床について、
[038] 黒死病のごときものとなつた。
[039] それがため息を引取るとともに、
[040] 地が割れて奈落の底へ墜ち込んだのである。
[041] すなはちこれは地獄の中でも一番罪が重いので、
[042] 口から血を吐き泡を吹き、
[043] 虚空を掴んで悶え死に死んだのだ。
[044] しかもその肉体は伝染の憂ひがあるといふので、
[045] 上の役人がきて石油をかけ焼き棄てられた』
[046] との答へである。
[047] そこで自分は、
[048] 『悶え死をしたものは何故かういふふうに直様地の底へ墜ちるのでせうか』
[049] と尋ねてみた。
[050] 仙人は答へて、
[051] 『すべて人は死ぬと、
[052] 死有から中有に、
[053] 中有から生有といふ順序になるので、
[054] 現界で息を引取るとともに死有になり、
[055] 死有から中有になるのは殆ど同時である。
[056] それから大抵七七四十九日の間を中有といひ、
[057] 五十日目から生有と言つて、
[058] 親が定まり兄弟が定まるのである。
[059] ただし元来そこには山河、
[060] 草木、
[061] 人類、
[062] 家屋のごとき万有はあれども、
[063] 眼には触れず単に親兄弟がわかるのみで、
[064] そのときの、
[065] 幽体は、
[066] あたかも三才の童子のごとく縮小されて、
[067] 中有になると同時に親子兄弟の情が、
[068] 霊覚的に湧いてくるのである。
[069] さうして中有の四十九日間は幽界で迷つてをるから、
[070] この間に近親者が十分の追善供養をしてやらねばならぬ。
[071] 又これが親子兄弟の務めである。
[072] この中有にある間の追善供養は、
[073] 生有に多大の関係がある。
[074] すなはち大善と大悪には中有なく、
[075] 大善は死有から直ちに生有となり、
[076] 大悪はただちに地獄すなはち根底の国に墜ちる。
[077] ゆゑに真に極善のものは眠るがごとく美しい顔をしたまま国替して、
[078] ただちに天国に生まれ変るのである。
[079] また大極悪のものは前記のごとき径路をとつて、
[080] 悶え苦しみつつ死んで、
[081] ただちに地獄に墜ちて行くのである』
[082] と。
[083] 自分はそれだけのことを聞いて、
[084] 高天原の方へむかひ神界旅行にかからうとした。
[085] ところが顔一杯に凸凹のできた妙な婦人が、
[086] 八衢の中心に忽然として現はれた。
[087] 自分の姿を見るなり、
[088] 長い舌をペロリと吐きだし、
[089] ことさらに凹んだ眼の玉を、
[090] ギロギロと異様に光らせながら、
[091] 足早に神界の入口さして一目散に駆けだした。
[092] 自分は……変な奴が出てきたものだ、
[093] 一つ跡を追つて彼の正体を見届けてくれむ……と、
[094] やや好奇心にかられて、
[095] ドンドンと追跡した。
[096] かの怪女はほとんど空中を走るがごとく、
[097] 一目散に傍の山林に逃込んだ。
[098] 自分はとうとう怪女の姿を見失つてしまひ、
[099] 途方にくれて芝生の上に腰を降し、
[100] 鼬に最後屁を嗅されたやうな青白いつまらぬ顔をして、
[101] 四辺の光景をキヨロキヨロと見まはしてゐた。
[102] どこともなく妙な声が耳朶を打つた。
[103] 耳を澄まして考へてゐると、
[104] 鳥の啼き声とも、
[105] 猿の叫び声ともわからぬ怪しき声である。
[106] 恐いもの見たさに、
[107] その聞ゆる方向を辿つて荊を押しわけ、
[108] 岩石を踏み越え渓流を渡り、
[109] 峻坂を攀ぢ登り、
[110] 色々と苦心して漸く一つの平坦なる地点に駆けついた。
[111] 見ると最前みた怪女を中心に、
[112] あまたの異様な人物らしいものが、
[113] 何かしきりに囁き合つてゐた。
[114] 自分は大木の蔭に身を潜めて、
[115] 彼らの様子を熟視してゐると、
[116] 中央に座を構へた凸凹の顔をした醜い女の後方から、
[117] 太いふとい尻尾が現はれた。
[118] 彼はその尻尾をピヨンと左の方へ振つた。
[119] あまたの人三化七のやうな怪物が、
[120] その尻尾の向いたる方へ雪崩を打つて、
[121] 一生懸命に駆け出した。
[122] 怪女はまたもや尻尾を右の方へ振つた。
[123] あまたの動物とも人間とも区別もつかぬやうな怪物は、
[124] 先を争ふやうにして又もや、
[125] 右の方へ一目散に駆け出した。
[126] 怪女はまたもや尻尾を天に向つてピヨンと振りあげた。
[127] あまたの怪物は一斉に、
[128] 天上目がけて投り上げられ、
[129] しばらくすると、
[130] その怪物は雨のごとくなつて降り来たり、
[131] あるひは渓谷に陥り、
[132] 負傷をするものもあり、
[133] あるひは荊棘の叢に落込み全身を破り、
[134] 血に塗れて行きも帰りもならず、
[135] 苦悶してをるのもあつた。
[136] 中には大木にひつかかり、
[137] 半死半生のていにて苦しみ呻いてゐるのもある。
[138] 中には墜落とともに頭骨を打ち挫き、
[139] 鮮血淋漓として迸り、
[140] 血の泉をなした。
[141] 怪女は、
[142] さも嬉しさうな顔色をあらはし、
[143] 流るる血潮を片つ端から美味さうに呑んでゐた。
[144] 怪女の体は見るみる太り出した。
[145] 彼の額部には俄にニユツと二本の角が発生した。
[146] 口はたちまち耳の辺まで裂けてきた。
[147] 牙はだんだんと伸びて剣のやうに鋭く尖り、
[148] かつ、
[149] キラキラと光りだしてきた。
[150] 自分は神界の旅行をしてをるつもりだのに、
[151] なぜこんな鬼女のゐるやうな処へ来たのであらうかと、
[152] 胸に手をあてて暫く考へてゐた。
[153] 前後左右に、
[154] 怪しい、
[155] いやらしい身の毛の戦慄つやうな音がまたもや、
[156] 耳を掠めるのである。
[157] 自分はどうしても合点がゆかなかつた。
[158] 途方にくれた揚句に、
[159] 神様のお助けを願はうといふ心がおこつてきた。
[160] 自分は四辺の恐ろしいそして殊更に穢らはしい光景の、
[161] 眼に触れないやうにと思つて瞑目し静座して、
[162] 大声に天津祝詞を奏上した。
[163] ややあつて「眼を開け」と教ゆる声が緩やかに聞えた。
[164] 自分はあまりに眼前の光景の恐ろしさ、
[165] 無残さを再び目睹することが不快でたまらないので、
[166] なほも瞑目の態度を持ちつづけてゐた。
[167] さうすると今度は、
[168] 前とはやや大きな、
[169] そして少し尖りのあるやうな声で、
[170] 『迷ふなかれ、
[171] 早く活眼を開いて、
[172] 神世の荘厳なる状況に眼を醒ませ』
[173] と叫ぶものがあつた。
[174] 自分は心のうちにて妖怪変化の誑惑と思ひつめ、
[175] ……そんなことに乗るものかい、
[176] 尻でも喰へ……と素知らぬふうをして猶も瞑目をつづけた。
[177] 『迷へるものよ、
[178] 時は近づいた。
[179] 一時も早く眼を開いて、
[180] 神界の経綸の容易ならざる実況を熟視せよ。
[181] 神国は眼前に近づけり。
[182] されど眼なきものは、
[183] 憐れなるかな。
[184] 汝いつまで八衢に踏み迷ひ、
[185] 神の命ずる神界の探険旅行に出立せざるや』
[186] と言ふものがある。
[187] 自分は心の中で……神界旅行を試み、
[188] 今かくのごとき不愉快なることを目撃してをるのに、
[189] 神界の探険せよとは、
[190] 何者の言ぞ。
[191] 馬鹿を言ふな、
[192] 古狸奴、
[193] 大きな尻尾をさげて居よつて、
[194] 俺が知らんと思つて居やがるか知らんが、
[195] おれは天眼通でチヤンと看破してをるのだ。
[196] 鬼化け狸に他人は欺されても、
[197] おれは貴様のやうな古狸には、
[198] 誑らかされないぞ。
[199] 見る眼も汚れる……と考へた。
[200] そうするとまた前のやうな声に、
[201] すこし怒りを帯びたやうな調子で、
[202] 『貴様は道を知らぬ奴だ』
[203] と呶鳴る。
[204] そのとたんに目を思はず開いて見ると、
[205] 前の光景とは打つて変つた荘厳無比の宝座が眼前に現はれた。
[206] その一刹那、
[207] 松吹く風の音に気がつくと、
[208] 豈計らんや、
[209] 自分は高熊山のガマ岩の上に端座してゐた。
[210] （大正一〇・一〇・一八　旧九・一八　外山豊二録）

Source — 第一五章　神界旅行の二〔一五〕

English translation

[001] 神界の旅行と思つたのは自分の間違ひであつたことを覚り、
[002] 今度は心を改め、
[003] 好奇心を戒め一直線に神界の旅路についた。
[004] 細い道路をただ一人、
[005] 足をはやめて側眼もふらず、
[006] 神言を唱へながら進み行く。
[007] そこへ「幸」といふ二十才くらゐの男と「琴」といふ二十二才ばかりの女とが突然現はれて、
[008] 自分の後になり前になつて踉いてくる。
[009] そのとき自分は非常に力を得たやうに思ふた。
[010] その女の方は今幽体となり、
[011] 男の方はある由緒ある神社に、
[012] 神官として仕へてをる。
[013] その両人には小松林、
[014] 正守といふ二柱の守護神が付随してゐた。
[015] そして小松林はある時期において、
[016] ある肉体とともに神界に働くことになられた。
[017] 細い道路はだんだん広くなつて、
[018] そしてまた行くに従つてすぼんで細い道路になつてきた。
[019] たとへば扇をひろげて天と天とを合せたやうなものである。
[020] 扇の骨のやうな道路は、
[021] 幾条となく展開してゐる。
[022] そのとき自分はどの道路を選んでよいか途方に暮れざるを得なかつた。
[023] その道路は扇の骨と骨との隙間のやうに、
[024] 両側には非常に深い溝渠が掘られてあつた。
[025] 水は美しく、
[026] 天は青く、
[027] 非常に愉快であるが、
[028] さりとて少しも油断はできぬ。
[029] 油断をすれば落ちこむ恐れがある。
[030] 自分は高天原に行く道路は、
[031] 平々坦々たるものと思ふてゐたのに、
[032] かかる迷路と危険の多いのには驚かざるを得ない。
[033] その中でまづ正中と思ふ小径を選んで進むことにした。
[034] 見渡すかぎり山もなく、
[035] 何もない美しい平原である。
[036] その道路を行くと幾つともなく種々の橋が架けられてあつた。
[037] 中には荒廃した危ないものもある。
[038] さういふのに出会した時は、
[039] 「天照大神」の御神名を唱へて、
[040] 一足飛びに飛び越したこともあつた。
[041] そこへ突然として現はれたのが白衣の男女である。
[042] 見るまに白狐の姿に変つてしまつた。
[043] 「琴」と「幸」との二人は同じくついてきた。
[044] 急いで行くと、
[045] 突然また橋のあるところにきた。
[046] 橋の袂から真黒な四足動物が四五頭現はれて、
[047] いきなり自分を橋の下の深い川に放り込んでしまつた。
[048] 二人の連も、
[049] 共に川に放りこまれた。
[050] 自分は道路の左側の溝を泳ぐなり、
[051] 二人は道の右側の溝を泳いで、
[052] 元の道路まできた。
[053] 前の動物は追かけ来たり、
[054] また飛びつかうと狙ふその時、
[055] たちまち二匹の白狐が現はれて動物を追ひ払つた。
[056] 三人はもとの扇形の処に帰り、
[057] 衣服を乾かして休息した。
[058] その時非常なる大きな太陽が現はれて、
[059] 瞬くまに乾いてしまつた。
[060] 三人は思はず合掌して、
[061] 「天照大神」の御名を唱へて感謝した。
[062] 今度は三人が各自異なる道路をとつて進んだ。
[063] 「幸」といふ男は左側の端を、
[064] 「琴」といふ女は右側の道路をえらんだ。
[065] それはまさかの時、
[066] この路なれば一方が平原に続いてゐるから、
[067] その方へ逃げるための用意であつた。
[068] 自分も中央の道路を避けて三ツばかり傍の道路を進んだ。
[069] 依然として両側に溝がある。
[070] 最前の失敗に懲りて、
[071] 両側と前後に非常の注意を払つて進んで行つた。
[072] 横にもまた沢山の溝があり、
[073] 非常に堅固な石橋が架つてゐた。
[074] 不思議にも今まで平原だと思つてゐたのに中途からそれが山になり、
[075] 山また山に連なつた場面に変つてゐる。
[076] さうして其の山は壁のやうに屹立し、
[077] 鏡のやうに光つてゐるのみならず、
[078] 滑つて足をかける余地がない。
[079] さりとて引き返すのは残念であると途方にくれ、
[080] ここに自分は疑ひはじめた。
[081] これは高天原にゆく道路とは聞けど、
[082] 或ひは地獄への道路と間違つたのではあるまいかと。
[083] かう疑つてみると、
[084] どうしてよいか分らず、
[085] 進退谷まり吐息をつきながら、
[086] 「天照大神」の御名を唱へ奉り、
[087] 「惟神霊幸倍坐世」を三唱した。
[088] 不思議にもその山は、
[089] 少しなだらかになつて、
[090] 自分は知らぬまに、
[091] 山の中腹に達してゐる。
[092] 幹の周り一丈に余るやうな松や、
[093] 杉や、
[094] 桧の茂つてゐる山道を、
[095] どんどん進んで登ると大きな瀑布に出会した。
[096] 白竜が天に登るやうな形をしてゐる。
[097] ともかくもその滝で身を清めたいと、
[098] 近よつて裸になり滝に打たれてみた。
[099] たちまち自分の姿は瀑布のやうな大蛇になつてしまつた。
[100] 自分はこんな姿になつてしまつたことを、
[101] 非常に残念に思つてゐると、
[102] 下の方から自分の名を大声に呼ぶものがある。
[103] 姿は真黒な大蛇であつて、
[104] 顔は「琴」といふ女の顔であつた。
[105] そして苦しさうに、
[106] のた打ちまはつて暴れ狂ふてゐた。
[107] よくよく見ると大きな目の玉は血走つて巴形の血斑が両眼の白いところに現はれてゐた。
[108] 自分は蛇体になりながら、
[109] 女を哀れに思ひ救ふてやりたいと考へてゐると、
[110] その山が急に大阪湾のやうな海に変つてしまつた。
[111] そのうちに「琴」女の大蛇が火を吐きながら、
[112] 非常な勢で、
[113] 浪を起して海中に水音たてて飛び込んだ。
[114] 自分は水を吐きながら、
[115] 後を追ひかけて同じく海に飛び入つて救ふてやらうとした。
[116] されど、
[117] あたかも十ノツトの軍艦で、
[118] 三十ノツトの軍艦を追ふやうに速力及ばぬところから、
[119] だんだんかけ離れて救ふてやることができない。
[120] そのうちに黒い大蛇はまつしぐらに泳いで遥かあなたへ行つて、
[121] 黒い煙が立つたと思ふと姿は消えてしまつた。
[122] さうすると不思議にも海も山もなくなつて、
[123] 自分はまた元の扇の要の道に帰つてゐた。
[124] 今度は決心して一番細い道路を行くことにした。
[125] そこには人が五六十人と思ふほど集まつてゐる。
[126] 見るに目の悪いもの、
[127] 足の立たないもの、
[128] 腹の痛むものや、
[129] 種々の病人がゐて何か一生懸命に祈つてをる。
[130] 道路にふさがつて何を拝んでをるかと思へば、
[131] 非常に劫を経た古狸を人間が拝んでをる。
[132] その狸は大きな坊主に見せてゐる。
[133] 拝んでゐるものは、
[134] 現体を持つた人間ばかりであつた。
[135] しかし一人も病気にたいして何の効能もない。
[136] 自分は狸坊主にむかつて鎮魂の姿勢をとると、
[137] その姿は煙のごとく消えてしまい、
[138] すべての人は皆病が癒えた。
[139] 芙蓉仙人に聞いてみれば、
[140] 古狸の霊が、
[141] 僧侶と現はれて人を悩まし、
[142] そして自己を拝ましてゐたのであつた。
[143] その狸の霊を逐ひ払つたとともに衆人が救はれ、
[144] 盲人は見え、
[145] 跛は歩み、
[146] 霊は畜生道の仲間に入るのを助かつたのである。
[147] 衆人は非常に感謝して泣いて喜び、
[148] とり縋つて一歩も進ましてくれぬ。
[149] しかるに天の一方からは「進め、
[150] すすめ」の声が聞えるので、
[151] 天の石笛を吹くと、
[152] 何も彼も跡形もなく消えて、
[153] 扇の紙のやうな広い平坦なところに進んでゐた。
[154] （大正一〇・一〇・一八　旧九・一八　加藤明子録）

Source — 第一六章　神界旅行の三〔一六〕

English translation

[001] 扇でたとへると丁度骨を渡つて白紙のところへ着いた。
[002] ヤレヤレと一息して傍の芝生の上に身を横たへて一服してゐた。
[003] するとはるか遠く北方にあたつて、
[004] 細い幽かな悲しい蚊の泣くやうな声で、
[005] 「オーイ、
[006] オーイ」と自分を呼ぶいやらしい声がしてきた。
[007] 自分は思案にくれてゐると、
[008] 南方の背後から四五人の声で自分を呼び止める者がある。
[009] 母や祖母や隣人の声にどこか似てゐる。
[010] フト南方の声に気をひかれ気が付けば、
[011] 自分の身体はいつのまにか穴太の自宅へ帰つてゐた。
[012] これは幽界のことだが、
[013] 母の後に妙な顔をした、
[014] 非常に悲しさうに、
[015] かつ立腹したやうな、
[016] 一口に言へば怒つたのと泣いたのが一緒になつたやうな顔した者が付いてゐる。
[017] それが母の口を藉つていふには、
[018] 『今かうして老母や子供を放つておいて神界の御用にゆくのは結構だが、
[019] 祖先の後を守らねばならぬ。
[020] それに今お前に出られたら、
[021] 八十に余る老母があり、
[022] たくさんの農事を自分一人でやらねばならぬ。
[023] とにかく思ひ止まつてくれ』
[024] と自分を引き止めて、
[025] 行かさうとはささぬ。
[026] そこへまた隣家から「松」と「正」といふ二人が出てきて、
[027] 祖先になり代つて意見すると言つて頻りに止める。
[028] 二人は、
[029] 『お前、
[030] 神界とか何とか言つたところで、
[031] 家庭を一体どうするのだ』
[032] と喧しく言ひこめる。
[033] その時たちまち老祖母の衰弱した姿が男の神様に変つてしまつた。
[034] そして、
[035] 『汝は神界の命によつてするのであるから、
[036] 小さい一身一家の事は心頭にかくるな。
[037] 世界を此のままに放つておけば、
[038] 混乱状態となつて全滅するより道はないから、
[039] 三千世界のために謹んで神命を拝受し、
[040] 一時も早く此処を立ち去れよ』
[041] と戒められた。
[042] すると矢庭に「松」と「正」とが自分の羽織袴を奪つて丸裸になし、
[043] それから鎮魂の玉をも天然笛をも引たくつて池の中へ投り込んでしまつた。
[044] そこへ「幸」といふ男が出てきて、
[045] いきなり自分が裸になり、
[046] その衣服を自分に着せてくれ、
[047] 天然笛も鎮魂の玉も池の中から拾うて私に渡してくれた。
[048] 自分は一切の執着を捨てて、
[049] 神命のまにまに北へ北へと進んで、
[050] 知らぬまに元の天の八衢へ帰つておつた。
[051] これは残念なことをしたと思つたが、
[052] もと来た道をすう
[053] 扇形の道を通りぬけ白紙の所へ辿りついた。
[054] その時、
[055] 「幸」が白扇の紙の半ほどのところまで裸のまま送つて来たが、
[056] そこで何処ともなく姿を消してしまつた。
[057] やはり相変らず、
[058] 細い悲しいイヤらしい声が聞えて来る。
[059] その時、
[060] 自分の身体は電気に吸ひつけられるやうに、
[061] 北方へ北方へと進んで行く。
[062] 一方には大きな河が流れてあり、
[063] その河辺には面白い老松が並んでゐる。
[064] 左側には絶壁の山が屹立して、
[065] 一方は河、
[066] 一方は山で、
[067] 其処をどうしても通らねばならぬ咽喉首である。
[068] その咽喉首の所へ行くと、
[069] 地中から頭をヌツと差出し、
[070] つひには全身を顕はし、
[071] 狭い道に立ち塞がつて、
[072] 進めなくさせる男女のものがあつた。
[073] そこで鎮魂の姿勢をとり天然笛を吹くと、
[074] 二人の男女は温順な顔付にて、
[075] 女は自分に一礼し、
[076] 『あなたは予言者のやうに思ひますから、
[077] 私の家へお入り下さいまし。
[078] 色々お願ひしたいことがございます』
[079] と言つた。
[080] その時フト小さな家が眼前にあらはれてきた。
[081] その夫婦に八頭八尾の守護神が憑依してゐた。
[082] 夫婦の話によれば、
[083] 『大神の命により神界旅行の人を幾人も捉へてみたが、
[084] 真の人に会はなかつたが、
[085] はじめて今日目的の人に出会ひました。
[086] 実は私は、
[087] 地の高天原にあつて幽界を知ろしめす大王の肉身系統の者です。
[088] どうぞ貴方はこの道を北へ北へと取つていつて下さい、
[089] さうすれば大王に面会ができます。
[090] 私が言伝をしたと言つて下さい』
[091] と言つて頼む。
[092] 『承知した、
[093] それなら行つて来よう』
[094] こう言つて立ち去らうとする時、
[095] 男女の後に角の生えた恐い顔をした天狗と、
[096] 白狐の金毛九尾になつたのが眼についた。
[097] この肉体としては実に善い人間で、
[098] 信仰の強い者だが、
[099] その背後には、
[100] 容易ならぬ物が魅入つてゐることを悟つた。
[101] そのままにして自分は一直線に地の高天原へ進んで行つた。
[102] トボトボと暫くのあひだ北へ北へと進みゆくと、
[103] 一つの木造の大橋がある。
[104] 橋の袂へさしかかると川の向ふ岸にあたり、
[105] 不思議な人間の泣き声や狐の声が聞えた。
[106] 自分はその声をたどつて道を北へとつて行くと、
[107] 親子三人の者が寄つて集つて、
[108] 穴にゐる四匹の狐を叩き殺してゐた。
[109] 見るみる狐は殺され、
[110] 同時にその霊は女に憑いてしまつた。
[111] 女の名は「民」といふ。
[112] 女は狐の怨霊のために忽ち膨れて脹満のやうな病体になり、
[113] 俄然苦悶しはじめた。
[114] そこで其の膨れた女にむかつて、
[115] 自分は両手を組んで鎮魂をし、
[116] 神明に祈つてやると、
[117] その体は旧の健康体に復し、
[118] 三人は合掌して自分にむかつて感謝する。
[119] されど彼の殺された四匹の狐の霊はなかなかに承知しない。
[120] 『罪なきものを殺されて、
[121] これで黙つてをられぬから、
[122] あくまでも仇討をせねばおかぬ』
[123] と、
[124] 怨めしさうに三人を睨みつめてゐる。
[125] 狐の方ではその肉体を機関として、
[126] 四匹ながら這入つて生活を続けてゆきたいから、
[127] 神様に願つて許していただきたいと嘆願した。
[128] 自分はこの場の処置に惑うて、
[129] 天にむかひ裁断を仰いだ。
[130] すると天の一方より天使が顕はれ、
[131] 産土の神も顕はれたまひて、
[132] 『是非なし』
[133] と一言洩らされた。
[134] 氏子であるとは言ひながら、
[135] 罪なきものを打ち殺したこの女は、
[136] 畜生道へ堕ちて狐の容器とならねばならなかつた。
[137] 病気は治つたが、
[138] 極熱と極寒との苦しみを受け、
[139] 数年後に国替した。
[140] 現界で言へば稲荷下のやうなことをやつたのである。
[141] やや西南方にあたつてまた非常な叫び声が聞えてきた。
[142] すぐさま自分は声を尋ねて行つてみると、
[143] 盲目の親爺に狸が憑依し、
[144] また沢山の怨霊が彼をとりまいて、
[145] 眼を痛めたり、
[146] 空中へ身体を引き上げたり、
[147] さんざんに親爺を虐めてゐる。
[148] 見ると親爺の肩の下のところに棒のやうなものがあつて、
[149] それに綱がかかつてをり、
[150] 柱の真に取付けられた太綱を寄つてたかつて、
[151] 弛めたり引きしめたりしてゐるが、
[152] 落下する時は川の淵までつけられ、
[153] つり上げられる時は、
[154] 太陽の極熱にあてられる。
[155] そして釣り上げられたり、
[156] 曳き下されたりする上下の速さ。
[157] この親爺は「横」といふ男である。
[158] なぜにこんな目に遇ふのかと理由を聞けば、
[159] この男は非常に強欲で、
[160] 他人に金を貸しては家屋敷を抵当にとり、
[161] ほとんど何十軒とも知れぬほど、
[162] その手でやつては財産を作つてきた。
[163] そのために井戸にはまつたり、
[164] 首を吊つたり、
[165] 親子兄弟が離散したりした者さへ沢山にある。
[166] その霊がことごとく怨念のために畜生道へ堕ち入り、
[167] 狐や狸の仲間入りをしてゐるのであつた。
[168] そのすべての生霊や亡霊が、
[169] 身体の中からも、
[170] 外からも、
[171] 攻めて攻めて攻めぬいて命をとりにきてゐるのである。
[172] 何ゆゑ神界へ行く道において、
[173] 地獄道のやうなことをしてゐるのを神がお許しになつてゐるかと問へば、
[174] 天使の説明には、
[175] 『懲戒のために神が許してある。
[176] その長い太い綱は首を吊つた者の綱が凝固つたのである。
[177] 毒を嚥んで死んだ人があるから、
[178] 毒が身の中に入つてゐる。
[179] 川へはまつた者があるから川へ突つ込まれる。
[180] これが済めば畜生道へ墜ちて苦しみを受けるのである』
[181] と。
[182] あまり可愛相であるから私は天照大御神へお願ひして「惟神霊幸倍坐世」と唱へ天然笛を吹くと、
[183] その苦しみは忽ち止んでしまつた。
[184] そして狐狸に化してゐる霊は嬉々として解脱した。
[185] その顔には桜色を呈してきたものもある。
[186] これらの霊はすべて老若男女の人間に一変した。
[187] すると産土の神が現はれて喜び感謝された。
[188] 自分もこれは善い修業をしたと神界へ感謝し、
[189] そこを立ち去つた。
[190] が、
[191] 「横」といふ男の肉体は一週間ほど経て現界を去つた。
[192] それからまた真西にあたつて叫び声がおこる。
[193] 猿を責めるやうな叫び声がする。
[194] その声を尋ねてゆくと、
[195] 本当の狐が数十匹集まり、
[196] 一人の男を中において木にくくりつけ、
[197] 「キヤツ、
[198] キヤツ」と言はして苦しめてゐる。
[199] その男の手足はもぎとられ、
[200] 骨は一本々々砕かれ、
[201] 滅茶々々にやられてゐるのに現体が残つたままそこに立つてゐる。
[202] 自分はこれを救ふべく、
[203] 神名を奉唱し型のごとく鎮魂の姿勢をとるや否や、
[204] すべての狐は平伏してしまつた。
[205] 何故そんな事をするのかと尋ぬれば、
[206] 中でも年老つた狐がすすみでて、
[207] 『この男は山猟が飯よりもすきで、
[208] 狐穽を作つたり、
[209] 係蹄をこしらへたりして楽んでゐる悪い奴です。
[210] それがために吾々一族のものは皆命をとられた。
[211] 生命をとられるとは知りつつも、
[212] 油揚げなどの好きな物があればつい
[213] ここにゐるこれだけの狐はことごとく命をとられました。
[214] それでこの男の幽体現体共に亡ぼして、
[215] 幽界で十分に復讐したい考へである』
[216] といふ。
[217] そこで私は、
[218] 『命をとられるのは自分も悪いからである。
[219] それよりはいつそ各自改心して人界へ生れたらどうだ』
[220] と言へば、
[221] 『人界へ生れられますか』
[222] と尋ねる。
[223] 自分は、
[224] 『生れられるのだ』
[225] と答ふれば、
[226] 『自分らはこんな四ツ足だから駄目だ』
[227] といふ絶望の意を表情で現はしたが、
[228] 自分は、
[229] 『汝らに代つて天地へお詫をしてやらう』
[230] と神々へお詫をするや否や、
[231] 「中」といふ男の幽体は見るまに肉もつき骨も完全になつて旧の身体に復り、
[232] いろいろの狐はたちまち男や女の人間の姿になつた。
[233] その時の数十の狐の霊は、
[234] 一部分今日でも神界の御用をしてゐるものもあり、
[235] 途中で逃げたものもある。
[236] 中には再び畜生道へ堕ちたものもある。
[237] （大正一〇・一〇・一九　旧九・一九　桜井重雄録）

Source — 第一七章　神界旅行の四〔一七〕

English translation

[001] 神界の場面が、
[002] たちまち一変したと思へば、
[003] 自分は又もとの大橋の袂に立つてゐた。
[004] どこからともなくにはかに大祓詞の声が聞えてくる。
[005] 不思議なことだと思ひながら、
[006] 二三丁辿つて行くと、
[007] 五十恰好の爺さんと四十かつかうの婦とが背中合せに引着いて、
[008] どうしても離れられないでもがいてゐる。
[009] 男は声をかぎりに天地金の神の御名を唱へてゐるが、
[010] 婦は一生懸命に合掌して稲荷を拝んでゐる。
[011] 男の合掌してゐる天には、
[012] 鼻の高い天狗が雲の中に現はれて爺をさし招いてゐる。
[013] 婦のをがむ方をみれば、
[014] 狐狸が一生懸命山の中より手招きしてゐる。
[015] 男が行かうとすると、
[016] 婦の背中にぴつたりと自分の背中が吸ひついて、
[017] 行くことができない。
[018] 婦もまた行かうとして身悶えすれども、
[019] 例の背中が密着して進むことができない。
[020] 一方へ二歩行つては後戻り、
[021] 他方へ二歩行つては、
[022] 又あともどり
[023] たがひに信仰を異にして迷つてゐる。
[024] 自分はそこへ行つて、
[025] 「惟神霊幸倍坐世」と神様にお願ひして、
[026] 祝詞を奏上した。
[027] そのとき私は、
[028] 自分ながらも実に涼しい清らかな声が出たやうな気がした。
[029] たちまち密着してゐた両人の身体は分離することを得た。
[030] 彼らは大いに自分を徳として感謝の辞を述べ、
[031] どこまでも自分に従つて、
[032] 『神界の御用を勤めさしていただきます』
[033] と約束した。
[034] やがて男の方は肉体をもつて、
[035] 一度地の高天原に上つて神業に参加しやうとした。
[036] しかし彼は元来が強欲な性情である上、
[037] 憑依せる天狗の霊が退散せぬため、
[038] つひには盤古大神の眷族となり、
[039] 地の高天原の占領を企て、
[040] ために、
[041] 霊は神譴を蒙りて地獄に堕ち、
[042] 肉体は二年後に滅びてしまつた。
[043] さうしてその婦は、
[044] 今なほ肉体を保つて遠く神に従ふてゐる。
[045] この瞬間、
[046] 自分の目の前の光景は忽ち一転した。
[047] 不思議にも自分はある小さな十字街頭に立つてゐた。
[048] そこへ前に見た八頭八尾の霊の憑いた男が俥を曳いてやつて来て、
[049] 『高天原にお伴させていただきますから、
[050] どうかこの俥にお召し下さい』
[051] といふ。
[052] しかし「自分は神界修業の身なれば、
[053] 俥になど乗るわけにはゆかぬ」と強て断つた上、
[054] 徒歩でテクテク西へ西へと歩んで行つた。
[055] 非常に嶮峻な山坂を三つ四つ越えると、
[056] やがてまた広い清い河のほとりに到着した。
[057] 河には澄きつた清澄な水が流れてをり、
[058] 川縁には老松が翠々と並んでゐる実に景勝の地であつた。
[059] 自分はこここそ神界である、
[060] こんな処に長らくゐたいものだといふ気がした。
[061] また一人とぼとぼと進んで行けば、
[062] とある小さい町に出た。
[063] 左方を眺むれば小さな丘があり、
[064] 山は紫にして河は帯のやうに流れ、
[065] 蓮華台上と形容してよからうか、
[066] 高天原の中心と称してよからうか、
[067] 自分はしばしその風光に見惚れて、
[068] そこを立去るに躊躇した。
[069] 山を降つて少しく北に進んで行くと、
[070] 小さな家が見つかつた。
[071] 自分は電気に吸着けらるるごとく、
[072] 忽ちその門口に着いてゐた。
[073] そこには不思議にも、
[074] かの幽庁にゐられた大王が、
[075] 若い若い婦の姿と化して自分を出迎へ、
[076] やがて小さい居間へ案内された。
[077] 自分はこの大王との再会を喜んで、
[078] いろいろの珍らしい話しを聞いてゐると、
[079] にはかに虎が唸るやうな、
[080] また狼が呻くやうな声が聞えてきた。
[081] よく耳を澄まして聞けば、
[082] 天津祝詞や大祓の祝詞の声であつた。
[083] それらの声とともに四辺は次第に暗黒の度を増しきたり、
[084] 密雲濛々と鎖して、
[085] 日光もやがては全く見えなくなり、
[086] 暴風にはかに吹き起つて、
[087] 家も倒れよ、
[088] 地上のすべての物は吹き散れよとばかり凄じき光景となつた。
[089] その濛々たる黒雲の中より「足」といふ古い顔の鬼が現はれてきた。
[090] それには「黒」といふ古狐がついてゐて、
[091] 下界を睥睨してゐる。
[092] その時にはかに河水鳴りとどろき河中より大いなる竜体が現はれ、
[093] またどこからともなく、
[094] 何とも形容のしがたい悪魔があらはれてきた。
[095] 大王の居間も附近も、
[096] この時すつかり暗黒となつて、
[097] 咫尺すら弁じがたき暗となり、
[098] かの優しい大王の姿もまた暗中に没してしまつた。
[099] ただ目に見ゆるは、
[100] 烈風中に消えなむとして瞬いてゐる一つのかすかな燈光ばかりである。
[101] 自分は今こそ神を祈るべき時であると不図心付き、
[102] 「天照大御神」と「産土神」をひたすらに念じ、
[103] 悠々として祝詞をすずやかな声で奏上した。
[104] 一天にはかに晴れわたり、
[105] 一点の雲翳すらなきにいたる。
[106] 祝詞はすべて神明の心を和げ、
[107] 天地人の調和をきたす結構な神言である。
[108] しかしその言霊が円満清朗にして始めて一切の汚濁と邪悪を払拭することができるのである。
[109] 悪魔の口より唱へらるる時はかへつて世の中はますます混乱悪化するものである。
[110] 蓋し悪魔の使用する言霊は世界を清める力なく、
[111] 欲心、
[112] 嫉妬、
[113] 憎悪、
[114] 羨望、
[115] 憤怒などの悪念によつて濁つてゐる結果、
[116] 天地神明の御心を損ふにいたるからである。
[117] それ故、
[118] 日本は言霊の幸はふ国といへども、
[119] 身も魂も本当に清浄となつた人が、
[120] その言霊を使つて始めて、
[121] 世のなかを清めることができ得るのである。
[122] これに反して身魂の汚れた人が言霊を使へば、
[123] その言霊には一切の邪悪分子を含んでゐるから、
[124] 世の中はかへつて暗黒になるものである。
[125] さて自分は八衢に帰つてみると、
[126] 前刻の鬼、
[127] 狐および大きな竜の悪霊は、
[128] 自分を跡から追つてきた。
[129] 「足」の鬼は、
[130] 今度は多くの眷族を引連れ来たり、
[131] 自分を八方より襲撃し、
[132] おのおの口中より噴霧のやうに幾十万本とも数へられぬほどの針を噴きかけた。
[133] しかし自分の身体は神明の加護を受けてゐた。
[134] あたかも鉄板のやうに針を弾ね返して少しの痛痒をも感じない。
[135] その有難さに感謝のため祝詞を奏げた。
[136] その声に、
[137] すべての悪魔は煙のごとく消滅して見えなくなつた。
[138] ここで一寸附言しておく。
[139] 「足」の鬼といふのは烏帽子直垂を着用して、
[140] あたかも神に仕へるやうな服装をしてゐた。
[141] しかし本来非常に猛悪な顔貌なのだが、
[142] 一見立派な容子に身をやつしてゐる。
[143] また河より昇れる竜は、
[144] たちまち美人に化けてしまつた。
[145] この竜女は、
[146] 竜宮界の大使命を受けてゐるものであつて、
[147] 大神御経綸の世界改造運動に参加すべき身魂であつたが、
[148] 美しい肉体の女に変じて「足」の鬼と肉体上の関係を結び神界の使命を台なしにしてしまつた。
[149] 竜女に変化つたその肉体は、
[150] 現在生き残つて河をへだてて神に仕へてゐる。
[151] 彼女が竜女であるといふ証拠には、
[152] その太腿に竜の鱗が三枚もできてゐる。
[153] 神界の摂理は三界に一貫し、
[154] 必ずその報いが出てくるものであるから、
[155] 神界の大使命を帯びたる竜女を犯すことは、
[156] 神界としても現界としても、
[157] 末代神の譴めを受けねばならぬ。
[158] 「足」の鬼はその神罰により、
[159] その肉体の一子は聾となり、
[160] 一女は顔一面に菊石を生じ、
[161] 醜い竜の葡匐するやうな痕跡をとどめてゐた。
[162] さて一女まづ死し、
[163] ついでその一子も滅んだ。
[164] かれは罪のために国常立尊に谷底に蹴落され胸骨を痛めた結果、
[165] 霊肉ともに滅んでしまつた。
[166] かくて「足」の肉体もついに大神の懲戒を蒙り、
[167] 日に日に痩衰へ家計困難に陥り、
[168] 肺結核を病んで悶死してしまつた。
[169] 以上の一男一女は「足」の前妻の子女であるが、
[170] 竜女と「足」の鬼との間にも、
[171] 一男が生れた。
[172] 「足」の鬼は二人の子女を失つたので、
[173] 彼は自分の後継者として、
[174] その男の子を立てやうとする。
[175] 竜女の方でも、
[176] 自分の肉体の後継者としやうとして焦つてゐる。
[177] 一方竜女には厳格な父母があつた。
[178] 彼らもその子を自分の家の相続者としやうとして離さぬ。
[179] 「足」の鬼の方は無理にこれを引とらうとして、
[180] 一人の肉体を、
[181] 二つに引きち切つて殺してしまつた。
[182] 霊界でかうして引裂かれて死んだ子供は現界では、
[183] 父につけば母にすまぬ、
[184] 母につけば父にすまぬと、
[185] 煩悶の結果、
[186] 肺結核を病んで死んだのである。
[187] かうして「足」の鬼の方は霊肉ともに一族断絶したが、
[188] 竜女は今も後継者なしに寡婦の孤独な生活を送つてゐる。
[189] 本来竜女なるものは、
[190] 海に極寒極熱の一千年を苦行し、
[191] 山中にまた一千年、
[192] 河にまた一千年を修業して、
[193] はじめて人間界に生れ出づるものである。
[194] その竜体より人間に転生した最初の一生涯は、
[195] 尼になるか、
[196] 神に仕へるか、
[197] いづれにしても男女の交りを絶ち、
[198] 聖浄な生活を送らねばならないのである。
[199] もしこの禁断を犯せば、
[200] 三千年の苦行も水の沫となつて再び竜体に堕落する。
[201] 従つて竜女といふものは男子との交りを喜ばず、
[202] かつ美人であり、
[203] 眼鋭く、
[204] 身体のどこかに鱗の数片の痕跡を止めてゐるものも偶にはある。
[205] かかる竜女に対して種々の人間界の情実、
[206] 義理、
[207] 人情等によつて、
[208] 強て竜女を犯し、
[209] また犯さしめるならば、
[210] それらの人は竜神よりの恨をうけ、
[211] その復讐に会はずにはゐられない。
[212] 通例竜女を犯す場合は、
[213] その夫婦の縁は決して安全に永続するものではなく、
[214] 夫は大抵は夭死し、
[215] 女は幾度縁をかゆるとも、
[216] 同じやうな悲劇を繰返し、
[217] 犯したものは子孫末代まで、
[218] 竜神の祟りを受けて苦しまねばならぬ。
[219] （大正一〇・一〇・一九　旧九・一九　谷口正治録）

Source — 第一八章　霊界の情勢〔一八〕

English translation

[001] ここで自分は、
[002] 神界幽界の現界にたいする関係を一寸述べておかうと思ふ。
[003] 神界と幽界とは時間空間を超越して、
[004] 少しも時間的の観念はない。
[005] それゆゑ霊界において目撃したことが、
[006] 二三日後に現界に現はれることもあれば、
[007] 十年後に現はれることもあり、
[008] 数百年後に現はれることもある。
[009] また数百年数千年前の太古を見せられることもある。
[010] その見ゆる有様は過去、
[011] 現在、
[012] 未来が一度に鏡にかけたごとく見ゆるものであつて、
[013] あたかも過去、
[014] 現在、
[015] 未来の区別なきが如くにして、
[016] しかもその区別がそれと歴然推断され得るのである。
[017] 霊界より観れば、
[018] 時空、
[019] 明暗、
[020] 上下、
[021] 大小、
[022] 広狭等すべて区別なく、
[023] 皆一様平列的に霊眼に映じてくる。
[024] ここに自分が述べつつあることは、
[025] 霊界において見た順序のままに来るとはかぎらない。
[026] 霊界において一層早く会ふた身魂が、
[027] 現界では一層晩く会ふこともあり、
[028] 霊界にて一層後に見た身魂を、
[029] 現界にて一層早く見ることもある。
[030] 今回の三千世界の大神劇に際して、
[031] 檜舞台に立つところの霊界の役者たちの霊肉一致の行動は、
[032] 自分が霊界において観たところとは、
[033] 時間において非常に差異がある。
[034] されど自分は、
[035] 一度霊界で目撃したことは、
[036] 神劇として必ず現界に再現してくることを信ずるものである。
[037] さて天界は、
[038] 天照大御神の御支配であつて、
[039] これは後述することにするが、
[040] 今は地上の神界の紛乱状態を明らかにしたいと思ふ。
[041] 今までは地上神界の主宰者たる国常立尊は、
[042] 「表の神諭」に示されたるごとくに、
[043] やむを得ざる事情によつて、
[044] 引退され給うてゐられた。
[045] それに代つて、
[046] 太古において衆望を担うて、
[047] 国常立尊の後を襲ひたまうた神様は、
[048] 現在は支那といふ名で区劃されてゐる地域に、
[049] 発生せられたる身魂であつて、
[050] 盤古大神といふ神である。
[051] この神はきはめて柔順なる神にましまして、
[052] 決して悪神ではなかつた。
[053] ゆゑに衆神より多大の望みを嘱されてゐたまうた神である。
[054] 今でこそ日本といひ、
[055] 支那といひ露西亜といひ、
[056] 種々に国境が区劃されてゐるが、
[057] 国常立尊御神政時代は、
[058] 日本とか外国とかいふやうな差別は全くなかつた。
[059] ところが天孫降臨以来、
[060] 国家といふ形式ができあがり、
[061] いはゆる日本国が建てられた。
[062] 従つて水火沫の凝りてなれるてふ海外の地にも国家が建設されたのである。
[063] さて、
[064] いはゆる日本国が創建され、
[065] 諸々の国々が分れ出でたるとき、
[066] 支那に生まれたまうた盤古大神は、
[067] 葦原中津国に来たりたまひて国祖の後を襲ひたまふた上、
[068] 八王大神といふ直属の番頭神を御使ひになつて、
[069] 地の世界の諸国を統轄せしめられた。
[070] 一方いはゆる外国には、
[071] 国々の国魂の神および番頭神として、
[072] 国々に八王八頭といふ神を配置された。
[073] 丁度それは日本の国に盤古大神があり、
[074] その下に八王大神がおかれてあつたやうなものである。
[075] 日本本土における八王大神は、
[076] 諸外国の八王八頭を統轄し、
[077] その上を盤古大神が総攬したまひましたが、
[078] 八王八頭は決して悪神ではない。
[079] 天から命ぜられて各国の国魂となつたのは八王であり、
[080] 八頭は宰相の位置の役である。
[081] こういふ風なのが、
[082] 今日、
[083] 国常立尊御復権までの神界の有様である。
[084] さうかうするうちに、
[085] 露国のあたりに天地の邪気が凝りかたまつて悪霊が発生した。
[086] これがすなはち素盞嗚命の言向和された、
[087] かの醜い形の八頭八尾の大蛇の姿をしてゐたのである。
[088] この八頭八尾の大蛇の霊が霊を分けて、
[089] 国々の国魂神および番頭神なる八王八頭の身魂を冒し、
[090] 次第に神界を悪化させるやうに努力しながら現在にいたつたのである。
[091] しかるに一方印度においては、
[092] 極陰性の邪気が凝りかたまつて金毛九尾白面の悪狐が発生した。
[093] この霊はおのおのまた霊を分けて、
[094] 国々の八王八頭の相手方の女の霊にのり憑つた。
[095] しかして、
[096] また一つの邪気が凝り固まつて鬼の姿をして発生したのは、
[097] 猶太の土地であつた。
[098] この邪鬼は、
[099] すべての神界並びに現界の組織を打ち毀して、
[100] 自分が盟主となつて、
[101] 全世界を妖魅界にしやうと目論みてゐる。
[102] しかしながら日本国は特殊なる神国であつて、
[103] この三種の悪神の侵害を免れ、
[104] 地上に儼然として、
[105] 万古不動に卓立してをることができた。
[106] この悪霊の三つ巴のはたらきによつて、
[107] 諸国の国魂の神の統制力はなくなり、
[108] 地上の世界は憤怒と、
[109] 憎悪と、
[110] 嫉妬と、
[111] 羨望と、
[112] 争闘などの諸罪悪に充ち満ちて、
[113] つひに収拾すべからざる三界の紛乱状態を醸したのである。
[114] ここにおいて、
[115] 天上にまします至仁至愛の大神は、
[116] このままにては神界、
[117] 現界、
[118] 幽界も、
[119] 共に破滅淪亡の外はないと観察したまひ、
[120] ふたたび国常立尊をお召出し遊ばされ、
[121] 神界および現界の建替を委任し給ふことになつた。
[122] さうして坤之金神をはじめ、
[123] 金勝要神、
[124] 竜宮乙姫、
[125] 日出神が、
[126] この大神業を輔佐し奉ることになり、
[127] 残らずの金神すなはち天狗たちは、
[128] おのおの分担に従つて御活動申し上げ、
[129] 白狐は下郎の役として、
[130] それぞれ神務に参加することになつた。
[131] ここにおいて天津神の嫡流におかせられても、
[132] 木花咲耶姫命と彦火々出見命は、
[133] 事態容易ならずと見たまひ、
[134] 国常立尊の神業を御手伝ひ遊ばすこととなり、
[135] 正神界の御経綸は着々その歩を進め給ひつつあるのである。
[136] それと共にそれぞれ因縁ある身魂は、
[137] すべて地の高天原に集まり、
[138] 神界の修行に参加し、
[139] 御経綸の端なりとも奉仕さるることになつてをるのである。
[140] そもそも太古、
[141] 葦原瑞穂中津国は大国主命が武力をもつて、
[142] 天下をお治めになつてゐた。
[143] 天孫降臨に先だち、
[144] 天祖は第三回まで天使をお遣しになり、
[145] つひには武力をもつて大国主命の権力を制し給うた。
[146] 大国主神も力尽きたまひ、
[147] 現界の御政権をば天命のままに天孫に奉還し、
[148] 大国主御自身は、
[149] 青芝垣にかくれて御子事代主と共に、
[150] 幽世を統治したまふことになつた。
[151] この時代の天孫の御降臨は、
[152] 現在の日本なる地上の小区劃を御支配なし給ふためではなく、
[153] 実に全地球の現界を知食すための御降臨であり給うた。
[154] しかしながら未完成なる世界には、
[155] 憎悪、
[156] 憤怒、
[157] 怨恨、
[158] 嫉妬、
[159] 争闘等あらゆる邪悪が充満してゐるために、
[160] 天の大神様の御大望は完成するにいたらず、
[161] 従つて弱肉強食の修羅の巷と化し去り地上の神界、
[162] 現界は、
[163] ほとんど全く崩壊淪亡しやうとする場合に立ちいたつたのである。
[164] かかる情勢を見給ひし天津神様は、
[165] 命令を下したまひて、
[166] 盤古大神は地上一切の幽政の御権利を、
[167] 艮金神国常立尊に、
[168] ふたたび御奉還になるのやむなき次第となつた。
[169] ここに盤古大神も既に時節のきたれるを知り、
[170] 従順に大神様の御命令を奉戴遵守したまうた。
[171] しかるに八王大神以下の国魂は、
[172] 邪神のためにその精霊を全く汚されきつてゐるので、
[173] まだまだ改心することができず、
[174] いろいろと悪策をめぐらしてゐたのである。
[175] なかには改心の兆の幾分見えた神もあつた。
[176] かくの如くにして国常立尊が、
[177] 完全に地上の神界を御統一なしたまふべき時節は、
[178] 既に已に近づいてゐる。
[179] 神界の有様は現界にうつりきたり、
[180] 神界平定後は天津日嗣命が現界を治め給ひ、
[181] 国常立尊は幽政を総纜したまひ、
[182] 大国主命は日本の幽政をお司りになるはずである。
[183] しかし現在ではまだ、
[184] 八頭八尾の大蛇、
[185] 金毛九尾の悪狐および鬼の霊は、
[186] 盤古大神を擁立して、
[187] 幽界および現界を支配しやうと、
[188] 諸々の悪計をめぐらしつつあるのである。
[189] しかしながら従順な盤古大神は、
[190] 神界に対するかかる反逆に賛同されないので、
[191] 邪鬼の霊はみづから頭目となり、
[192] 赤色旗を押立てていろいろの身魂をその眷族に使ひつつ、
[193] 高天原乗取策を講じてゐる。
[194] そこで天よりは事態容易ならずとして、
[195] 御三体の大神が地上に降臨ましまして、
[196] 国常立尊の御経綸を加勢なしたまふことになり、
[197] 国常立尊は仮の御息所を蓮華台上に建設して、
[198] 御三体の大神様を奉迎し給ふこととなるのである。
[199] したがつて、
[200] 御三体の大神様の御息所ができたならば、
[201] 神界の御経綸が一層進んだ証拠だと拝察することができる。
[202] （大正一〇・一〇・二〇　旧九・二〇　谷口正治録）

Source — 第一九章　盲目の神使〔一九〕

English translation

[001] 自分は、
[002] ある清い水の流れてゐる河の中へはいつて漁魚をしてゐた。
[003] さうすると河の岸に立つて、
[004] しきりに呼ぶ者がある。
[005] その男の顔を見ると、
[006] 眼がほとんど閉がつて、
[007] 一ツも見えない。
[008] ようこんな眼で危い河縁の土堤へこられたものだと思つた。
[009] ともかくも河から上つて、
[010] その使の側へ寄つて、
[011] 『私を呼びとどめたのは何の用か』
[012] とたづねてみた。
[013] すると盲目の男は、
[014] 『私は地の高天原からのお使で、
[015] あなたをお迎ひに参つたものです』
[016] と答へた。
[017] そこで自分は、
[018] 『いや、
[019] 先だつて、
[020] 神界を探険したが、
[021] あのやうな状態では、
[022] 地の高天原も糞もあつたものではない。
[023] むしろ地獄の探険が優しである』
[024] と答へた。
[025] そして、
[026] 『お前のやうな盲目の使を寄こすやうな神なら、
[027] きつと盲目の神であらう。
[028] 盲目が眼明きの手をひいて、
[029] 地獄の谷底へ落すやうなものであるから行かぬ』
[030] と答へた。
[031] すると其の使は、
[032] 『あなたは私の肉体を見てゐるのか、
[033] それとも霊を見てゐるのか。
[034] 肉体は現存してゐるが、
[035] 私の霊は尊いものである。
[036] しかも私の霊はすべての神に優れてゐる』
[037] と誇り気にいふ。
[038] にはかに自分も行きたい気がして、
[039] 産土神にむかつてお願ひをした。
[040] すると産土神が現はれて、
[041] 両眼に涙をたたへたまひ、
[042] 『とも角も世界を救済する御用であるから、
[043] 行つてくるが宜かろう。
[044] しかし今度行つたら、
[045] 容易に帰つてくることはできぬ。
[046] いろいろの艱難辛苦を嘗めなければならぬが、
[047] 神から十分保護をするから、
[048] 使について高天原へ上つてくれ。
[049] 自分も産土神として名誉であるから』
[050] と仰せられる。
[051] そこで自分はその使とともに、
[052] 大橋を渡つて、
[053] だんだんと何とも知れぬ、
[054] 焦つくやうな熱い空を、
[055] 笠も着ず進んで行つた。
[056] すると俄にどういふわけか、
[057] 空が真黒になつて、
[058] 雷鳴轟きわたり、
[059] 雨は車軸を流すがごとく降つてきた。
[060] 真昼にもかかはらず一寸先も見えぬ真黒闇になつて、
[061] あまつさへ風ひどく一歩も進むことができぬ。
[062] そのとき心に思ふやう、
[063] ……高天原から自分を迎ひに来たといふから、
[064] 承知して一歩踏みだすと此の有様である。
[065] 或ひはこの者がさういふて、
[066] 自分に苦しみを与へるために連れて行くのではないか……といふ念が起つてきた。
[067] そこでまた天然笛を取りだして吹奏した。
[068] すると雨はカラリと晴れ、
[069] 雷鳴は止み、
[070] 空は明らかになつてきた。
[071] それから幾つも幾つも峠を縫つてすすむと、
[072] 狭い道路にあたつて、
[073] 種々の大蛇や毒蛇が横たはつてゐるのに出会うた。
[074] 盲目の使は大蛇も平気でその上をドンドン踏みわたつて行く。
[075] また蝮がをつても狼が足元に噛みつきかかつても、
[076] 平気で歩いてゐる。
[077] 自分は眼が明いてゐるために、
[078] 大蛇や、
[079] 毒蛇や、
[080] 狼に眼がつき、
[081] 恐怖心がおこつて進むことを躊躇した。
[082] しかしながら盲目の使がするとほり踏んで行けば、
[083] 別条はなからうと思ひ、
[084] 怖々踏んで行つた。
[085] そのとき天の一方から誰いふとなく、
[086] 『眼の見えざる者は幸なり』
[087] との声が聞えてきた。
[088] それから一の峠の頂上に達して、
[089] 両人がそこで暫時休息した。
[090] そのとき心に思つたのは……実にこの小さな眼の見えるほど苦痛な、
[091] そして不幸なものはない。
[092] 自分は眼が明いてゐるために、
[093] 大蛇や狼を防がうとして、
[094] 色々と心配をするが、
[095] 盲目はなんとも思はず、
[096] 平気で進んで行く。
[097] この小さな眼を開くことは要らぬことだ。
[098] 世界のことは、
[099] 眼を明けぬ方がよい。
[100] たとへ見えても見えぬふりする方が無難である……と覚ることを得た。
[101] すると盲目の使は、
[102] 諄々と地の高天原における種々の様子を話してくれた。
[103] かつて自分の経つてきた幽界や、
[104] いまだ探険をせぬ神界の話もした。
[105] そこで、
[106] 『貴殿はどうしてこんなに詳しいことが解るか』
[107] とたづねた。
[108] 『あなたをお迎へに来て、
[109] お目にかかつた時、
[110] あなたから光が現はれて、
[111] 今まで解らなかつたのが、
[112] 幽界の方は何もかも明瞭になつて、
[113] 非常に心が勇んできました』
[114] と答へた。
[115] さうしてその使の言ふには、
[116] 『実は大神の命により、
[117] あなたを迎へに来たのであるが、
[118] 地の高天原は今悪魔が、
[119] 種々と邪魔をして黒雲に包まれてをるので、
[120] ひそかに隠れて来たやうな次第であります。
[121] そこで神様も単独では行かず、
[122] あなたに来てもらうて、
[123] 地の高天原を明らかにすべく御用してもらはねばならぬ。
[124] あなたも洵に御苦労なことです』
[125] といふ。
[126] 自分はこの山の峠まで引つぱり出されて、
[127] かういふことを聞かされたのである。
[128] 前回の探険に懲りてをるからと言つて、
[129] 今さら女々しく引還すこともならず、
[130] 行けば大変な艱難に会ふことは知れてゐるが、
[131] 氏神や、
[132] 神界の命令であるから、
[133] どこまでも奉ぜなければならぬと思ひ、
[134] 勇気を鼓して地の高天原へゆくことにした。
[135] 案の定、
[136] 高天原の聖地に来てみると、
[137] 自分の来ることを悪魔が先に知つて、
[138] 非常に狼狽し、
[139] 反抗運動の真最中であつた。
[140] 丁度自分は、
[141] 火の燃えてゐる中へ飛びこむ心地がした。
[142] （大正一〇・一〇・一九　旧九・一九　広瀬義邦録）

Source — 第二〇章　日地月の発生〔二〇〕

English translation

[001] 盲目の神使に迎へられて、
[002] 自分は地の高天原へたどりついたが、
[003] 自分の眼の前には、
[004] 何時のまにか、
[005] 大地の主宰神にまします国常立大神と、
[006] 稚姫君命が出御遊ばしたまうた。
[007] 自分は仰せのまにまにこの両神より、
[008] 貴重なる天眼鏡を賜はり、
[009] いよいよ神界を探険すべき大命を拝受したのである。
[010] 忽ち眼前の光景は見るみる変じて、
[011] すばらしい高い山が、
[012] 雲表に聳えたつてゐる。
[013] その山には索線車のやうなものが架つてゐた。
[014] 自分は登らうかと思つて、
[015] 一歩麓の山路に足を踏みこむと、
[016] 不思議や、
[017] 五体は何者かに引上げらるるやうな心持に、
[018] 直立したままスウと昇騰してゆく。
[019] これこそ仏者のいはゆる須弥仙山で、
[020] 宇宙の中心に無辺の高さをもつて屹立してゐる。
[021] それは決して、
[022] 肉眼にて見うる種類の、
[023] 現実的の山ではなくして、
[024] 全く霊界の山であるから、
[025] 自分とても霊で上つたので、
[026] 決して現体で上つたのではない。
[027] 自分は須弥仙山の頂上に立つて、
[028] 大神より賜はつた天眼鏡を取り出して、
[029] 八方を眺めはじめた。
[030] すると茫々たる宇宙の渾沌たる中に、
[031] どこともなしに一つの球い凝塊ができるのが見える。
[032] それは丁度毬のやうな形で、
[033] 周辺には一杯に泥水が漂うてゐる。
[034] 見るまにその球い凝塊は膨大して、
[035] 宇宙全体に拡がるかと思はれた。
[036] やがて眼もとどかぬ拡がりに到達したが、
[037] 球形の真中には、
[038] 鮮かな金色をした一つの円柱が立つてゐた。
[039] 円柱はしばらくすると、
[040] 自然に左旋運動をはじめる。
[041] 周辺に漂ふ泥は、
[042] 円柱の回転につれて渦巻を描いてゐた。
[043] その渦巻は次第に外周へ向けて、
[044] 大きな輪が拡がつていつた。
[045] はじめは緩やかに直立して回転してゐた円柱は、
[046] その速度を加へきたるにつれ、
[047] 次第に傾斜の度を増しながら、
[048] 視角に触れぬやうな速さで、
[049] 回転しはじめた。
[050] すると、
[051] 大きな円い球の中より、
[052] 暗黒色の小塊体が振り放たるるやうにポツポツと飛びだして、
[053] 宇宙全体に散乱する。
[054] 観ればそれが無数の光のない黒い星辰と化つて、
[055] 或ひは近く、
[056] 或ひは遠く位置を占めて左旋するやうに見える。
[057] 後方に太陽が輝きはじめるとともに、
[058] それらの諸星は皆一斉に輝きだした。
[059] その金の円柱は、
[060] たちまち竜体と変化して、
[061] その球い大地の上を東西南北に馳せめぐりはじめた。
[062] さうしてその竜体の腹から、
[063] 口から、
[064] また全身からも、
[065] 大小無数の竜体が生れいでた。
[066] 金色の竜体と、
[067] それから生れいでた種々の色彩をもつた大小無数の竜体は、
[068] 地上の各所を泳ぎはじめた。
[069] もつとも大きな竜体の泳ぐ波動で、
[070] 泥の部分は次第に固くなりはじめ、
[071] 水の部分は稀薄となり、
[072] しかして水蒸気は昇騰する。
[073] そのとき竜体が尾を振り廻すごとに、
[074] その泥に波の形ができる。
[075] もつとも大きな竜体の通つた所は大山脈が形造られ、
[076] 中小種々の竜体の通つた所は、
[077] またそれ相応の山脈が形造られた。
[078] 低き所には水が集り、
[079] かくして海もまた自然にできることになつた。
[080] この最も大いなる御竜体を、
[081] 大国常立命と称へ奉ることを自分は知つた。
[082] 宇宙はその時、
[083] 朧月夜の少し暗い加減のやうな状態であつたが、
[084] 海原の真中と思はるる所に、
[085] 忽然として銀色の柱が突出してきた。
[086] その高さは非常に高い。
[087] それが忽ち右旋りに回転をはじめた。
[088] その旋回につれて柱の各所から種々の種物が飛び散るやうに現はれて、
[089] 山野河海一切のところに撒き散らされた。
[090] しかしまだその時は人類は勿論、
[091] 草木、
[092] 禽獣、
[093] 虫魚の類は何物も発生してはゐなかつた。
[094] たちまち銀の柱が横様に倒れたと見るまに、
[095] 銀色の大きな竜体に変じてゐる。
[096] その竜体は海上を西から東へと、
[097] 泳いで進みだした。
[098] この銀色の竜神が坤金神と申すのである。
[099] また東からは国祖大国常立命が、
[100] 金色の大きな竜体を現じて、
[101] 固まりかけた地上を馳せてこられる。
[102] 両つの御竜体は、
[103] 雙方より顔を向き合はして、
[104] 何ごとかを諜しあはされたやうな様子である。
[105] しばらくの後金色の竜体は左へ旋回しはじめ、
[106] 銀色の竜体はまた右へ旋回し始められた。
[107] そのため地上は恐ろしい音響を発して震動し、
[108] 大地はその震動によつて、
[109] 非常な光輝を発射してきた。
[110] このとき金色の竜体の口からは、
[111] 大なる赤き色の玉が大音響と共に飛びだして、
[112] まもなく天へ騰つて太陽となつた。
[113] 銀色の竜体はと見れば、
[114] 口から霧のやうな清水を噴きだし、
[115] 間もなく水は天地の間にわたした虹の橋のやうな形になつて、
[116] その上を白色の球体が騰つてゆく。
[117] このとき白色の球体は太陰となり、
[118] 虹のやうな尾を垂れて、
[119] 地上の水を吸ひあげる。
[120] 地上の水は見るまに、
[121] 次第にその容量を減じてくる。
[122] 金竜は天に向つて息吹を放つ。
[123] その形もまた虹の橋をかけたやうに見えてゐる。
[124] すると太陽はにはかに光を強くし、
[125] 熱を地上に放射しはじめた。
[126] 水は漸く減いてきたが、
[127] 山野は搗たての団子か餅のやうに柔かいものであつた。
[128] それも次第に固まつてくると、
[129] 前に播かれた種は、
[130] そろそろ芽を出しはじめる。
[131] 一番に山には松が生え、
[132] 原野には竹が生え、
[133] また彼方こなたに梅が生えだした。
[134] 次いで杉、
[135] 桧、
[136] 槙などいふ木が、
[137] 山や原野のところどころに生じた。
[138] つぎに一切の種物は芽を吹き、
[139] 今までまるで土塊で作つた炮烙をふせたやうな山が、
[140] にはかに青々として、
[141] 美しい景色を呈してくる。
[142] 地上が青々と樹木が生え始めるとともに、
[143] 今まで濁つて赤褐色であつた天は、
[144] 青く藍色に澄みわたつてきた。
[145] さうして濁りを帯びて黄ずんでゐた海原の水は、
[146] 天の色を映すかのやうに青くなつてきた。
[147] 地上がかうして造られてしまふと、
[148] 元祖の神様も、
[149] もう御竜体をお有ちになる必要がなくなられたわけである。
[150] それで金の竜体から発生せられた、
[151] 大きな剣膚の厳めしい角の多い一種の竜神は、
[152] 人体化して、
[153] 荘厳尊貴にして立派な人間の姿に変化せられた。
[154] これはまだ本当の現体の人間姿ではなくして、
[155] 霊体の人間姿であつた。
[156] このとき、
[157] 太陽の世界にては、
[158] 伊邪那岐命がまた霊体の人体姿と現ぜられて、
[159] その神をさし招かれる。
[160] そこで荘厳尊貴なる、
[161] かの立派な大神は、
[162] 天に上つて撞の大神とおなり遊ばし、
[163] 天上の主宰神となりたまうた。
[164] 白色の竜体から発生された一番力ある竜神は、
[165] また人格化して男神と現はれたまうた。
[166] この神は非常に容貌美はしく、
[167] 色白くして大英雄の素質を備へてをられた。
[168] その黒い頭髪は、
[169] 地上に引くほど長く垂れ、
[170] 髯は腹まで伸びてゐる。
[171] この男神を素盞嗚大神と申し上げる。
[172] 自分はその男神の神々しい容姿に打たれて眺めてゐると、
[173] その御身体から真白の光が現はれて、
[174] 天に冲して月界へお上りになつてしまつた。
[175] これを月界の主宰神で月夜見尊と申し上げるのである。
[176] そこで大国常立命は、
[177] 太陽、
[178] 太陰の主宰神が決つたので、
[179] 御自身は地上の神界を御主宰したまふことになり、
[180] 須佐之男大神は、
[181] 地上物質界の主宰となり給うたのである。
[182] （大正一〇・一〇・二〇　旧九・二〇　谷口正治録）

Source — 第二一章　大地の修理固成〔二一〕

English translation

[001] 大国常立尊はそこで、
[002] きはめて荘厳な、
[003] 厳格な犯すことのできない、
[004] すばらしく偉大な御姿を顕はし給ひて、
[005] 地の世界最高の山巓にお登り遊ばされて四方を見渡したまへば、
[006] もはや天に日月星辰完全に顕現せられ、
[007] 地に山川草木は発生したとはいへ、
[008] 樹草の類はほとんど葱のやうに繊弱く、
[009] 葦のやうに柔かなものであつた。
[010] そこで国祖は、
[011] その御口より息吹を放つて風を吹きおこし給うた。
[012] その息吹によつて十二の神々が御出現遊ばされた。
[013] ここに十二の神々は、
[014] おのおの分担を定めて、
[015] 風を吹き起したまうたが、
[016] その風の力によつて松、
[017] 竹、
[018] 梅をはじめ、
[019] 一切の樹草はベタベタに、
[020] その根本より吹倒されてしまうた。
[021] 大国常立尊はこの有様を眺めたまうて、
[022] 御自身の胸の骨をば一本抜きとり、
[023] 自ら歯をもつてコナゴナに咬みくだき、
[024] 四方に撒布したまうた。
[025] すべての軟かき動植物は、
[026] その骨の粉末を吸収して、
[027] その質非常に堅くなり、
[028] 倒れてゐた樹草は直立し、
[029] 海鼠のやうに柔軟匍匐してゐた人間その他の諸動物も、
[030] この時はじめて骨が具はり、
[031] 敏活に動作することが出来るやうになつた。
[032] 五穀が実るやうになり、
[033] 葱のやうに一様に柔かくして、
[034] 区別さへ殆どつかなかつた一切の植物は、
[035] はつきりと、
[036] おのおの特有の形体をとるやうになつたのも此の時である。
[037] 骨の粉末の固まり着いた所には岩石ができ、
[038] 諸々の鉱物が発生した。
[039] これを称して岩の神と申し上げる。
[040] しかるに太陽は依然として強烈なる光熱を放射し、
[041] 月は大地の水の吸収を続けてゐるから、
[042] 地上の樹草は次第に日に照りつけられて殆ど枯死せむとし、
[043] 動物も亦この旱天つづきに非常に困つてゐた。
[044] しかし月からは、
[045] まだ水を吸引することを止めなかつた。
[046] このままで放任しておくならば、
[047] 全世界は干鰈を焦したやうに燻つてしまふかも知れないと、
[048] 大国常立尊は山上に昇つて、
[049] まだ人体化してをらぬ諸々の竜神に命じて、
[050] 海水を口に銜んで持ちきたらしめ給うた。
[051] 諸々の竜神は命を奉じて、
[052] 海水を国祖の許に持ちきたつた。
[053] 国祖はその水を手に受けて、
[054] やがてそれを口に呑み、
[055] 天に向つて息吹をフーと吹き放たれた。
[056] すると天上には色の濃い雲や淡い雲や、
[057] その他種々雑多の雲が起つてきた。
[058] たちまち雲からサツと地上に雨が降りはじめた。
[059] この使神であつた竜神は無数にあつたが、
[060] 国祖はこれを総称して雨の神と名付けたまうた。
[061] ところが雨が降すぎても却て困るといふので、
[062] これを調和するために、
[063] 大国常立尊は御身体一杯に暑いほど太陽の熱をお吸ひになつた。
[064] さうして御自分の御身体の各部より熱を放射したまうた。
[065] その放射された熱はたちまち無数の竜体と変じて、
[066] 天に向つて昇騰していつた。
[067] 国祖はこれに火竜神といふ名称をお付けになつた。
[068] （筆に書いては短いが大国常立尊がここまで天地をお造りになるのに数十億年の歳月を要してゐる）
[069] 尊はかくの如くにして人類を始め、
[070] 動物、
[071] 植物等をお創造り遊ばされて、
[072] 人間には日の大神と、
[073] 月の大神の霊魂を賦与せられて、
[074] 肉体は国常立尊の主宰として、
[075] 神の御意志を実行する機関となし給うた。
[076] これが人生の目的である。
[077] 神示に『神は万物普遍の霊にして人は天地経綸の大司宰なり』とあるも、
[078] この理に由るのである。
[079] しかるに星移り年をかさぬるにしたがつて、
[080] 人智は乱れ、
[081] 情は拗け、
[082] 意は曲りて、
[083] 人間は次第に私欲を擅にするやうになり、
[084] ここに弱肉強食、
[085] 生存競争の端はひらかれ、
[086] せつかく神が御苦心の結果、
[087] 創造遊ばされた善美のこの地上も亦、
[088] もと
[089] しかるに地の一方では、
[090] 天地間に残滓のやうに残つてゐた邪気は、
[091] 凝つて悪竜、
[092] 悪蛇、
[093] 悪狐を発生し、
[094] 或ひは邪鬼となり、
[095] 妖魅となつて、
[096] 我侭放肆な人間の身魂に憑依し、
[097] 世の中を悪化して、
[098] 邪霊の世界とせむことを企てた。
[099] そこで大国常立大神は非常に憤りたまうて、
[100] 深い吐息をおはきになつた。
[101] その太息から八種の雷神や、
[102] 荒の神がお生れ遊ばしたのである。
[103] それで荒の神の御発動があるのは、
[104] 大神が地上の人類に警戒を与へたまふ時である。
[105] かうしてしばしば大神は荒の神の御発動によつて、
[106] 地上の人類を警戒せられたが、
[107] 人類の大多数は依然として覚醒しない。
[108] そこで大神は大いにもどかしがりたまひ伊都の雄猛びをせられて、
[109] 大地に四股を踏んで憤り給うた。
[110] そのとき大神の口、
[111] 鼻、
[112] また眼より数多の竜神がお現はれになつた。
[113] この竜神を地震の神と申し上げる。
[114] 国祖の大神の極端に憤りたまうた時に地震の神の御発動があるのである。
[115] 大神の怒りは私の怒りではなくして、
[116] 世の中を善美に立替へ立直したいための、
[117] 大慈悲心の御発現に外ならぬのである。
[118] 大国常立尊が天地を修理固成したまうてより、
[119] ほとんど十万年の期間は、
[120] 別に今日のやうに区劃された国家はなかつた。
[121] ただ地方地方を限つて、
[122] 八王といふ国魂の神が配置され、
[123] 八頭といふ宰相の神が八王神の下にそれぞれ配置されてゐた。
[124] しかるに世の中はだんだん悪化して、
[125] 大神の御神慮に叶はぬことばかりが始まり、
[126] 怨恨、
[127] 嫉妬、
[128] 悲哀、
[129] 呪咀の声は、
[130] 天地に一杯に充ちわたることになつた。
[131] そこで大国常立大神は再び地上の修理固成を企劃なしたまうて、
[132] ある高い山の頂上にお立ちになつて大声を発したまうた。
[133] その声は万雷の一時に轟くごとくであつた。
[134] 大神はなほも足を踏みとどろかして地蹈鞴をお踏みになつた。
[135] そのため大地は揺れゆれて、
[136] 地震の神、
[137] 荒の神が挙つて御発動になり、
[138] 地球は一大変態を来して、
[139] 山河はくづれ埋まり、
[140] 草木は倒れ伏し、
[141] 地上の蒼生はほとんど全く淪亡るまでに立ちいたつた。
[142] その時の雄健びによつて、
[143] 大地の一部が陥落して、
[144] 現今の阿弗利加の一部と、
[145] 南北亜米利加の大陸が現出した。
[146] それと同時に太平洋もでき上り、
[147] その真中に竜形の島が形造られた。
[148] これが現代の日本の地である。
[149] それまでは今の日本海はなく支那も朝鮮も、
[150] 日本に陸地で連続してゐた。
[151] この時まで現代の日本の南方、
[152] 太平洋面にはまだ数百里の大陸がつづいてゐたが、
[153] この地球の大変動によつて、
[154] その中心の最も地盤の鞏固なる部分が、
[155] 竜の形をして取り残されたのである。
[156] この日本国土の形状をなしてゐる竜の形は、
[157] 元の大国常立尊が、
[158] 竜体を現じて地上の泥海を造り固めてゐられた時のお姿同様であつて、
[159] その長さも、
[160] 幅も、
[161] 寸法において何ら変りはない。
[162] それゆゑ日本国は、
[163] 地球の艮に位置して神聖犯すべからざる土地なのである。
[164] もと
[165] 宇宙の真中に立つてゐた位置も日本国であつたが、
[166] それが、
[167] 東北から、
[168] 西南に向けて倒れた。
[169] この島を自転倒嶋といふのは、
[170] 自ら転げてできた島といふ意味である。
[171] この島が四方に海を環らしたのは、
[172] 神聖なる神の御息み所とするためなのである。
[173] さうしてこの日本の土地全体は、
[174] すべて大神の御肉体である。
[175] ここにおいて自転倒嶋と、
[176] 他の国土とを区別し、
[177] 立別けておかれた。
[178] それから大神は天の太陽、
[179] 太陰と向はせられ、
[180] 陽気と陰気とを吸ひこみたまうて、
[181] 息吹の狭霧を吐きだしたまうた。
[182] この狭霧より現はれたまへる神が稚姫君命である。
[183] このたびの地変によつて、
[184] 地上の蒼生はほとんど全滅して、
[185] そのさまあたかもノアの洪水当時に彷彿たるものであつた。
[186] そこで大神は、
[187] 諸々の神々および人間をお生みになる必要を生じたまひ、
[188] まづ稚姫君命は、
[189] 天稚彦といふ夫神をおもちになり、
[190] 真道知彦、
[191] 青森知木彦、
[192] 天地要彦、
[193] 常世姫、
[194] 黄金竜姫、
[195] 合陀琉姫、
[196] 要耶麻姫、
[197] 言解姫の三男五女の神人をお生みになつた。
[198] この天稚彦といふのは、
[199] 古事記にある天若彦とは全然別の神である。
[200] かくのごとく地上に地変を起さねばならぬやうになつたのは、
[201] 要するに天において天上の政治が乱れ、
[202] それと同じ形に、
[203] 地上に紛乱状態が現はれ来つたからである。
[204] 天にある事はかならず地に映り、
[205] 天が乱れると地も乱れ、
[206] 地が乱れると、
[207] 天も同様に乱れてくるものである。
[208] そこで大神は天上を修理固成すべく稚姫君命を生みたまうて天にお昇せになり、
[209] 地は御自身に幽界を主宰し、
[210] 現界の主宰を須佐之男命に御委任になつた。
[211] （大正一〇・一〇・二〇　旧九・二〇　谷口正治録）

Source — 第二二章　国祖御隠退の御因縁〔二二〕

English translation

[001] 大国常立尊の御神力によりて、
[002] 天地はここに剖判し、
[003] 太陽、
[004] 太陰、
[005] 大地の分担神が定まつたことは、
[006] 前述したとほりである。
[007] しかして太陽の霊界は伊邪那岐命これを司りたまひ、
[008] その現界は、
[009] 天照大御神これを主宰したまふのである。
[010] 次に太陰の霊界は、
[011] 伊邪那美命これを司りたまひ、
[012] その現界は、
[013] 月夜見之命これを主宰したまふ。
[014] 大地の霊界は前述のごとくに大国常立命之を司りたまひ、
[015] その大海原は日之大神の命によりて須佐之男命これを主宰したまふ神定めとなつた。
[016] しかるに太陽界と、
[017] 大地球界とは鏡を合したやうに、
[018] 同一状態に混乱紛糾の状態を現出した。
[019] 太陰の世界のみは、
[020] 現幽両界ともに元のままに、
[021] 平和に治まつてゐる。
[022] ひとり太陰に限つて、
[023] なぜ今でも平和に治まつてゐるかと言へば、
[024] この理は月の形を地上から観測しても明らかである如く、
[025] 光はあれども酷烈ならず、
[026] 水気はあつても極寒ではない。
[027] 実に寒暑の中庸を得たる至善至美の世界であるからである。
[028] これに反して太陽の世界は、
[029] 非常に凡てのものが峻烈で光は鮮かであり、
[030] 六合に照徹する神力はあれども、
[031] それだけまた暗黒なる陰影が多い。
[032] しかしてまた大地は、
[033] もとより混濁せる分子の凝り固まつてできたものであるから、
[034] 勢として不浄分子が多い。
[035] したがつてまた邪神の発生するのも、
[036] やむを得ない次第である。
[037] そこで稚姫君命は、
[038] 天稚彦と共に神命を奉じて天に上り、
[039] 天界の神政を司らうとしたまうたが、
[040] 御昇天の途上において、
[041] 地上からつき従うた邪神どもにあやまられ、
[042] 天地経綸の機織の仕組を仕損じたまひ、
[043] つひに地上に降りたまひて国常立命と共に地底に潜ませられ、
[044] あらゆる艱難苦労を忍びたまふの已むを得ざるに立ちいたつた。
[045] 稚姫君命の御失敗の因縁については、
[046] 後日詳しく述べることにする。
[047] さて、
[048] 大国常立命は天地間の混乱状態邪悪分子をば掃蕩して、
[049] 最初の神界の御目的どほりの幽政を布かうと遊ばしたまうた。
[050] これについて国祖は、
[051] まづ坤金神を内助の役として種々の神策を企図したまひ、
[052] また、
[053] 大八洲彦命を天使長兼宰相の地位に立たして、
[054] 非常に厳格な規則正しき政を行ひ、
[055] 天の律法を制定して、
[056] 寸毫といへども天則に干犯するものは、
[057] 罰するといふことに定めたまうた。
[058] そのために地上の年数にして数百年の間は非常に立派に神政が治まつてゐたが、
[059] 世が次第に開けゆくにつれて、
[060] 神界、
[061] 幽界、
[062] 現界ともに邪悪分子が殖えてきた。
[063] すなはち八百万の神人は、
[064] 日増に大神の御幽政に対する不服を訴ふるやうになり、
[065] 山川草木にいたるまで言問ひあげつらふ世になつた。
[066] そこでやむを得ず宰相大八洲彦命は、
[067] 国常立尊の御意志に背くと知りつつも、
[068] 和光同塵の神策をほどこし、
[069] 言問ひ、
[070] 論争ふ八百万の神々を鎮定慰撫しつつ、
[071] ともかくも世を治めてゆかれたのである。
[072] しかるにこのとき霊界は、
[073] ほとんど四分五裂の勢となり、
[074] 一方には、
[075] 盤古大神（又の御名塩長彦）を擁立して、
[076] 幽政を主宰せしめむとする一派を生じ、
[077] 他方には、
[078] 大自在天神大国彦を押し立てて神政を支配し、
[079] 地の高天原を占領せむとする神人の集団が出現し、
[080] その他諸々の神々の小集団は、
[081] 或ひは盤古大神派に、
[082] 或ひは大自在天神派に付随せむとし、
[083] また中には、
[084] この両派に属せずして中立しながら、
[085] 国常立尊の神政に反対する神々も生じてきた。
[086] そこで国常立尊はやむを得ず天に向つて救援をお請ひになつた。
[087] 天では天照大御神、
[088] 日の大神（伊邪那岐尊）、
[089] 月の大神（伊邪那美尊）、
[090] この三体の大神が、
[091] 地の高天原に御降臨あそばし給ひ、
[092] 国常立尊の神政および幽政のお手伝ひを遊ばされることになつた。
[093] 国常立尊は畏れ謹み、
[094] 瑞の御舎を仕へまつりて、
[095] 三体の大神を奉迎したまうた。
[096] 然るところ、
[097] 地上は国常立尊の御系統は非常に減少して勢力を失ひ、
[098] 盤古大神および大自在天神の勢力はなはだ侮り難く、
[099] つひには国常立尊に対して、
[100] 御退位をお迫り申すやうになつた。
[101] 天の御三体の大神は、
[102] 地上の暴悪なる神々にむかつて、
[103] あるひは宥め、
[104] 或ひは訓し、
[105] 天則に従ふべきことを懇に説きたまうた。
[106] されど、
[107] 時節は悪神に有利にして、
[108] いはゆる……悪盛んにして天に勝つ……といふ状態に立ちいたつた。
[109] ここに国常立尊は神議りに議られ、
[110] 髪を抜きとり、
[111] 手を切りとり、
[112] 骨を断ち、
[113] 筋を千切り、
[114] 手足所を異にするやうな惨酷な処刑を甘んじて受けたまうた。
[115] されど尊は実に宇宙の大原霊神にましませば、
[116] 一旦肉体は四分五裂するとも、
[117] 直ちにもとの肉体に復りたまひ、
[118] 決して滅びたまふといふことはない。
[119] 暴悪なる神々は盤古大神と大自在天神とを押し立て、
[120] 遮二無二におのが要求を貫徹せむとし、
[121] つひには天の御三体の大神様の御舎まで汚し奉るといふことになり、
[122] 国常立尊に退隠の御命令を下し給はむことを要請した。
[123] さて天の御三体の大神様は君系であり、
[124] 国常立尊は臣系となつてゐらるるが、
[125] 元来は大国常立尊は元の祖神であらせたまひ、
[126] 御三体の大神様といへども、
[127] 元来は国常立尊の生みたまうた御関係が坐します故、
[128] 天の大神様も御真情としては、
[129] 国常立尊を退隠せしむるに忍びずと考へたまうたなれど、
[130] ここに時節の已むなきを覚りたまひ、
[131] 涙を流しつつ勇猛心を振起したまひ、
[132] すべての骨肉の情をすて、
[133] しばらく八百万の神々の進言を、
[134] 御採用あらせらるることになつた。
[135] そのとき天の大神様は、
[136] 国祖に対して後日の再起を以心伝心的に言ひ含みたまひて、
[137] 国常立尊に御退隠をお命じになり、
[138] 天に御帰還遊ばされた。
[139] その後、
[140] 盤古大神を擁立する一派と、
[141] 大自在天神を押立つる一派とは、
[142] 烈しく覇権を争ひ、
[143] つひに盤古大神の党派が勝ち幽政の全権を握ることになつた。
[144] 一方国常立尊は自分の妻神坤金神と、
[145] 大地の主宰神金勝要神および宰相神大八洲彦命その他の有力なる神人と共に、
[146] わびしく配所に退去し給うた。
[147] 地上の神界の主宰たる大神さへ、
[148] かくのごとく御隠退になるといふ有様であるから、
[149] 地上の主宰たる須佐之男命も亦、
[150] 八百万の神々に、
[151] 神退ひに退はるるの已むなきにいたりたまひ、
[152] 自転倒嶋を立去りて、
[153] 世界のはしばしに漂泊の旅をつづけられることになつた。
[154] しかし須佐之男命は、
[155] 現界において八岐大蛇を平げ地上を清め、
[156] 天照大御神にお目にかけ給うたと同じやうに、
[157] 神界においても、
[158] すべての悪神を掃蕩して地上を天下泰平に治め、
[159] 御三体の大神様にお目にかけ、
[160] 地上の主宰の大神となり給ふといふのである。
[161] さて、
[162] 自分はこれから国常立尊随従の八百万の神人の中でも、
[163] 主なる神司の御経歴御活動を述べ、
[164] また盤古大神および大自在天神を擁立せる一派の八百万の神々の経歴および暴動振りを、
[165] 神界にて目撃せるままを述べておかふと思ふ。
[166] （大正一〇・一〇・二〇　旧九・二〇　谷口正治録）

Source — 第二三章　黄金の大橋〔二三〕

English translation

[001] 地の高天原は、
[002] 盤古大神塩長彦系と大自在天大国彦系の反抗的活動によつて、
[003] 一旦は滅茶々々に根底から覆へされむとした。
[004] 故にその実状を述べるに先きだち、
[005] 地の高天原の状況を概略述べておく必要がある。
[006] 自分の霊魂は今まで須弥仙山の上に導かれて、
[007] 総て前述の状況を目撃してゐたが、
[008] 天の一方より嚠喨たる音楽聞えて、
[009] 自分の霊体は得もいはれぬ鮮麗な瑞雲に包まれた。
[010] その刹那、
[011] 場面は一転して元の神界旅行の姿に立返つてゐた。
[012] 或ひは細く、
[013] 或ひは広き瓢箪なりの道路を進んで行くと、
[014] そこには大きな河が流れてゐる。
[015] これは神界の大河でヨルダン河ともいひ、
[016] 又これをイスラエルの河ともいひ、
[017] また五十鈴川ともいふのである。
[018] さうしてそこには非常に大きな反橋が架つてゐる。
[019] この橋は、
[020] 全部黄金造りで丁度住吉神社の反橋のやうに、
[021] 勾配の急な、
[022] 長い大きな橋であつた。
[023] 神界旅行の旅人は、
[024] 総てこの橋の袂へ来て、
[025] その荘厳にして美麗なのと、
[026] 勾配の急なのとに肝を潰してしまひ、
[027] 或ひは昇りかけては橋から滑り落ちて河に陥込むものもある。
[028] また一面には金色燦爛としてゐるから、
[029] おのおの自分の身魂が映つて本性を現はすやうになつてゐる。
[030] それで中には非常な猛悪な悪魔が現はれて来ても渡られないので、
[031] その橋を通らずに、
[032] 橋の下の深い流れを泳いで彼岸に着く悪神も沢山ある。
[033] それは千人に一人くらゐの比例であつて、
[034] 神界ではこの橋のことを黄金の大橋と名づけられてある。
[035] 自分はこの大橋を足の裏がくすぐつたいやうな、
[036] 眩しいやうな心持でだんだんと彼岸へ渡つた。
[037] 少し油断をすると上りには滑り、
[038] 下りになれば仰向けに転倒するやうなことが幾度もある。
[039] 要するにこの黄金の大橋は、
[040] 十二の太鼓橋が繋がつてゐるやうなもので、
[041] 欄干が無いから、
[042] 橋を渡るには一切の荷物を捨てて跣足となり、
[043] 足の裏を平たく喰付けて歩かねばならぬ。
[044] さうしてこの橋を渡ると直に、
[045] 自分はエルサレムの聖地に着いた。
[046] この聖地には黄金とか、
[047] 瑪瑙とかいふ七宝の珠玉をもつて雄大な、
[048] とても形容のできない大神の宮殿が造られてある。
[049] さうしてこの宮はエルサレムの宮ともいへば、
[050] また珍の宮とも称へられてゐる。
[051] ウといふのはヴエルの返し、
[052] サレムの返しがスであるから、
[053] 珍しい宮といふ言霊の意義である。
[054] さうしてこの宮の建つてゐる所は、
[055] 蓮華台上である。
[056] この台上に上つて見ると、
[057] 四方はあたかも屏風を立てたやうな青山を廻らし、
[058] その麓にはヨルダン河が、
[059] 布をさらしたやうに長く流れてゐる。
[060] また一方には金色の波を漂はした湖水が、
[061] 麓を取囲んでゐる。
[062] その湖水の中には、
[063] 大小無数の島嶼があつて、
[064] その島ごとに宮が建てられ、
[065] どれもこれも皆桧造りで、
[066] 些しの飾りもないが非常に清らかな宮ばかりである。
[067] それからそこに黄金の橋が架けられてあり、
[068] その橋の向ふに大きな高殿があつて、
[069] これも全部黄金造りである。
[070] これを竜宮城といふ。
[071] 空には金色の烏が何百羽とも知れぬほど翺翔し、
[072] またある時は、
[073] 斑鳩が沢山に群をなして飛んでをる。
[074] さうして湖上には沢山の鴛鴦が、
[075] 悠々として游泳し、
[076] また大小無数の緑毛の亀が遊んでゐる。
[077] この島嶼はことごとく色沢のよい松ばかり繁茂し、
[078] 松の枝には所々に鶴が巣を構へて千歳を寿ぎ、
[079] 一眼見ても天国浄土の形が備はつて、
[080] どこにも邪悪分子の影だにも認められず、
[081] 参集来往する神人は、
[082] 皆喜悦に満ちた面色をしてゐる。
[083] これは、
[084] 国常立尊の治めたまふ神都の概況である。
[085] さうしてこの竜宮を占領して、
[086] 自ら竜王となり、
[087] 地の高天原の主権を握らむとする一つの神の団体が、
[088] 盤古大神系である。
[089] この団体が、
[090] 蓮華台上を占領せむとする大自在天（大国彦）一派の悪神と共に、
[091] 漸次に聖地に入りこみ、
[092] 内外相呼応してエルサレムの聖地を占領せむと企らんでゐた。
[093] 蓮華台上に昇り、
[094] 珍の宮に到りうる身魂は、
[095] 既に神界より大使命を帯たる神人であり、
[096] また竜宮に到りうるところの身魂は、
[097] 中位の神人であつて、
[098] 今までの総ての罪悪を信仰の努めによりて払拭し、
[099] 御詫を許され、
[100] 始めて人間の資格を備へ得たものの行く処である。
[101] この蓮華台上の珍の宮は、
[102] 天国のままを移写されたものであつて、
[103] 天人天女のごとき清らかな身魂の神人らが、
[104] 天地の神業に奉仕する聖地である。
[105] また竜宮は主として竜神の集まる所で、
[106] 竜神が解脱して美しい男女の姿と生れ更る神界の修業所である。
[107] さうしてこの竜宮の第一の宝は麻邇の珠である。
[108] 麻邇の珠は一名満干の珠といひ、
[109] 風雨電雷を叱咤し、
[110] 自由に駆使する神器である。
[111] ゆゑに総ての竜神はこの竜宮を占領し、
[112] その珠を得むとして非常な争闘をはじめてゐる。
[113] されどこの珠はエルサレムの珍の宮に納まつてゐる真澄の珠に比べてみれば、
[114] 天地雲泥の差がある。
[115] また竜神は実に美しい男女の姿を顕現することを得るといへども、
[116] 天の大神に仕へ奉る天人に比ぶれば、
[117] その神格と品位において著しく劣つてをる。
[118] また何ほど竜宮が立派であつても、
[119] 竜神は畜生の部類を脱することはできないから、
[120] 人界よりも一段下に位してゐる。
[121] ゆゑに人間界は竜神界よりも一段上で尊く、
[122] 優れて美しい身魂であるから神に代つて、
[123] 竜神以上の神格を神界から賦与されてゐるものである。
[124] しかしながら人間界がおひおひと堕落し悪化し、
[125] 当然上位にあるべき人間が、
[126] 一段下の竜神を拝祈するやうになり、
[127] ここに身魂の転倒を来すこととなつた。
[128] （大正一〇・一〇・二一　旧九・二一　外山豊二録）

Source — 第二四章　神世開基と神息統合〔二四〕

English translation

[001] 神界においては国常立尊が厳の御魂と顕現され、
[002] 神政発揚直の御魂変性男子を機関とし、
[003] 豊雲野尊は神息統合の御魂を機関とし、
[004] 地の高天原より三千世界を修理固成せむために竜宮館に現はれたまうた。
[005] 竜宮界においては、
[006] 三千年の長き艱難苦労を嘗めた竜神の乙米姫命は、
[007] 変性男子の系統の肉体の腹をかりて現はれ、
[008] 二度目の世の立替の御神業に参加すべく、
[009] すべての珍宝を奉られた。
[010] この乙米姫命は、
[011] 竜神中でも最も貪婪強欲な神であつて、
[012] 自分の欲ばかりに心を用ひてゐる、
[013] きはめて利己主義の強い神であつた。
[014] それが現代の太平洋の海底深く潜んでゐたが、
[015] 海底の各所より猛烈な噴火の出現するに逢ひ、
[016] 身には日々三寒三熱の苦しみを受けるばかりでなく、
[017] その上に猛烈な毒熱を受けて身体を焼かれ、
[018] 苦しみにたへずして従来の凡ゆる欲望を潔く打ち棄てて、
[019] 国常立尊の修理固成の大業を感知し、
[020] 第一番に帰順された神である。
[021] かくて凡ての金銀、
[022] 珠玉、
[023] 財宝は、
[024] 各種の眷族なる竜神によつて海底に持ち運ばれ、
[025] 海底には宝の山が築かれてある。
[026] これは世界中もつとも深い海底であるが、
[027] ある時期において神業の発動により、
[028] 陸上に表現さるるものである。
[029] 要するに物質的の宝であつて、
[030] 神業の補助材料とはなるが、
[031] 本当の間にあふ宝とはならぬ。
[032] 乙米姫命は大神に初めて帰順した時、
[033] その宝を持つて来られたなれど、
[034] 大神はそれ以上の尊き誠の宝を持つてをられるので、
[035] 人間の目に結構に見ゆるやうなものは、
[036] 余り神界では重宝なものと見られない。
[037] しかしとに角生命よりも大切にしてゐた一切の宝を投げだした其の改心の真心に愛でて、
[038] 従来の罪をお赦しになつた。
[039] この神人が改心して財宝をことごとく捨てて、
[040] 本当の神の御神意を悟り、
[041] 麻邇以上の宝を探りあて、
[042] はじめて崇高な神人の域に到達し、
[043] ここに日の出神の配偶神として顕現されたのである。
[044] つぎに地底のもつとも暗黒い、
[045] もつとも汚れたところの地点に押込まれてをられた大地の金神、
[046] 金勝要神が、
[047] 国常立尊の出現とともに、
[048] 天運循環して一切の苦を脱し、
[049] 世界救済のため陸の竜宮館に顕現された。
[050] この神人は稚姫君命の第五女の神である。
[051] この金勝要神が地球中心界の全権を掌握して修理固成の大業を遂げ、
[052] 国常立尊へ之を捧呈し、
[053] 国常立大神は地の幽界を総攬さるる御経綸である。
[054] 瑞の御魂は、
[055] 国常立尊の御神業の輔佐役となり、
[056] 天地の神命により金勝要神と相並ばして、
[057] 活動遊ばさるるといふことに定められた。
[058] これは、
[059] いまだ数千年の太古の神界における有様であつて、
[060] 世界の国家が創立せざる、
[061] 世界一体の時代のことであつた。
[062] そこで盤古大神（塩長彦）の系統と、
[063] 大自在天（大国彦）の系統の神が、
[064] 大神の経綸を破壊し地の高天原を占領せむため、
[065] 魔神を集めて一生懸命に押寄せてきた。
[066] しかしながら地の高天原へ攻め寄せるには、
[067] どうしてもヨルダンの大河を渡らねばならぬ。
[068] ヨルダン河には、
[069] 前述のごとく、
[070] 善悪正邪の真相が一目にわかる黄金の大橋がかかつてゐる。
[071] それで真先に、
[072] その大橋を破壊する必要がおこつてきた。
[073] ここに盤古大神の系統は武蔵彦を先頭に立てて進んできた。
[074] これは非常に大きな黒色の大蛇である。
[075] つぎに春子姫といふ悪狐の姿をした悪神が現はれ、
[076] 次には足長彦といふ邪鬼が現はれ、
[077] そして其の黄金の大橋の破壊に全力を傾注した。
[078] しかるに此の大橋は、
[079] 金輪際の地底より湧きでた橋であるから、
[080] 容易に破壊し得べくもない。
[081] 思案に尽きたる悪神は、
[082] 地底における大地の霊なる金勝要神を手に入れる必要を感じてきた。
[083] これがために百方手段をつくし奸計をめぐらして、
[084] 瑞の御魂を舌の剣、
[085] 筆の槍はまだ愚か凡ゆる武器を整へ、
[086] 縦横無尽に攻め悩め、
[087] かつ、
[088] 一方には種々姿を変じ善神の仮面を被りて、
[089] 厳の御魂にたいして讒訴し、
[090] 瑞の御魂の排斥運動を試みた。
[091] 厳の御魂は稍しばし考慮を費し、
[092] つひにその悪神の心中謀計を看破され、
[093] 直ちにその要求をはね付けられた。
[094] その時、
[095] 足長彦の邪鬼、
[096] 春子姫の悪狐、
[097] 武蔵彦の大蛇の正体は神鏡に照されて奸計のこらず曝露し、
[098] 雲霞となつて海山を越え一つは北の国へ、
[099] 一つは西南の国へ、
[100] 一つは遠く西の国へといちはやく逃げ帰つた。
[101] ここにおいて第一戦の第一計画は、
[102] 見事破られた。
[103] 悪神は、
[104] ただちに第二の計画にうつることとなつた。
[105] （附言）
[106] 神世開基と神息統合は世界の東北に再現さるべき運命にあるのは、
[107] 太古よりの神界の御経綸である。
[108] 天に王星の顕はれ、
[109] 地上の学者智者の驚歎する時こそ、
[110] 天国の政治の地上に移され、
[111] 仁愛神政の世に近づいた時なので、
[112] これがいはゆる三千世界の立替立直しの開始である。
[113] ヨハネの御魂は仁愛神政の根本神であり、
[114] また地上創設の太元神であるから、
[115] キリストの御魂に勝ること天地の間隔がある。
[116] ヨハネがヨルダン河の上流の野に叫びし神声は、
[117] ヨハネの現人としての謙遜辞であつて、
[118] 決して真の聖意ではない。
[119] 国常立尊が自己を卑うし、
[120] 他を尊ぶの謙譲的聖旨に出でられたまでである。
[121] ヨハネは水をもつて洗礼を施し、
[122] キリストは火をもつて洗礼を施すとの神旨は、
[123] 月の神の霊威を発揮して三界を救ふの意である。
[124] キリストは火をもつて洗礼を施すとあるは、
[125] 物質文明の極点に達したる邪悪世界を焼尽し、
[126] 改造するの天職である。
[127] 要するにヨハネは神界、
[128] 幽界の修理固成の神業には、
[129] 月の精なる水を以てせられ、
[130] キリストは世界の改造にあたり、
[131] 火すなはち霊をもつて神業に参加したまふのである。
[132] 故にキリストは、
[133] かへつてヨハネの下駄を直すにも足らぬものである。
[134] ヨハネは神界、
[135] 幽界の改造のために聖苦を嘗められ、
[136] キリストは世界の人心改造のために身を犠牲に供し、
[137] 万人に代つて千座の置戸を負ひて、
[138] 聖苦を嘗めたまふ因縁が具はつてをられるのである。
[139] これは神界において自分が目撃したところの物語である。
[140] そしてヨハネの厳の御魂は、
[141] 三界を修理固成された暁において五六七大神と顕現され、
[142] キリストは、
[143] 五六七神政の神業に奉仕さるるものである。
[144] 故にキリストは世界の精神上の表面にたちて活動し、
[145] 裏面においてヨハネはキリストの聖体を保護しつつ神世を招来したまふのである。
[146] 耳で見て目できき鼻でものくうて　口で嗅がねば神は判らず
[147] 耳も目も口鼻もきき手足きき　頭も腹もきくぞ八ツ耳
[148] （大正一〇・一〇・二一　旧九・二一　桜井重雄録）

Source — 第二五章　武蔵彦一派の悪計〔二五〕

English translation

[001] 武蔵彦、
[002] 春子姫、
[003] 足長彦の悪神は、
[004] 最初の黄金橋破壊に失敗したので、
[005] こんどは大挙して一挙に之を打ち落さむとし、
[006] 数万の雷神や、
[007] 悪竜、
[008] 悪狐および醜女、
[009] 探女の群魔を堂山の峡に集め密議を凝らした。
[010] その時に参加した悪神は竹熊、
[011] 木常姫を大将とし、
[012] 八十熊、
[013] 鬼熊、
[014] 猿飛彦、
[015] 魔子彦、
[016] 藤足彦、
[017] 中裂彦、
[018] 土彦、
[019] 胸長彦、
[020] 牛人らの悪神が部将の位地につき、
[021] 黄金橋の占領破壊に全力をつくした。
[022] そして木常姫、
[023] 魔子彦は東の空より、
[024] 猿飛彦は東南より、
[025] 牛人、
[026] 藤足彦は西北より現はれて三角形の陣をとり、
[027] 数万の魔神を引率して、
[028] 疾風迅雷的に竜宮城を占領すべき計画をめぐらし手筈を定めた。
[029] この目的を達するには、
[030] 地の高天原を内部より混乱瓦解させねばならぬとし、
[031] 魔軍はたくみに探女を放ち、
[032] そして瑞の霊の肉体を陥れむとして炎の剣や、
[033] 氷柱の槍にて大々的攻撃を開始した。
[034] 瑞霊は茲に霊を下して大八洲彦命と現はれ、
[035] 寄せくる探女を真澄の剣を振かざし山の尾ごとに追ひ伏せ、
[036] 河の瀬ごとに切りまくつた。
[037] その神勇に驚き周章ふためき四方に逃げ散つた。
[038] 竹熊、
[039] 木常姫らの計画は全く水泡に帰し、
[040] 数多の部下を失ひ、
[041] 失望の結果、
[042] ふたたび計を定め、
[043] 金勝要神を薬籠中のものとせむとした。
[044] その主謀者は奸智に長けたる春子姫であつた。
[045] 春子姫は藤足彦、
[046] 牛人とともに、
[047] 小島別を甘言をもつて説きつけ、
[048] 小島別の手によつてその目的を達せむと企らんだのである。
[049] 小島別は元来正直の性質であるから、
[050] 春子姫の詐言を信じて車輪の運動を開始したが、
[051] 彼は厳の霊の霊眼に見破られて目的を妨げられ、
[052] つひに自棄気味になつて大々的活動をはじめ、
[053] 木常姫、
[054] 中裂彦の悪神を加へ、
[055] 鞍馬山に立てこもつて該山の魔王と諜し合せ、
[056] 数万の邪霊を引つれ、
[057] 強圧的に竜宮城を占領せむと企てた。
[058] しかし注意ぶかき大八洲彦命の烱眼に再び看破られ、
[059] 小島別の覚醒的返り忠とともに第二の計画も全然破れてしまひ、
[060] 春子姫は遂に悶死を遂げ、
[061] 根の国底の国に落ち行くの止むを得ざる破目となつた。
[062] 春子姫の親なる武蔵彦は、
[063] こんどは筑波仙人の体を藉り、
[064] またもや竜宮城の占領を企てた。
[065] しかるに武蔵彦の目的とするところは竜宮城の占領ばかりではなく、
[066] 地の高天原の聖地をも占領し、
[067] その上国常立尊を退去させ、
[068] 盤古大神をもつて、
[069] これに代らしめむとするのが根本的の目的であつた。
[070] さて仙人には神仙、
[071] 天仙、
[072] 地仙、
[073] 凡仙の四階級がある。
[074] そしてその四種の仙人にも、
[075] 正邪の区別がある。
[076] 筑波仙人は邪神界に属し、
[077] 第三階級に属する地仙である。
[078] またもや武蔵彦は黒姫、
[079] 菊姫、
[080] 八足姫を先頭に立て、
[081] 竹熊に策を授けて再挙を企てた。
[082] 竹熊はまづ第一に金勝要神をわが手に籠絡せむとし、
[083] 土彦、
[084] 牛人、
[085] 中裂彦、
[086] 鬼熊らの部将株と、
[087] 大江山に集まつて熟議を凝らした。
[088] 竹熊は表面きはめて温良な風姿を装うてゐるが、
[089] その内心は実に極悪無道の性質をもつてをり、
[090] いろいろと手を換へ品を換へ、
[091] 厳の御魂に取りいつて、
[092] 表面帰順の意を表し木常姫を手に入れ、
[093] またもや小島別を誑惑し、
[094] 牛人をしてつひに大八洲彦命を計略をもつて亡ぼさしめむとした。
[095] 牛人の悪霊は謀計をもつて大八洲彦命を堂山の峡に導き、
[096] 竹春彦、
[097] 藤足彦その他数名の邪神に命じて、
[098] 雙方より之を攻め討たしめむとした。
[099] そこへ守高彦といふ武勇絶倫の神現はれて、
[100] 大八洲彦命の危難を救はむとした。
[101] されど守高彦はある附属の女神のために後髪をひかれて、
[102] 進むことができなかつた。
[103] 竹熊の部下は、
[104] 今や大八洲彦命に接近しきたり、
[105] 十握の剣を抜き持ちて前後左右より斬りつけた。
[106] 大八洲彦命は雷のごとき言霊を活用し、
[107] 厳の御魂の御加勢により、
[108] 脆くも敵は退散した。
[109] この時地の高天原においては稚姫君命は大いに御心配あそばし、
[110] 不思議な神術を実行され、
[111] その神術と言霊と相俟つて敵を退散せしめ無事なるを得たのである。
[112] その神法は千引の岩を大神の神殿に安置し、
[113] 岩の上に白き真綿と、
[114] 赤き真綿とを重ねて岩にかぶせ、
[115] 赤色の長き紐をもつて十二廻り廻し、
[116] これを固く縛らせられたのである。
[117] これは神界の禁厭であつて、
[118] 一身上の一大事に関した時に行ふものである。
[119] 大八洲彦命の言霊の雄健びと神術の徳によつて一旦退却した竹熊の一派は、
[120] ただちに地の高天原に馳せ登り、
[121] 稚姫君命の御前にまかり出でて表面に改心を装ひ、
[122] 命をして深く安堵せしめおき、
[123] 油断の隙に乗じて、
[124] 執念深くも金勝要神を手にいれむと百方苦心をめぐらし、
[125] 夜を日についで大々的活動を続けをるを見たまひし大神は、
[126] 竹熊一派を憐れみ、
[127] 善心に立ち帰らしめ、
[128] 善道に導き救はむとして、
[129] 種々と因果の理法を説き教へられた。
[130] されど元来悪神の系統なれば、
[131] 表面には改心せしごとく装ひをれども、
[132] 内心はますます荒んで来るばかりである。
[133] そこへこの度は、
[134] 大江山から現はれた邪神の頭領株、
[135] 鬼熊なるもの現はれきたり、
[136] 竹熊と密謀を凝らし、
[137] あくまでも最初の目的を達せむと試みたが、
[138] この鬼熊と木常姫との間に、
[139] 非常な意見の衝突をきたしたために、
[140] 竹熊との関係上自滅的に破れてしまつた。
[141] 竹熊は木常姫と同腹で、
[142] 今度の計画を立ててゐたのである。
[143] そこで鬼熊と木常姫は、
[144] 意見の大衝突より大争闘をはじめた。
[145] 又ある事情のために竹熊は鬼熊と争ひ、
[146] 鬼熊に対して非常の打撃を加へた。
[147] この衝突たるや総て彼ら悪神の権力争ひのために起つたのである。
[148] （大正一〇・一〇・二一　旧九・二一　加藤明子録）

Source — 第二六章　魔軍の敗戦〔二六〕

English translation

[001] 竹熊はなほ懲りずに、
[002] 執念深くも最初の目的を貫徹せむとし、
[003] 魔子彦、
[004] 足長彦、
[005] 牛人、
[006] 寅熊と相語らひ、
[007] こんどは金勝要神を手に入るることを断念し、
[008] 大八洲彦命を高天原より排除せむとした。
[009] 然るに、
[010] 足長彦はなほ依然として金勝要神をねらひ、
[011] 寅熊も亦同じく之を内心ひそかにねらつてゐた。
[012] さうして魔子彦は甘言をもつて大八洲彦命の身辺に近づき、
[013] 隙あらばこれを刺殺さむとする計画であつた。
[014] しかし、
[015] もとの謀主は竹熊であるから、
[016] 各自の野望を心中深く秘めながら、
[017] 互ひに自己本位の計画をたててゐた。
[018] 竹熊は、
[019] 大神に信任厚き熊足彦を味方につけ、
[020] 牛人、
[021] 与彦、
[022] 黒姫、
[023] 菊姫を部将と定めて暗々裡に活動をはじめた。
[024] また熊彦は杉山彦、
[025] 中裂彦、
[026] 照姫、
[027] 藤姫、
[028] 花立姫、
[029] 土彦、
[030] 谷熊、
[031] 蟹熊の邪神を部将として、
[032] 暗々裡に活動してゐた。
[033] さうして熊彦は足長彦を参謀につかつて、
[034] 盛に大八洲彦命を討取る計画をすすめてゐた。
[035] 一方また魔子彦は田依彦、
[036] 豆寅、
[037] 胸長彦、
[038] 草香姫、
[039] 時津彦、
[040] 梅若彦、
[041] 八島姫、
[042] 高山彦の神々を部将と定め、
[043] 大八洲彦命の歓心を買ひ、
[044] 搦手より竜宮城に忍び入り、
[045] 以て竜宮の実権を握り、
[046] その上、
[047] 事をなさむとの下心であつた。
[048] しかしこれらの三巨頭は、
[049] 表面一致の行動をとつて竜宮占領の計画をすすめ、
[050] あまたの魔軍をかり集めてまつしぐらに黄金橋に攻めかけた。
[051] しかしいづれも自己を本位とする魔軍の団結であるから、
[052] 今一息といふところで、
[053] 四分五裂のやむなきに立ちいたつた。
[054] さる程に、
[055] 竹熊は猿飛彦、
[056] 木常姫を背後の参謀として、
[057] 熊彦、
[058] 魔子彦を両翼とし、
[059] 綿密なる作戦計画に着手した。
[060] 第一に、
[061] 自分の地位を保護する必要ありとし、
[062] 牛人および魔子彦を使ひ、
[063] 足長彦を偽つて遠き土地に去らしめ、
[064] 与彦、
[065] 黒姫、
[066] 菊姫をして数多の魔軍を引率せしめ、
[067] 橄欖山のうしろに忍ばしめて時の来るのを待たしめた。
[068] また一方魔子彦に命じて、
[069] 足長彦の行動を監視せしめた。
[070] ここに熊彦の部下なる土彦は魔子彦の計略を悟り、
[071] 密使をもつて足長彦に一伍一什を報告した。
[072] さうしてまた魔子彦は胸長彦を参謀とし、
[073] 豆寅の妻なる草香姫をつひに奪ひとつた。
[074] 魔子彦には、
[075] 田依彦といふ邪神が影のごとくに附随して、
[076] 種々の企策を授けてをつた。
[077] 田依彦は草香姫の弟である。
[078] そこで魔子彦の行状をうかがひ知つたる、
[079] 熊彦の部下なる杉山彦、
[080] 中裂彦、
[081] 花立彦、
[082] 土彦、
[083] 谷熊、
[084] 時彦などが憤慨して、
[085] 魔子彦をヨルダン川に沈め殺さむとした。
[086] しかるに、
[087] 梅若彦、
[088] 八島姫、
[089] 高山彦は魔子彦のきたなき行動に愛想をつかして、
[090] その実況を大八洲彦命に報告するとともに善心に立復り、
[091] 大八洲彦命に心の底から帰順した。
[092] このとき大八洲彦命はヨルダン川を渡り、
[093] はるかの東方に出陣してゐたのである。
[094] 一方熊彦は、
[095] また竹熊の部下なる牛人、
[096] 与彦、
[097] 黒姫、
[098] 菊姫、
[099] 谷熊、
[100] 寅熊とともに、
[101] 橄欖山の後に陣をかまへて待伏せた。
[102] これは大八洲彦命を第一着に亡ぼして目的を達せむためであつた。
[103] 大八洲彦命は魔子彦を帰順せしめ、
[104] 武勇絶倫なる高山彦の軍勢を引率して、
[105] 竜宮城に帰還し、
[106] 杉山彦の返り忠なる報告によつて、
[107] 竹熊の謀計をさとり、
[108] 遠巻に橄欖山をとり囲み、
[109] 一挙にこれを殲滅せむと天の磐船をもつて火弾を投げつけた。
[110] たちまち竹熊の軍勢は蜘蛛の子を散らすごとく、
[111] 四方八方に散乱してしまつた。
[112] （大正一〇・一〇・二一　旧九・二一　谷口正治録）

Source — 第二七章　竜宮城の死守〔二七〕

English translation

[001] 竹熊、
[002] 魔子彦、
[003] 熊彦の三角同盟軍は、
[004] 前述のごとく内部の暗闘より統制力を失ひ、
[005] 一時は諸処に潰走した。
[006] そのため暫時の間は、
[007] 地の高天原もやや小康を得てゐた。
[008] 以前の失敗に懲りた竹熊は攻撃の方法を一変し、
[009] こんどは千辛万苦の結果、
[010] 厳の御魂の信任を得ることに努力した。
[011] 厳の御魂はやや安堵され、
[012] 彼らはほとんど改心の実を挙げたものと思はれ、
[013] 少しく油断があつた。
[014] そこで竹熊は策の当れるを心ひそかに喜びつつ、
[015] 厳の御魂の系統なる木常姫と力を協せ、
[016] 心を一にし内部より竜宮城を瓦解し、
[017] 両神は竜宮城の王たらむとの手筈を定めた。
[018] 竹熊は自分の妻なる菊姫にワザと汚点をつけこれを離縁し、
[019] 猿飛彦の妻なる木常姫を奪はむとした。
[020] ここに猿飛彦は竹熊の謀計を覚り、
[021] 怒つて木常姫を追ひ出した。
[022] 竹熊と木常姫は謀計の図に当れるを喜び、
[023] 竜宮城に参上り言葉たくみに猿飛彦や、
[024] 菊姫の乱倫悪行の数々を捏造して、
[025] これを厳の御魂に進言した。
[026] ほとんど信任した竹熊、
[027] 木常姫の言に耳を傾け、
[028] 厳の御魂は竹熊と木常姫の結婚を事情やむを得ずとして、
[029] 許されることになつた。
[030] ここに大八洲彦命と金勝要神は、
[031] 猿飛彦と菊姫の詳細なる陳情によつて彼らの陰謀を知悉された。
[032] 竹熊が木常姫と結婚せむとした真の目的は、
[033] 木常姫が、
[034] 厳の御魂の肉身の系統であるから、
[035] 自分の権勢力を増しておき、
[036] 徐に時を待つて竜宮城を占領せむとしたのである。
[037] また木常姫は夫なる猿飛彦の頑迷にして、
[038] かつ強硬なる態度に、
[039] やや嫌忌の情を発してゐた際であるから、
[040] 表面温良にして多くの者の信任厚き竹熊と夫婦になり、
[041] 金勝要神や、
[042] 大八洲彦命の地位に取つて代らむと考へたからである。
[043] 竹熊らの陰謀を知悉したる大八洲彦命は、
[044] 金勝要神と共に面を冒して厳の御魂に諫言し、
[045] かつ速かに竹熊と木常姫の結婚を、
[046] 破棄せむことを道理の上より強請した。
[047] この様子を窺ひ知つたる竹熊と木常姫は、
[048] 大いに怒つて大八洲彦命に打つてかかつた。
[049] しかして一方木常姫はあまたの魔軍の応援を得て、
[050] 金勝要神を八方より挟撃し、
[051] ほとんど窮地に陥れむとした。
[052] ここに小島別は、
[053] 仲裁の労を執らむとして少数の軍を引率し、
[054] 急いで竜宮城に馳せ参じ百方手を尽した。
[055] しかるに戦闘はますます激烈となつた。
[056] しかして竹熊はエデンの園に陣を取り、
[057] 木純姫、
[058] 足長彦らを参謀として陣営を構へた。
[059] このとき地の高天原も、
[060] 竜宮城も暗雲に包まれ、
[061] 天地は惨憺として咫尺を弁ぜざる光景である。
[062] さうして天の一方よりは、
[063] 数万の魔軍が竹熊にむかつて応援する。
[064] その時の大将は大森別、
[065] 加津彦、
[066] 杉森彦の面々である。
[067] にはかに雷鳴天地にとどろきわたり、
[068] 雨は盆を覆へすごとく、
[069] 東北の風は、
[070] 地上一切のものを天上に捲き上げむとするの惨状であつた。
[071] ここに厳の御魂は驚きおそれて竜宮城を立ちいで、
[072] 高杉彦、
[073] 安熊らの部将を引率れ、
[074] シナイ山に避難された。
[075] しかして後には金勝要神主宰の下に小島別、
[076] 元彦、
[077] 高杉別を部将として、
[078] 竜宮城を死守した。
[079] この時地の高天原も、
[080] 竜宮城も惨憺たる光景で、
[081] 殆ど全滅に近かつたのである。
[082] （大正一〇・一〇・二二　旧九・二二　外山豊二録）

Source — 第二八章　崑崙山の戦闘〔二八〕

English translation

[001] このとき大八洲彦命は元彦に命じて少数の神軍を引率れ、
[002] 橄欖山を守らしめた。
[003] この山はエルサレムの西方にある高山で、
[004] エルサレムおよび竜宮城を守るには、
[005] もつとも必要の地点である。
[006] この時エデンの野に集まりし竹熊は木常姫、
[007] 足長彦、
[008] 富屋彦を部将として、
[009] 第一着に橄欖山の背後に出で、
[010] 背面より襲撃をしてきた。
[011] また一方大森別は中空より高津鳥の魔軍を指揮して、
[012] 隕石の珠を黄金橋の上に無数に発射した。
[013] されども黄金橋は、
[014] どうしても落すことはできなかつた。
[015] ここにおいて大八洲彦命は改心したる牛人を引率し、
[016] 天の高天原に裁断を仰ぐべく、
[017] 雲井はるかに舞ひ上り、
[018] 月の大神の裁断を乞ひ、
[019] かつ応援軍を派遣されむことを歎願した。
[020] しかしながら天上においても地の高天原と同様に、
[021] 正邪両軍の戦闘真最中であつて、
[022] 月の大神は月宮殿の奥深く隠れたまひ、
[023] 拝顔することは得なかつた。
[024] 大八洲彦命はやむを得ず地上に降臨せむとするに先立ち、
[025] 牛人をして高天原の実情を金勝要神に報告せしめられた。
[026] しかし牛人は途中において竹熊、
[027] 木常姫の一派の俘虜となり、
[028] 大八洲彦命の報告をせなかつた。
[029] しかして再び、
[030] 竹熊の魔軍に従つてしまつたのである。
[031] 大八洲彦命は独り少数の神軍とともに、
[032] 天山の頂に降つてきた。
[033] ここには胸長彦の軍勢が待伏せ、
[034] 表面では歓迎と見せかけ、
[035] 山麓に伏兵をおきて一斉に火弾を浴せかけた。
[036] そのとき天上に声あり、
[037] 『崑崙山に移れ』
[038] との神命である。
[039] 然るに山麓には伏兵が無数に取巻いてゐる。
[040] このとき天より天の羽衣が幾つともなく降つてきた。
[041] 大八洲彦命はじめ従神は、
[042] 一々これを身に纏ひ、
[043] 中空を翔つて、
[044] やうやく崑崙山に難を避けた。
[045] 険峻な山に似ず、
[046] 山巓には非常な平原が広く展開されてあり、
[047] いろいろの草花が爛漫と咲き乱れ、
[048] 珍らしい果実が沢山に実つてゐた。
[049] 大八洲彦命の一隊は、
[050] 非常に空腹を感じたために、
[051] その果物を取つておのおの食料に代へた。
[052] 胸長彦の軍勢は、
[053] またもや山麓に押寄せて八方より喊声を揚げた。
[054] 見ると、
[055] 数百万の魔軍が蟻の這ひ出る隙もなきまでヒシヒシと取り巻いてゐる。
[056] しかしてその軍勢は十二の山道を伝うて十二方より、
[057] 一度に攻め上つて来た。
[058] めいめいに手分して、
[059] 大八洲彦命の軍勢は各自各部署を定め上りくる軍勢を、
[060] そこに実つてゐる桃の実を取つて打ちつけた。
[061] たちまち敵軍はいづれも、
[062] 雪崩の如くになつて潰え、
[063] 山麓に落ち込んだ。
[064] この時、
[065] 中空から何ともいへぬ妖雲が現はるよと見るまに、
[066] 大自在天大国彦の部下の将卒が、
[067] 四方八方より崑崙山を目がけて破竹の勢で攻めかけてくる。
[068] 大八洲彦命は桃の枝を折り、
[069] それを左右に打ち振りたまへば、
[070] 部下の神将もおなじく桃の枝をとつて、
[071] 大自在天の魔軍に向つて打ち振つた。
[072] 見る間に一天カラリと晴れわたり、
[073] 拭ふがごとく紫の美はしき祥雲に変つてきた。
[074] 而して非常に大なる太陽は山腹を豊栄登りに立ち登り、
[075] 天地の暗を照して皎々と山の中央に輝きはじめた。
[076] しかして黒雲の中から大自在天の軍勢の姿は消え失せた。
[077] しかし山の八合目あたりに何となくどよめきの声が聞えてきた。
[078] 敵軍が再挙の相談の声である。
[079] 胸長彦の魔軍勢は、
[080] 山麓の谷に落ちて或ひは傷つき、
[081] あるひは死し非常な混雑を極めてゐる。
[082] その声と相合して何ともいへぬ嫌な感じである。
[083] よつて大八洲彦命は、
[084] 天に向つて天津祝詞を奏上された。
[085] つづいて従属の神人も同じく祝詞を合唱した。
[086] その声は天地に響きわたつて、
[087] そこら一面夜が明けたやうな、
[088] 壮快な感じがする。
[089] そのとき既に太陽は形を小さくして、
[090] 中天に上つてゐた。
[091] 今までの敵軍の矢叫びの声も、
[092] 大自在天軍の囁きも松吹く風と変つてしまつた。
[093] （大正一〇・一〇・二二　旧九・二二　外山豊二録）

Source — 第二九章　天津神の神算鬼謀〔二九〕

English translation

[001] 神界の場面は、
[002] ガラリ一転した。
[003] 大八洲彦命は少数の神軍とともに、
[004] 広大無辺な原野に現はれた。
[005] そして一隊を引率れ、
[006] 東へ東へと進軍された。
[007] その果しもない原野には身を没するばかりの種々の草が茫々と繁つてゐる。
[008] その刹那、
[009] 諸方より火の手があがつた。
[010] しかも風は非常に強烈な旋風である。
[011] 天の一方を望めば、
[012] 常世彦が現はれ軍扇をもつて数多の魔軍を指揮してゐる。
[013] 火は諸方より燃え迫り、
[014] 煙とともに大八洲彦命の一隊を包んでしまつた。
[015] ここに大八洲彦命は進退これ谷まり、
[016] 自分の珍蔵してゐる真澄の珠を、
[017] 中空にむかつて投げつけられた。
[018] その珠は中空に爆裂して数十万の星となつた。
[019] この星は残らず地上に落下して威儀儼然たる数十万の神軍と化した。
[020] さうしてその神軍は、
[021] 一斉に百雷の一度にとどろくごとき巨大なる言霊を発射した。
[022] それと同時に、
[023] さしも猛烈なる曠野の火焔はぱつたり
[024] 丈高き草はことごとく焼き払はれた。
[025] 魔軍の死骸は四方八方に黒焦となつて累々と横たはつてゐた。
[026] それから大八洲彦命の一隊はだんだん東へ向つて進んでいつた。
[027] そこに又もや一つの大きな山が出現してゐる。
[028] この山には彼の胸長彦の残党が立て籠もり、
[029] 再挙を計つてゐた。
[030] この山を天保山といふ。
[031] 胸長彦はこんどは安熊、
[032] 高杉別、
[033] 桃作、
[034] 虎若、
[035] 黒姫を部将として、
[036] 大八洲彦命の一隊を待ち討たむとしてゐた。
[037] このとき真澄の珠より現はれたる数十万の軍勢は残らず天へ帰つてしまつた。
[038] せつかく勢力を得て、
[039] 勇気百倍せる大八洲彦命は非常に失望落胆して、
[040] 天にむかひ再び神軍の降下せむことを哀願された。
[041] 折しも天よりは紫雲に打ち乗つて容姿端麗な白髪の神使が、
[042] 二柱の実に美はしい女神をしたがへ大八洲彦命の前にお降りになり、
[043] 厳かに天津神の命を伝へられた。
[044] その命令の意味は、
[045] 『大八洲彦命が今度世界の修理固成をなして、
[046] 国常立大神の神業を奉仕したまふ上において、
[047] 加勢の力を頼むやうなことであつては、
[048] この神業は到底完全に成功せぬ。
[049] それゆゑ大八洲彦命の胆力修錬のため、
[050] わざとに神軍を引き上げさせ、
[051] 孤立無援の地位に立たしめたのは神の深き御仁慈である』
[052] と云ひをはり、
[053] 天の使は掻き消すごとく姿をかくしたまうた。
[054] 天保山のはるか東北にあたつて天教山といふのがある。
[055] そこには八島別が、
[056] 天神の命により、
[057] 大八洲彦命を救援すべく計画されて、
[058] あまたの神軍を引率してをられた。
[059] 大八洲彦命は今の神使の教示を聞き、
[060] もはや天よりの救援隊は、
[061] 一神も来らぬものと断念されてゐた。
[062] そのために天教山の八島別の軍勢を、
[063] わが援軍なりとは少しも気づかず、
[064] かへつて天保山の別働隊のやうに思はれたのである。
[065] 一方胸長彦は、
[066] 天保山の陣営が強圧さるることを恐れて、
[067] いろいろと謀議を凝らした結果、
[068] まづ第一に大八洲彦命を偽つて帰順し、
[069] 命とともに八島別の陣営なる天教山を殲滅せむことを企てたのである。
[070] そこで胸長彦は安熊、
[071] 桃作、
[072] 虎若の三部将を軍使として大八洲彦命の陣営に遣はして、
[073] 帰順の意を表し、
[074] かつ天教山には大八洲彦命にとつて、
[075] 強敵の現はれたことを注進した。
[076] 大八洲彦命の陣営は、
[077] 原野の中心にあつて非常に不利な位置であつた。
[078] もし天教山の上より一斉射撃を受けたならば、
[079] 大八洲彦命の一隊は、
[080] 全滅さるる恐れがあつたのである。
[081] さういふ立場に立ちいたれる大八洲彦命は、
[082] 渡りに船と快諾されてここに和睦をなし、
[083] 胸長彦とともに天教山を攻撃することとなつた。
[084] 天教山の方においては、
[085] 胸長彦の先頭に立ちて攻め来るのを見て、
[086] てつきり
[087] 山上より大風を起し、
[088] 岩石を飛ばし、
[089] 攻めくる敵軍を散々に悩ました。
[090] しかも先頭に立つた胸長彦の軍隊は、
[091] 第一戦において殆ど滅亡されてしまつた。
[092] その次に第二軍として現はれたるは、
[093] 大八洲彦命の軍勢であつた。
[094] 命は数十羽の烏を使つて、
[095] 天教山なる八島別にたいし、
[096] 帰順すべく神書を認め、
[097] 足に括りつけて放たれた。
[098] 烏は空中高く舞ひあがるとともに天教山へ昇り、
[099] 八島別に伝達した。
[100] 八島別命はその伝達を読んで、
[101] はじめて大八洲彦命の消息を知り、
[102] かつ、
[103] 『自分は天の命により、
[104] 大八洲彦命を救援に来たものである』
[105] との信書を書いて、
[106] 同じく烏の足へ括りつけて放した。
[107] 烏はにはかに金色の鵄と化り、
[108] 四方を照しつつ大八洲彦命の前に下つてきた。
[109] ここにおいて始めて相互の真相がわかり、
[110] 大八洲彦命の軍は歓喜のあまり天にむかつて神言を奏上した。
[111] その声は天教山の八島別の陣営に澄みきるごとくに響きわたつたので、
[112] 八島別は山を下らず、
[113] そのまま諸軍勢を引き率れ天の一方に姿をかくしてしまつた。
[114] かくのごとくして敵軍を殲滅せしめたまひし天津神の神算鬼謀は、
[115] 実に感歎の次第である。
[116] （大正一〇・一〇・二二　旧九・二二　桜井重雄録）

Source — 第三〇章　黄河畔の戦闘〔三〇〕

English translation

[001] 神界の場面はここに急転し、
[002] 大八洲彦命は濁流みなぎる黄河の畔にすすまれた。
[003] ここには稲山彦といふ金毛九尾の一派の部将が、
[004] 鉄城を築きて控へてをる。
[005] これは竹熊、
[006] 木常姫らの部下である。
[007] 今や大八洲彦命は黄河を渡つて竜宮城に帰還せられむとするところである。
[008] 帰還されては竹熊の目的成就し難きをおそれ、
[009] ここに稲山彦に命じて、
[010] 大八洲彦命を中途において亡ぼさむとしたのである。
[011] 大八洲彦命はかかる企みのあらむとは寸毫も心づかず、
[012] 少数の部下を引き率れて城下に近づいた。
[013] シナイ山に御座す厳の御魂はこの現状をはるかに見そなはし、
[014] 救援のため高杉別に命じ杉松彦、
[015] 若松彦、
[016] 田子彦、
[017] 牧屋彦、
[018] 時彦の各部将に数百の神軍を引率せしめ、
[019] 天の磐船に乗りて応援に向かはしめられた。
[020] 敵の城内よりは盛んに火弾を投下し、
[021] 縦横無尽に攻め悩まさむとす。
[022] このとき前述の応援軍は天の磐船に乗り天上より火弾を投下し敵城を粉砕した。
[023] 敵は狼狽のあまり四方に散乱した。
[024] 折しも大虎彦といふ悪神は、
[025] 数万の蒙古の魔軍をかつて大声叱呼し、
[026] よく之を操縦指揮し濁流を渡つて、
[027] 大八洲彦命の陣営に一直線に襲撃する。
[028] にはかに西南の空にあたつて、
[029] 黒煙濛々と立ち現はれたと思ふ一刹那、
[030] 雲は左右にサツト分れて勇猛無比の獅子王現はれ、
[031] 軍扇をあげて咆吼怒号しはじめた一刹那、
[032] 数万の暗星は地上に落下した。
[033] 大小無数の暗星は地上に落下するとともに、
[034] 大小無数の獅子と変化し神軍目がけて突進しきたつた。
[035] このとき東北の天より雲路を分け火を噴きつつ進みきたる竜体がある。
[036] これは乙米姫命であつた。
[037] 命は大八洲彦命の眼前に現はれ、
[038] 麻邇の珠を渡し何事か耳語して、
[039] また元のごとく東北の天にむかつて帰還した。
[040] ここに大八洲彦命は麻邇の珠を受取り、
[041] 応援軍なる田子彦と牧屋彦に預けた。
[042] すると田子彦、
[043] 牧屋彦はにはかに態度一変し、
[044] 敵の稲山彦についてしまつた。
[045] 稲山彦は、
[046] 大虎彦と獅子王の応援ある上に麻邇の珍宝を手にいれ、
[047] 勇気は頓に百倍し大八洲彦命を散々に打ち悩めた。
[048] ああ大八洲彦命の運命は如何になりゆくであらうか。
[049] （大正一〇・一〇・二二　旧九・二二　加藤明子録）

Source — 第三一章　九山八海〔三一〕

English translation

[001] 大八洲彦命は、
[002] 杉松彦、
[003] 若松彦、
[004] 時彦、
[005] 元照彦の部将とともに、
[006] 八島別の現はれし天教山に引きかへし、
[007] ここに防戦の準備に取りかかつた。
[008] 稲山彦は大虎彦と獅子王の応援を得て勝に乗じ、
[009] 天教山を八方より取りまいた。
[010] 稲山彦は潮満の珠をもつて、
[011] 天教山を水中に没せしめむとした。
[012] 地上はたちまち見渡すかぎり泥の海と一変した。
[013] このとき天空高く、
[014] 東の方より花照姫、
[015] 大足彦、
[016] 奇玉彦は天神の命によりてはるかの雲間より現はれ、
[017] 魔軍にむかつて火弾を発射し、
[018] 天教山の神軍に応援した。
[019] されど一面泥海と化したる地上には、
[020] 落ちた火弾も的確にその効を奏せなかつた。
[021] ただジユンジユンと怪しき音を立てて消えてゆくばかりである。
[022] されど白煙濛々と立ち昇りて、
[023] 四辺を閉ざすその勢の鋭さに敵しかねて、
[024] 敵軍は少なからず悩まされた。
[025] このとき稲山彦の率ゆる魔軍は天保山に登り、
[026] まづ潮満の珠をもつて、
[027] ますます水量を増さしめた。
[028] 天教山は危機に瀕し、
[029] 神軍の生命は一瞬の間に迫つてきた。
[030] 折しも杉松彦、
[031] 若松彦、
[032] 時彦は、
[033] 天教山にすむ烏の足に神書を括りつけ、
[034] 天保山に向つて降服の意を伝へしめた。
[035] 烏の使を受けた稲山彦は、
[036] 意気揚々として諸部将を集め会議を開いた。
[037] その結果は、
[038] 『大八洲彦命が竜宮城管理の職を抛つか、
[039] さもなくば自殺せよ。
[040] しからば部下の神軍の生命は救助せむ』
[041] との返信となつて現はれた。
[042] この返信を携へて烏は天教山に帰つてきた。
[043] 神書を見たる杉松彦、
[044] 若松彦、
[045] 時彦は密かに協議して、
[046] 自己の生命を救はむために大八洲彦命に自殺をせまつた。
[047] 大八洲彦命は天を仰ぎ地に俯し、
[048] 部下の神司らの薄情と冷酷と、
[049] 不忠不義の行動を長歎し、
[050] いよいよ自分は天運全く尽きたるものと覚悟して、
[051] 今や将に自殺せむとする時しもあれ、
[052] 東の空に当つて足玉彦、
[053] 斎代姫、
[054] 磐樟彦の三部将はあまたの風軍を引きつれ、
[055] 『しばらく、
[056] しばらく』
[057] と大音声に呼ばはりつつ、
[058] 天教山にむかつて最急速力をもつて下つてきた。
[059] 忽然として大風捲きおこり、
[060] 寄せきたる激浪怒濤を八方に吹き捲つた。
[061] 泥水は風に吹きまくられて、
[062] 天教山の麓は水量にはかに減じ、
[063] その余波は大山のごとき巨浪を起して、
[064] 逆しまに天保山に打ち寄せた。
[065] 天保山の魔軍は潮干の珠を水中に投じて、
[066] その水を減退せしめむとした。
[067] 西の天よりは道貫彦、
[068] 玉照彦、
[069] 立山彦数万の竜神を引きつれ、
[070] 天保山にむかつて大水を発射した。
[071] さしもの潮干の珠も効を奏せず、
[072] 水は刻々に増すばかりである。
[073] これに反して天教山は殆ど山麓まで減水してしまつた。
[074] 南方よりは白雲に乗りて、
[075] 速国彦、
[076] 戸山彦、
[077] 谷山彦の三柱の神将は、
[078] あまたの雷神をしたがへ、
[079] 天保山の空高く鳴り轟き天地も崩るるばかりの大音響を発して威喝を試みた。
[080] ここに稲山彦は、
[081] 天保山上に立ちて潮満の珠を取りいだし、
[082] 一生懸命に天教山の方にむかつて投げつけた。
[083] 水はたちまち氾濫して天教山は水中に陥り、
[084] 大八洲彦命の首のあたりまでも浸すにいたつた。
[085] 泥水はなほもますます増える勢である。
[086] このとき東北に当つて、
[087] 天地六合も崩るるばかりの大音響とともに大地震となり、
[088] 天保山は見るみるうちに水中深く没頭し、
[089] 同時に天教山は雲表に高く突出した。
[090] これが富士の神山である。
[091] 時しも山の頂上より、
[092] 鮮麗たとふるに物なき一大光輝が虹のごとく立ち昇つた。
[093] その光は上に高く登りゆくほど扇を開きしごとく拡がり、
[094] 中天において五色の雲をおこし、
[095] 雲の戸開いて威厳高く美しき天人無数に現はれたまひ、
[096] その天人は山上に立てる大八洲彦命の前に降り真澄の珠を与へられた。
[097] その天人の頭首は木花姫命であつた。
[098] この神山の、
[099] 天高く噴出したのは国常立尊の蓮華台上に於て雄健びし給ひし神業の結果である。
[100] その時現代の日本国土が九山八海となつて、
[101] 環海の七五三波の秀妻の国となつたのである。
[102] 天保山の陥落したその跡が、
[103] 今の日本海となつた。
[104] また九山とは、
[105] 九天にとどくばかりの高山の意味であり、
[106] 八海とは、
[107] 八方に海をめぐらした国土の意味である。
[108] ゆゑに秋津島根の国土そのものは、
[109] 九山八海の霊地と称ふるのである。
[110] （大正一〇・一〇・二二　旧九・二二　加藤明子録）

Source — 第三二章　三個の宝珠〔三二〕

English translation

[001] 神山の上に救はれた大八洲彦命は、
[002] 天より下りたまへる木花姫命より真澄の珠を受け、
[003] 脚下に現はれた新しき海面を眺めつつあつた。
[004] 見るみる天保山は急に陥落して現今の日本海となり、
[005] 潮満、
[006] 潮干の麻邇の珠は、
[007] 稲山彦および部下の魔軍勢とともに海底に沈没した。
[008] 稲山彦はたちまち悪竜の姿と変じ、
[009] 海底に深く沈める珠を奪らむとして、
[010] 海上を縦横無尽に探りまはつてゐた。
[011] 九山の上より之を眺めたる大八洲彦命は、
[012] 脚下の岩石をとり之に伊吹の神法をおこなひ、
[013] 四個の石を一度に悪竜にむかつて投げつけた。
[014] 悪竜は目敏くこれを見て、
[015] ただちに海底に隠れ潜んでしまつた。
[016] この四つの石は、
[017] 海中に落ちて佐渡の島、
[018] 壱岐の島および対馬の両島となつたのである。
[019] そこへ地の高天原の竜宮城より乙米姫命大竜体となつて馳せきたり海底の珠を取らむとした。
[020] 稲山彦の悪竜は之を取らさじとして、
[021] たがひに波を起しうなり
[022] つひには乙米姫命のために平げられ、
[023] 潮満、
[024] 潮干の珠は乙米姫命の手にいつた。
[025] 乙米姫命はたちまち雲竜と化し金色の光を放ちつつ九山に舞ひのぼつた。
[026] この時の状況を古来の絵師が、
[027] 神眼に示されて「富士の登り竜」を描くことになつたのだと伝へられてゐる。
[028] 乙米姫命の変じた彼の大竜は山頂に達し、
[029] たちまち端麗荘厳なる女神と化し、
[030] 潮満、
[031] 潮干の珠を恭しく木花姫命に捧呈した。
[032] 木花姫命はこの神人の殊勲を激賞され、
[033] 今までの諸々の罪悪を赦されたのである。
[034] これより乙米姫命は、
[035] 日出る国の守護神と神定められ、
[036] 日出神の配偶神となつた。
[037] ここに木花姫命は大八洲彦命にむかひ、
[038] 『今天より汝に真澄の珠を授け給ひたり。
[039] 今また海中より奉れる此の潮満、
[040] 潮干の珠を改めて汝に授けむ。
[041] この珠をもつて天地の修理固成の神業に奉仕せよ』
[042] と厳命され、
[043] 空前絶後の神業を言依せたまうた。
[044] 大八洲彦命は、
[045] はじめて三個の珠を得て神力旺盛となり、
[046] 徳望高くつひに三ツの御魂大神と御名がついたのである。
[047] （大正一〇・一〇・二二　旧九・二二　桜井重雄録）

Source — 第三三章　エデンの焼尽〔三三〕

English translation

[001] 大八洲彦命は、
[002] 天にも昇る心地し三個の珠を捧持し、
[003] 木花姫命より賜はりし天の磐船に乗りて空中はるかに西天を摩して、
[004] 竜宮城に帰還した。
[005] 一方エデンの園に集まれる竹熊をはじめ木純姫、
[006] 足長彦の大将株は、
[007] 村雲別の注進により、
[008] 大八洲彦命の無事に帰城したることを知り、
[009] 周章狼狽し鳩首謀議の上一計を案出し、
[010] ここに木純姫、
[011] 足長彦はにはかに改心の状をよそほひ、
[012] 竜宮城に参向して、
[013] 大八洲彦命の無事凱旋を祝するためにと詐はりて盛なる宴をひらき、
[014] 大八洲彦命の御出席を請ひ奉つた。
[015] 大八洲彦命はもとより仁慈に深き義神なれば、
[016] 彼らの請を容れ、
[017] 他意なき体にてエデンの園にいたりたまひ、
[018] 八尋殿の奥深く迎へられて酒宴の席につきたまうた。
[019] その時の従者は守高彦、
[020] 守安彦、
[021] 高見姫であつた。
[022] 木純姫、
[023] 足長彦は表面帰順をよそほひ、
[024] 歓待いたらざるなき有様であつた。
[025] 大八洲彦命は八塩折の酒に酔はせたまひて、
[026] 八尋殿の中に入りて心ゆるして宿泊することとなつた。
[027] 命の熟睡の様子を窺ひゐたる竹熊は、
[028] 時分はよしと暗夜に乗じ八方より八尋殿に火をかけて従者諸共にこれを焼殺せむとした。
[029] 時に三柱の従神はおのおの三個の珠を一個づつ捧持して命の枕辺に警護してゐた。
[030] 火は猛烈に燃えさかつて八尋殿を今に焼きつくさむとする勢である。
[031] このとき真澄の珠よりは大風吹きおこり、
[032] 潮満の珠よりは竜水迸りて、
[033] 瞬くうちに殿の火焔を打ち消した。
[034] また潮干の珠よりは猛火を吹出し、
[035] 真澄の珠の風に煽れてエデンの城は瞬くうちに焼け落ちてしまつた。
[036] 竹熊一派は周章狼狽死力をつくしてヨルダン河を打ちわたり遠く北方に逃れた。
[037] この時あまたの従神は河中に陥り、
[038] その大部分は溺死してしまつたのである。
[039] （大正一〇・一〇・二二　旧九・二二　谷口正治録）

Source — 第三四章　シナイ山の戦闘〔三四〕

English translation

[001] エデンの野に敗れたる竹熊一派は、
[002] わづかに身をもつて難を免かれ、
[003] 堂山の峡に身をひそめ、
[004] 遠近の山の端より、
[005] ふたたび魔軍をかり集めて、
[006] シナイ山を攻撃せむことを企て、
[007] 魔軍の猛将なる大虎彦を辞を低うし、
[008] 礼を厚うして招待し、
[009] シナイ山攻撃の援軍を依頼した。
[010] もとより同じ心の大虎彦は、
[011] 竹熊の願望を一も二もなく承諾し、
[012] 数万の蒙古軍を堂山の麓に召集し、
[013] 旗鼓堂々として、
[014] 士気冲天の慨があつた。
[015] このとき竜宮城に帰還して神務を管理したまひたる大八洲彦命は、
[016] シナイ山の攻撃軍を掃蕩し、
[017] 厳の御魂を救ひ奉らむと、
[018] 少数の神軍を引率して出陣せむとしたまうた。
[019] 金勝要神は、
[020] 命の袖を控へて、
[021] 出陣を中止したまふべく懇請せられた。
[022] そのゆゑは竜宮城内に潜める竹熊の一派木常姫は深く城内に醜女、
[023] 探女を放ち、
[024] 大八洲彦命の不在を機会に竜宮城を占領せむと、
[025] 着々と計画をすすめゐたる謀計を、
[026] 金勝要神はよく看破しゐたまうたからである。
[027] また木常姫の応援として犬子姫は、
[028] 橄欖山の麓にひそみ、
[029] あまたの魔軍を駆つて内外両面より竜宮城を占領せむとし、
[030] すでに事変の起らむとする間際であつた。
[031] しかるに城内の味方は、
[032] ほとんどシナイ山に登りて、
[033] 竜宮城は守り手薄になつてゐたからである。
[034] 大八洲彦命は金勝要神の進言を容れて、
[035] 出陣を思ひとどまり竜宮城を固守せむことを決意した。
[036] しかし命の心にかかるは、
[037] シナイ山にまします厳の御魂の御上であつた。
[038] 吾いま出陣せば竜宮城は敵手に落ちむ。
[039] 出陣せざればシナイ山の危急を救ふことができぬ。
[040] 進退これ谷まりし命の心中、
[041] 実に想察するにあまりありといふべしである。
[042] ここに竹熊は大虎彦の応援を得、
[043] 数万の蒙古軍を引率して、
[044] シナイ山に八方より攻めよせた。
[045] 竹熊は木純姫、
[046] 足長彦に命じ、
[047] 遠近の諸山より集まりきたれる悪竜を指揮して雲を起し、
[048] 大雨を降らせ、
[049] 一直線にシナイ山の中腹に攻めよせた。
[050] しかるに一方山麓には、
[051] 大虎彦の蒙古軍が十重二十重に取囲み、
[052] もつとも堅固に警戒の網をはつて構えてゐる。
[053] ここに山上にまします厳の御魂はこの光景を瞰下し、
[054] 事態容易ならずと見たまひ、
[055] 高杉別を主将とし鶴若、
[056] 亀若、
[057] 鷹取、
[058] 雁姫、
[059] 稲照彦を部将として、
[060] 防戦につとめたまうた。
[061] されど衆寡敵しがたく、
[062] シナイ山の陥落は旦夕に迫り、
[063] 厳の御魂の御身辺の危険は刻々に迫つてきた。
[064] このとき天上よりは大自在天大国彦の部下の魔軍無数に現はれ、
[065] 火弾を投下し、
[066] 厳の御魂の神軍を窮地に陥れた。
[067] 厳の御魂は鷹取、
[068] 雁姫を急使として、
[069] 竜宮城にまします金勝要神に味方の窮状を報告し、
[070] 応援軍を差向けらるるやう申し渡したまうた。
[071] 大八洲彦命は進退ここに谷まつて、
[072] 千考万慮の末、
[073] 真澄の珠を、
[074] 鷹取、
[075] 雁姫に托したまうた。
[076] 鷹取、
[077] 雁姫は天空高く、
[078] 敵軍の上を飛揚してシナイ山頂に達し、
[079] 真澄の珠を厳の御魂の大神に奉つた。
[080] 厳の御魂は喜び勇んで珠を手に取りたまひ、
[081] 攻めくる敵軍にむかつて珠を口にあて、
[082] 力をこめて息吹きの神業をおこなひたまうた。
[083] 東にむかつて吹きたまへば、
[084] 東の魔軍はたちまち潰れ、
[085] 西にむかつて吹きたまへば、
[086] 西の魔軍はことごとく散乱し、
[087] かくのごとくにして、
[088] 八方の魔軍は真澄の珠の神力により、
[089] 或ひは雲にのつて逃れ、
[090] 或ひは霞に包まれてかくれ、
[091] 四方八方へ散乱し遁走し全く影をかくしてしまつた。
[092] 今まで暗黒なりし天地はにはかに快明となり、
[093] シナイ山の神軍はたちまち蘇生の思ひをなし、
[094] 隊伍をととのへ堂々として無事竜宮城に凱旋した。
[095] （大正一〇・一〇・二二　旧九・二二　谷口正治録）

Source — 第三五章　一輪の秘密〔三五〕

English translation

[001] 厳の御魂の大神は、
[002] シナイ山の戦闘に魔軍を潰走せしめ、
[003] ひとまづ竜宮城へ凱旋されたのは前述のとほりである。
[004] さて大八洲彦命は天山、
[005] 崑崙山、
[006] 天保山の敵を潰滅し、
[007] 天教山に現はれ、
[008] 三個の神宝を得て竜宮城に帰還し、
[009] つづいてエデンの園に集まれる竹熊の魔軍を破り、
[010] 一時は神界も平和に治まつた。
[011] されど竹熊の魔軍は勢やむを得ずして影を潜めたるのみなれば、
[012] 何どき謀計をもつて再挙を試みるやも計りがたき状況であつた。
[013] まづ第一に魔軍の恐るるものは三個の神宝である。
[014] ゆゑに魔軍は百方画策をめぐらし、
[015] 或ひは探女を放ち、
[016] 醜女を使ひ、
[017] この珠を吾が手に奪はむとの計画は一時も弛めなかつた。
[018] 茲に艮の金神国常立尊は、
[019] 山脈十字形をなせる地球の中心蓮華台上に登られ、
[020] 四方の国型を見そなはし、
[021] 天に向つて神言を奏上し、
[022] 頭上の冠を握り、
[023] これに神気をこめて海上に投げ遣りたまうた。
[024] その冠は海中に落ちて一孤島を形成した。
[025] これを冠島といふ。
[026] しかして冠の各処より稲を生じ、
[027] 米もゆたかに穰るやうになつた。
[028] ゆゑにこの島を稲原の冠といひ、
[029] また茨の冠ともいふ。
[030] つぎに大地に向つて神言を奏上したまひ、
[031] その穿せる沓を握り海中に抛げうちたまうた。
[032] 沓は化して一孤島を形成した。
[033] ゆゑにこれを沓島といふ。
[034] 冠島は一名竜宮島ともいひ、
[035] 沓島は一名鬼門島ともいふ。
[036] ここに国常立尊は厳の御魂、
[037] 瑞の御魂および金勝要神に言依さしたまひて、
[038] この両島に三個の神宝を秘め置かせたまうた。
[039] 潮満の珠はまた厳の御魂といふ。
[040] いづ
[041] 泉のごとく清鮮なる神水の無限に湧出する宝玉である。
[042] これをまたヨハネの御魂といふ。
[043] つぎに潮干の珠はこれを瑞の御魂といひ、
[044] またキリストの御魂といふ。
[045] みづ
[046] みいづ
[047] 世界を清むるの活用である。
[048] 要するに水の動くは火の御魂があるゆゑであり、
[049] また火の燃ゆるは水の精魂があるからである。
[050] しかして火は天にして水は地である。
[051] 故に天は尊く地は卑し。
[052] ヨハネが水をもつて洗礼を施すといふは、
[053] 体をさして言へる詞にして、
[054] 尊き火の活動を隠されてをるのである。
[055] またキリストが霊（霊は火なり）をもつて洗礼を施すといふは、
[056] キリストの体をいへるものにして、
[057] その精魂たる水をいひしに非ず。
[058] ここに稚姫君命、
[059] 大八洲彦命、
[060] 金勝要大神は、
[061] 三個の神宝を各自に携帯して、
[062] 目無堅間の船に乗り、
[063] 小島別、
[064] 杉山別、
[065] 富彦、
[066] 武熊別、
[067] 鷹取の神司を引率して、
[068] まづこの竜宮ケ嶋に渡りたまうた。
[069] しかして竜宮ケ嶋には厳の御魂なる潮満の珠を、
[070] 大宮柱太敷立て納めたまひ、
[071] また瑞の御魂なる潮干の珠とともに、
[072] この宮殿に納めたまうた。
[073] この潮満の珠の又の名を豊玉姫神といひ、
[074] 潮干の珠の又の名を玉依姫神といふ。
[075] かくて潮満の珠は紅色を帯び、
[076] 潮干の珠は純白色である。
[077] 国常立尊は冠島の国魂の神に命じて、
[078] この神宝を永遠に守護せしめたまうた。
[079] この島の国魂の御名を海原彦神といひ、
[080] 又の御名を綿津見神といふ。
[081] つぎに沓島に渡りたまひて真澄の珠を永遠に納めたまひ、
[082] 国の御柱神をして之を守護せしめられた。
[083] 国の御柱神は鬼門ケ島の国魂の又の御名である。
[084] いづれも世界の終末に際し、
[085] 世界改造のため大神の御使用になる珍の御宝である。
[086] しかして之を使用さるる御神業がすなはち一輪の秘密である。
[087] この両島はあまたの善神皆竜と変じ、
[088] 鰐と化して四辺を守り、
[089] 他神の近づくを許されないのである。
[090] （大正一〇・一〇・二三　旧九・二三　外山豊二録）

Source — 第三六章　一輪の仕組〔三六〕

English translation

[001] 国常立尊は邪神のために、
[002] 三個の神宝を奪取せられむことを遠く慮りたまひ、
[003] 周到なる注意のもとにこれを竜宮島および鬼門島に秘したまうた。
[004] そして尚も注意を加へられ大八洲彦命、
[005] 金勝要神、
[006] 海原彦神、
[007] 国の御柱神、
[008] 豊玉姫神、
[009] 玉依姫神たちにも極秘にして、
[010] その三個の珠の体のみを両島に納めておき、
[011] 肝腎の珠の精霊をシナイ山の山頂へ、
[012] 何神にも知らしめずして秘し置かれた。
[013] これは大神の深甚なる水も洩らさぬ御経綸であつて、
[014] 一厘の仕組とあるのはこのことを指したまへる神示である。
[015] 武熊別は元よりの邪神ではなかつたが、
[016] 三つの神宝の秘し場所を知悉してより、
[017] にはかに心機一転して、
[018] これを奪取し、
[019] 天地を吾ものにせむとの野望を抱くやうになつた。
[020] そこでこの玉を得むとして、
[021] 日ごろ計画しつつありし竹熊と語らひ、
[022] 竹熊の協力によつて、
[023] 一挙に竜宮島および大鬼門島の宝玉を奪略せむことを申し込んだ。
[024] 竹熊はこれを聞きて大いに喜び、
[025] ただちに賛成の意を表し、
[026] 時を移さず杉若、
[027] 桃作、
[028] 田依彦、
[029] 猿彦、
[030] 足彦、
[031] 寅熊、
[032] 坂熊らの魔軍の部将に、
[033] 数万の妖魅軍を加へ、
[034] 数多の戦艦を造りて両島を占領せむとした。
[035] これまで数多の戦ひに通力を失ひたる竹熊一派の部将らは、
[036] 武熊別を先頭に立て、
[037] 種々なる武器を船に満載し、
[038] 夜陰に乗じて出発した。
[039] 一方竜宮島の海原彦命も、
[040] 鬼門島の国の御柱神も、
[041] かかる魔軍に計画あらむとは露だも知らず、
[042] 八尋殿に枕を高く眠らせたまふ時しも、
[043] 海上にどつとおこる鬨の声、
[044] 群鳥の噪ぐ羽音に夢を破られ、
[045] 竜燈を点じ手に高く振翳して海上はるかに見渡したまへば、
[046] 魔軍の戦艦は幾百千とも限りなく軍容を整へ、
[047] 舳艪相啣み攻めよせきたるその猛勢は、
[048] 到底筆舌のよく尽すところではなかつた。
[049] ここに海原彦命は諸竜神に令を発し、
[050] 防禦軍、
[051] 攻撃軍を組織し、
[052] 対抗戦に着手したまうた。
[053] 敵軍は破竹の勢をもつて進みきたり、
[054] 既に竜宮嶋近く押寄せたるに、
[055] 味方の竜神は旗色悪く、
[056] 今や敵軍は一挙に島へ上陸せむず勢になつてきた。
[057] このとき海原彦命は百計尽きて、
[058] かの大神より預かりし潮満、
[059] 潮干の珠を取りだし水火を起して、
[060] 敵を殲滅せしめむと為し給ひ、
[061] まづかの潮満の珠を手にして神息をこめ、
[062] 力かぎり伊吹放ちたまへども、
[063] 如何になりしか、
[064] この珠の神力は少しも顕はれなかつた。
[065] それは肝腎の精霊が抜かされてあつたからである。
[066] 次には潮干の珠を取りいだし、
[067] 火をもつて敵艦を焼き尽くさむと、
[068] 神力をこめ此の珠を伊吹したまへども、
[069] これまた精霊の引抜かれありしため、
[070] 何らの効をも奏さなかつた。
[071] 鬼門ケ島にまします国の御柱神は、
[072] この戦況を見て味方の窮地に陥れることを憂慮し、
[073] ただちに神書を認めて信天翁の足に括りつけ、
[074] 竜宮城にゐます大八洲彦命に救援を請はれた。
[075] このとき地の高天原も、
[076] 竜宮城も黒雲に包まれ咫尺を弁せず、
[077] 荒振神どもの矢叫びは天地も震撼せむばかりであつた。
[078] ここにおいて金勝要大神は秘蔵の玉手箱を開きて金幣を取りだし、
[079] 天に向つて左右左と打ちふり給へば、
[080] 一天たちまち拭ふがごとく晴れわたり、
[081] 日光燦爛として輝きわたつた。
[082] 金勝要神は更に金幣の一片を取欠きたまひて信天翁の背に堅く結びつけ、
[083] なほ返書を足に縛りて、
[084] 天空に向つて放ちやられた。
[085] 信天翁は見るみる中天に舞ひ上がり、
[086] 東北の空高く飛び去つた。
[087] 信天翁はたちまち金色の鵄と化し、
[088] 竜宮島、
[089] 鬼門島の空高く縦横無尽に飛びまはつた。
[090] 今や竜宮島に攻め寄せ上陸せむとしつつありし敵軍の上には、
[091] 火弾の雨しきりに降り注ぎ、
[092] かつ東北の天よりは一片の黒雲現はれ、
[093] 見るみる満天墨を流せしごとく、
[094] 雲間よりは幾百千とも限りなき高津神現はれきたりて旋風をおこし、
[095] 山なす波浪を立たしめ敵艦を中天に捲きあげ、
[096] あるひは浪と浪との千仭の谷間に突き落し、
[097] 敵船を翻弄すること風に木の葉の散るごとくであつた。
[098] このとき竹熊、
[099] 杉若、
[100] 桃作、
[101] 田依彦の一部隊は、
[102] 海底に沈没した。
[103] 国常立尊はこの戦況を目撃遊ばされ、
[104] 敵ながらも不愍の至りと、
[105] 大慈大悲の神心を発揮し、
[106] シナイ山にのぼりて神言を奏上したまへば、
[107] 一天にはかに晴渡りて金色の雲あらはれ、
[108] 風凪ぎ、
[109] 浪静まり、
[110] 一旦沈没せる敵の戦艦も海底より浮揚り、
[111] 海面はあたかも畳を敷きつめたるごとく穏かになつてきた。
[112] このとき両島の神々も、
[113] 諸善竜神も竹熊の敵軍も、
[114] 一斉に感謝の声をはなち、
[115] 国常立大神の至仁至愛の恵徳に心服せずにはをられなかつた。
[116] 広く神人を愛し、
[117] 敵を敵とせず、
[118] 宇宙一切の衆生にたいし至仁至愛の大御心を顕彰したまふこそ、
[119] 実に尊き有難ききはみである。
[120] （大正一〇・一〇・二三　旧九・二三　桜井重雄録）

Source — 第三七章　顕国の御玉〔三七〕

English translation

[001] 国常立尊の厳命を奉じ、
[002] ここに天使稚姫君命、
[003] 同大八洲彦命、
[004] 金勝要神の三柱は、
[005] 高杉別、
[006] 森鷹彦、
[007] 田依彦、
[008] 玉彦、
[009] 芳彦、
[010] 神彦、
[011] 鶴若、
[012] 亀若、
[013] 倉高、
[014] 杉生彦、
[015] 時彦、
[016] 猿彦以下の神司を引率し、
[017] 流れも清き天の安河の源に参上りたまうた。
[018] この山の水上にはシオンの霊山が雲表高く聳えてゐる。
[019] シオンの山の意義は、
[020] 「浄行日域といつて天男天女の常に来りて、
[021] 音楽を奏し舞曲を演じて、
[022] 遊楽する」といふことである。
[023] この山の頂には広き高原があつて、
[024] 珍しき五色の花が馥郁たる香気をはなつて、
[025] 春夏秋冬の区別なく咲き満ちてゐる。
[026] また種々の美味なる果実は木々の梢に枝もたわわに実つてゐる安全境である。
[027] この高原の中央に、
[028] 高さ五十間幅五十間の方形の極めて堅固なる岩石が据ゑられてある。
[029] これは国常立尊が天の御柱の黄金の柱となつて星辰を生み出し給ひしとき、
[030] 最初に現はれたる星巌である。
[031] 神業祈念のために最初の一個を地上にとどめ、
[032] これを地上の国魂の守護と定めて今まで秘めおかれたのである。
[033] 天地剖判の初めより、
[034] 一週間ごとに十二柱の天人、
[035] この山上に現はれて遊楽する時、
[036] この星巌を中に置き、
[037] 天男は左より、
[038] 天女は右より廻りて音楽を奏し、
[039] 舞曲を演ずる所である。
[040] そのとき天男、
[041] 天女の薄衣のごとき天の羽衣の袖にすり磨かれて、
[042] その星巌は自然に容積を減じ、
[043] 今は中心の玉のみになつてゐたのである。
[044] この玉は直径三尺の円球である。
[045] これを見ても天地剖判の初めより幾万億年を経過したるかを想像される。
[046] 稚姫君命以下の神司は、
[047] 天の安河原の渓流に御禊の神業を修したまひ、
[048] ただちに雲を起し、
[049] これに乗り、
[050] シオン山の頂に登りたまひ、
[051] 山上の高原を残る隈なく踏査し、
[052] 諸天神の御魂の各自の御座所を定め、
[053] 地鎮祭をおこなひ、
[054] 神言を奏上し、
[055] 永遠に神の霊地と定めたまうた。
[056] この高原の中央には、
[057] 前記十二柱の天男天女が一個の星巌を中心に、
[058] 左右より廻り遊んでゐた。
[059] ここに稚姫君命以下の神司は、
[060] その星巌に近づきたまへば、
[061] 天男天女ははるか後方に退き、
[062] 地上に拝跪して太古より今日まで星巌を磨き、
[063] かつ守護せしことの詳細を命に進言した。
[064] 稚姫君命は多年の労苦を謝し、
[065] かつ神勅に違はず、
[066] 数万年間これを守護せしその功績を激賞し、
[067] 種々の珍しき宝を十二の天人にそれぞれ与へたまうた。
[068] 一見するところ此の円き星巌は地球に酷似してゐる。
[069] 大地の神霊たる金勝要神は、
[070] いと軽々しくその円巌を手にして三回ばかり頭上高く捧げ、
[071] 天に向つて感謝し、
[072] ついでこれを胸先に下し、
[073] 息吹の狭霧を吹きかけたまへば、
[074] 円巌はますます円く形を変化し、
[075] その上得もいはれぬ光沢を放射するにいたつた。
[076] このとき金勝要神はいかが思召けむ、
[077] この円巌を山頂より安河原の渓流めがけて投げ捨てたまうた。
[078] 急転直下、
[079] 六合も割るるばかりの音響を発して谷間に転落した。
[080] 稚姫君命以下の諸神司は諸々の従臣と共に、
[081] 星巌の跡を尋ねてシオン山を下り、
[082] 星巌の行方いかにと谷間の彼方こなたを捜させたまうた。
[083] はるか上流に当つて、
[084] 以前の十二の天人霧立ちのぼる谷間に面白く舞ひ狂うてゐる姿が目につき、
[085] 玉の行方は確にそこと見定め、
[086] 渓流を遡りたまうた。
[087] 幾百丈とも知れぬ大瀑布の下に、
[088] 以前の星巌落ちこみ滝水に打たれ、
[089] 或ひは水上に浮かび、
[090] あるひは水中に沈み、
[091] 風船玉が水の力によつて動くがごとく、
[092] あるひは右に或ひは左に旋転して円さはますます円く、
[093] 光はますます強く金剛不壊の宝珠と化してゐる。
[094] この時金勝要神はたちまち金色の竜体と化し、
[095] 水中に飛びいり両手にその玉を捧げて、
[096] 稚姫君命の御前に捧呈された。
[097] 洗ひ晒された此の玉は、
[098] 表側は紫色にして、
[099] 中心には赤、
[100] 白、
[101] 青の三つの宝玉が深く包まれてゐるのを外部から透見することができる。
[102] これを顕国の御玉と称え奉る。
[103] （大正一〇・一〇・二三　旧九・二三　加藤明子録）

Source — 第三八章　黄金水の精〔三八〕

English translation

[001] ここに稚姫君命、
[002] 金勝要神、
[003] 大八洲彦命は歓喜のあまり、
[004] シオン山の大峡小峡の木を切り新しき御船をつくり、
[005] また珠をおさむる白木の御輿をしつらへ、
[006] 恭しく顕国の御玉を奉按し、
[007] これを御輿もろとも御船の正中に安置し、
[008] 安河を下りて竜宮城に帰還し、
[009] 三重の金殿に深く秘蔵したまうた。
[010] この御玉はある尊貴なる神の御精霊体である。
[011] 話はもとへかへつて、
[012] 高杉別、
[013] 森鷹彦は大神の命を奉じ、
[014] 黄金造の器にシオンの滝の清泉を盛り、
[015] 御輿の前後に扈従し目出度く帰城したまひ、
[016] この清泉は命の指揮の下に竜宮城の真奈井に注ぎ入れられた。
[017] それよりこの水を黄金水といふ。
[018] 顕国の御玉の竜宮城に御安着とともに、
[019] 三方より不思議にも黒煙天に冲して濛々と立ち騰り、
[020] 竜宮城は今将に焼け落ちむとする勢である。
[021] この時たちまち彼の真奈井より黄金水は竜の天に昇るがごとく中天に噴きあがり、
[022] 大雨となつて降り下り、
[023] 立ち上る猛火を鎮定した。
[024] 竜宮城の後の光景は不審にも何の変異もなく、
[025] 依然として元形をとどめてゐた。
[026] 金剛不壊の顕国の御玉は、
[027] 時々刻々に光度を増し、
[028] 一時に数百の太陽の現はれしごとく、
[029] 神人皆その光徳の眩ゆさに眼を開く能はず、
[030] 万一眼を開くときは失明するにいたるくらゐである。
[031] ここに国常立尊は、
[032] 神威の赫灼たるに驚喜したまひしが、
[033] さりとてこのまま竜宮城にあからさまに奉祭することを躊躇したまひ、
[034] 天運の循環しきたるまで、
[035] 至堅至牢なる三重の金殿に八重畳を布き、
[036] その上に御輿もろとも安置し、
[037] 十二重の戸帳をもつてこれを掩ひ深く秘斎したまうた。
[038] それより三重の金殿はにはかに光を増し、
[039] その光は上は天を照し、
[040] 下は葦原の瑞穂国隈なく照り輝くにいたつた。
[041] 金色の鵄は常に金殿の上空に翺翔し、
[042] 天地の諸善神、
[043] 時に集まりきたつて、
[044] 微妙の音楽を奏し遊び戯れたまふ、
[045] 実に五六七神世の実現、
[046] 天の岩戸開きの光景もかくやと思はるるばかりである。
[047] 天の真奈井の清泉はにはかに金色と変じ、
[048] その水の精は、
[049] 十二個の美しき玉となつて中空に舞ひ上り、
[050] 種々の色と変じ、
[051] ふたたび地上に降下した。
[052] このとき眼ざとくも田依彦、
[053] 玉彦、
[054] 芳彦、
[055] 神彦、
[056] 鶴若、
[057] 亀若、
[058] 倉高、
[059] 杉生彦、
[060] 高杉別、
[061] 森鷹彦、
[062] 猿彦、
[063] 時彦の十二の神司は争うてこれを拾ひ、
[064] 各自に珍蔵して天運循環の好期を待たむとした。
[065] この十二の玉はおのおの特徴を備へ、
[066] 神変不可思議の神力を具有せるものである。
[067] ここに竹熊の一派は、
[068] 危急を救はれし大神の厚恩を無視し、
[069] 生来の野心をますます増長し、
[070] 金殿に安置せる顕国の御玉を涜しくもらせ、
[071] 無用の長物たらしめむとして四方の曲津神と語らひ、
[072] なほ懲りずまに計画を廻らしてゐた。
[073] この目的を達するには、
[074] その第一着手として黄金水の精より成り出でたる十二個の玉を手に入れねばならぬ。
[075] この玉をことごとく手に握れば、
[076] 彼らの目的は達するものと深く信じたからである。
[077] ここにおいて竹熊は、
[078] 将を射むとするものは先づその馬を射よとの戦法を応用せむとし、
[079] あらゆる方策を講じて竜宮城の従臣なる十二柱の神司を説き落し、
[080] あるひは討ち亡ぼして、
[081] その玉をいよいよ奪ひ取らむとした。
[082] この玉は十二個のうち、
[083] 一個不足しても何の用をもなさないのである。
[084] （大正一〇・一〇・二三　旧九・二三　谷口正治録）

Source — 第三九章　白玉の行衛〔三九〕

English translation

[001] 黄金水の精より出でたる十二の宝玉は、
[002] 個々別々に使用しては何の効用も現はれないものである。
[003] しかしこれを拾ひ得たる十二柱の神司も、
[004] 竹熊の一派もその真相を知らず、
[005] 一個を得れば一個だけの活用あり、
[006] 二個を得れば二個だけの神力の現はるるものといづれの者も確信してゐた。
[007] そこで竹熊は、
[008] 第一番に田依彦の持つてをる白色の玉を、
[009] 手に入れむことを計画したが、
[010] どうしても田依彦を説服して、
[011] その自分に譲らしむることの容易ならざるをさとり、
[012] ここに竹熊は一計を案出し、
[013] 田依彦のもつとも信頼措かざる魔子彦を、
[014] 物質欲をもつて甘く自分の参謀にとりいれた。
[015] 魔子彦は容姿端麗なる美男である。
[016] さうして田依彦の姉にして豆寅の妻なる草香姫といふのがあつた。
[017] これもまた非常な麗しき容貌を備へていた。
[018] しかるに草香姫はいつとなく、
[019] 魔子彦に思ひをかけてゐた。
[020] このとき竹熊は魔子彦に種々の珍しき宝を与へ、
[021] また非常に麗しき衣服を与へた。
[022] ここに魔子彦はその美衣を身に着し、
[023] 薫香つよき膏を肉体一面に塗りつけ、
[024] 草香姫が吾に恋愛の情を深からしめむとした。
[025] この行動は竹熊の内命に従つたものである。
[026] ここに草香姫はますます恋慕の情が募つてきた。
[027] されども、
[028] あからさまに心の思ひを魔子彦に打ちあけることを愧ぢて、
[029] 日夜悶々の情に堪へかねてゐた。
[030] つひに草香姫は気鬱病になり、
[031] 病床に臥して呻吟し、
[032] その身体は日一日と痩衰へ、
[033] 生命は旦夕に迫つてきた。
[034] 弟田依彦は大いに驚き、
[035] かつ悲しみ、
[036] いかにもして草香姫の病を癒やし救はむと、
[037] 百方苦慮しつつあつた。
[038] 時に田依彦は自分の信ずる魔子彦が、
[039] 内々竹熊の参謀役になつてをることは夢にも知らず、
[040] 魔子彦をよんで、
[041] 草香姫の病気をいかにせば全快せむやと、
[042] 顔の色をかへ吐息をつきながら相談をしかけた。
[043] 魔子彦は時節の到来と内心ひそかに打ち喜びつつ、
[044] 田依彦に向つて言葉をかまへていふ。
[045] 『われ一昨夜の夢に、
[046] 高天原にまします国常立尊、
[047] 枕頭に現はれたまひて、
[048] 言葉厳かに宣り給ふやうは、
[049] ……草香姫はもはや生命旦夕に迫る。
[050] これを救ふの道は、
[051] ただ単に田依彦のもてる白色の玉を草香姫に抱かしめ、
[052] 日十日、
[053] 夜十夜これを枕頭より離れざらしめなば、
[054] 病はたちまち癒ゆべし……との大神のお告であつた。
[055] しかし貴下はわが夢に見しごとき美しき白玉を果して所持さるるや、
[056] 夢のことなれば信を措くにたらず、
[057] 痴人夢を語るものと失笑したまふ勿れ』
[058] と空とぼけて、
[059] 田依彦の心を探つてみた。
[060] 田依彦は平素信任する魔子彦の言を、
[061] 少しも疑ふの余地なく、
[062] ただちに自分が件の玉を拾つて珍蔵してをることを、
[063] あからさまに答へ、
[064] その玉の神力によつて姉の命が救はるるものならば、
[065] これに越したる喜びなしと雀躍し、
[066] 肩を揺りながら直ちに草香姫の許にいたり、
[067] 魔子彦の神夢の次第を語り、
[068] 『この玉を十日十夜抱きて、
[069] 寝ねよ』
[070] と告げ、
[071] 玉を草香姫に渡し、
[072] 会心の笑を漏らして帰つてきた。
[073] ここに草香姫は田依彦の厚意を喜び、
[074] 教へられし如くにして、
[075] 五日を経過た。
[076] しかるにその病気に対しては少しの効力もなく、
[077] 身体は日夜衰へゆくのみであつた。
[078] 時分はよしと魔子彦は、
[079] 美麗やかに衣服を着かざり、
[080] 身に薫香を浴びつつ四辺を芳香に化してしまつた。
[081] その香ばしき匂ひは、
[082] 病の床にあつて苦悶しつつある草香姫の鼻に、
[083] もつとも強く感じた。
[084] 草香姫はこの匂ひを嗅ぐとともに、
[085] すこしく元気が恢復したやうな心持になつた。
[086] しばらくあつて魔子彦は病気見舞と称して、
[087] いと静かに這入つてきた。
[088] さうして田依彦に偽り伝へた神夢を、
[089] さも真実しやかに草香姫に物語つた。
[090] 草香姫は真偽を判別するの暇なく、
[091] 一方は弟の言葉といひ、
[092] 一方は日ごろ恋慕する魔子彦の親切なる言葉なれば、
[093] あたかも大慈大悲の大神の慈言の如く驚喜した。
[094] さうして玉の神力の数日を経ても、
[095] 顕はれないにかかはらず、
[096] 『貴下の麗しき御姿を拝してより、
[097] にはかに元気恢復して、
[098] 精神涼しく爽快さを感じたり』
[099] と顔を赧めつつ、
[100] 小声で呟くやうに心のたけをのべ伝へた。
[101] してやつたり、
[102] 願望成就の時こそ今と、
[103] 魔子彦は、
[104] 後をむいて舌を出し、
[105] 素知らぬ顔に言葉をもうけていふやう、
[106] 『すべて神の授けたまふ神玉は、
[107] 熱臭き病人の肌に抱くは、
[108] かへつて神威を汚涜するものなり。
[109] この玉を抱いて、
[110] 病を癒やさむとせば、
[111] まず汝が身体に薫香の強き膏を塗布し、
[112] 芳香を四辺に放ち、
[113] 室の空気を一変し、
[114] 天地清浄ののちに非ざれば、
[115] 効なかるべし』
[116] と告げた。
[117] 草香姫は、
[118] 『薫香の膏は、
[119] いづれにありや』
[120] と反問した。
[121] 魔子彦はすかさず腮をしやくり
[122] 『この膏は容易に得らるべきものにあらず、
[123] シオン山の南方にある小さき峰の頂に、
[124] 時あつて湧出するものなり』
[125] と、
[126] その容易に得べからざることの暗示を与へた。
[127] ここに草香姫は口ごもりつつ、
[128] 『この玉を貴下の肌に抱きたまひて玉を清め、
[129] 玉の神力を発揮せしめ給はずや』
[130] と嘆願した。
[131] 魔子彦はわざと躊躇の色を見せながら、
[132] 内心欣喜雀躍しつつ、
[133] なまなまに玉を抱くことを承諾した。
[134] 不思議にも草香姫の病は、
[135] 白色の玉が魔子彦の懐に抱かれるとともに、
[136] ほとんど癒えたやうな気分になつた。
[137] 魔子彦は庭園の景色を賞めつつ、
[138] 何くはぬ顔にて徜徉しつつありしが、
[139] 庭内に聳えたつ一本の老松の枝に手をかけ、
[140] 樹上に昇るや否や、
[141] 西方より翺けきたる天鳥船に身を托し、
[142] 雲上高く姿を隠した。
[143] しかるにこの玉を乗せたる鳥船は、
[144] 中空において大虎彦の乗れる鳥船に衝突し、
[145] 玉は飛んで大虎彦の鳥船に入り、
[146] 魔子彦は中空よりシナイ山の渓谷に墜落して、
[147] 霊体ともに粉砕滅亡してしまつた。
[148] 大虎彦の手に入つた玉は、
[149] やがて竹熊の手に渡された。
[150] 竹熊は謀計の後に破れむことを恐れて、
[151] 中途に大虎彦をして魔子彦を亡ぼさしめたのである。
[152] 悪霊の仕組は実にどこまでも注意深い、
[153] いやらしきものである。
[154] （大正一〇・一〇・二四　旧九・二四　谷口正治録）

Source — 第四〇章　黒玉の行衛〔四〇〕

English translation

[001] 竹熊は謀計をもつて、
[002] 田依彦の持てる玉を手に入れたるより大いに勢を得、
[003] 今度はすすんで玉彦の持てる黒色の玉を、
[004] 奪取せむことを企てた。
[005] 玉彦は名誉欲が強く、
[006] つねに衆人の下位に立ち不平満々で日を送つてゐたのである。
[007] しかるに茲に黒玉を得て心中勇気を増し、
[008] 意気揚々として竜宮城内を濶歩し、
[009] 他の者たちに対して、
[010] 『われは位の低き者なれども、
[011] 大神より特に選ばれて、
[012] 黄金水の黒玉を得たり。
[013] かならずや時きたらば、
[014] われは立派なる上の位地にのぼり、
[015] 竜宮城の権力を掌握するにいたらむ』
[016] と心ひそかに期待してゐた。
[017] 竹熊は醜女、
[018] 探女を放ちて、
[019] 玉彦の心中を探り、
[020] 玉彦の持てる玉を奪らむとすれば、
[021] まづ名誉欲をもつてこれにのぞまねばならぬことを知つた。
[022] そこで竹熊は大八洲彦命の部下の長彦を誑らかし、
[023] 長彦の手より玉彦の妻坂姫を説き、
[024] 坂姫より玉彦の黒玉を得むとした。
[025] 長彦は十二の玉のうち一個の玉も吾が手に入らざりしを心足りなく思ひゐたる矢さきなれば、
[026] 玉彦に対しても、
[027] やや嫉妬の念の萠してゐた際である。
[028] そこへ自分の下位にある玉彦は、
[029] 玉を得て高慢心を生じ、
[030] 長彦の命を時どき拒むやうになつた。
[031] 長彦はいかにもして玉彦の高き鼻をくじかむと、
[032] 百方焦慮してゐたのである。
[033] そこへ竹熊の間者なる鳥熊は、
[034] 大八洲彦命の命と佯はり、
[035] かつ曰く、
[036] 『玉彦のこのごろの行動もつとも不穏なり、
[037] 彼がごとき者に玉を抱かしむるは、
[038] はなはだ危険なり。
[039] もしこの玉にして長彦の手に入らば、
[040] 玉の神力はいやが上にも発揮せむ。
[041] 何とぞ長彦はわれの内命を諾なひ、
[042] かの玉を奪取せよ……との厳命なり』
[043] と、
[044] 私かに長彦の家にいたつて教唆した。
[045] ここに長彦は一計をめぐらし、
[046] 玉彦の妻坂姫を言葉たくみに説きつけ、
[047] 坂姫の手よりこの玉を奪はしめむとした。
[048] 坂姫は容色端麗なる竜宮城の美人であつた。
[049] 玉彦は、
[050] 平素より坂姫の美貌に恋々たる有様で、
[051] 坂姫の一言一動は玉彦の生命の鍵であつた。
[052] そこを窺ひ知つた長彦は、
[053] いかにもして坂姫の首を縦に振らしめむとした。
[054] 坂姫はいたつて舞曲が好きであつた。
[055] そこで長彦と鳥熊は、
[056] シオン山において見たる天男、
[057] 天女の舞曲を思ひだし、
[058] ひそかに舞曲の稽古にかかつた。
[059] 百日百夜の習練の結果は実に妙を得、
[060] 神に達した。
[061] もはやこれならば坂姫の心を動かすに足らむと自信し、
[062] 坂姫の住まへる室の庭先にいたつて、
[063] さかんに舞ひはじめた。
[064] 坂姫は何心なく押戸を開けて庭先を眺めたが、
[065] ふたりの妙をえたる舞踏に胆を奪はれ、
[066] しばし恍惚としてこれに見惚れてゐた。
[067] つひには自分も立つてその場に顕はれ三巴となつて、
[068] たがひに手を取り踊りまはつた。
[069] かくしていつの間にか坂姫は、
[070] 長彦、
[071] 鳥熊らと無二の親友となつてしまつた。
[072] その翌日もまたその翌日も、
[073] 三人はその庭前に出でて舞曲に余念なく、
[074] 歓喜の声は四辺にひびき、
[075] 園内はにはかに陽気となつてきた。
[076] このとき別殿に控へたる玉彦は、
[077] 最愛の妻の舞ひ狂ふ優美なる姿に見惚れ、
[078] 玉を奥殿に秘蔵しおき、
[079] 三人の前に立現はれた。
[080] 鳥熊、
[081] 長彦は巧言令色いたらざるなく、
[082] 玉彦を主座に据ゑ、
[083] 尊敬のあらむ限りをつくし、
[084] 玉彦の歓心を求めた。
[085] ここに玉彦は、
[086] 自分の上位にある長彦に尊敬されるのは、
[087] 全く坂姫の舞曲の妙技の然らしむるところと心中に深く坂姫に感謝した。
[088] 坂姫は玉彦にむかひ、
[089] 『貴下も共に舞ひたまへ』
[090] と無理にその手を取つて舞踏せしめむとした。
[091] 玉彦には坂姫の一言一句は、
[092] 常に微妙なる音楽と聞ゆるのである。
[093] 少しでも坂姫の心に逆らへば、
[094] 坂姫の顔色はたちまち憂愁に沈む。
[095] いかにもして坂姫に笑顔を作らしめむと心を悩ましてゐた。
[096] ここに鳥熊、
[097] 長彦は、
[098] 「獅子王、
[099] 玉を争ふ」の舞曲を演ぜむことを申し込んだ。
[100] 坂姫は第一に賛成の意を表し、
[101] 玉彦に黒色の玉を持ちいだし、
[102] 舞曲の用に供せむことを懇請した。
[103] 玉彦はいかに最愛の妻なればとて、
[104] 『こればかりは許せよ。
[105] わが位地昇進のための重宝なれば』
[106] と拒んだ。
[107] 坂姫はたちまち顔色曇り、
[108] 地上に倒れ伏し声をあげて夫玉彦の無情に泣いた。
[109] 玉彦はやむを得ず、
[110] 坂姫の請を容れて、
[111] 不安の内にも此の玉を奥殿より取り出した。
[112] 坂姫は喜色満面に溢れ、
[113] ここに四柱は、
[114] 玉を争ふ獅子王の舞曲を奏しはじめた。
[115] 四柱はただちに牡丹の園へ出て、
[116] 各自獅子に変装した。
[117] まづ玉を坂姫の獅子に持たせた。
[118] 鳥熊、
[119] 長彦の変化獅子は、
[120] 坂姫を左右より取りまき、
[121] 鳥熊はその玉を取るより早く、
[122] 口に含み庭先の湯津桂の樹上高くかけ登つた。
[123] つづいて長彦もかけ登つた。
[124] このとき鳥熊は足もて、
[125] 長彦を地上に蹴落した。
[126] 長彦は、
[127] 庭先の置石に頭を打ち砕きことぎれた。
[128] 玉彦、
[129] 坂姫は、
[130] 驚き周章て狼狽ゐる其の間に、
[131] 西方の天より空中をとどろかして、
[132] 大虎彦の邪神は天の鳥船に乗りきたり、
[133] 鳥熊を乗せて遠く西天に姿を没した。
[134] 鳥熊の持てる黒玉は大虎彦の手に入るとともに、
[135] 鳥熊の身体は鳥船より蹴落され、
[136] シナイ山の深き谷間に落ちて、
[137] その肉体はたちまち粉砕の厄に遇うた。
[138] アゝ何処までも巧妙なる邪神の奸策よ。
[139] いかに善良なる神人といへども、
[140] 心中に一片の執着ある時はかならず邪鬼妖神のために犯さるるものである。
[141] 慎むべきは一切の物に執着の念を断つべきことである。
[142] （大正一〇・一〇・二四　旧九・二四　加藤明子録）

Source — 第四一章　八尋殿の酒宴の一〔四一〕

English translation

[001] 竹熊は奸計を廻らし、
[002] やうやく二個の玉を手に入れたが、
[003] 後にまだ十個の玉が残つてゐるのを手に入れねばならぬ。
[004] しかし是はなかなか容易の業ではないと悟つた竹熊一派は、
[005] 一挙に十個の玉を得むことを企画した。
[006] そこで先づ第一に竜宮城の宰相神なる大八洲彦命を誑かる必要に迫られた。
[007] 竹熊は大虎彦と共に種々の珍しき宝を持ち、
[008] 大八洲彦命の御前に出で、
[009] 以前の悪逆犯行の重き罪を、
[010] 空涙とともに謝罪した。
[011] その時の有様は、
[012] 土間に両名四つ這となり、
[013] 地に頭を下げ、
[014] もつて絶対的帰順を装うたのである。
[015] 大八洲彦命は元来仁慈無限の神にして、
[016] かつ戦闘を好まず、
[017] 悪霊を善道にみちびき神界を泰平ならしめむと、
[018] 日夜焦慮してをられた。
[019] そこへ両名の帰順の態度を見て心中深く憐れみ、
[020] 邪悪無道の敵ながらも気の毒なりと、
[021] つひにその請ひを許し、
[022] 将来は相提携して神業に奉仕せむことを教示せられた。
[023] 両名は感謝の意を表はし、
[024] 恭しく礼を陳べこの場を立去つた。
[025] しかして竹熊、
[026] 大虎彦は門外に出づるや否や、
[027] たがひに面を見合せて舌を出し、
[028] 苦笑した。
[029] このとき大八洲彦命は、
[030] 田依彦、
[031] 玉彦が竹熊の奸計によりて、
[032] 玉を奪取されたことを感知してゐなかつた。
[033] 田依彦、
[034] 玉彦は己が失策を責められむことを恐れて、
[035] たれにも口外せず、
[036] ただ独り煩悶してゐたからである。
[037] ここに竹熊、
[038] 大虎彦は、
[039] 新しき八尋殿を建てて諸々の珍器を飾り、
[040] 金銀珠玉をちりばめたる金殿玉楼を造り、
[041] 平和帰順の目出度記念として大祝宴を張らむとし、
[042] 第一に大八洲彦命を招待した。
[043] 大八洲彦命は、
[044] 玉照彦、
[045] 大足彦を左右にしたがへ、
[046] 神彦、
[047] 芳彦、
[048] 高杉別、
[049] 森鷹彦、
[050] 鶴若、
[051] 亀若、
[052] 倉高、
[053] 時彦、
[054] 杉生彦、
[055] 猿彦らと共にこの祝宴に臨まれた。
[056] また竹熊の方では、
[057] 大虎彦をはじめ、
[058] 玉若、
[059] 繁若、
[060] 坂熊、
[061] 寅熊、
[062] 桃作、
[063] 木常姫、
[064] 中裂彦らが宴に侍した。
[065] 大八洲彦命は竹熊らの歓待に満足し、
[066] 大盃を挙げて祝された。
[067] しかして一同にむかひ、
[068] 『斯くのごとく互ひに打ち解け帰順和合の上は、
[069] もはや世界に敵味方の区別なし。
[070] たがひに力を協せ心を一にし、
[071] 親子兄弟のごとく相和し相親しみ、
[072] もつて神業に奉仕せよ』
[073] との訓示を伝へ、
[074] かつ竹熊、
[075] 大虎彦らに厚く礼を述べ、
[076] 玉照彦、
[077] 大足彦とともに鳥船に乗りて、
[078] 竜宮城へ無事帰城された。
[079] 大八洲彦命の退座されし後は、
[080] もはや少しの気兼なく、
[081] たがひに心を打ちあけ無礼講をなさむとて、
[082] さかんに飲み食ひ、
[083] かつ乱舞に時を移した。
[084] 時分はよしと竹熊は、
[085] 田依彦、
[086] 玉彦より奪ひたる玉に金箔を塗り、
[087] 玉の一部分に生地を露はし、
[088] その生地のところに日月の形を造り、
[089] 宴席の上座に持出して、
[090] 『これは余がかつて天神より賜はりたる金剛水の玉なり、
[091] この玉ある時は世界は自由自在なり』
[092] と誇り顔に陳べたてた。
[093] 竹熊の従臣は、
[094] 「われにも斯かる珍器あり」とて、
[095] 円き石に種々の箔を着せ、
[096] 宴席に持出し、
[097] 非常に玉の功用を誇つた。
[098] 高杉別以下の竜宮城の神司は面目を失つた。
[099] たちまち負けぬ気になつた芳彦は、
[100] 懐より紫の玉を取出し、
[101] 『諸神よ、
[102] あまり軽蔑されな。
[103] われにも斯くのごとき宝玉あり』
[104] と席上に持出し、
[105] これを机上に据ゑ肩をはり鼻息たかく頤を振つてみせた。
[106] ここに神彦は、
[107] 「われにも玉あり」とて、
[108] 黄色の玉を持出し、
[109] 机上に据ゑてその珍宝を誇り、
[110] 意気揚々として座に復した。
[111] そのとき大虎彦は席上に立ち、
[112] 『われ等の部下にはかくの如き数多の玉を有す。
[113] 然るに竜宮城の神司に玉少なきは如何』
[114] と暗に敵慨心を挑発せしめた。
[115] このとき負けぬ気の倉高は、
[116] 『貴下らの玉は、
[117] 吾らの所持する宝玉に比ぶれば、
[118] 天地霄壤の差あり、
[119] 天下無双、
[120] 古今独歩、
[121] 珍無類の如意の宝珠の玉を見て驚くな』
[122] と酒気にまかして、
[123] 前後の弁へもなく、
[124] 鼻高々と机上に据ゑわが席に復つた。
[125] 竹熊は大ひに笑ひ、
[126] 『いかに立派なる竜宮の宝玉とて、
[127] ただ三個にては何の用をかなさむ。
[128] 吾には無数の宝玉あり』
[129] とて、
[130] なほ奥の間より一個の偽玉を持出してきた。
[131] 一見実に立派なものであるが、
[132] その内容は粘土をもつて固められた偽玉である。
[133] 羨望の念に駆られたる杉生彦、
[134] 猿彦は負けぬ気になり、
[135] 『斯くのごとき宝玉は、
[136] いかに光り輝くとも何かあらむ、
[137] 今わが持ち出づる玉を見て肝を潰すな』
[138] と酒気にまかせて机上に持出し、
[139] 玉の由来を誇り顔に物語つた。
[140] このとき高杉別、
[141] 森鷹彦、
[142] 鶴若、
[143] 亀若、
[144] 時彦は苦り切つた顔色をなし、
[145] 酒の酔も醒め色蒼白めて控へてゐる。
[146] 竹熊、
[147] 大虎彦は五柱の神司にむかひ、
[148] 言葉汚く、
[149] 『汝らは竜宮城の従臣なりと聞けども、
[150] ただ一個の宝玉も無し。
[151] ただ汝の持てるものは大なる肛門の穴か、
[152] 八畳敷の睾丸のみならむ』
[153] と冷笑した。
[154] 五柱は怒り心頭に達した。
[155] されども深く慮つて、
[156] 容易にその玉を出さなかつた。
[157] （大正一〇・一〇・二四　旧九・二四　外山豊二録）

Source — 第四二章　八尋殿の酒宴の二〔四二〕

English translation

[001] ここに竹熊、
[002] 大虎彦は威丈高になり、
[003] 高杉別、
[004] 森鷹彦、
[005] 鶴若、
[006] 亀若、
[007] 時彦を眼下に見下し、
[008] 『汝らは竜宮城の神司とはいへ、
[009] その実は有名無実にして、
[010] 糞土神同様なり。
[011] 玉なき者は、
[012] この席に列なる資格なし。
[013] ああ汚らはしや』
[014] と塩をふり、
[015] 臀部をまくり、
[016] あらゆる侮辱を加へた。
[017] 五柱の従臣は、
[018] 勘忍に勘忍を重ね、
[019] これも畢竟悪魔の世迷ひ言に過ぎずとして、
[020] つひには少しも耳をかさなかつた。
[021] 玉を差し出したる竜宮城の五柱の神司も、
[022] 竹熊一派の者も、
[023] 共に声を揃へて、
[024] 高杉別以下の神司をさんざん罵倒した。
[025] 酒宴はますます酣となつた。
[026] この時、
[027] 竹熊は左より大虎彦は右より、
[028] 彼我の手を結びあはせ、
[029] 円を描いて高杉別以下四柱の神司を中に取まき、
[030] 悪声を放ちつつ踊り狂ひはじめた。
[031] 五柱の神司は、
[032] 遁れ出づるに由なく、
[033] 何時また吾が玉を奪はるるやも知れずと、
[034] 非常に苦心した。
[035] されど竹熊の執拗なる計略も、
[036] この五柱の神司の玉のみは、
[037] どうしても奪ることはできなかつた。
[038] そこで更に第二次会に臨まむことを告げた。
[039] 酔ひつぶれた彼我の者たちは、
[040] 一も二もなく、
[041] 手を拍つて賛成した。
[042] 要するに、
[043] 玉を差し出したる五柱の神司は、
[044] 知らず知らずのまに、
[045] 全く竹熊の捕虜となつたのである。
[046] 高杉別以下四柱の神司は、
[047] いかにして此の場を遁出さむかと苦心すれども、
[048] 彼らはなかなか油断はしない。
[049] やむなく引きずられて、
[050] 第二次会の宴席に臨むことになつた。
[051] 第二次の宴会は開かれた。
[052] ここは以前の席とは変つて、
[053] よほど大きな広間であつた。
[054] 広間は上下の二座に別たれて、
[055] 上座には八重畳が敷きつめられ、
[056] 種々の珍宝が飾り立てられてある。
[057] 席の中央には、
[058] 得もいはれぬ美しき花瓶に、
[059] 芳香馥郁たる珍らしき花樹が立てられてある。
[060] これに反して、
[061] 下座には目もあてられぬやうな、
[062] 汚い破れ畳が敷きつめてあつた。
[063] 各自席に着くや、
[064] 竹熊は立つて一同に向ひ、
[065] 『この席は、
[066] 玉を差し出したる心美しき者のみ集まる、
[067] 神聖なる宴席である。
[068] 玉を差し出さざる心汚き者は、
[069] 下の席に下れよ』
[070] と、
[071] おごそかに言ひ渡した。
[072] そこで、
[073] 一同は立つて、
[074] 高杉別以下四柱の神司を下座に押しやつた。
[075] 五柱の神司は、
[076] この言語道断なる虐待に慷慨悲憤の念に堪へなかつたが、
[077] 深くこれを胸の中に秘めて、
[078] せきくる涙をぢつ
[079] 上座の席には、
[080] 海河山野の種々の珍らしき馳走が列べられ、
[081] 一同は舌鼓を打つて或ひは食ひ、
[082] あるひは飲み、
[083] 太平楽のあらむかぎりを尽してゐた。
[084] 下座におかれた五柱の神司の前には、
[085] 破れた汚き衣を纏へる年老いたる醜女数名が現はれて、
[086] 膳部を持ち運んできた。
[087] その酒はと見れば牛馬の小便である。
[088] 飯はと見れば虱ばかりがウヨウヨと動いてゐる。
[089] その他の馳走は蜈蚣、
[090] 蛙、
[091] 蜥蜴、
[092] 蚯蚓などである。
[093] 五柱の神司は、
[094] あまりのことに呆れかへつて、
[095] 暫しは、
[096] ただ茫然と見詰めてゐるより外はなかつた。
[097] その時、
[098] 汚き老婆は、
[099] 『竹熊さまの御芳志である。
[100] この酒を飲まず、
[101] この飯を食ひたまはずば、
[102] 竹熊さまに対して、
[103] 礼を失するならむ、
[104] 親交を温むるため是非々々、
[105] 御遠慮なく、
[106] この珍味を腹一杯に召し上れ』
[107] と、
[108] 無理矢理に奨めておかない。
[109] 上座よりは、
[110] 酒に酔ひつぶれた者が集まりきたりて、
[111] 手を取り、
[112] 足を取り、
[113] 無理無体に頭を押へ、
[114] 口を捻ぢ開け、
[115] 小便の酒を飲ませ虱の飯を口に押込み、
[116] その他いやらしい物を強て食はせてしまつた。
[117] そこへ芳彦座を立ち酔顔朦朧として、
[118] 高杉別以下の神司にむかひ、
[119] 『貴下らは竹熊さまの誠意を疑ひ、
[120] 玉を秘して出さざるため、
[121] かかる侮辱と迫害を受くるものならむ。
[122] よし玉を出したりとて、
[123] 決して奪はるるものにあらず、
[124] 速やかにその玉を差し出し机上に飾りたて竜宮城の威勢を示し、
[125] もつて竹熊さまの心を柔げられよ』
[126] と忠告した。
[127] この時、
[128] 高杉別は首を左右に振り声を励まし、
[129] 『吾はたとへ如何なる侮辱を受くるとも、
[130] いかなる迫害に遭ひ、
[131] 生命を絶たるるとも万古末代、
[132] この玉は断じて離さじ』
[133] と、
[134] キツパリ強く言ひはなつた。
[135] 残りの四柱神司も同じく、
[136] 「高杉別の意見に同意なり」と答へた。
[137] をりしも、
[138] 金色の八咫の烏数百千とも限りなく中空より、
[139] 光を放つて現はれ、
[140] 高杉別以下四神司を掴んで、
[141] 竜宮城へ飛び帰つた。
[142] つづいて数多の怪鳥は天空に舞ひ乱れ、
[143] 砂磔の雨しきりに降りきたり、
[144] 屋根の棟を打ち貫き、
[145] 宴席に列べる芳彦、
[146] 神彦、
[147] 倉高、
[148] 杉生彦、
[149] 猿彦の頭上を砕き、
[150] その場に悶死せしめた。
[151] アゝ貴重なる竜宮の黄金水の玉は、
[152] 惜しい哉、
[153] 七個まで竹熊の手に渡つてしまつたのである。
[154] （大正一〇・一〇・二四　旧九・二四　桜井重雄録）

Source — 第四三章　丹頂の鶴〔四三〕

English translation

[001] 鶴若は、
[002] 黄金水の精なる赤色の玉を得てより、
[003] 信念ますます鞏固となり、
[004] ひそかに、
[005] シオン山に登りて多年の修業をなし、
[006] ある時はシオンの滝に飛び込み、
[007] ある時はシオンの谷川に禊身をなし、
[008] つひには、
[009] 神通力を自由自在に発揮し得るやうになつた。
[010] 鶴若はその名のごとく、
[011] 鶴と変じて空中を翺翔し、
[012] 天地間を上下して、
[013] 神界の天使とならむと、
[014] 一意専念に苦しき修行をつづけてゐた。
[015] ここに竹熊一派の悪神は、
[016] 鶴若の神通力を奪ひ、
[017] 地上に落下せしめむとして苦心してゐた。
[018] 鶴若は空中を一瀉千里の勢をもつて、
[019] 諸方を翺けめぐつた。
[020] ときに前方にあたつて紫雲棚びく高山が目についた。
[021] 山頂は雲の上に白く浮出てゐる。
[022] 鶴若は、
[023] その山に引きつけらるる心地していつの間にか、
[024] 山上に翺けりついた。
[025] 折しも、
[026] 山腹の紫雲の中より四方を照らす鮮光あらはれ、
[027] 光はおひおひ山頂を目がけて立騰つていつた。
[028] そして、
[029] それが一個の紅色の玉となつた。
[030] このとき鶴若は、
[031] 鶴の姿を変じて、
[032] 荘厳なる神人と化してゐたのである。
[033] その玉は、
[034] 見るみる左右にわかれて、
[035] 中より天女が現はれてきた。
[036] 鶴若はこの天女の美貌に見惚れてゐると、
[037] 天女はまた鶴若を見て秋波を送り、
[038] 無言のまま鶴若の側に立寄つてきた。
[039] この高山はアルタイ山で、
[040] この天女は名を鶴姫といふ。
[041] 鶴若、
[042] 鶴姫はここに夫婦の約を結んだ。
[043] これと同時に鶴若はたちまち通力を失ひ、
[044] 空中飛行の術が利かなくなつた。
[045] 山の中腹には巨大な岩窟がある。
[046] ふたりはこの岩窟を棲所とし、
[047] 遠近の山々の者を集めて、
[048] ここを中心として一つの国を立てた。
[049] さうして、
[050] 広き岩窟の奥には赤玉を安置し、
[051] これを無二の神宝と崇め祀つた。
[052] ふたりはたがひに相親しみ、
[053] 相愛し、
[054] 永き年月をアルタイ山に送つてゐた。
[055] 然るにふたりの若き姿は年とともにおひおひ痩せ衰へ、
[056] 頭には白髪が生えだし、
[057] 何となく淋しさを感じてきた。
[058] ふたりは後継者たる子の生れ出でむことを希求するやうになつた。
[059] ここに竹熊の部下、
[060] 鶴析姫は、
[061] うるはしき天使の姿に変じてアルタイ山の山頂にのぼり、
[062] 雷鳴を発し大雨を降らしめた。
[063] 雨は滝の如くにふりしきり、
[064] たちまち山の一角を崩壊し、
[065] 濁水は流れて岩窟の前に溢れいで、
[066] 少時にして、
[067] その雨も歇み、
[068] 岩窟の前には、
[069] 一つの柔かき麗しき鮮花色の玉が残されてゐた。
[070] 鶴若は手にとりてこれを眺むるに、
[071] あたかも搗きたての餅のやうな柔かさである。
[072] 鶴姫はこれを見て、
[073] にはかにこの玉を食ひたくなり、
[074] 鶴若の手より之を奪らむとして、
[075] つひに両方よりその玉を引き千切つてしまつた。
[076] この引き千切られた玉は、
[077] 自然にふたりの口に入り腹中に納まつてしまつた。
[078] それよりふたりは情欲をさとることになり、
[079] 鶴姫はつひに妊娠し、
[080] 月満ちて玉のごとき女子が生れた。
[081] これを鶴子姫と名付けた。
[082] 二人は鶴子姫を生んで、
[083] 寵愛斜ならず、
[084] 這へば立て、
[085] 立てば歩めの親心、
[086] 鶴子姫の泣くにつけ、
[087] 笑ふにつけても心を動かし、
[088] 子のためには一切を犠牲にしても悔いないといふ態度であつた。
[089] 鶴子姫は、
[090] 両親の愛育によりて、
[091] 追々成長し、
[092] 言語を発するやうになつて、
[093] 初めて「ターター」と啼きだした。
[094] 両親はその啼声が気にかかり「ターター」とは、
[095] 如何なる意味かと非常に苦心したが、
[096] 到底その意味はわからなかつた。
[097] 鶴子姫は、
[098] 今度は「マーマー」と啼きだした。
[099] 何の意味か、
[100] これも判らなかつた。
[101] しばらくすると鶴子姫は「タマ、
[102] タマ」と啼きだした。
[103] これを聞いて両親は、
[104] 種々の鳥類の卵を従臣に命じて集めさせたが、
[105] 鶴子姫はしきりに首を左右に振り、
[106] 卵を吸ふことを嫌つた。
[107] 両親は昼夜膝を交へて、
[108] その鶴子姫のいふ「タマ」とは、
[109] 如何なる意味かと首を傾け色々と考へたが、
[110] どうしてもわからなかつた。
[111] 時に両親は万の従臣を集め、
[112] 赤玉の祀りある玉の宮の祭典をおこなひ、
[113] 鶴子姫の無事成長せむことを祈つた。
[114] その時鶴子姫は、
[115] 鶴姫に抱かれて祭場に列した。
[116] ここに鶴子姫は、
[117] はじめて笑顔をつくり「赤玉、
[118] 々々」といつて喜んだ。
[119] 両親は目の中へはいつても、
[120] 痛くは思はぬ愛児の鶴子姫の笑顔に、
[121] 満腔の喜びをおぼえ、
[122] 鶴子姫の要求なれば、
[123] 自分の生命を捨てても惜くはないとまで愛してゐたのである。
[124] 祭典は無事にすみ、
[125] ふたりは広大なる岩窟の居間に帰つた。
[126] 万の従臣は直会の酒に酔ひ、
[127] 万歳を連呼し、
[128] 各自の住所に帰つた。
[129] あとに親子三名は奥の一室に入り、
[130] やすやすと寝についた。
[131] 夜半にいたり、
[132] 鶴子姫はにはかに「タマ、
[133] タマ」と啼きだした。
[134] 鶴姫は之を聞いて始めて其の意をさとり、
[135] 鶴子姫が「タマ、
[136] タマ」といふのは、
[137] かの玉を要求してゐるに違ひなしと思ひ浮かべ、
[138] その旨を鶴若に話しかけた。
[139] 鶴若はにはかに床上に起き上り、
[140] 腕を組み、
[141] 思案にくれて、
[142] 一言も発せず伏向いてゐた。
[143] 鶴子姫の啼き声はますます激しくなり、
[144] 両親の胸を引き裂かむばかりに聞えた。
[145] 両親はゐたたまらず、
[146] 夜中をも顧みず、
[147] 鶴若は起つて玉の宮に入り、
[148] 御神体の赤玉を捧持し、
[149] 恭しく居間の机上に据ゑた。
[150] すると鶴子姫の啼き声は頓にやんで笑ひ声と変じ、
[151] その玉に手を触れ、
[152] 玉の周囲を嬉々として飛びまはつた。
[153] 両親はそのまま玉を床上に据ゑ、
[154] 鶴子姫の機嫌とりの玩具とした。
[155] 鶴子姫はかくてだんだんと成長したが、
[156] ある日たちまち其の姿を黒竜と変じ、
[157] その玉をとるや否や、
[158] 黒雲を捲きおこし雷雨をよび、
[159] 大音響とともに、
[160] 父母を捨て、
[161] 西方の空高く姿を隠してしまつた。
[162] 後に残りしふたりは驚き呆れ、
[163] かつ玉と愛児の行方を眺めて長嘆止まなかつた。
[164] ふたりは鶴子姫が邪神の霊の変化なりしことを悟りて、
[165] 姫の身については断念せるものの、
[166] 断念め切れぬのはかの赤玉である。
[167] かつて竹熊らの侮辱圧迫にたへ、
[168] 生命にかへて守護したる、
[169] かの宝玉を敵に奪はれては、
[170] 大八洲彦命にたいして一言の申訳なしと、
[171] 天地にむかつて号泣し、
[172] その一念凝つて、
[173] 頭上に赤玉の痕をとどむるにいたつた。
[174] これを丹頂の鶴といふのである。
[175] 焼野の雉子、
[176] 夜の鶴、
[177] 児を愛すること鶴に優るものなきも、
[178] これが縁由である。
[179] （大正一〇・一〇・二五　旧九・二五　谷口正治録）

Source — 第四四章　緑毛の亀〔四四〕

English translation

[001] 亀若は緑の玉を生命にかけて死守してゐた。
[002] いかなる名誉欲も、
[003] 物質欲も眼中におかず、
[004] ただこの玉のみを保護することに心魂を凝らしてゐた。
[005] しかるに亀若は八尋殿の酒宴のみぎり竹熊の奸計にかかり、
[006] 毒虫を多く腹中に捻込まれたのが原因をなして、
[007] 身体の健康を害し、
[008] 病床に臥し全身黄緑色に変じ、
[009] つひに帰幽した。
[010] 亀若の妻亀姫は、
[011] 天地に慟哭し、
[012] 足辺に腹這ひ頭辺に這ひまはり、
[013] 涕泣日を久しうした。
[014] その悲しみ泣き叫ぶ声は風のまにまに四方にひびき、
[015] つひには悲風惨雨の絶間なきにいたつた。
[016] この間およそ百日百夜に及んだ。
[017] この時ガリラヤの海より雲気立ち登り、
[018] 妖雲を巻きおこして一種異様の動物現はれ、
[019] 竜宮城近く進んできた。
[020] 異様の動物は、
[021] たちまち美はしき神人と化した。
[022] そして亀姫の家に亀若の喪を弔うた。
[023] この者は其の名を高津彦といふ。
[024] 亀姫は高津彦を見て大いに喜び、
[025] その手を取つて一間に導き、
[026] いろいろの酒肴を出して饗応し、
[027] かつ、
[028] 『貴下はわが最も愛する亀若ならずや』
[029] と訝かり問ふた。
[030] 高津彦は、
[031] 『われは亀若なり、
[032] 決して死したるに非ず、
[033] 毒の廻りし体を捨て、
[034] 新に健全なる体を持ち、
[035] 汝の前にきたりて偕老同穴の契を全くせむとすればなり』
[036] と言葉たくみに物語つた。
[037] 亀姫は高津彦の顔色といひ、
[038] 容貌といひ、
[039] 言葉の色といひ、
[040] その動作にいたるまで亀若に寸毫の差なきを見て、
[041] 心底より深くこれを信ずるにいたつた。
[042] ここにふたりは水も洩さぬ仲のよき夫婦となつた。
[043] 亀姫は再生の思ひをなし、
[044] 一旦長き別れと断念した不運の身に、
[045] 夫のふたたび蘇生しきたつて鴛鴦の契を結ぶは如何なる宿世の果報ぞと、
[046] 手の舞ひ足の踏むところを知らなかつた。
[047] 夫婦の仲は蜜のごとく漆のごとく親しかつたが、
[048] ふとしたことより風邪のために高津彦は重い病の床についた。
[049] 今まで歓喜に満ちた亀姫の胸は、
[050] ふたたび曇らざるを得なかつた。
[051] 手を替へ品を換へ看病に尽した。
[052] 幾日たつても何の効も見えず、
[053] 病はだんだん重るばかりである。
[054] このとき高津彦の友の高倉彦きたりて病床を見舞ひ、
[055] かつ医療の法をすすめた。
[056] 百草を集め種々の医薬をすすめた。
[057] されど病は依然として重るばかりである。
[058] 亀姫の胸は、
[059] 実に熱鉄を当るごとくであつた。
[060] 不思議にも高倉彦の容貌、
[061] 身長、
[062] 言語は、
[063] 亀若に酷似してゐた。
[064] ここに亀姫は、
[065] その真偽に迷はざるを得なかつた。
[066] そこで亀姫は、
[067] かつ驚き、
[068] かつ怪しみ、
[069] 『貴下はいづれより来ませしや』
[070] といぶかり問ふた。
[071] 高倉彦は、
[072] 『われは竜宮城の神司にして、
[073] 亀若のふるくよりの親しかりし美はしき友なり』
[074] と答へた。
[075] そこで亀姫は、
[076] 『高倉彦の亀若に酷似したまふは如何なる理由ぞ』
[077] と反問した。
[078] 高倉彦は答へて、
[079] 『実際吾は亀若とは双生児である、
[080] されどわが父母は世間を憚り、
[081] 出産とともに他に預けたのである。
[082] そして亀若と吾とは此の消息を少しも知らず、
[083] 心の親友として幼少のころより交はつてゐた。
[084] 然るにある事情より吾はこの事を感知せしが、
[085] 今ここに病みたまふ亀若は、
[086] この真相を御存じないのである。
[087] われは骨肉の情に惹かれて、
[088] 同胞の苦しみを見るに忍びず、
[089] いかにもしてこの病を恢復せしめ兄弟睦じく神業に奉仕せむと焦慮し、
[090] 神務の余暇を得て、
[091] ここに病床を訪ねたのである』
[092] とはつきり物語つたので、
[093] 亀姫の疑ひは全く氷解した。
[094] 高倉彦は、
[095] 亀姫の信頼ますます加はつてきた。
[096] 一方亀若の病気はだんだん重るばかりである。
[097] そこで亀姫はふたたび、
[098] 『夫の病を救ふ妙術はなきや』
[099] と面色憂ひを含んで高倉彦に相談をした。
[100] そのとき高倉彦は、
[101] 実に当惑の面持にて、
[102] 『ああ気の毒』
[103] と長歎息をなし、
[104] 腕を組んで頭を垂れしばしは何の返答もなかつた。
[105] ややあつて思ひ出したやうに高倉彦は喜色を満面にたたへて、
[106] 『その方法たしかにあり』
[107] と飛び立つやうな態度をしながら答へた。
[108] 亀姫は顔色にはかに輝き、
[109] 驚喜して、
[110] 『いかなる神法なりや聞かま欲し』
[111] と高倉彦の返辞をもどかしがつて待つた。
[112] 高倉彦はわざと落着いて手を洗ひ口嗽ぎ、
[113] 天に向つて永らくのあひだ合掌し、
[114] 何事か神勅を請ふもののやうであつた。
[115] 病床にある亀若はしきりに苦悶の声を発し、
[116] 既に断末魔の容態である。
[117] 亀姫の胸は矢も楯もたまらぬやうになつた。
[118] たとへ自分の生命は失ふとも最愛の夫、
[119] 亀若の生命を救はねばおかぬといふ決心である。
[120] 一方高倉彦の様子いかにと見れば悠々として天に祈り、
[121] いささかも急ぐ様子がない。
[122] 高倉彦はおもむろに祈りを捧げた後、
[123] 室内に這入つてきた。
[124] このとき亀姫は渇きたる者の水を求むるごとくに、
[125] 高倉彦の教示や如何にと待ち詫びた。
[126] 高倉彦はこの様子を見て心中に謀計のあたれるを打ち喜び、
[127] 外知らぬ顔にて左も勿体らしく言葉をかまへていふ、
[128] 『当家には貴重なる緑色の玉が秘蔵されてある。
[129] この玉を取りだして月の夜に高台を設けてこれを奉安し、
[130] 月の水をこの玉に凝集せしめ、
[131] その玉より滴る一滴の水を亀若に呑ましめなば、
[132] 病癒えなむとの月読神の神勅なり』
[133] と誠しやかに教示した。
[134] 亀姫は天の佑けと喜び勇んで直ちに高台を造り、
[135] その玉を中央に安置した。
[136] その刹那一天たちまち掻き曇り、
[137] 黒雲濛々として天地をつつみ、
[138] 咫尺を弁ぜざるにいたつた。
[139] 時しも雲中に黒竜現はれ、
[140] その玉を掴みて西方の天に姿をかくした。
[141] 数日を経てこの玉は、
[142] 竹熊の手に入つたのである。
[143] 今まで夫と思ふてゐた偽の亀若は、
[144] にはかに大竜と変じた。
[145] また高倉彦はガリラヤの大なる竈に還元し、
[146] 亀姫を後に残して雲をおこし姿をかくした。
[147] 亀姫は地団駄踏んで侮しがり、
[148] 精魂凝つて遂に緑毛の亀と変じ竜宮海に飛び入つたのである。
[149] 亀は万年の齢を保つといふ。
[150] 亀若は八尋殿の宴会において毒虫を食はせられ、
[151] それがために短命にして世を去つた。
[152] それから亀姫の霊より出でし亀は、
[153] 衛生に注意して毒虫を食はず、
[154] 長寿を保つことになつた。
[155] （大正一〇・一〇・二五　旧九・二五　加藤明子録）

Source — 第四五章　黄玉の行衛〔四五〕

English translation

[001] 時彦は黄金の玉を生命にかへても、
[002] 神政成就の暁まで之を保護し奉らねばならぬと決心し、
[003] 既に竜宮神の不覚不注意より九個の玉を竹熊に奪はれ、
[004] 無念やるかたなく、
[005] せめてはこの玉をわれ一人になるとも保護せむとて竜宮城にいたり、
[006] 言霊別命の許しをえて諸方を逍遥し、
[007] つひにヒマラヤ山に立て籠つた。
[008] そしてヒマラヤ山に巌窟を掘り、
[009] 巌中深く之を秘め、
[010] その上に神殿を建て時節のいたるを待ちつつあつた。
[011] 居ること数年たちまち山下におこる鬨の声、
[012] 不審にたへず殿を立ちいで声するかたを眺むれば、
[013] 豈計らむや、
[014] 大八洲彦命は大足彦、
[015] 玉照彦を両翼となし数多の天津神竜宮の神司と共に、
[016] デカタン高原にむかつて錦旗幾百ともなく風に靡かせ、
[017] 種々の音楽を奏しつつ旗鼓堂々として進行中である。
[018] 時彦は山上より遠くこれを見渡せば、
[019] 十二個の同型同色の神輿をあまたの徒歩の神司が担いで進みくるのである。
[020] 時彦は直ちに天の鳥船を取出し、
[021] 従臣をして地上に下り一行の動静を窺はしめた。
[022] 従臣はその荘厳なる行列と大八洲彦命の盛装を見て肝を潰し、
[023] あはただしく鳥船に乗じてヒマラヤ山にその詳細を復命したのである。
[024] 時彦は大八洲彦命の一行と聞きて心も心ならず、
[025] 吾は徒に深山にかくれて、
[026] ミロク神政の神業参加に後れたるかと大地を踏んで残念がり、
[027] ただちに天の鳥船に打乗りて地上に下り、
[028] 大八洲彦命の一行の後に出でて恐るおそる扈従した。
[029] されども時彦は吾が身の神業に後れたるを恥ぢて、
[030] 花々しく名乗も得せず、
[031] デカタン高原に着いたのである。
[032] デカタン高原には荘厳なる殿堂が幾十とも限りなく建て列べられ、
[033] 八百万の神司は喜々として神務に奉仕してゐる。
[034] 四辺は得もいはれぬ香気をはなてる種々の花木に廻らされ、
[035] 天人天女の歓び狂ふ有様は、
[036] 実に天国、
[037] 浄土、
[038] 地の高天原の光景であつた。
[039] 大八洲彦命は中央の荘厳なる殿堂に立ち、
[040] 八百万の神司らにむかつて宣して曰く、
[041] 『ミロクの世は未だ時期尚早なれども、
[042] 国常立尊の天に嘆願されし結果、
[043] 地上の神人を救ふため、
[044] 末法の世を縮めて天の岩戸を開き、
[045] 完全なる神代を現出せしめ、
[046] このデカタンの野を地の高天原と定めたまへり。
[047] されど悲しむべし、
[048] 黄金水より出たる十二個の宝玉はもはや十一個まで悪神の手に占領されたるを、
[049] 大神の神力によりてこれを敵より奪り還し、
[050] ここに十二の神輿を作りて、
[051] この地の高天原の治政の重要なる神器として、
[052] 永遠に保存すべしとの神命なり。
[053] されど一個の黄色の玉の行衛は今に判明せず、
[054] この玉なきときは折角のミロクの世も再び瓦壊するの恐れあり、
[055] かの黄玉を携へたる竜宮城の従臣たりし時彦は、
[056] 今いづこに在るや、
[057] 彼が持てる一個の宝玉は、
[058] この十一個の玉に匹敵するものなり。
[059] もし時彦にして後れ馳せながらも、
[060] いづれよりか其の玉を持ちきたらば、
[061] 神界の殊勲者として吾は之を天神に奏上し、
[062] わが地位を譲らむ』
[063] と大声に呼ばはりたまうた。
[064] このとき、
[065] 時彦思へらく、
[066] 「われ多年苦心惨憺して此の玉を保護す。
[067] しかるに今大八洲彦命の教示を聞き喜びに堪へず、
[068] この時こそ吾は花々しく名乗りを上げ、
[069] もつて神界の花と謳はれむ」と笑みを満面にたたへ、
[070] 恐るおそる大八洲彦命の御前に出で九首三拝して、
[071] 『時彦ここに在り、
[072] 黄色の玉を持参仕り候』
[073] と言葉すずしく言上した。
[074] あまたの神司は、
[075] 突如として名告り出たる時彦の様子を見て感に打たれたもののごとく、
[076] 時彦は神司らの羨望の的となつた。
[077] 大八洲彦命は大いに喜び、
[078] かつ時彦を招き殿内深く入りたまうた。
[079] 殿内には十二の同色同型の立派な神輿が奉安されてある。
[080] 大八洲彦命は正中にある一個の神輿の扉を開き、
[081] 『十一個は各色の玉をもつて充たされあり、
[082] されど見らるる如くこの神輿は空虚なり。
[083] 速やかに汝が玉を是に奉安し、
[084] ミロクの代のために尽されよ』
[085] と厳命した。
[086] この時、
[087] 時彦は歓天喜地身のおくところを知らず、
[088] ただちに玉を取出し神輿の中深くこれを納めた。
[089] そこでいよいよ十二の神輿に種々の供へ物を献じ、
[090] 荘厳なる祭典がおこなはれた。
[091] ついで十二の神輿はデカタン国の麗しき原野を神司らによつて担ぎまはされた。
[092] 実に賑しき得もいはれぬ爽快な祭典であつた。
[093] 原野の中心に各自神輿を下し神司らの休憩を命じたまうた。
[094] 折から天の一方に妖雲おこり、
[095] たちまち雲中より種々の鮮光があらはれた。
[096] その光景はあたかも花火を数百千ともなく一度に観るやうな壮観であつた。
[097] 神司らは、
[098] 皆天の一方に心を惹かれて見つめてゐた。
[099] そのあひだに大八洲彦命、
[100] 大足彦は神輿の位置を変更しておいた。
[101] いづれの神輿も同型同色のものである。
[102] にはかに天の一方より黒雲おこり雨は地上に滝のごとく降そそいだ。
[103] あまたの神司は狂気のごとく神輿の中より各自に黄色の玉を取りだし四方に解散した。
[104] 時彦は驚いて吾が奉れる玉を保護すべく神輿に近づき、
[105] その玉を懐中に入れむとした。
[106] いづれの者も四方八方に四散して、
[107] 宮殿はいつしか荒涼たる原野に化してゐた。
[108] 時彦は夢に夢見る心地してその玉を取りだし点検した。
[109] こはそも如何に、
[110] 容積において光沢において、
[111] 少しも変化はない。
[112] されど重量のはなはだ軽きを訝かり、
[113] 混雑に紛れて吾が玉を取換られしやと歯がみをなして口惜しがつた。
[114] このとき空中に声あり、
[115] 『大馬鹿者！』
[116] と叫ぶ。
[117] 今まで、
[118] 大八洲彦命と見えしは武熊別の変身であり、
[119] 大足彦以下の正神と見えしは彼が部下の邪神であつた。
[120] アゝいかに信仰厚く、
[121] 節を守るとも、
[122] 時彦のごとく少しにても野心を抱く時は、
[123] ただちに邪神のために誑らかされ、
[124] 呑臍の悔を遺すことあり。
[125] 注意すべきは、
[126] 執着心と功名心である。
[127] 花と見て来たであらうか火取虫
[128] （大正一〇・一〇・二五　旧九・二五　桜井重雄録）

Source — 第四六章　一島の一松〔四六〕

English translation

[001] ここに竹熊は武熊別と共に、
[002] あまたの者を集め、
[003] 大祝宴を張つた。
[004] その理由は、
[005] 十二個の宝玉はわが神智神策をもつて十個まで手に入れたり、
[006] 余すところただ二個のみ。
[007] いかなる神力の強き神人なりとて、
[008] これを奪取するに何の苦心かあらむと、
[009] おのが智略に誇り、
[010] ここに一同を集め祝宴を張つてゐた。
[011] 時しも末席より鬼彦肩を揺りながら立ち現はれ、
[012] 竹熊、
[013] 武熊別の前に出で、
[014] 『今日は実に大慶至極の日なり。
[015] しかるによき事の続けばつづくものかな。
[016] ただ今竜宮城より高杉別、
[017] 森鷹彦の二神司、
[018] 二個の玉を持ち献上せむことを申込みたり。
[019] いかが取計らつてよかるべきや』
[020] と述べた。
[021] 酒宴の酒に酔ひて酔眼朦朧たる竹熊らは、
[022] 願望成就の時節到来と欣喜雀躍し、
[023] ともかく二神司を引見せむことを承諾した。
[024] ややありて高杉別、
[025] 森鷹彦は侍者の案内に伴れて、
[026] 殿中深く竹熊の前に現はれ一礼をなし、
[027] 且つおのおの玉を献上せむことを申込んだ。
[028] 竹熊は胸を躍らせた。
[029] 注意深き武熊別は二神司にむかひ、
[030] 『この貴重なる竜宮城の神宝を何ゆゑ吾らに譲与せらるるや。
[031] その理由を聞かまほし』
[032] と詰つた。
[033] 二神司は喜色満面を粧ひながら、
[034] おもむろに答ふるやう、
[035] 『貴下等の神算鬼謀は吾らをして舌を巻かしむるに足る。
[036] 既に十個の玉は貴下の手に入れり。
[037] われ二個の玉を以て貴下と争ふといへども、
[038] 十対二の比例をもつて、
[039] 何ぞよく貴下の軍に勝たむや。
[040] それよりも潔く吾らは此の玉を貴下に献じ、
[041] たがひに和親を結び、
[042] もつて天下泰平を祈らむのみ』
[043] と、
[044] 言葉涼しく答ふるのであつた。
[045] 竹熊は二個の玉を熟視して大いに驚き、
[046] その光沢に感激止まなかつた。
[047] このとき高杉別、
[048] 森鷹彦は言葉を設けて曰く、
[049] 『この玉は十二個のうち特殊の神力あり、
[050] 故に悪臭に触れ、
[051] 悪風にあたらば霊力迸出して何の効用も為さじ。
[052] いづれの者にも拝観を許さず、
[053] ただちに函を作り十重二十重に之をつつみて奥殿深く奉安し、
[054] 危機一髪の場合にこれを使用したまへ』
[055] と述べた。
[056] 竹熊も武熊別も二神の誠意を疑はず、
[057] ただちに言のごとく之を幾重にも函に包み、
[058] 固く封じて奥殿深く蔵めたのである。
[059] しかるにこの玉は真赤な偽玉であつた。
[060] 注意深き二神司は竹熊の機先を制し、
[061] もつて真玉の奪取を免れたのである。
[062] その後高杉別、
[063] 森鷹彦は竹熊の気にいりとなり、
[064] 重く用ゐられた。
[065] しかして真正の玉は、
[066] 森鷹彦は大八洲彦命に献り、
[067] 高杉別は従臣の杉高に命じ、
[068] 口に呑ましめて地中海に羅列せる嶋嶼に之を永遠に秘蔵し、
[069] 杉高をこの島の守護神に任命した。
[070] 一つ島に堅き岩窟を掘り、
[071] 玉を深く蔵め、
[072] その上に標の松を植ゑておいた。
[073] これを一つ島の一つ松といふ。
[074] これより二神司は竹熊の信任をえ、
[075] 武熊別と列んで三羽烏と称せられ、
[076] 帷幕に参ずるにいたつた。
[077] アゝ今後の高杉別、
[078] 森鷹彦は如何なる行動に出づるであらうか。
[079] （大正一〇・一〇・二五　旧九・二五　外山豊二録）

Source — 第四七章　エデン城塞陥落〔四七〕

English translation

[001] 竹熊は大小十二の各色の玉を得て意気天を衝き、
[002] 虚勢を張つて横暴の極を尽した。
[003] さうして高杉別、
[004] 森鷹彦を深く信任し、
[005] 高杉別をして武熊別の地位にかはらしめた。
[006] 武熊別は竹熊の態度に憤怨やるかたなく、
[007] ここに一計をめぐらし、
[008] ウラル山に割拠する鬼熊に款を通じ、
[009] 竹熊、
[010] 高杉別、
[011] 森鷹彦を滅ぼさむとした。
[012] 鬼熊はその妻鬼姫に計を授けて竜宮城の奥深く忍ばしめ、
[013] 遂には稚姫君命、
[014] 大八洲彦命のやや信任を得るにいたつた。
[015] 鬼熊は鬼姫の苦心により、
[016] つひに竜宮城に出入を許さるるとこまで漕ぎつけた。
[017] さうして鬼熊の子に月彦といふ心の麗しき者があつた。
[018] この者は稚姫君命の大変なお気にいりであつた。
[019] 悪霊夫婦の子に、
[020] かくのごとき善人の生れ出でたるは、
[021] あたかも泥中より咲く蓮華のやうなものである。
[022] ここに稚姫君命は、
[023] ふたたび世界の各所に群がりおこる悪霊の騒動を鎮定すべく、
[024] 国常立尊の神命を奉じ、
[025] 月彦、
[026] 真倉彦を伴ひ、
[027] 目無堅間の御船にのり、
[028] 真澄の珠を秘めおかれたる沓島にわたり、
[029] 諸善神を集めて、
[030] 魔軍鎮定の神業を奉仕されたのである。
[031] この時秋津島根に攻めよせきたる数万の黒竜は、
[032] 竜宮の守り神および沓島の守り神、
[033] 国の御柱命の率ゐる神軍のために、
[034] 真奈井の海においてもろくも全滅した。
[035] しかるに陸上の曲津らは、
[036] 勢力猖獗にして容易に鎮定の模様も見えなかつた。
[037] これは、
[038] ウラル山に割拠する鬼熊の部下の悪霊らの、
[039] 権力争奪の悪魔戦であつた。
[040] 鬼熊は部下の者共の統一力なきを憂へ、
[041] ここに一計をめぐらし、
[042] 竜宮城に出入して根本的権力を得、
[043] 部下の悪霊を鎮定し、
[044] すすんで地の高天原を占領せむとする企画をたててゐた。
[045] 稚姫君命一行の沓島に出馬されし後の竜宮城は、
[046] 大八洲彦命、
[047] 真澄姫をはじめ、
[048] 竹熊、
[049] 高杉別、
[050] 森鷹彦、
[051] 竜世姫、
[052] 小島別等のあまたの神司が堅く守つてゐた。
[053] 武熊別は如何にもして、
[054] 竹熊、
[055] 高杉別を亡ぼさむとし、
[056] 鬼熊、
[057] 鬼姫に対し、
[058] 『大八洲彦命、
[059] 竹熊等は神軍を整へ、
[060] 大挙してウラル山を攻落し、
[061] 貴下を討滅せむと種々画策の最中なり。
[062] われは探女を放ちてその詳細を探知せり』
[063] と種々の虚偽を並べ、
[064] 鬼熊、
[065] 鬼姫の心を動かさむとした。
[066] ここに鬼熊、
[067] 鬼姫の憤怒は心頭に達し、
[068] 『大八洲彦命、
[069] 竹熊一派らを亡ぼすは今を措いて好機はなし。
[070] 今吾、
[071] 彼らを滅ぼさずんば、
[072] 吾は彼に早晩亡ぼされむ。
[073] 機先を制するはこの時なり』
[074] と鬼熊、
[075] 鬼姫は武熊別を部将として、
[076] ウラル山の鬼神毒蛇を引率し、
[077] まづ竹熊の屯せるエデンの城を襲ひ、
[078] ついで竜宮城を襲撃せむとした。
[079] 鬼熊の魔軍は驀地にすすんで、
[080] 八方よりエデンの城塞に迫つた。
[081] 時しも竹熊は、
[082] 竜宮城の留守役として不在中なりしかば、
[083] エデン城は戦はずしてもろくも鬼熊の手に落ちた。
[084] （大正一〇・一〇・二六　旧九・二六　谷口正治録）

Source — 第四八章　鬼熊の終焉〔四八〕

English translation

[001] ここに鬼熊はエデンの城塞を奪取し、
[002] 牛熊、
[003] 牛姫をして数多の魔軍を統べて之を守らしめ、
[004] 鬼熊、
[005] 鬼姫のふたりは竜宮城の裏門より潜かに忍び入つた。
[006] 鬼熊は巨大なる鉄棒を提げ、
[007] 鬼姫は都牟苅の太刀を懐に秘め、
[008] 奥殿深く進みいり、
[009] 大音声に叫んで曰く、
[010] 『鬼熊、
[011] 鬼姫これに在り、
[012] 大八洲彦命は何処に在るぞ、
[013] 見参せむ』
[014] とますます奥深く獅子奮迅の勢をもつて、
[015] ふたりは襲ひいつた。
[016] このとき大八洲彦命は病に臥して、
[017] 戸を堅く閉鎖し差籠もつてをられた。
[018] 鬼熊、
[019] 鬼姫は満身の力をこめて、
[020] その室の扉を叩き破らむとした。
[021] その声に驚いて馳集まりしは竜世姫、
[022] 高杉別であつた。
[023] たちまち彼我のあひだに大格闘がはじまつた。
[024] 高杉別は今や鬼熊のために亡ぼされむとする時、
[025] 小島別駈来つて、
[026] 忠臣蔵の加古川本蔵が塩谷判官を抱止めたやうに背後より無手と組みついた。
[027] 他の神司は鬼熊の手や足に組みついた。
[028] 鬼熊は進退谷まつて、
[029] 鬼姫の救けを叫んだ。
[030] 鬼姫は鬼熊を救はむとして走りゆかむとするを、
[031] ここに菊姫現はれて後より八尋縄を首に打ちかけ仰向けに倒した。
[032] あまたの女性は群がりたかつて鬼姫を縛しあげた。
[033] 時しも竹熊は中殿より現はれ来りて、
[034] 進退谷まり身動きのままならぬ鬼熊の面上目がけて、
[035] 鉄鎚を打下した。
[036] 血は流れて泉のごとく、
[037] 惨状目もあてられぬ有様である。
[038] かかるところへ現はれ出でたる真澄姫、
[039] 竜世姫は、
[040] 日ごろの鬱憤を晴らし悪心を懲すは今この時なりと、
[041] 女性の浅果敢にも弱りきつたる鬼熊を荊の鞭にてやみくもに乱打打擲する。
[042] 一同の猛り狂ひ叫ぶ声は四辺に洪水のごとく響きわたる。
[043] 病床にありし大八洲彦命は、
[044] スワこそ一大事勃発せりと病の床をはね起き、
[045] 現場に馳着け、
[046] 小島別、
[047] 高杉別を宥め、
[048] かつ鬼熊の負傷を懇切に見舞ふた。
[049] まことに智仁勇兼備の神将である。
[050] 稚姫君命は沓島の神業を了へ、
[051] 二柱の従臣と共に帰城され、
[052] この場の光景を眺めて大いに怒らせたまひ、
[053] 眉をひそめて、
[054] 『鬼熊を討ちし無法のものはたれぞ』
[055] と色をなして詰問された。
[056] このとき鬼熊は狼狽のあまり、
[057] その下手人の誰なるかを知らなかつた。
[058] されど彼は邪推を廻らし、
[059] 『わが面体を打ちしは確に竜世姫、
[060] 高杉別、
[061] 虎彦ならむ』
[062] と血泥の物凄き顔を振りたてて奏上した。
[063] 小島別は鬼熊の言葉を遮り、
[064] 『否然らず、
[065] 小臣はその現場を目撃せる証神なり。
[066] 鉄棒をもつて討ちしことは竹熊の所為なり』
[067] と、
[068] 言葉に力をこめて言明した。
[069] 稚姫君命は竹熊に向ひ、
[070] 『汝の行動はなはだ暴逆無道なり、
[071] 妾はいまだ心底より汝が改心の実証を認むる能はず。
[072] 今はもはや是非なし、
[073] 神界の規定にしたがひ速に根の国底の国に降るべし』
[074] と厳命された。
[075] 竹熊は首を左右に振り、
[076] 『否々、
[077] 下手人はわれに非ず、
[078] 高杉別以下の所為なり』
[079] と強弁した。
[080] 小島別以下は現場の実状を目撃せるをもつて、
[081] あくまで竹熊の所為なりと主張した。
[082] 大八洲彦命は、
[083] 『大神の神業に出嶋されし不在中にかくのごとく不祥事を惹起せしめたるは、
[084] 全く吾不注意の罪なり。
[085] 何とぞ吾を根の国、
[086] 底の国へ追放りて竹熊の罪を赦したまへ』
[087] と涙とともに言上された。
[088] 稚姫君命は大八洲彦命の慈愛に厚き真心に感じ、
[089] 諸神にむかつて今後を戒め、
[090] この場は事無く事済みとなつた。
[091] 鬼熊はこの負傷が原因となり、
[092] 運命尽きて遂に落命するにいたつた。
[093] 妻の鬼姫は竹熊の非道を怒り、
[094] 仇を報ぜむとし、
[095] 武熊別とともに弔ひ合戦を計画した。
[096] しかして鬼熊は怨霊凝つて、
[097] 終にウラル山の黒竜となつた。
[098] （大正一〇・一〇・二六　旧九・二六　外山豊二録）

Source — 第四九章　バイカル湖の出現〔四九〕

English translation

[001] 大八洲彦命の仁慈に充てる犠牲的至誠より、
[002] 竹熊の罪は赦された。
[003] しかしながら衆神の手前もあり、
[004] 竹熊も竜宮城に出入せしむることを禁ぜざるを得ない立場になつた。
[005] 竹熊はやむを得ず、
[006] もとのエデンの城塞に帰らうとした。
[007] この時エデンの城塞は既に鬼熊に占領されてゐた。
[008] そして鬼熊の滅亡後鬼姫は、
[009] 牛熊、
[010] 武熊別を部将とし、
[011] あまたの魔軍を集めてこれを死守してゐた。
[012] 竹熊は高杉別、
[013] 森鷹彦の心中を少しも知らず、
[014] 全く自分の無二の味方であると信じてゐた。
[015] 竹熊は高杉別、
[016] 森鷹彦に命じてエデンの城塞を前後より襲撃し回復せむとした。
[017] されどもふたりは言を左右に託して竹熊の命に従はず、
[018] かへつて竹熊の暴悪不道の行為を責め門内よりこれを突出し、
[019] 門扉を固く鎖して、
[020] 再び竹熊の出入し得ざるやう、
[021] きびしく警護した。
[022] 竜宮城の出入を禁ぜられた竹熊は、
[023] 鬼城山に城塞を構へ数多の魔軍をしたがへ割拠する、
[024] 木常姫の陣営にむかひ救援を求めた。
[025] 木常姫は何条否むべき、
[026] 同志の竹熊にして亡ぼされなば吾が大望を達する望みなしと、
[027] ここに魔鬼彦、
[028] 鷹姫等とともに軍容を整へ、
[029] エデンの城塞にむかつて短兵急に攻めいつた。
[030] 鬼姫は牛熊、
[031] 牛姫に命じて敵のヨルダン河を渡るを拒止せしめた。
[032] 木常姫は雲を呼び、
[033] 風を起し、
[034] 雨を降らし、
[035] 死力をつくして争うた。
[036] 河水はたちまち氾濫し、
[037] 水量おひおひに増して、
[038] エデンの城塞はほとんど水中に没するばかりである。
[039] ここに鬼姫は進退谷まり、
[040] 竹熊より奉れる真贋十二の玉を抱き、
[041] 従者とともに黒雲に乗じ天空はるかに逃げゆく。
[042] 天日暗澹として常暗のごとく、
[043] 鬼姫一行の邪神隊はウラルの山上目がけて一目散に姿を隠した。
[044] たちまち前方より奇晴彦、
[045] 村雲別は国常立尊の命を奉じ、
[046] 火竜となつて中空に現はれ、
[047] 鬼姫の前後左右より焔を噴きだし攻めきたる。
[048] 鬼姫の一隊は苦みにたへず、
[049] 少時は死物狂ひとなつて応戦せしが、
[050] つひに力尽きて地上に落下した途端に、
[051] 大地は大震動とともに陥落し、
[052] 長大なる湖水を現じた。
[053] これをバイカル湖といふ。
[054] そして鬼姫は茲に終焉を告げバイカル湖の黒竜となり、
[055] 再び変じて杵築姫となり、
[056] 執念深く竜宮城を附け狙うたのである。
[057] エデンの城塞はかくして再び竹熊の手に還つた。
[058] （大正一〇・一〇・二六　旧九・二六　加藤明子録）

Source — 第五〇章　死海の出現〔五〇〕

English translation

[001] 鬼熊、
[002] 鬼姫は竹熊との戦ひに敗れ、
[003] ウラル山およびバイカル湖の悪鬼邪霊となり、
[004] 一時は其の影を潜め、
[005] ために竜宮城はやや安静になつてきた。
[006] 国常立尊は大八洲彦命および稚姫君命の功績を賞し、
[007] ここに霊国天使の神位を授けたまうた。
[008] さても竹熊は高杉別、
[009] 森鷹彦の変心に恨みを呑み、
[010] いかにもしてふたりを亡ぼし仇を報ぜむと企てた。
[011] ついては第一に又もや天使大八洲彦命を滅ぼすの必要を感じたのである。
[012] 今や竹熊はエデンの城塞を回復し、
[013] 中裂彦、
[014] 大虎彦を部将とし、
[015] 牛熊、
[016] 牛姫を参謀として再び事を挙げむとし、
[017] 鬼城山に割拠せる木常姫の応援軍を必要とした。
[018] 木常姫は魔鬼彦、
[019] 鷹姫、
[020] 松山彦らの部将を督し、
[021] 前後より天使大八洲彦命を攻撃せむと計画を回らしつつあつた。
[022] 大八洲彦命は猿飛彦、
[023] 菊姫の密告により竹熊、
[024] 木常姫の反逆的挙兵の消息を知り、
[025] 竜宮城は、
[026] 花照彦、
[027] 花照姫、
[028] 香川彦、
[029] 速国彦、
[030] 戸山彦、
[031] 佐倉彦の部将をして城の各門を守らしめた。
[032] もはや後顧の憂ひなければ、
[033] ここに大八洲彦命は高杉別、
[034] 森鷹彦、
[035] 時代彦の部将とともに神命を奉じて、
[036] シオン山に向つて出発した。
[037] この用務は大神の神勅を諸天神へ報告のためであつた。
[038] 諸天神は命の報告を聞き、
[039] 天軍を起して竹熊、
[040] 木常姫の暴逆を懲すの神策を定めたまうた。
[041] 時しも天上より天使天明彦命あまたの天軍を従へ、
[042] シオン山頂の高原に下り、
[043] 大八洲彦命に向ひ、
[044] 『危機一髪の場合は天軍の応援をなさむ、
[045] されど竹熊、
[046] 木常姫の魔軍は決して恐るるに足らず』
[047] とて金色の頭槌をもつて地上を打ちたまへば、
[048] シオン山の地上より瑞気顕はれ天に舞ひ上り再び大八洲彦命の前に降下した。
[049] これを頭槌の玉といふ。
[050] かくして三個の玉を鳴り出で給ひ、
[051] 「この精霊をもつて魔軍を掃蕩せよ」との言葉とともに、
[052] 天明彦命は群神を率ゐて天使は天に還らせたまうた。
[053] 大八洲彦命は天を拝し地に伏して、
[054] 神恩の洪大無辺なるに感謝された。
[055] 竹熊、
[056] 木常姫は全力を尽して前後左右より竜宮城を取り囲んだ。
[057] 勇猛なる香川彦以下の神司は全力を挙げて之を撃退し、
[058] 押し寄する敵の魔軍は或ひは傷つき或ひは倒れ、
[059] 全軍の三分の一を失つた。
[060] 時に探女あり、
[061] 「天使大八洲彦命は、
[062] シオン山に在り」と密告した。
[063] 竹熊、
[064] 木常姫は時を移さず、
[065] 黒雲を起し風を呼び、
[066] シオン山の空をめがけて驀地に攻め寄せた。
[067] この時、
[068] 大八洲彦命は天明彦命より賜はりし頭槌の玉を一つ取りだし、
[069] 竹熊の魔軍にむかつて空中高く投げ打ちたまへば、
[070] その玉は爆発して数万の黄竜となり、
[071] 竹熊に前後左右より迫つた。
[072] この空中の戦ひに竹熊は通力を失ひ、
[073] 真贋十二個の玉とともに無惨にも地上へ墜落し、
[074] たちまち黒竜と変じ、
[075] 地上に打ち倒れた。
[076] しばらくあつて竹熊は起上がり、
[077] ふたたび魔軍を起して防戦せむとする折しも、
[078] 天上より金勝要神、
[079] 未姫命の二柱の女神は、
[080] 天の逆鉾を竹熊が頭上目がけて投げ下したまうた。
[081] 一個は竹熊の頭にあたり一個は背にあたり、
[082] その場に倒れ黒血を吐き、
[083] ここに敢なき終焉を告げた。
[084] 竹熊の血は溢れて湖水となつた。
[085] これを死海といふ。
[086] 竹熊の霊魂はその後死海の怨霊となつた。
[087] 死海の水は苦くして、
[088] からく粘着性を帯ぶるは、
[089] 天の逆鉾の精気と血のり
[090] 竹熊の霊はふたたび化して棒振彦となり、
[091] 天使大八洲彦命を執念深く幾度も悩ました。
[092] 竹熊部下の悪霊もまた此の湖水の邪鬼となつた。
[093] そしてその怨霊は世界に拡まり、
[094] 後世に至るまで、
[095] 種々の祟りをなすにいたつた。
[096] その方法は淵、
[097] 河、
[098] 池、
[099] 海などに人を誘ひ、
[100] 死神となつてとり憑き溺死せしめるのである。
[101] 故にこの湖水を禊身の神業をもつて清めざれば、
[102] 世界に溺死人の跡は絶たぬであらう。
[103] シオン山の後方の天より襲ひきたる最も猛烈なる木常姫の魔軍に対して、
[104] 大八洲彦命は第二の頭槌の玉を空中に投げ捨てたまへば、
[105] たちまち爆裂し、
[106] 木常姫の一軍は神威におそれ狼狽の極、
[107] 死海の周囲に屹立せる禿山の山上に墜落し、
[108] 岬角に傷つき、
[109] 最後を遂げた。
[110] 木常姫の霊はふたたび変じて高虎姫となり、
[111] 棒振彦とともに、
[112] 大八洲彦命を絶対的に悩まさむとした一切の径路は、
[113] おひおひ述ぶるところによつて判明する。
[114] 竹熊の所持せる十個の玉と、
[115] 二個の偽玉は一旦死海に沈み、
[116] 歳月を経ておひおひに雲気となつて舞ひ上り、
[117] 世界の各地に墜落し邪気を散布し、
[118] あらゆる生物を困ましめたのである。
[119] さしもの黄金水より出でたる十個の宝玉も、
[120] 竹熊の血に汚されて悪霊と変じ、
[121] 諸国に散乱して種々の悪事を現出せしむる悪玉と変化したのである。
[122] この玉の散布せる地は最も国魂の悪き国土である。
[123] 天の一方より村雲押開きて天使の群、
[124] 幾百千となく現はれ、
[125] 地上に漸次降りくるよと見るまに、
[126] 瑞月の身体はたちまち極寒を感じ、
[127] ふと眼を開けば、
[128] 身は高熊山の巌窟の前に寒風に曝されてゐた。
[129] （大正一〇・一〇・二六　旧九・二六　桜井重雄録）

Source — 余白歌

English translation

[body] 大宇宙スメール山を笠にきて億兆無数の宇宙を踏まむ〈目次前〉
惟神スメール山を笠にきて無数の宇宙を踏破せむとす〈目次前〉
天の下隈なく誠の大道を教へ伝ふる瑞御魂かな〈目次前〉
神業をなすのが原の若草は踏まれにじられながら花咲く〈第2章〉
世を救ふ神の稜威もたかくまの露に潤ふ百の人々〈第2章〉
ありがたき御代にあふぎの末広く開け行く世をまちつつぞふる〈第2章〉
万有に恵みの露をまくばりて神の御国へすくふ真人〈第3章〉
一日の吾が玉の緒は世の人の幾十年の生命とぞ思ふ〈第3章〉
世の為に生れ来し身ぞ苦しけれひとり千座の置戸負ひつつ〈第6章〉
悪人を標準として造りたるお規定の道の狭苦しきかな〈第6章〉
人心神の心にかなひなばひとり開けむ蜂の室屋も〈第7章〉
世の為に尽す御魂をおしこむる醜のつかさの胸の暗さよ〈第7章〉
世を救ふ弥勒の神を押し込めて苦しみもだゆる盲神あはれ〈第8章〉
世を救ふメシヤの御魂と知らずして苦しめし果て世の様を見よ〈第9章〉
神の道歩む身ながら根の国の暗探り行く人ぞ誰なる〈第9章〉
吾にして信仰の花なかりせば身もたましひも潰えしならむ〈第10章〉
現し世に生るも神の御心ぞまかるも神の恵みとぞしれ〈第12章〉
よきことをなしてこの世を去る人の霊魂の幸ぞ羨ましけれ〈第13章〉
常暗の夜にもまがへる人心狐狸も舌や巻かなむ〈第14章〉
人鬼のいや蔓これる世の中は神の御声を聞くものもなし〈第14章〉
かくり世も現の世にも人々の霊魂ばかりは同じはたらき〈第16章〉
ささやけき心のまよひは忽ちに魂は根底の国に落ち行く〈第16章〉
言霊の幸はふ国に生れ来て祝詞を知らぬ人ぞおほかり〈第18章〉
神人を苦しめおける報ひにや常世の国の鼻息あらし〈第18章〉
焦熱の地獄に落ちし現身も神に復ればこころ涼しき〈第19章〉
迫害と苦痛は常と覚悟して世を教へゆく真人尊き〈第19章〉
世を救ふ弥勒の神の標章は○に十字の神定めなる〈第19章〉
約らなしと吾身を思ひ或る時は偉大しと思ふこともありけり〈第19章〉
吾無くば神の御国を如何にせんと胸いためけり夏の夕暮れ〈第19章〉
無雨に泣きまた暴風や洪水に苦しむ世人救へといのる〈第19章〉
世の中の知識を捨てて惟神胎蔵経を宣ぶる真人〈第20章〉
賢哲の疑問に答へ世の中のもつれをさばく天津神人〈第20章〉
日を追ふて神の経綸進みけりやがて天下に大渦捲かむ〈第20章〉
大国主神に習ひて国々に人生み行かむ経綸のため〈第21章〉
秋津島曲の砦を打ち破り渡りきたりぬ神の恵みに〈第21章〉
追々と火星は天地に近づきぬ心ゆるすな四方の国人〈第22章〉
訪ふ人の無きぞ幸多からむ神の御国に遊ぶ身なれば〈第23章〉
栄ゆべき神の御前に若返り若がへりつつ春を待ちませ〈第23章〉
村肝の心に神の国あらば夜半の山路も淋しからまじ〈第23章〉
水は火の御魂によりて動かされ火はまた水のちから得て燃ゆ〈第24章〉
可惜日を為す事も無く消す吾は天と地とに恐れつつ生くる〈第24章〉
甲子の春の寒さを思ひつつ万里の蒙古に渡り来し吾〈第24章〉
信徒の上に立つ人真心の固まりし見て吾は出で行きぬ〈第24章〉
訪ふ人も無きぞ苦しき炎天の一間にひそむ竜の佗しさ〈第24章〉
世の人に好かれ慕はれ亦人に誤解せらるる身こそ苦しき〈第25章〉
憂き事の如何に汝が身を包むとも伊吹払へよ希望の風に〈第25章〉
水晶の玉よ教の柱よと世に攻めらるる人ぞいとしき〈第25章〉
魔子彦が殺されむとする源は犯せしつみにヨルダンの川〈第26章〉
竹熊が神をあつめてかきまはすさるとび彦の歯がゆき参謀〈第26章〉
常暗の夜となり果てし竜宮もうしとら神の風に晴れつつ〈第27章〉
竹熊はエデンの城にこすみ姫足長彦のながもちもせず〈第27章〉
魔軍の矢叫びのこゑ鯨波の声松ふく風となりにけるかな〈第28章〉
世の中のすべての歎き身に負ひて生れますかと涙しにけり〈第29章〉
久方の天津御空の雲わけて轟き来たる天の磐船〈第30章〉
神力もいづの御魂の神宝稜威も高杉別のはたらき〈第30章〉
なつかしき御空の月を見るよしもなくなく過ごす此頃のわれ〈第33章〉
天地に貫徹したる真教を世に伝へ行く人の雄々しさ〈第34章〉
天地の正しき神はことごとく竜宮島にかくれたまへり〈第36章〉
地の上汚れ果てたる世の中にいかでか神の坐すべきかは〈第36章〉
まが神のしこのしこ草たちまちになびき伏しけり天津神風〈第36章〉
信天翁も神の御業に仕へてゆ黄金の鵄と改りける〈第36章〉
天津日の神の御魂をあし原の四恩の山にうつし国魂〈第38章〉
山清く草木もきよく水きよく神また清き四恩神山〈第38章〉
神の代のいはれを分くる稚日女の四恩の峰に分け入らせけり〈第39章〉
獅子王の舞曲に御玉を奪はれし玉彦玉をとられけるかな〈第40章〉
坂姫の姿に魂を抜かれつつ身は烏羽玉の暗にさまよふ〈第40章〉
烏羽玉の黒き御玉をとられけり恋の暗路に迷ふ玉彦〈第40章〉
怒らずにうつむきをれば芳彦のうら紫の玉をぬかれつ〈第41章〉
神ならぬ神とうまれし神彦の負けぬ黄色の玉を虎彦〈第41章〉
心より赤き御玉も児の愛にひかれて玉をとられつる若〈第43章〉
邪しまの蔭だにも無き吾にまたいつまで憂きの雲かかるらむ〈第44章〉
時待ちしに甲斐だにもなく時彦のあては外れて玉は逃げ行く〈第45章〉
天地も一つに治れと一つ島一つ松根に玉を蔵めつ〈第46章〉
あらがねの土掘り返し⦿の種を蒔きて育つる貴き献労〈第46章〉
ウラル山黒竜江の曲神と化り下りたる鬼熊の神〈第48章〉
手も足もしばりつけられ鬼熊の鉄棒さへも間に合はぬかな〈第48章〉
鬼姫はバイカル湖水の鬼となり杵築姫とぞ生れかはりぬ〈第49章〉
売らる山買かる湖の邪神の祟り由々しく汚れけるかな〈第49章〉
天地の稜威も高き高熊の山の修行の物語する〈第50章〉
一二三四五つの巻の物語静心なく読むぞうたてき〈第50章〉
いのちにも代へて惜しけく思ふかな見果てぬ夢を覚ます松風〈巻末〉
朝日刺す夕日かがやく高熊の神の光を照らすこの書〈巻末〉
この書をおとぎ話と笑ふ人瑞の御魂の足もともみず〈巻末〉［この余白歌は八幡書店版霊界物語収録の余白歌を参考に他の資料と付き合わせて作成しました］

Source — 附記　霊界物語について

English translation

[001] 瑞月　出口王仁三郎
[002] 霊界物語は総計壱百二十巻をもつて完成する予定になつてをります。
[003] しかしながら是だけ浩瀚な著述を全部読了せなくては、
[004] 神幽現の三界の経緯が判らないなどと思ふのは間違ひの甚だしきものです。
[005] 経を訓むには、
[006] 冒頭の一篇を充分に玩味して腹に畳み込めば、
[007] すべての精神が明瞭に解し得らるるものです。
[008] どんな人間といへども最初の一瞥によつて其の内容や心が読めるものです。
[009] 刀剣は鯉口一寸の窓さへ開けて視れば、
[010] その名刀たり鈍刀たることが判り、
[011] 蛇は三寸ばかり見ればモウそれで全体の見当がつくものである。
[012] 詩経も最初の周南篇に自余の篇が包まれてあり、
[013] 周南は『関々たる雎鳩は河の洲にあり』の首語に包まれてゐることが判るやうに、
[014] 本書もまた第一巻の或る一点を読めば全巻の精神が判るはずである。
[015] 本書の基本宣伝歌三章だけでも全部の大精神が判る。
[016] 教祖の書き残された一万巻の筆先も初発に現はれた、
[017] 『三千世界一度に開く梅の花艮の金神の世になりたぞよ。
[018] 須弥仙山に腰を懸け世の元の生神表に現はれて三千世界を守るぞよ。
[019] 神が表になりて上下運否の無きやうに桝掛ひきならして、
[020] 世界の神、
[021] 仏、
[022] 人民の身魂を改めて弥勒の世に立替立直して天地へお目に掛ける云々』
[023] の神示で全部の御経綸や大神の意志が判るものであります。
[024] キリスト教の聖書だつて、
[025] 『神世界を創造たまへり。
[026] 又初めに道あり、
[027] 道は神なり、
[028] 神は道と倶にありき、
[029] 万物これによつて造らる』の聖句さへ腹に畳み込めば聖書の全体の精神が判るのである。
[030] たとへば茶室の中に一輪の朝顔が床柱に掛けてあるのも、
[031] 見やうに由つて茶室内は愚か天地全体が朝顔化するものである。
[032] 凡て物は個体に由つて全体が摂取され得るものである。
[033] 華厳経の一花百億国とは、
[034] 一微塵に三千世界を包むといふの意義であります。
[035] こういふ見地に立つた時は、
[036] 何ほど大部の本書もただ一章の註釈に過ぎないのであります。
[037] 最奥天国の天人になると、
[038] 智慧証覚が他界の天人に比して大変に勝つてゐるので、
[039] 他界の天人が数百万言の書を読んでも、
[040] まだ充分に理解し得ないやうなことでも、
[041] 簡単なる一二言に由つて良く深遠微妙なる大真理を悟るものである。
[042] 要するに未だ第一天国天人の境域にその霊性の達してゐない人のために、
[043] 神意に従ひ斯くのごとき長物語を著述したのであります。
[044] 読者諸氏幸ひに御諒解あらむことを、
[045] 茲に一言述べておきます。

Source Colophon

The Japanese text above is the complete first volume of the Reikai Monogatari as preserved in the public Reikai Monogatari Net witness (reikaimonogatari.net, units rm010001 through rm019901, retrieved June 2026 and hash-verified): the preface, the Fundamental Propagation Song, "How It Began," the fifty numbered chapters with their recorded dictation dates, the margin verses (which that witness records as prepared from the Hachiman Shoten edition collated with other materials), and the appended note. The ruby glosses of the printed editions were not carried into this witness extraction. Line numbering in brackets is editorial, added for anchor-exact correspondence with the English translation.

🌲