Nihongi

Document Text

Book I.  The Age of the Gods.

Part I.

Of old, Heaven and Earth were not yet separated, and the In and Yo not yet divided. They formed a chaotic mass like an egg which was of obscurely defined limits and contained germs.

The purer and clearer part was thinly drawn out, and formed Heaven, while the heavier and grosser element settled down and became Earth.

The finer element easily became a united body, but the consolidation of the heavy and gross element was accomplished with difficulty.

Heaven was therefore formed first, and Earth was established subsequently.

Thereafter Divine Beings were produced between them.

Hence it is said that when the world began to be created, the soil of which lands were composed floated about in a manner which might be compared to the floating of a fish sporting on the surface of the water.

At this time a certain thing was produced between Heaven and Earth. It was in form like a reed-shoot. Now this became transformed into a God, and was called Kuni-toko-tachi no Mikoto.…

Next there was Kuni no sa-tsuchi no Mikoto, and next Toyo-kumu-nu no Mikoto, in all three deities.

These were pure males spontaneously developed by the operation of the principle of Heaven.

In one writing it is said:—“When Heaven and Earth began, a thing existed in the midst of the Void. Its shape may not be described. Within it a Deity was spontaneously produced, whose name was Kuni-toko-tachi no Mikoto, also called Kuni-soko-tachi no Mikoto. Next there was Kuni no sa-tsuchi no Mikoto, also called Kuni no sa tachi no Mikoto. Next there was Toyo-kuninushi no Mikoto, also called Toyo-kumu-nu no Mikoto, Toyo-ka-fushi-no no Mikoto, Uki-fu-no-toyo-kahi no Mikoto, Toyo-kuni-no no Mikoto, Toyo-kuhi-no no Mikoto, Ha-ko-kuni-no no Mikoto, or Mi-no no Mikoto.”

In one writing it is said:—“Of old, when the land was young and the earth young, it floated about, as it were floating oil. At this time a thing was produced within the land, in shape like a reed-shoot when it sprouts forth. From this there was a Deity developed, whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kuni no toko-tachi no Mikoto, and next Kuni no sa-tsuchi no Mikoto.”

In one writing it is said:—“When Heaven and Earth were in a state of chaos, there was first of all a deity, whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kuni-soko-tachi no Mikoto.”

In one writing it is said:—“When Heaven and Earth began, there were Deities produced together, whose names were, first, Kuni-no-toko-tachi no Mikoto, and next Kuni no sa-tsuchi no Mikoto.” It is further stated:—“The names of the Gods which were produced in the Plain of High Heaven were Ama no mi-naka-nushi no Mikoto, next Taka-mi-musubi no Mikoto, next Kami-mi-musubi no Mikoto.”

In one writing it is said:—“Before Heaven and Earth were produced, there was something which might be compared to a cloud floating over the sea. It had no place of attachment for its root. In the midst of this a thing was generated which resembled a reed-shoot when it is first produced in the mud. This became straightway transformed into human shape and was called Kuni no toko-tachi no Mikoto.”

In one writing it is said:—“When Heaven and Earth began, a thing was produced in the midst of the Void, which resembled a reed-shoot. This became changed into a God, who was called Ama no toko-tachi no Mikoto. There was next Umashi-ashi-kabi-hiko-ji no Mikoto.” It is further stated:—“There was a thing produced in the midst of the Void like floating oil, from which a God was developed, called Kuni toko-tachi no Mikoto.”

The next Deities who came into being were Uhiji-ni no Mikoto and Suhiji-ni no Mikoto, also called Uhiji-ne no Mikoto and Suhiji-ne no Mikoto.

The next Deities which came into being were Oho-to nochi no Mikoto and Oho-to mahe no Mikoto.

One authority says Oho-to no he no Mikoto, otherwise called Oho-to-ma-hiko no Mikoto and Oho-to-ma-hime no Mikoto. Another says Oho-tomu-chi no Mikoto and Oho-tomu-he no Mikoto.

The next Gods which came into being were Omo-taru no Mikoto and Kashiko-ne no Mikoto, also called Aya-kashiko-ne no Mikoto, Imi kashiki no Mikoto, or Awo-kashiki-ne no Mikoto, or Aya-kashiki no Mikoto.

The next Deities which came into being were Izanagi no Mikoto and Izanami no Mikoto.

One writing says:—“These two Deities were the children of Awo-kashiki-ne no Mikoto.”

One writing says:—“Kuni no toko-tachi no Mikoto produced Ame kagami no Mikoto, Ame kagami no Mikoto produced Ame yorodzu no Mikoto, Ame yorodzu no Mikoto produced Aha-nagi no Mikoto, and Aha-nagi no Mikoto produced Izanagi no Mikoto.”

These make eight Deities in all. Being formed by the mutual action of the Heavenly and Earthly principles, they were made male and female. From Kuni no toko-tachi no Mikoto to Izanagi no Mikoto and Izanami no Mikoto are called the seven generations of the age of the Gods.…

In one writing it is said:—“The gods that were produced in pairs, male and female, were first of all Uhiji ni no Mikoto and Suhiji ni no Mikoto. Next there were Tsuno-guhi no Mikoto and Iku-guhi no Mikoto, next Omo-taru no Mikoto and Kashiko-ne no Mikoto, and next Izanagi no Mikoto and Izanami no Mikoto.”

Izanagi no Mikoto and Izanami no Mikoto stood on the floating bridge of Heaven, and held counsel together, saying: “Is there not a country beneath?”…

Thereupon they thrust down the jewel-spear of Heaven, and groping about therewith found the ocean. The brine which dripped from the point of the spear coagulated and became an island which received the name of Ono-goro-jima.

The two Deities thereupon descended and dwelt in this island. Accordingly they wished to become husband and wife together, and to produce countries.

So they made Ono-goro-jima the pillar of the centre of the land.

Now the male deity turning by the left, and the female deity by the right, they went round the pillar of the land separately. When they met together on one side, the female deity spoke first and said:—“How delightful! I have met with a lovely youth.” The male deity was displeased, and said:—“I am a man, and by right should have spoken first. How is it that on the contrary thou, a woman, shouldst have been the first to speak? This was unlucky. Let us go round again.” Upon this the two deities went back, and having met anew, this time the male deity spoke first, and said:—“How delightful! I have met a lovely maiden.”

Then he inquired of the female deity, saying:—“In thy body is there aught formed?” She answered, and said:—“In my body there is a place which is the source of femininity.” The male deity said:—“In my body again there is a place which is the source of masculinity. I wish to unite this source-place of my body to the source-place of thy body.” Hereupon the male and female first became united as husband and wife.

Now when the time of birth arrived, first of all the island of Ahaji was reckoned as the placenta, and their minds took no pleasure in it. Therefore it received the name of Ahaji no Shima.

Next there was produced the island of Oho-yamato no Toyo-aki-tsu shima.…

Next they produced the island of Iyo no futa-na, and next the island of Tsukushi. Next the islands of Oki and Sado were born as twins. This is the prototype of the twin-births which sometimes take place among mankind.

Next was born the island of Koshi, then the island of Oho-shima, then the island of Kibi no Ko.

Hence first arose the designation of the Oho-ya-shima country.

Then the islands of Tsushima and Iki, with the small islands in various parts, were produced by the coagulation of the foam of the salt-water.

It is also stated that they were produced by the coagulation of the foam of fresh water.…

They next produced the sea, then the rivers, and then the mountains. Then they produced Ku-ku-no-chi, the ancestor of the trees, and next the ancestor of herbs, Kaya-no-hime.…

After this Izanagi no Mikoto and Izanami no Mikoto consulted together, saying:—“We have now produced the Great-eight-island country, with the mountains, rivers, herbs, and trees. Why should we not produce someone who shall be lord of the universe?” They then together produced the Sun-Goddess, who was called Oho-hiru-me no muchi.

Called in one writing Ama-terasu no Oho kami.

In one writing she is called Ama-terasu-oho-hiru-me no Mikoto.

The resplendent lustre of this child shone throughout all the six quarters. Therefore the two Deities rejoiced, saying:—“We have had many children, but none of them have been equal to this wondrous infant. She ought not to be kept long in this land, but we ought of our own accord to send her at once to Heaven, and entrust to her the affairs of Heaven.”

At this time Heaven and Earth were still not far separated, and therefore they sent her up to Heaven by the ladder of Heaven.

They next produced the Moon-god.

Called in one writing Tsuki-yumi no Mikoto, or Tsuki-yomi no Mikoto.

His radiance was next to that of the Sun in splendour. This God was to be the consort of the Sun-Goddess, and to share in her government. They therefore sent him also to Heaven.

Next they produced the leech-child, which even at the age of three years could not stand upright. They therefore placed it in the rock-camphor-wood boat of Heaven, and abandoned it to the winds.

Their next child was Sosa no wo no Mikoto.

Called in one writing Kami Sosa no wo no Mikoto or Haya Sosa no wo no Mikoto.

This God had a fierce temper and was given to cruel acts. Moreover he made a practice of continually weeping and wailing. So he brought many of the people of the land to an untimely end. Again he caused green mountains to become withered. Therefore the two Gods, his parents, addressed Sosa no wo no Mikoto, saying:—“Thou art exceedingly wicked, and it is not meet that thou shouldst reign over the world. Certainly thou must depart far away to the Nether-Land.” So they at length expelled him.

In one writing it is said:—“Izanagi no Mikoto said ‘I wish to procreate the precious child who is to rule the world.’ He therefore took in his left hand a white-copper mirror, upon which a Deity was produced from it called Oho-hiru-me no Mikoto. In his right hand he took a white-copper mirror, and forthwith there was produced from it a God who was named Tsuki-yumi no Mikoto. Again, while turning his head and looking askance, a God was produced who was named Sosa no wo no Mikoto. Now Oho-hirume no Mikoto and Tsuki-yumi no Mikoto were both of a bright and beautiful nature, and were therefore made to shine down upon Heaven and Earth, But Sosa no wo’s character was to love destruction, and he was accordingly sent down to rule the Nether Land.”

In one writing it is said:—“After the sun and moon, the next child which was born was the leech-child. When this child had completed his third year, he was nevertheless still unable to stand upright. The reason why the, leech-child was born was that in the beginning, when Izanagi no Mikoto and Izanami no Mikoto went round the pillar, the female Deity was the first to utter an exclamation of pleasure, and the law of male and female was therefore broken. They next procreated Sosa no wo no Mikoto. This God was of a wicked nature, and was. always fond of wailing and wrath. Many of the people of the land died, and the green mountains withered. Therefore his parents addressed him, saying: ‘Supposing that thou wert to rule this country, much destruction of life would surely ensue. Thou must govern the far-distant Nether Land.’ Their next child was the bird-rock-camphor-wood boat of Heaven. They forthwith took this boat and, placing the leech-child in it, abandoned it to the current. Their next child was Kagu tsuchi.”

Now Izanami no Mikoto was burnt by Kagu tsuchi, so that she died. When she was lying down to die, she gave birth to the Earth-Goddess, Hani-yama-hime, and the Water-Goddess, Midzu-ha-no-me. Upon this Kagu tsuchi took to wife Hani-yama-hime, and they had a child named Waka-musubi. On the crown of this Deity’s head were produced the silkworm and the mulberry tree, and in her navel the five kinds of grain.

In one writing it is said:—“When Izanami no Mikoto gave birth to Ho-no-musubi, she was burnt by the child, and died. When she was about to die, she brought forth the Water-Goddess, Midzu-ha-no-me, and the Earth-Goddess, Hani-yama-hime. She also brought forth the gourd of Heaven.”

In one writing it is said:—“When about to give birth to the Fire-God, Kagu tsuchi, Izanami no Mikoto became feverish and ill. In consequence she vomited, and the vomit became changed into a God, who was called Kana-yama-hiko. Next her urine became changed into a Goddess, who was called Midzu-ha-no-me. Next her excrement was changed into a Goddess, who was called Hani-yama-hime.”

In one writing it is said:—“When Izanami no Mikoto gave birth to the Fire-God, she was burnt, and died. She was, therefore, buried at the village of Arima in Kumano, in the province of Kiï. In the time of flowers, the inhabitants worship the spirit of this Goddess by offerings of flowers. They also worship her with drums, flutes, flags, singing and dancing.”

In one writing it is said:—“Izanagi no Mikoto and Izanami no Mikoto, having together procreated the Great-eight-island Land, Izanagi no Mikoto said: ‘Over the country which we have produced there is naught but morning mists which shed a perfume everywhere!’ So he puffed them away with a breath, which became changed into a God, named Shina tohe no Mikoto. He is also called Shina tsu hiko no Mikoto. This is the God of the Wind. Moreover, the child which they procreated when they were hungry was called Uka no mi-tama no Mikoto. Again they produced the Sea-Gods, who were called Wata tsu mi no Mikoto, and the Mountain-Gods, who were called Yama tsu mi, the Gods of the River-mouths, who were called Haya-aki-tsubi no Mikoto, the Tree-Gods, who were called Ku-ku no chi, and the Earth-Goddess, who was called Hani-yasu no Kami. Thereafter they produced all manner of things whatsoever. When the time came for the Fire-God Kagu tsuchi to be born, his mother Izanami no Mikoto was burnt, and suffered change and departed. Then Izanagi no Mikoto was wroth, and said: ‘Oh, that I should have given my beloved younger sister in exchange for a single child!’ So while he crawled at her, head, and crawled at her feet, weeping and lamenting, the tears which he shed fell down and became a Deity. It is this Deity who dwells at Unewo no Konomoto, and who is called Naki-saha-me no Mikoto. At length he drew the ten-span sword with which he was girt, and cut Kagu tsuchi into three pieces, each of which became changed into a God. Moreover, the blood which dripped from the edge of the sword became the multitudinous rocks which are in the bed of the Easy-River of Heaven. This God was the father of Futsu-nushi no Kami. Moreover, the blood which dripped from the hilt-ring of the sword spurted out and became deities, whose names were Mika no Haya-hi no Kami and next Hi no Haya-hi no Kami. This Mika no Haya-hi no Kami was the parent of Take-mika-suchi no Kami.”

Another version is:—“Mika no haya-hi no Mikoto, next Hi no haya-hi no Mikoto, and next Take-mika-tsuchi no Kami.”

“Moreover, the blood which dripped from the point of the sword spurted out and became deities, who were called Iha-saku no Kami, after him Ne-saku no Kami, and next Iha-tsutsu-wo no Mikoto. This Iha-saku no Kami was the father of Futsu-nushi no Kami.”

One account says:—“Iha-tsutsu-wo no Mikoto, and next Iha-tsutsu-me no Mikoto.”

“Moreover, the blood which dripped from the head of the sword spurted out and became deities, who were called Kura o Kami no Kami, next Kura-yamatsumi no Kami, and next Kura-midzu-ha no Kami.

Thereafter, Izanagi no Mikoto went after Izanami no Mikoto, and entered the land of Yomi. When he reached her they conversed together, and Izanami no Mikoto said: ‘My lord and husband, why is thy coming so late? I have already eaten of the cooking-furnace of Yomi. Nevertheless, I am about to lie down to rest. I pray thee, do not thou look on me.’ Izanami no Mikoto did not give ear to her, but secretly took his many-toothed comb and, breaking off its end tooth, made of it a torch, and looked at her. Putrefying matter had gushed up, and maggots swarmed. This is why people at the present day avoid using a single light at night, and also avoid throwing away a comb at night. Izanagi no Mikoto was greatly shocked, and said: ‘Nay! I have come unawares to a hideous and polluted land.’ So he speedily ran away back again. Then Izanami no Mikoto was angry, and said: ‘Why didst thou not observe that which I charged thee? Now am I put to shame.’ So she sent the eight Ugly Females of Yomi (Shikome, called by some Hisame) to pursue and stay him. Izanagi no Mikoto therefore drew his sword, and, flourishing it behind him, ran away. Then he took his black head-dress and flung it down. It became changed into grapes, which the Ugly Females seeing, took and ate. When they had finished eating them, they again pursued Izanagi no Mikoto. Then he flung down his many-toothed comb, which forthwith became changed into bamboo-shoots. The Ugly Females pulled them up and ate them, and when they had done eating them, again gave chase. Afterwards, Izanami no Mikoto came herself and pursued him By this time Izanagi no Mikoto had reached the Even Pass of Yomi.”

According to one account, Izanagi no Mikoto made water against a large tree, which water at once turned into a great river. While the Ugly Females of Yomi were preparing to cross this river, Izanagi no Mikoto had already reached the Even Pass of Yomi. So he took a thousand-men-pull-rock, and having blocked up the path with it, stood face to face with Izanami no Mikoto, and at last pronounced the formula of divorce. Upon this, Izanami no Mikoto said: “My dear Lord and husband, if thou sayest so, I will strangle to death the people of the country which thou dost govern, a thousand in one day.” Then Izanagi no Mikoto replied, saying, “My beloved younger sister, if thou sayest so, I will in one day cause to be born fifteen hundred.” Then he said, “Come no further,” and threw down his staff, which was called Funado no Kami. Moreover, he threw down his girdle, which was called Naga-chi-ha no Kami. Moreover, he threw down his upper garment, which was called Wadzurahi no Kami. Moreover, he threw down his trowsers, which were called Aki-gui no Kami. Moreover, he threw down his shoes, which were called Chishik no Kami.

Some say that the Even Pass of Yomi is not any place in particular, but means only the space of time when the breath fails on the approach of death.

Now the rock with which the Even Pass of Yomi was blocked is called Yomi-do ni fusagaru Oho-kami. Another name for it is Chi-gayeshi no Oho-kami.

When Izanagi no Mikoto had returned, he was seized with regret, and said, “Having gone to Nay! a hideous and filthy place, it is meet that I should cleanse my body from its pollutions.” He accordingly went to the plain of Ahagi at Tachibana in Wodo in Hiuga of Tsukushi, and purified himself. When at length he was about to wash away the impurities of his body, he lifted up his voice and said, “The upper stream is too rapid and the lower stream is too sluggish, I will wash in the middle stream.” The God which was thereby produced was called Ya-so-maga-tsu-bi no Kami, and then to remedy these evils there were produced Deities named Kami-nawo-bi no Kami, and after him Oho-nawo-bi no Kami.

Moreover, the Deities which were produced by his plunging down and washing in the bottom of the sea were called Soko-tsu-wata-tsu-mi no Mikoto and Soko-tsutsu-wo no Mikoto. Moreover, when he plunged and washed in the mid-tide, there were Gods produced who were called Naka tsu wata-dzu-mi no Mikoto, and next Naka-tsutsu-wo no Mikoto. Moreover, when he washed floating on the surface of the water, Gods were produced, who were called Uha-tsu-wata-dzu-mi no Mikoto and next Uha-tsutsu-wo no Mikoto. There were in all nine Gods. The Gods Soko-tsutsu-wo no Mikoto, Naka-tsutsu-wo no Mikoto, and Soko-tsutsu-wo no Mikoto are the three great Gods of Suminoye. The Gods Soko-tsu-wata-dzu-mi no Mikoto, Naka-tsu-wata-dzu-mi no Mikoto, and Uha-tsu-wata-dzu-mi no Mikoto are the Gods worshipped by the Muraji of Adzumi.

Thereafter, a Deity was produced by his washing his left eye, which was called Ama-terasu-no-oho-Kami. Then he washed his right eye, producing thereby a Deity who was called Tsuki-yomi no Mikoto. Then he washed his nose, producing thereby a God who was called Sosa no wo no Mikoto. In all there were three Deities. Then Izanagi no Mikoto gave charge to his three children, saying, “Do thou, Ama-terasu no Oho-kami, rule the plain of High Heaven: do thou, Tsuki-yomi no Mikoto, rule the eight-hundred-fold tides of the ocean plain: do thou, Sosa no wo no Mikoto, rule the world.” At this time, Sosa no wo no Mikoto was already of full age. He had, moreover, grown a beard eight spans long. Nevertheless, he neglected to rule the world, and was always weeping, wailing, and fuming with rage. Therefore Izanagi no Mikoto inquired of him, saying, “Why dost thou continually weep in this way?” He answered and said, “I wish to follow my mother to the Nether Land, and it is simply for that reason that I weep.” Then Izanagi no Mikoto was filled with detestation of him, and said, “Go, even as thy heart bids thee.” So he forthwith drove him away.

In one writing it is said: “Izanagi no Mikoto drew his sword and cut Kagutsuchi into three pieces. One of these became Ikadzuchi no Kami, one became Oho-yama-tsu-mi no Kami, and one became Taka-wo-Kami.” Moreover, it is said: “When he slew Kagutsuchi, the blood gushed out and stained the five hundred rocks which are in the midst of the eighty rivers of Heaven, forming thereby Gods who were called Iha-saku no Kami; next Ne-saku no Kami’s child, Iha tsutsu-wo no Kami; and next, Iha-tsutsu-me no Kami’s child, Futsu-nushi no Kami.”

In one writing it is said: “Izanagi no Mikoto cut Kagutsuchi no Mikoto into five pieces, which were each changed, and became the five Mountain-Gods. The first piece, viz., the head, became Oho-yama-tsu-mi; the second, viz. the trunk, became Naka-yama-tsu-mi; the third, viz. the hands, became Ha-yama-tsu mi; the fourth, viz. the loins, became Masa-katsu-yama-tsu-mi; and the fifth, viz. the feet, became Shiki-yama-tsu-mi.

At this time the blood from the wounds spurted out and stained the rocks, trees and herbage. This is the reason that herbs, trees, and pebbles naturally contain the element of fire.”

In one writing it is said: “Izanagi no Mikoto, wishing to see his younger sister, went to the temporary burial-place. At this time, Izanami no Mikoto being still as she was when alive came forth to meet him, and they talked together. She spoke to Izanagi no Mikoto and said, ‘My august Lord and husband, I beseech thee not to look at me.’ When she had done speaking, she suddenly became invisible. It was then dark, so Izanagi no Mikoto lit a single light, and looked at her. Izanami no Mikoto was then swollen and. festering, and eight kinds of Thunder-Gods rested on her. Izanagi no Mikoto was shocked, and ran away. Then the thunders all arose and pursued him. Now by the roadside there grew a large peach tree, at the foot of which Izanag no Mikoto concealed himself. He accordingly took its fruit and flung it to the thunders, upon which the thunders all ran away. This was the origin of the practice of keeping off evil spirits by means of peaches, Then Izanagi flung down his staff, saying: ‘The thunders may not come beyond this.’ It (the staff) was called Funado no Kami, and was originally called Kunado no Ohoji.

Of the so-called Eight Thunders, that which was on her head was called the Great Thunder; that which was on her breast was called the Fire-Thunder; that which was on her belly was called the Earth-Thunder; that which was on her back was called the Young-Thunder; that which was on her posteriors was called the Black-Thunder; that which was on her hand was called the Mountain-Thunder; that which was on her foot was called the Moor-Thunder; and that which was on her genitals was called the Cleaving-Thunder.”

In one writing it is said: “Izanagi no Mikoto followed after Izanami no Mikoto, and, arriving at the place where she was, spoke to her and said: ‘I have come because I sorrowed for thee.’ She answered and said, ‘We are relations. Do not thou look upon me.’ Izanagi no Mikoto would not obey, but continued to look on her. Wherefore Izanami no Mikoto was ashamed and angry, and said, ‘Thou hast seen my nakedness. Now I will in turn see thine.’ Then Izanagi no Mikoto was ashamed, and prepared to depart. He did not, however, merely go away in silence, but said solemnly, ‘Our relationship is severed.’ Again he said, ‘I will not submit to be beaten by a relation.’ And the God of the Spittle which he thereupon spat out was called Haya-tama no wo. Next the God of his purification was called Yomo-tsu-koto-saka no wo; two gods in all. And when he came to contend with his younger sister at the Even Pass of Yomi, Izanagi no Mikoto said, ‘It was weak of me at first to sorrow and mourn on account of a relation.’

“Then said the Road-wardens of Yomi, ‘We have a message for thee, as follows: “I and thou have produced countries. Why should we seek to produce more? I shall stay in this land, and will not depart along with thee.’” At this time Kukuri-hime no Kami said something which Izanagi no Mikoto heard and approved, and she then vanished away.

“But, having visited in person the Land of Yomi, he had brought on himself ill-luck. In order, therefore, to wash away the defilement, he visited the Aha gate and the Haya-sufu-na gate. But the tide in these two gates was exceeding strong. So he returned and took his way towards Wodo in Tachibana. There he did his ablutions. At this time, entering the water, he blew out and produced Iha-tsu-tsu no Mikoto; coming out of the water, he blew forth and produced Oho-nawo-bi no Kami. Entering a second time, he blew out and produced Soko-tsutsu no Mikoto; coming out he blew forth and produced Oho-aya-tsu-bi no Kami. Entering again, he blew forth and produced Aka-tsutsu no Mikoto, and coming out he blew out and produced the various deities of Heaven and Earth, and of the Sea-plain.”