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At this moment, Kamiyamoato-iware-hiko-no-mikoto confided his decision to his brothers and son that he had formed a plan to make an expedition to the eastern part of the nation and explained in order to persuade them that Shiotutu-no-ozi, who had helped Hiko-hohodemi-no-mikoto with wisdom long ago, recommend it. According to the explanation of Shiotutu-no-ozi, there was a wonderful place surrounded by lush mountains on four sides.
ちゃぽちゃんは、今日はとっても忙しそうです。
”うん！ちゃぽ、とって～も忙しいの！”
In the speech, Kamiyamato-iware-hiko-no-mikoto emphasized that the mission entrusted by ancestral deities had not yet accomplished though 1,792,470 years had had passed since the descent of Ninigi-no-mikoto from Takama-no-hara and our sacred ancestors had had devoted themselves to bright darkness in the western part of this nation with felicity. He earnestly appealed them with indicating that conflicts were arising among chiefs of tribes in the distant part of the nation.
When Kamiyamato-iware-hiko-no-mikoto, who was wise and reliable by nature, came up to forty five years old, he dared to propose a grave motion before his brothers and son, though in the Kojiki only before his elder brother, Ituse-no-mikoto, to discuss with. Thereupon, he delivered a speech recollecting the history of their ancestral deities and the mission entrusted by them encouragingly.
Turning now to the story of Jimmu-Tennow, he acceded to a position of Hitugi-no-mikoto, something like a crown prince or a vice-officiator, at the age of fifteen. Afterwards, he married Ahira-tu-hime of Ata village in Himuka-no-kuni, who gave birth to a boy, Takisi-mimi-no-mikoto.
According to the Chronicle of Japan, it passed 1,792,470 years since Ninigi-no-mikoto, grand-son of Amaterasu-oomikami, had descended with the tree sacred treasures from the heavenly world, Takama-no-hara. To our regret, there is no established theory explaining the reason why the complier of this history numbered the above-mentioned years.
Departing from the age of Mythology in proceeding chapters, we shall read the second volume in the Chronicle of Japan or the middle volume in the Kojiki, in which the story of the first Tennow, Jinmu-Tennow, began in Himuka or Hyuuga in the Kyu-shyuu. Jimmu-Tennow was the fourth son of Hikonagisa-take-ugayahukiahaezu-no-mikoto and his mother was Tamayori-hime, whose father was the sea deity.
In terms of a scientific view, some scholars of Japanese history has urged that these mythologies must be nothing less than fabrication made by ancient clerks aiming at justification of the reign of the Tennow perpetually. Moreover, we cannot obtain any certain information concerning the origin of the Tennow, because it provided nothing about it. Even though we have scarce visible clue to it, there are not the least invisible one suggesting Japanese historical outlook on the world and on our origin.
Furthermore, in spite of in the age of mythology, we can find in both of the Takama-no-hara and the Ashihara-no-nakatu-kuni some governmental devices in the institution of the ancient nations, for example, the proto-type of the separation of powers, the principle of separation of religion and politics, as it were diarchy. And there seems to be an embryo of parliamentary system in which deities were convened. This parliament system in the age of mythology suggests us a faint idea that these originated with Sumerians who had developed the first bicameral parliament, though that of Japan would have been unicameral maybe.
Thus the most important and intrinsic part of the Tennow has been to offer devout prayers to the deities of Heaven and Earth as the highest officiator in Japan. We can see many shrines all over the nation that dedicate ancestral deities of the Tennow, for example, Amaterasu-oomikami, Susanow-no-mikoto, Tukiyomi-no-mikoto, Izanagi-no-mikoto and so on.
