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Having killed all of enemies, the royal army was pleased with the achievement of the plot and laughed with looking up at sky. Then they began to sing a song,” Now, now, we have defeated the enemies, even now, even now, our army, our army….” This performance caused the custom that the Kume-tribe came to laugh magnanimously after victories.
Then, Michi-no-omi-no-mikoto sang,” In a large hall at Oshi-saka, there are so many soldiers together. So many there are, shall we beat enemies with swords of Kume, which our Sumera-mikoto has blessed!” No sooner friend soldiers had listened to the song than they unsheathed their swords and attacked the enemies simultaneously.
Then, Michi-no-omi-no-mikoto, who obeyed the secret order by the Sumera-mikoto, dug a large hall at Oshi-saka, selected stout soldiers and commanded them to accompany with the enemies who had invited a feast friendly. In collusion with them, he told, “I will dance in the thick of the banquet. Stab the enemies all at once just the moment when you hear my voice.”
Concerning the temporal succession of the spirit of Takamimusuhi-no-mikoto, the story would be related with Michi-no-omi-no-mikoto, to whom the Sumera-mikoto commanded the furtive wiles. Because, according to the Sinsenn-seishiroku, which is an official document of pedigrees of ancient powerful clans in Japan, it described that the ancestor of Michi-no-omi-no-mikoto was Takamimusuhi-no-mikoto.
If one tries to integrate three nations by means of matrimonial unions, it certainly needs two-generation marriages, the first one or engagement for two of three and the second one for the rest on the following generation. Therefore, the grandson must be regarded as a symbol of the integration of three nations. The reason why the Sumara-mikoto has succeeded the spirit of the Ninigi-no-mikoto would be that he was a sacred symbol among Takama-no-hara, Ashihara-no-naka-tu-kuni and Kuna-kuni actually. We can trace the origin of the symbolic position of the Sumera-mikoto for the national integration into the events which would have occurred in the Yayoi era.
From generation to generation, the Sumera-mikoto has succeeded the spirit of Ninigi-no-mikoto, who was a grand-son of Amaterasu-oomikami and Susanow-no-mikoto in the paternal lineage and of Takamimusuhi-no-mikoto in the maternal lineage, until the present. It is very important, Yuuko Kunranishi points out, that Ninigi-no-mikoto was a grandson of three deities who have symbolized three powerful nations existing in the Yayoi era of Japan, Takama-no-hara, Ashihara-no-naka-tu-kuni and Kuna-kuni.
However, we can find an implicit excuse or prevarication for the tricky behavior of the Sumera-mikoto in this scene. It was not the spirit of Ninigi-no-mikoto, but that of Takamimusuhi-no-mikoto, that the Sumera-mikoto had received through the sacred ritual before he became a strategist. We remember that Takamimusuhi-no-mikoto played a role of a leader when Takama-no-hara launched into the task to subdue Ashihara-no-naka-tu-kuni in the age of the Mythology.
The wiles were to build a large hall at Osaka village in cooperation with Ookume-tribe, to give a feast for the remnants of enemies and to attack them by surprise. This was very same as that of E-Ukeshi! Reading this description, we are often disappointed that this trick was as unscrupulous methods as the Sumera-mikoto took, because the Sumera-mikoto should be celestial and virtuous existence.
Even though the force of the Sumera-mikoto had beaten the chief of the enemy, Yaso-takeru, there remained so many remnants here and there that the Sumera-mikoto was concerned about how things would work out. Then, the Sumera-mikoto ordered secretly Michi-no-omi-no-mikoto to wile the enemies at the head of an army of Ookume-tribe.
