Let us now return to the story of the expedition to the Izumo by the Takamanohara. According to the Chronicle of Japan, it is Takamimusuhi-no-mikoto who dared to propose myriad of deities, whom he had convened, that the Izumo should be merged by some of his members. Wishing Ninigi-no-mikoto, to be a lord of the Izumo, he insisted that there were so many disobedient deities and people in the Izumo.
Furthermore, it may be that the composer of the Chronicle of Japan would have attached more importance to the religious status of Amaterasu-oomikami than that of the Kojiki, who emphasized co-governance of two deities, Amaterasu-oomikami and Takamimusuhi-no-mikoto. Certainly, it seems to be unsuitable for Amaterasu-oomikami to make political or military decision for a sort of conquest. The composer must have wished that this generous and benevolent female goddess should remain within a religious authority reigning over the nation.
The forth explanation is that Takamimusuhi-no-mikoto should have intervened in the politics of the Takamanohara in taking advantage of his position as a father in law of Masakatuakatukatihayahi-Amenoosihomimi-no-mikoto, a son of Amaterasu-oomikami. The Chronicle of Japan emphasizes that it is Takamimusuhi-no-mikoto who initiated the expedition to the Izumo.
The third opinion is that if Susanow-no-mikoto was exiled from Takamanohara because of his trespass on the religious authority of Amaterasu-oomikami, myriad of deities should have found another adequate deity who would refrain himself within his sphere, Takamimusuhi-no-mikoto, as a political power who had competence for political decision making of the nation. According to this view, when the expedition to the Izumo was planned, the post for political power was occupied by Takamimusuhi-no-mikoto.
The second view is that after the revival of Amaterasu-oomikami the myriad of deities might decide to introduce regency or a prime ministry system in place of that of general meeting which all deities attended, and chose Takamimusuhi-no-kami as a regent or prime minister of the Tkamanohara.
We can suppose four explanations for the appearance of the co-governance in the Takamanohara. The first view is that the Takamanohara also had merged some neighboring states and that in order to manage to unite to an enlarged state they should have adopted or contrive a new system by mutual agreement. With this agreement, the system of separation of religion and politics should have been established between Amaterasu-oomikami and Takamimusuhi-no-mikoto. Thus, it is plausible that Amaterasu-oomikami should have come to be set up as the highest religious authority in the state.
By the time when the expedition to the Izumo, Ashihara-no-nakatu-kuni, was projected, Takamimusuhi-no-mikoto had seized the political power and had occupied a significant post in the Takamanohara. Moreover, it was he who brought up and cherished Ninigi-no-mikoto as his ground father. Judging from such a situation, it seems that Amaterasu-oomikami should scarcely have taken part in the secular matter of the Takamanohara. Particularly, in the main text of the Chronicle of Japan, there is no reference to Omaterasu-oomikami except the first phrase of the second volume which explained the relation with her son, Masakatuakatukatihayahi-Amenoosihomimi-no-mikoto
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By the way, there seems to have been a considerable transformation in the governance of the Takamanohara during a period from the revival of Amaterasu-oomikami to the beginning of the expedition to the Izumo. We can recognize a variation of diarchy there as well as that of the Izumo. At least the outsets of the second volume of the Chronicle of Japan and of the Kojiki, Takamimusuhi-no-mikoto had come to participate in the political decision of the Takamanohara aside from Amaterasu-oomikami.
Besides the former view, it is also plausible that the “hata” within the name of the mother of Ninigi-no-mikoto suggests the traditional work of the Kowgou, the spouse of the Tennow, who has been an encouraging supporter of sericulture. Since the ancient age, Japanese silk fabrics have been one of special product of the nation and have been famous for soft to the touch and delicate. Even in the present age, the Kowgow is supposed to visit the royal cocoonery and to take care of silkworms by herself every year. For “hata” means weaving in Japanese.
Now, we can find the appellation of the Hata clan in that of Takuhatachiji-hime, who was one of daughters of Takamimushhi-no-mikoto. However, it is almost hard to assure whether this is only a coincident or not, because this story was described as the event which would have occurred in the age of the Myth. On the other hand, the Hata clan was said to come to Japan in the reign of Oojin-Tennow in the late 4th century. Though there is a wide gap between the two ages, it seems plausible that the complier of the history books of Japan had intention to transmit something to the future generations.
