On the Summit of Hohoma hill, the Sumera-mikoto looked around the landform and was satisfied with it from the bottom of his heart. Although it was a narrow nation, the Sumera-mikoto exclaimed at the beautiful scene, praised the mountain range surrounding the capital, with forming a basin, and compared it to dragonflies [Aki-tu] in pairs. From this word, the Main land of Japan came to be called Aki-tu-shima.
ごめんね！ちゃぽ、きょうとって～も忙しくて、ブログの更新できなかったんだ。
On the first of April in thirty first year of the Jimmu, the Sumera-mikoto itinerated on the skirts of the capital. The Sumera-mikoto climbed on the Hohoma hill at Waki-kami and looked down across the nation form the summit.
We find out again here that the spirit of Takami-musuhi-no-kami was related to secular matters, particularly to expeditions. Considering the description in the Chronicles of Japan that the Sumera-mikoto received the spirit of Takami-musuhi-no-kami for praying a victory, he must have thanked its spiritual power leading him to success.
The Sumera-mikoto dedicated shrines to the spirits of his ancestors in the heaven in the Mt. Tomi. Since then, the places where these shrines were constructed have been called Harihara of Kami-tu-ono and Shimo-tu-ono. Particularly, the spirit of Takami-musuhi-no-kami was enshrined there.
On the twenty third of February in the fourth year of the Jinmu, the Sumera-mikoto made a statement;
“the spirits of my ancestors were willing to descend from the heaven and to help my achievement of the eastern expedition. Now, I have subdued every enemy and have established a peace all over the nation. Thus I am grateful him for his assistance with holding a religious service for him”.
The system which the Sumera-mikoto established in ancient Japan seems to have some resemblances to that of feudalism in which vessels have some autonomous competences in their fiefs entrusted by their supreme authority. Actually, it was characteristic of the early system of ancient Japan that there were powerful clans who united and ruled members of their tribes.
On the other hand, the Sumera-mikoto bestowed the title of Kuni-no-miyatuko to his subjects who came to accompany with him on the way of the eastern expedition. Although there was no personal data concerning Turugine, Shii-ne-tu-hiko, who proposed him to be one of vessels at the strait of Haya-sui-nato, belongs to this category.
Furthermore, the personal affairs by the Sumera-mikoto suggest the political and administrative system of ancient Japan. We find an interesting tendency that the Sumera-mikoto appointed autochthonous chiefs of tribes who stood by him during the battles as “Agata-nushi,” for example Oto-ukeshi, Oto-shiki and posterities of Yata-no-karasu.
Considering this personal evaluation, Yata-no-karasu should have been a real person who had played important roles of a guide and a messenger for the Sumera-mikoto, although he was figured as a sacred raven. It is probable that he should have been a leader of a tribe regarding a raven as its emblem.
