The circumambulation of the dwelling, the fire, a tree, or an altar by the bride and bridegroom is a familiar feature of marriage ritual. It does not follow that the Japanese rite had a religious character. Nothing in the mythical record suggests that this is the case, and at no time in Japanese history has the marriage ceremony had the sanction of religion. Shinto neither consecrates wedlock nor condemns adultery.
It must not be inferred from this narrative that unions between brothers and sisters of the full blood were permitted by ancient Japanese custom. Cain and Abel must have married their own sisters, but this proves nothing against the morality of the Jews. The necessity of the story is the compelling motive in both cases. It is true that marriages were allowed between a man and his sister by the father's side only, but we learn from the Nihongi[1] that in the case of full brothers and sisters such connexions were considered criminal. The fact that imo, younger sister, is also used in addressing a wife proves no more than the "How fair is thy love, my sister, my bride!" of the Song of Solomon. The author of the myth of the Sun-Goddess endeavours to smooth over the difficulty of her conjugal relations with her brother Susa no wo by giving them a miraculous character.
The story of the abandonment of Hiruko by his parents, like the similar legends of Sargon and Moses, is evidence that the custom of casting away weakly or deformed infants was known to the authors. The real significance of the Hiruko myth will be shown hereafter.
The two deities next gave birth to the islands of Japan. Of the birth of Tsukushi, now called Kiushiu, the Kojiki says:—
"Next they gave birth to the island of Tsukushi. This island likewise has four faces, and each face has a name.
- ↑ I 324.
