"Female who invites." There are, however, grave difficulties in the way of this interpretation. It is scarcely appropriate in the case of the female deity. Moreover, we must take into account the fact that these are not the only pairs of deities in which the terminations nagi and nami occur. We have also an Aha-nagi (foam-God) and Aha-nami (foam-Goddess), a Tsura-nagi (bubble-God) and Tsura-nami (bubble-Goddess), and a Sa-nagi (rapid-God) and Sa-nami (rapid-Goddess), in all of which na does not belong to the first part of the word, but is put for no, the genitive particle, by a letter-change of which we have other examples. The first element of Izanagi is, therefore, not izana but iza, which is met with as an exclamation of incitement. The harshness of making an interjection followed by a genitive particle is obvious. I am disposed to prefer the derivation which takes Iza as the name of a place. The Nihongi mentions a "true well" of Isa or Iza. There are two places called Isa in Hitachi, and an Isa no Jinja, or shrine of Isa, in Idzumo. It is even possible that these Gods are simply the Gods of Ise (Ise no gi and Ise no mi). A similar letter-change takes place in manabuta, eyelid, for me no futa, and tanasuye for te no suye. The difference between s and z is of little consequence in Japanese.
Musubi, the God of Growth.—Musubi illustrates a different conception of creation from that of the myths of Ohonamochi and Izanagi and Izanami. This God is the abstract process of growth personified—that is, a power immanent in nature and not external to it. The emotion which prompts this personification—so natural to an agricultural people—is well portrayed in the words of a Kafir to the French traveller M. Arbrouseille: "Do I know how the corn sprouts? Yesterday there was not a blade in my field: to-day I returned to the field and found some. Who can have given the earth the wisdom and power to produce it? Then I buried my head in both hands." But while
