The number eight is often met with in Japanese myth. It would be a mistake, however, to regard it as in any way sacred. The primary meaning of _yatsu_ is "many," and it might be better to translate it so in this passage. The central pillar of a house (corresponding to our king-post) is at the present day an object of honour in Japan as in many other countries. In the case of Shinto shrines, it is called the _Nakago no mibashira_ (central august pillar), and in ordinary houses the _Daikoku-bashira_. The circumambulation of the central post by Izanagi and Izanami reminds us of the Hindu _pradakchina_.[62] Hirata's conjecture that we have here an ancient marriage rite is very plausible. 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_[63] 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. So the land of Tsukushi is called Shira-bi-wake (white-sun-youth); the land of Toyo is called Toyo-bi-wake (rich-sun-youth); the land of Hi is called Take-hi-mukahi-toyo-kuji-hine-wake (brave-sun-confronting-rich-wondrous-lord-youth); the land of Kumaso is called Take-bi-wake (brave-sun-youth)."_ At this point the _Nihongi_ inserts the rationalistic observation that the islands of Tsushima and Iki with the small islands in various parts were produced by the coagulation of the salt water.