Well-diggers (idohori) at the present day sometimes purify the ground previously to beginning their operations and set up gohei. In fine weather, at night, they apply their ears to the ground, when they can hear the water-veins below. Old wells should not be wholly closed, or blindness to one of the family will be the result. Hence to appease the God of the well a bamboo is let down into it before filling it up. Wells are worshipped at the New Year.
Water-Gods.--The element of water generally is deified under the name of Midzuha no me (water-female). She is said to have been produced from the urine of Izanami when dying, or, according to another account, from the blood of Kagu-tsuchi when he was slain by Izanagi.[122] The Jimmu legend says that the water used in sacrifice to Musubi was entitled Idzu no Midzuha no me, that is to say, "sacred-water-female," thus identifying the element with the deity to whom it belongs.
Wind-Gods.--The Nihongi speaks of one Wind-God named Shinatsu-hiko (wind-long-prince). He was produced from Izanagi's breath when he puffed away the mists which surrounded the newly formed country of Japan.[123] The conception of the wind as the breath of the Gods is also found in the Vedas and elsewhere. In the latter part of the Nihongi frequent mention is made of embassies to Tatsuta, in Yamato, to pray to the Wind-Gods for a good harvest. A norito addressed to them[124] makes two Wind-Gods--one masculine, named Shinatsu-hiko, and one feminine, called Shinatobe. They are also referred to as Ame no Mihashira (august-pillar[125] of Heaven) and Kuni no Mihashira (august-pillar of Earth). Hirata supposes that it was by them that communication was maintained between earth and sky in the Age of the Gods, and that it is due to their agency that the prayers of men are heard in Heaven. Their shintai is a mirror.
Another Wind-God is Hayachi, that is, the swift father, or perhaps swift wind. He is more especially the whirlwind. He acted as the messenger of the Gods in bringing up to Heaven the body of Ame no waka-hiko, who had died on earth.
Take-mika-dzuchi and Futsunushi.--There is much confusion as to the character and functions of these two deities. They are associated in myth and in worship.[126] Their two oldest shrines at Kashima and Kadori are close to one another, and they are worshipped together at Kasuga and other places. Indeed Hirata argues that they are one and the same deity. He points out that Futsunushi is not mentioned in the Kojiki story of the pacification of Japan in preparation for the advent of Ninigi, and that the same authority gives Toyo-futsu no Kami and Take-futsu no Kami as alternative names of Take-mika-dzuchi. On the other hand, the Jimmu legend calls Futsu no mitama,[127] apparently a variant of Futsunushi, the sword of Take-mika-dzuchi, and ascribes a different parentage to these two deities. There are other features in the Nihongi myths which are inconsistent with the theory that they are identical.
Take-mika-dzuchi means "brave-dread-father." His name is frequently written with Chinese characters which imply that he is identical with Ika-dzuchi, or the Thunder-God. This is probably correct, although it is to be remembered that Ika-dzuchi had in more ancient times the more general signification "dread father," and is applied to other than thunder deities.
In Futsu-nushi the latter element admittedly means "master." But I cannot accept Motoöri's explanation of futsu as an onomatopoetic word expressing the sound made when a thing is cleanly cut or snapped off.
The following facts suggest a different derivation:--
1. The Sun-mirror (hi-kagami, which may also mean "fire-mirror") is called in one writing[128] the Ma-futsu no kagami (true-fire-mirror).
2. Ama no hihoko is said to have brought over with him from Korea a hi-kagami.