Category Archives: Mikasahumi

1.1 Revised References and Resources

This is an updated list of references and resources. Here are some sources for the Western and Japanese Wosite researcher. There are only two books in English; the others are in Japanese. We are preparing what will be the third book in English. Keep watching for further news. We welcome your inputs.


The first modern books on Wosite were written (in Japanese) by Yoshinosuke Matsumoto after he had studied the Hotsuma Tsutae for thirty years. Two books appeared in English. 

Book 1 by Ikeda and Book 2 by Matsumoto

1.  Mitsuru Ikeda, The World of the Hotsuma Legends, Japan Translation Center, 1996.

2.  Yoshinosuke Matsumoto, The Hotsuma Legends: Paths of the Ancestors, Japan Translation Center, 1999.

Numerous books in Japanese have been published by Mitsuru Ikeda. Of particular value is this two-volume work offering all the extant Woshite literature, in Woshite with footnotes,

Book 3 in two volumes by Ikeda

3.  記紀原書ヲシテ 上巻―『ホツマツタヱ』『ミカサフミ』『フトマニ』のすべて,  Ki-ki gensho Woshite: Hotsuma Tsutae, Mikasafumi, Futomani  (two volumes), Woshite Original Documents for Ki-Ki (Kojiki and Nihon Shoki):  Hotsuma Tsutae, Mikasafumi, Futomani.  池田 満  (著)  Ikeda Mitsuru (author), 2006.

Book 4 Hotsuma Jiten by Ikeda

4. ホツマ辞典―漢字以前の世界へ, Hotsuma Jiten — Kanji Izen no Sekai he, 池田 満  (著)  Ikeda Mitsuru (author), 1999.

Book 5 by Matsumoto

5. ミカサフミ・フトマニ Mikasafumi – Futomani , 松本 善之助 (監修), 池田 満 , Matsumoto Yoshinosuke (author), Ikeda Mitsuru (supervision), 1999.

More recently, books by Wosite researchers Aoki, Hiraoka, and Shiba have appeared, also in Japanese. Wosite research and this site draw heavily from these two books:

Book 6 by Aoki and Hiraoka

6.「よみがえる日本語 −−ことばのみなもとヲシテ」Yomigaeru Nihongo — Kotoba no minamoto Woshite,  Revival of Japanese Language – Woshite Origin of Language. 青木 純雄・平岡 憲人 (著), 池田 満 (監修),   Aoki Sumio and Hiraoka Norito (authors), Ikeda Mitsuru (supervision). 明治書院 Meiji Shoin Publishing House, 2009.    

Book 7 by Aoki and Shiba

7.  よみがえる日本語II: 助詞のみなもと「ヲシテ」 Yomigaeru Nihongo II:  Joshi no minamoto Woshite,  Revival of Japanese Language II: Woshite Source of Particles.青木 純雄 (著), 斯波 克幸 (著), 池田 満 (監修),  Aoki Sumio and Shiba Katsuyuki (authors), Ikeda Mitsuru (supervision). 明治書院 Meiji Shoin Publishing House, 2015.

Book 8 in two volumes by Suda Masako

8. 完訳 超古代史 秀真伝  Kanyaku (complete translation) “Chou-Kodaishi Hotsuma Tsutae” by 須田麻紗子. Ultra Ancient Document Hotsuma Tsutae, 2013, two volumes by Suda Masako. See previous post for details.

Book 9 by JTC

9. 〔ホツマツタヱ〕―秀真政伝紀 by 大田田根子命、 安聡, 和仁估. Hotsuma Tsutae by Ohta Taneko, Yasutoshi Waniko, Japan Translation Center, 2000/2010. This book presents the complete text of Yasutoshi Waniko, handwritten in 1775.

Book 10 Koshi Koden Taikei

10. 古史古伝大系―神道・倭人・天皇の歴史 Koshi Koden Taikei, Compendium of Ancient History of Legends, by 吾郷 清彦, 鹿島昇Agō Kiyohiko et al., 1983. The term koshi koden was coined by Agō to refer to this genre of literature. There is a chapter on Hotsuma Tsutaye and Mikasafumi by Agō. Other chapters include Kodai moji (ancient scripts); Uetsufumi, Kuki Shinden, and Takenouchi Monjo ancient documents. The Wosite documents are not the only documents written in an ancient script.

Internet Sources

Chapters of the Hotsuma Tsutae can be read on the English language site of the Japan Translation Center,

The Julian Way Wosite website of Beace is tremendously informative, if you can read Japanese or have it translated for you.

Our sister blogsite, has carried posts on Woshite which can be found by searching on this word. These were earlier posts that were translated from various Japanese language sources to the best of our ability at that time. We have since had the honor and the privilege to study with Japanese Wosite researchers and have produced this site devoted to Wosite research.

Online Japanese-English dictionary

If you have a digital text in Japanese, you can copy and paste it into this dictionary:  “Enter any Japanese text or English word in the search box and Jisho will search a myriad of data for you.”

We hope that this Woshite World site now makes Wosite research more accessible to English language readers.



Wakauta and Nekoye


Wakauta no Aya

We continue reading the aya that we introduced earlier.

Amateru and Hiruko

The 8th Amakami Amateru learned the meaning of the Motoake from his grandfather Toyoke-kami who designed the Motoake chart to teach cosmology. In the verse, Amateru and his sister Hiruko appear. They speak of their parents, the Hutakami Isanagi and Isanami, who taught the Awauta song and thus performed kuni-umi. The word umi means to give birth to. The word kuni can mean land or nation. In post-Wosite days, kuni-umi became the myth of how the islands of Nihon were created by the Hutakami. This aya shows that Hiruko is confused because she is thinking of kuni-umi as giving birth to land. Amateru explains what kuni-umi really means — giving birth to a nation — and how it was done.

This fragment contains a profound teaching called Nekoye. Nekoye is the process of transforming ordinary sound ne into speech koye. It lies at the basis of the Wosite language and is closely connected to the cosmology of Motoake. We will give an explanation of the verse. Line numbers are given in parentheses; ff indicates following lines.

Nekoye.  Hiruko listens to Amateru’s talk about Nekoye. She wants to know more about the beginning of Nekoye (Nekoye no u-i no). Here is Amateru’s explanation (63ff). Amateru teaches the A no Osite as follows. Ame and Tuti separate to make human form (68). At first, humans only made sounds (ne). When they stopped up their breath by closing the mouth, air blows out the nose (71). According to the A no Osite, this air-breath divides into three: clear u, light tirin, middle nu (74). This relates to the three-part creation of things: in Cosmos, of human life, and sound/speech.


Then the discussion turns to the process of hatsuon (pronunciation). Note that the shape of the mouth, as it pronounces the vowels, is similar to the shape of the glyphs. The sound of A is made. Moon-making Earth is wrapped tightly (musuhu) by strings (fusa) (76). The tamanowo cord births the Wa of u-A (77). The character of A separates into A-wa with A on outside and Wa on inside (78). The teaching also says that A breaks up into i, then e (80). “Breaks up” refers to the shapes of the glyphs of the five vowels, i.e., the shapes break up or change, in this order:  A I Wa. It also refers to the shape of the mouth when saying those sounds. Then Wa becomes o sound. The 5 sounds, the 5 energies are:  A is utuho, i is kase, u is ho, e is mitu, and o is hani (83). From the human in-breath, the 5 sounds differentiate into the 48 sounds (85). Thus the Law of Nekoye is revealed (Nekoye no miti akite) (86). Then we can say that Awa (Awa-kuni, the Biwako area) is the placenta (yena) of the kuni (Yamato), giving birth to the eight islands of Yamato (Yamato Yasima) (88).

Nekoye and Kuni-umi

Birthing kuni (89-106).  Hiruko says to her brother: In the past, our parents the Hutakami gave birth to three sons and a daughter. How could they give birth to a kuni? (92). Amateru answers: From the start, the people were tasked to spread the Awauta. All went well in organizing the kuni and transforming kuni land into kuni nation. Having kotoba language and being able to communicate with each other, people are able to cooperate and coordinate their activities such as for making rice fields. Auwa is the yena of koye (96), the aya states. Awauta makes the eight shapes of human body (katati) (98). The explanation of how to make ne into koye was taught by Amateru to Hiruko. Hiruko understood and, as Wakahime, continued the work of the Hutakami as she spread the Awanouta and the teaching of Nekoye.

Discussion.  The Motoake creation chart was designed by the sage Toyoke-kami, father of Isanami and grandfather of Amateru and Hiruko. Toyoke-kami taught the meaning of Motoake to Amateru. The Amoto center of the Motoake creation chart contains the Auwa (A-U-Wa). The first ring of 8 Akuta-kami protects Amoto and the throat. The second ring of 8 Anami-kami produce and protect sound. The two outer rings of 32 Misohu-kami create and protect the human body. All kami together make and protect everything, and everything protects the kami.

The teaching is that sound ne is produced, and by the action of the 48 kami, sound becomes human speech koye and language kotoha. We may imagine the concept as follows. Ne is like invisible koye. Ne becomes koye when Auwa serves as the yena or tamanowo, the placenta or the spirit cord, and the Misohu-kami make koye in the physical world. In a sense, Auwa is changing into ne, and ne is changing into koye. Therefore, Auwa is changing into koye, and koye is originally Auwa. This profound teaching is describing how human beings in the physical world are created, and how the Original Presence of Auwa breathes spirit into the ne of humans to convert it into koye of language.

The Hutakami performed kuni-umi, gave birth to kuni, by teaching the people how to convert ne into koye. The result is that the people could speak a common language with which they could communicate with each other. Then they could join together in their work such as raising crops and constructing houses. The unification of people is the creation of kuni.

This, then, is the story of how kuni land became kuni nation through the Awauta of the Hutakami. In the process of kuni-umi, they taught Nekoye. Nekoye is the power of speech for humans to communicate and collaborate. Amateru and Hiruko Wakahime continued the work of teaching Motoake and Nekoye. Amateru in addition applied the Motoake chart to the process of Hutaomani.

The photo shows the Koshikiiwa shrine to Wakahime in the Rokko mountains of Kobe. Credit: Okunomichi.



Wakauta no Aya



Wakauta no Aya is the name of a part of the Mikasahumi document, and it was discovered in 2013. The main topic is the Awanouta which is, in a way, the theme song of the Wosite literature. In a mere 148 lines, the aya covers such topics as Motoake cosmology, Nekoye power of speech, and Kuni-umi birth of a nation. It is really charming, with its story of Amateru and his sister Hiruko Wakahime discussing Kuni-umi. By studying this aya, we gain a better understanding of how Awanouta is connected with Motoake.


The aya gives a description of Motoake. However, the opening lines appear to be missing, since it takes up the Anami-kami in the second ring without first explaining the Amoto center and the Akuta-kami in the first ring. Let us fill in some of the details for the sake of completeness. Then we shall proceed to take up the lines by line number.

In the center of the circular Motoake chart of creation (see above image) is the Amoto, where the Great Origin Auwa is found. Auwa is written with the three characters  A-U-Wa,The  A is the cosmic A, the U is the cosmic U, and the Wa is the cosmic Wa. Wa means Earth and Moon; A is the cosmos. U represents birthing. A-U-Wa represents the action of the Original Presence, the source of creation, Amemiwoya. The eight Akuta-kami are To, Ho, Ka, Mi, Ye, Hi, Ta, Me. They protect the Amoto center and are responsible for the human throat. The eight Anami-kami (A, I, Hu, He, Mo, Wo, Su, Si) produce and protect sound and Nekoye (4). The 32 Misohu-kami produce and protect the human body (mi-katati) (6). Then everything (yoromono) is produced, not a thing is not produced this way (10). The Hutakami went throughout Onokoro-sima, spreading the song of Awauta, the song of this cosmological process.

Wosite Text of Wakauta no Aya

The text is given below in its entirety. The analysis of the aya continues in the next post.

Awauta #1Awauta #2Awauta #3