We tag the following passages from Michael Witzel’s “The Origins of the World’s Mythologies” for their great value in giving us important insights into the premier strata of the Japanese deity pantheon:
“… in the Kojiki 1.1 we find:
At the time of the beginning of heaven and earth, there came into existence in Takamanohara a deity called Ame-no minaka-nushi-no Kami, next Taka-mi-musubi.ni Kami. These three deities all came into existence, as single deities, and their forms were not visible. Next, when the land was young, resembling floating oil and drifting like a jellyfish, were sprouted like reed-shoots [ashi-kabi].175
It is important to note that the three first gods of the Kojiki creation myth are invisible and worshipped in the Imperial Palace but otherwise only at Ise and in some other minor shrines,176 as well as those of ancient esoteric sects, especially in Kyushu.177 however, the ancient prayer (Norito) texts of the period reveal that these are two gods who existed even before all other creation, the male Kamuro-gi and the female Kamuro-mi.178 Interestingly, these two (apparently, very secret) primordial gods occur only in ritual and are never mentioned even in the Kojiki and Nihon Shoki. However, they survived in Norito, in oharae purification rituals, and in worship at Ise and other shrines. They may, especially represent the Primordial Pair in Indo-European terms, Father Heaven and Mother Earth… The ultimate primordial gods often are surrounded by secrecy. They are known to only a few initiated specialists.” — Source: “The Origins of the World’s Mythologies” by Michael Witzel, at p. 126
More information is given in an entry in The Encyclopedia of Shinto:
“Terms referring generically to male and female ancestral kami (sojin). Examples can be found in the Shoku Nihongi, Engishiki, norito, Nakatominoyogoto, Hitachinokuni fudoki, Izumonokuni fudoki, Shoku Nihonkōki, and Kogoshūi. Commentators are agreed that the truncated kam means kami, while gi and mi refer, respectively, to male and female, but opinion is divided regarding the significance of the element ro. Kamo no Mabuchi interpreted kamuro to mean divine king, with the result that he understood the terms as referring to emperor and empress. Motoori Norinaga added the concept of ancestral deity to Mabuchi’s interpretation, claiming that the two referred to divine ancestral deities of the emperor and empress. In the most general sense, the deities can be understood as ancestral kami. When the two deities are mentioned individually, they refer respectively to male and female kami, and when mentioned jointly as a pair, they refer to ancestral kami as a whole.
Various suggestions have been made regarding to which specific kami these names might have originally referred. The Kogoshūi claims that the two refer to the kami of begetting, Takamimusuhi and Kamimusuhi, but Kamo no Mabuchi argues that the reference is broader, extending to all imperial ancestral kami. In contrast, Motoori understands the terms to refer to Takamimusuhi and Amaterasu. At present, the terms are believed to refer not to any specific kami, but to different beings in accordance with the context of the historical materials in which the terms are found.”
A loose translation of the norito made by Shumei.org goes as follows:
“Prayer of Heaven
In the highest planes of heaven
Primeval Kamurogi and Kamuromi live.
And in accord with them, Izanagi,
In a grove of pine at Tsukushi,
Bathed at a river’s clear mouth.
As he bathed purifying spirits were born.
Of them we ask that all baseness,
Fault, and filth be washed away.
Humbly, we plead they be dispelled
And we made pure.
Please, divine spirits,
Legions of heaven and earth,
Answer our plea.
And just as the dappled horses of heaven
Perk their ears at the slightest rustle,
Hear our meek prayer.”
Further sources and references:
Norito: A Translation of the Ancient Japanese Ritual Prayers
edited by Donald L. Philippi