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# Kojiki (Chamberlain, 1882)/Section 127

[Sect. CXXVII.—Emperor Nin-toku (Part VIII.—Queen Medori’s Armlet).]
Chief Ohotate of Yamabe, who was the generalissimo of that army, took the jewelled armlet which was wound round Queen Medori’s august arm, and gave it to his own wife. After this time, when a copious feast was to be held, the women of the various families all went to court. Then the wife of Chief Ohotate came with that Queen’s jewelled armlet wound round her own arm. Thereupon the Empress, ​Her Augustness Iha-no-hime, herself took the oak-leaves [full] of great august liquor and graciously gave them to the women of the various families. Then the Empress, recognizing the jewelled armlet, gave [the wearer] no oak-leaf [-full] of great august liquor, hut forthwith sent her away; and sending for the husband, Chief Ohotate, said: “Owing to that King and Queen’s impropriety, [the Emperor] deigned to send them away. This was nothing strange. And a slave such as thou despoils of the jewelled armlet that was wound round her august arm the body of his lady [that was still] warm, and gives it to his own wife!”—and forthwith he was condemmed to death.
* ↑ Yamabe no Ohotate no murazhi. The “gentile name” was Yamabe no murazhi, and the personal name Ohotate, though the confused wording of this passage does not make it appear so. Yama-be signifies mountain (i.e., hunters’) tribe. Oho-tate is “big shield.”
* ↑ See Sect. CVII, Note 7.
* ↑ Or, perhaps rather “aralia-leaves” (Conf. Sect. CXXIII).
* ↑ Or, “had her dragged away.”
* ↑ Literally, “was granted the punishment of death,” or “[the Emperor] deigned to condemn him to death.”
# Kojiki (Chamberlain, 1882)/Section 129

[Sect. CXXIX.—Emperor Nin-toku (Part X.—A Vessel is Made Into a Lute).]
In this august reign there was a tall tree on the west of the river Tsuki. The shadow of this tree, on its being struck by the morning sun, reached to the Island of Ahaji; and on its being struck by the evening sun, it crossed Mount Takayasu. So the tree was cut down and made into a vessel,—and a very swift-going vessel it was. At the time, this vessel was called by the name of Karanu. So with this vessel the water of the Island of Ahaji was drawn morning and evening, and presented as the great august water. The broken [pieces] of this vessel were used [as fuel] to burn salt, and the pieces of wood that remained over from the burning were made into a lute, whose sound re-echoed seven miles [off]. So [some one] sang, saying:
“Karanu was burnt [as fuel] for salt; the remainder was made into a lute; oh! when struck, it sounds like the wet plants standing rocked on the reefs in the middle of the harbour,—the harbour of Yura.”
​This is a Changing Song which is a Quiet song.
* ↑ This is Moribe’s reading (given without any comment) of the original characters 免寸. Motowori pronounces them corrupt; but, having no emendation to propose, simply leaves them without any kana reading.
* ↑ See Sect. V, Note 3.
* ↑ Takayasu no yama, in the province of Kahachi. The characters with which the name is written signify “high and easy.”
* ↑ The significance of this name, written 枯野, remains obscure notwithstanding the efforts of the commentators to explain it.
* ↑ I.e., this vessel was used to bring over every morning and evening the water for the Imperial household, which was drawn on the Island of Ahaji.
* ↑ 里, the Chinese li, Japanese ri. The length of the ri has varied greatly at different times and in different parts of the country. The modern standard Japanese ri is equivalent to about 2.44 English statute miles; but Motowori supposes the ri of the epoch mentioned in our text to have been less than one-seventh of that distance.
* ↑ In the “Chronicles” this story is placed in the reign of the Emperor Ō-jin, and the Song is attributed to that monarch.
* ↑ In this Song the sound of the twanging of the lute that had been made from the remnant of the boat Karanu is compared to the rustling of the plants standing half out of water on the reefs in the harbour of Yura.—The compound word kaki-hiku, rendered by “struck,” signifies literally “scratched and struck,” the lute being struck with the nail. The onomatopoetic word saya-saya, of which “sound” is but a colourless equivalent, represents both the delightful ring of the lute and the rustling of the sea-plants. What plants are intended by the expression “wet plants” (nadzu no ki) is a point that has been much disputed. Moribe even thinks that the term is meant for the name of a particular species of (apparently) coral now found in the island of Hachijō. Yura is in the Island of Ahaji.
* ↑ See Sect. CXXIV, Note 19.
# Kojiki (Chamberlain, 1882)/Section 130

[Sect. CXXX.—Emperor Nin-toku (Part XI.—His Age and Place of Burial).]
The august years of this Heavenly Sovereign were eighty-three. His august mausoleum is on the Ear-Moor of Mozu.
# Kojiki (Chamberlain, 1882)/Section 131

[Sect. CXXXI.—Emperor Ri-chiū (Part I.—Genealogies).]
His Augustness Iza-ho-wake dwelt in the palace of Wakasakura at Ihare, and ruled the Empire. This Heavenly Sovereign wedded Her Augustness Princess Kuro, daughter of the Noble of Ashida, child of ​So-tsu-biko of Kadzuraki, and begot august children: King Oshiha of Ichinobe; next King Mima; next his younger sister Awomi-no-iratsume, another name for whom was Ihi-toyo-no-iratsume.
* ↑ For Ihare see Sect. XLIII, Note 20. Waku-sakura signifies “young cherry-tree.” The origin of the name is traced, rightly or wrongly, to an incident mentioned in the “Chronicles” under the reign of this Emperor, 3rd year.
* ↑ Kuro-hime, i.e., “black princess.” The same name occurs several times, and has reference to the black hair of the person so designated.
* ↑ Ashida no sukune. Ashi-da signifies “reed-moor.” It is the name of a place in Yamato.
* ↑ Kadzuraki no So-tsu-biko. For this name, which is here abbreviated, see Sect. LXI, Note 55.
* ↑ Ichinobe no Oshiha no miko. Ichinobe is in the province of Yamashiro, and the name seems to mean “near the market.” The name of Oshiha refers to the “uneven teeth” of this personage which are mentioned in Sect. CLXVII (near Note 5).
* ↑ Mima no miko. The signification of this name is quite obscure.
* ↑ Awomi no iratsume. Awomi is supposed by Motowori to be the name of a place.
* ↑ Ihitoyo no iratsume. Ihitoyo is supposed by Motowori to be the name of a bird, perhaps a kind of owl.
# Kojiki (Chamberlain, 1882)/Section 132

[Sect. CXXXII.—Emperor Ri-chiū (Part II.—He is Taken to Iso-no-Kami).]
“Had I known that I should sleep on the Moor of Tajihi, oh! I would have brought my dividing matting,—had I known that I should sleep!”
On reaching the Pass of Hanifu and gazing at the palace of Naniha, the fire was still bright. Then the Heavenly Sovereign sang again, saying:
“The group of houses sparklingly burning, as I stand and look from the Pass of Hanifu, is in the direction of the house of my spouse.”
So when they reached the entrance of the Ohosaka mountain, they met one woman. This woman said: “A number of men bearing weapons are barring [the way across] the mountain. Thou shouldst cross it going round by way of Tagima.” Then the Heavenly Sovereign sang, saying:
“Oh! on asking the way of the maiden we met at Ohosaka, she tells not [the] direct [way], but tells of the Tagima way.”
​So, making his progress up, he dwelt in the temple of the Deity of Isonokami.
* ↑ I.e., on the occasion of his performing the religious ceremony of tasting the first rice of the season.
* ↑ Achi no atahe, supposed to be of Korean origin, and to be a descendant of 阿知, great grandson of the Chinese Emperor 靈帝.
* ↑ Aya no atahe. This family was of continental origin, Aya being the Japanese reading of the character 漢; see Sect. CXI, Note 2.
* ↑ Tajihi no nu, in the province of Kahachi. The signification of the name is obscure.
* ↑ This Song expresses the Monarch’s regret at not having brought his mats with him.—From the expression used in the text (tatsu-gomo), the commentators suppose that such mats were used as a sort of screen to avert draughts. One proposal is to consider tatsu as the Verb tatsuru, “to set up,” because these mats must have been “set up” round the room. But it agrees better with grammatical usage to take it in its other sense of “cutting,” or “dividing,” and to suppose that the mats were so called because they “cut off” the draught from the person sitting behind them.
* ↑ Or “Hill of Hanifu,” Hanifu-zaka, in the province of Kahachi.
* ↑ The meaning of this Song is perfectly clear.
* ↑ See Sect. LXIV, Note 25. The word rendered “entrance” here and below in the same context is literally “mouth.”
* ↑ See Sect. LXII, Note 49.
* ↑ Moribe thus paraphrases this Song: “If the maiden whom I met at Ohosaka and whom I sought direction of had been a common mortal, she would have simply told me the shortest road. But now I see why it was that she bid me go round by way of Tagima: it was to preserve me from danger. Ah! she must have been a Goddess.”—The words tada ni generally have the sense of “directly,” “immediately,” and are indeed here so understood by Motowori. Moribe’s interpretation, which has been followed by the translator, does but little violence to the text, and suits the general meaning better.
* ↑ See Sect. XLV, Note 16.
# Kojiki (Chamberlain, 1882)/Section 134

[Sect. CXXXIV.—Emperor Ri-chiū (Part IV.—Various Deeds).]
The Heavenly Sovereign thereupon first appointed the Suzerain of Achi to the office of Treasurer, and likewise bestowed on him domains. Again in this august reign the name of Waka-sakura Tribe was granted to the Grandees of the Waka-sakura Tribe. Again the gentile name of Dukes of Himeda was granted to the Dukes of Himeda. Again the Ihare Clan was established.
* ↑ In Japanese the same word is used for a “store-house” and for the “treasury.” But the appointment here mentioned would seem really to correspond to what we should call Lord of the Treasury or Minister of Finance. The characters in the original are 藏官.
* ↑ Literally, “ration grounds.”
* ↑ Waka-sakura-be.
* ↑ Waka-sakura-be no omi. Conf. Sect. CXXXI, Note 1.
* ↑ All the editors agree in here reading as kabane (“gentile name,” see Sect. XIV, Note 5) the character 姓, which signifies properly “family name.”
* ↑ Himeda no kimi. Nothing is known of this family.
* ↑ Ihare-be. For Ihare see Sect. XLIII, Note 6. It will be remembered that the Emperor of whose reign the present Section forms part held his court at Ihare.
# Kojiki (Chamberlain, 1882)/Section 135

[Sect. CXXXV.—Emperor Ri-chiū (Part V.—His Age and Place of Burial).]
The Heavenly Sovereign’s august years were sixty-four. His august mausoleum is at Mozu.
# Kojiki (Chamberlain, 1882)/Section 136

[Sect. CXXXVI.—Emperor Han-zei.]
His Augustness Midzu-ha-wake dwelt in the palace of Shibakaki at Tajihi, and ruled the Empire. The length of this Heavenly Sovereign’s august person was nine feet two inches and a half. The length of his august teeth was one inch, and their breadth two lines, and the upper and lower [row] corresponded exactly, like jewels strung together]. The Heavenly Sovereign wedded the Lady of Tsunu, daughter of Kogoto, Grandee of Wani, and begot august children: the Lady of Kahi; next the Lady of Tsubura (two Deities). Again he wedded Oto-hime, daughter of the same Grandee, and begot august children: King Takara; next the Lady of Takabe,—altogether four Kings [and Queens]. The Heavenly Sovereign’s august years were sixty. His august mausoleum is on the Moor of Mozu.
* ↑ For Tajihi see Sect. CXXXII, Note 4. Shiba-kaki (or Shiba-gaki) signifies “a fence of brushwood.”
* ↑ As to the ancient Japanese measures we have no accurate information, and the English equivalents used in this passage correspond but approximately to the modern Japanese standards. The character rendered “line” is 分, which denotes the tenth part of a 寸 or “inch.” Motowori remarks that the dimensions of the teeth are not anything extraordinary judged by the present standard, and supposes that anciently the measures of length must have been smaller than at present.
* ↑ Tsunu no iratsume. The signification of this name is obscure.
* ↑ Wani no kogoto no omi. The meaning of Kogoto is obscure. Wani has already often appeared.
* ↑ Kahi no iratsume. Kahi is the name of a province, but it cannot be said for certain that it is from it that this Princess derived her name.
* ↑ Tsubura no iratsume. The meaning of Tsubura is obscure.
* ↑ I.e., “the younger princess.”
* ↑ Takara no miko. Takara signifies “treasure.”
* ↑ Takabe no iratsume. Takabe seems to be the name of a place, unless it be considered to be connected with the word taka, “hawk.”
* ↑ Remember that the single character 王 includes both sexes.
* ↑ See Sect. CXXX, Note 1.
# Kojiki (Chamberlain, 1882)/Section 137

[Sect. CXXXVII.—Emperor In-giyō (Part I.—Genealogies).]
His Augustness Wo-asa-dzu-ma-waku-go-no-sukune dwelt in the Palace of Toho-tsu-Asuka, and ruled the Empire. This Heavenly Sovereign wedded Her Augustness Osaka-no-oho-naka-tsu-hime, younger sister of King Oho-hodo, and begot august children: King Karu of Kinashi; next Nagata-no-oho-iratsume; next King Kuro-hiko of Sakahi; next His Augustness Anaho; next Karu-no-oho-iratsume, another name for whom is So-tohoshi-no-iratsume (the reason for her being given the august name of Queen So-tohoshi was that the refulgence of her person passed through her garments); next King Shiro-biko of Yatsuri; ​next His Augustness Oho-hatsuse; next Tachibana-no-oho-iratsume; next Sakami-no-iratsume (nine Deities). Altogether the Heavenly Sovereign’s august children [numbered] nine Deities (five Kings and four Queens). Of these nine Kings and Queens, His Augustness Anaho [was he who afterwards [ruled the Empire. Next his Augustness Oho-hatsuse ruled the Empire.
* ↑ Also pronounced In-kiyō.
* ↑ See Sect. CXXXIII, Note 13.
* ↑ This name and the next have already appeared in Sect. CXVII.
* ↑ Kinashi no Karu no miko. Karu is properly the name of a place in Yamato which has already often appeared in the text. It is uncertain whether kinashi is likewise the name of a place or of a particular kind of pear; but Motowori inclines to the former view.
* ↑ I.e., “the great lord of Nagata.” There are many places of this name (lit. “long rice-field”), and it is not known which is here intended.
* ↑ I.e., “the black prince of Sakahi.” The latter word signifies “frontier.” It is not known where Sakahi is, neither is the reason for the name of “black prince” applied to this personage known (Conf. the “white prince” mentioned a little further on).
* ↑ Or, “of Anaho,” for Anaho is properly the name of a place in Yamato. Its import is not clear.
* ↑ I.e., “the great lady of Karu.”
* ↑ Written 衣通郎女, i.e., “the garment-passing lady.” So-tohoshi is Motowori’s reading of the characters, the usual rending being So-tohori (the Intransitive instead of the Transitive form of the Verb). He likewise identifies Koto-fushi (see Sect. CXVII, Note 9) with this celebrated princess, who is commonly worshipped as Goddess of Poetry. There is much confusion in the traditions concerning her, and Motowori’s notes on the subject in Vol. XXXIV, pp. 53–54 and in Vol. XXXIX of his Commentary, p. 3, should be consulted.
* ↑ Yatsuri no shiro-biko no miko, i.e., “the white prince of Yatsuri.” Yatsuri is the name of a place in Yamato. It is written with characters signifying “eight melons.”
* ↑ I.e., “great Hatsuse,” so called from Hatsuse, a celebrated place in Yamato, which has already been mentioned.
* ↑ I.e., “the great lady of Tachibana,” the latter being the name of a place in Yamato. The word signifies “orange.”
* ↑ I.e., “the lady of Sakami,” the latter being apparently the name of a place either in Harima or in Wohari. Its derivation is not clear.
# Kojiki (Chamberlain, 1882)/Section 138

[Sect. CXXXVIII.—Emperor In-giyō (Part II.—His Sickness is Cured by a Korean Physician).]
The Heavenly Sovereign, when first about to rule the succession of Heaven’s Sun, declined, saying: “I have a long sickness; I cannot rule the sun’s succession.” Nevertheless, as from the Empress downwards all the magnates strongly urged him, he forthwith ruled the Empire. At this time the ruler of Shiragi dutifully sent eighty-one vessels with august tribute. Then the chief envoy sent with the august tribute, whose name was Komu-ha-chimu-kamu-ki-mu, was a man deeply versed in the medical art. So he cured the Heavenly Sovereign’s august sickness.
* ↑ For this expression see Sect. XXXII, Note 27. The story of the refusal of this monarch to accept the crown which was offered to him by the magnates of the nation is told at considerable length in the parallel passage of the “Chronicles.” According to the same authority he belonged to a collateral branch of the Imperial family, and was therefore not in the regular line of succession.
* ↑ See Sect. XCVIII, Note 2.
* ↑ Literally, “great messenger.”
* ↑ 金波鎭漢紀武. Motowori decides that 金 is the surname, 波鎭 an official title, 漢紀 an official designation of the kinsmen of the Korean King, and 武 the personal name.
# Kojiki (Chamberlain, 1882)/Section 139

[Sect. CXXXIX.—Emperor In-giyō (Part III.—He Rectifies the People’s Names).]
Thereupon the Heavenly Sovereign, lamenting the transgressions in ​the surnames and gentile names of the people of all the surnames and names in the Empire placed jars [for trial by] hot water at the Wondrous Cape of Eighty Evils in Words at Amakashi, and deigned to establish the surnames and gentile names of the eighty heads of companies. Again the Karu Tribe was established as the august proxy of King Karu of Ki-nashi; the Osaka Tribe was established as the Empress’s august proxy; and the Kaha Tribe was established as the august proxy of the Empress’s younger sister Ta-wi no Naka-tsu-hime.
* ↑ The original is: 天下氏氏名名人等之氏姓 which Motowori reads ame no shita no uji-uji na-na no hito-domo no uji kabane.
* ↑ We learn from the “Chronicles” that he whose hand was injured in the process of dipping it into the jar of boiling water was pronounced a deceiver, while those who stood the trial unhurt were considered to be telling the truth.
* ↑ Amakashi no koto-ya-so-maga-tsu-hi no saki. Motowori truly observes that this does not sound like an actual geographical name, but was rather, it may be supposed, a new designation given to Cape Amakashi (see Sect. LXXII, Note 19) on account of the incident here mentioned. The name reminds us of that one of the deities born from the purification of the person of the creator Izanagi after his return from Hades (see {{nsl2|Sect X, Note 14|../Section 10#cite_note-14).
* ↑ Ya-so tomo-no-wo. See Sect. XXXIII, Note 19.
* ↑ Karu-be.
* ↑ Osaka-be, so called after the Empress’s native place (see Sect. CXXXVII, Note 3, and Sect. CXVII, Note 6). The reading of Osaka-be is given in all the editions to the characters in the text, 刑部, where we should expect 忍坂部. Motowori’s explanation of the reason why the name was thus written will be found in Vol. XXXIX, p. 19, of his Commentary.
* ↑ Kaha-be. Motowori supposes that there is here some corruption of the text, as no connection can be discovered between the name of this Tribe and that of the Princess whose proxy the tribe became.
* ↑ See Sect. CXVII, Note 7.
# Kojiki (Chamberlain, 1882)/Section 140

[Sect. CXL.—Emperor In-giyō (Part IV.—His Age and Place of Burial).]
The Heavenly Sovereign’s august years were seventy-eight. His august mausoleum is at Naga-ye near Wega in Kafuchi.
# Kojiki (Chamberlain, 1882)/Section 144

[Sect. CXLIV.—Emperor An-kō (Part I.—He Slays King Oho-kusaka).]
The august child Anaho dwelt at the palace of Anaho at ​Isonokami, and ruled the Empire. The Heavenly Sovereign sent the Grandee of Ne, ancestor of the Grandees of Sakamoto, to the residence of King Oho-kusaka, on behalf of his younger brother Prince Oho-hatsuse to command thus: “I wish Thine Augustness’s younger sister Queen Waka-kusaka to wed Prince Oho-hatsuse. So do thou present her.” Then King Oho-kusaka did obeisance four times, and said: “Owing to a supposition that there might be some such Great Commands, I have kept her always indoors. With reverence will I respectfully offer her according to the Great Commands.” Nevertheless, thinking it disrespectful [merely] to send a message, he forthwith, as a ceremonial gift from his younger sister, made [the Grandee of Ne] take a push-wood jewel headdress to present [to the Heavenly Sovereign]. The Grandee of Ne forthwith stole the jewel headdress meant as a ceremonial gift, and slandered King Oho-kusaka, saying: “King Oho-kusaka would not receive the Imperial Commands, but said: ‘An soror mea fiet eædem stirpis [viri] inferior storea?’ and, grasping the hilt of his cross-sword, was angry.” So the Heavenly Sovereign, having in his great anger slain King Oho-kusaka, took that King’s chief wife Nagata-no-oho-iratsume, and made her Empress.
* ↑ I.e., Prince. In all other cases we find the word mikoto, “Augustness,” as the title by which the Sovereign is mentioned at the commencement of his reign.
* ↑ See Sect. XLV, Note 16.
* ↑ Ne no omi. The etymology of ne is obscure.
* ↑ Literally, as “tribute.”
* ↑ More literally, “I have kept her without putting her out of doors.”
* ↑ Conf. Sect. IX, Note 4 and Sect. XVIII, Note 14.
* ↑ Motowori surmises that 其 may be an error for 者 in the original of this clause 然言以白事其思旡禮.
* ↑ 禮物. This term corresponds to the modern 結納, the name by which the presents which are exchanged at the time of betrothal are designated.
* ↑ The original term oshi-ki no tama-kadzura is extremely obscure. One of Motowori’s conjectures is that the “push-wood” was a kind of frame by which the jewels or beads, strung on an erect stem of some hard material, were kept firmly attached to the head. Perhaps some notion of the coiffure intended may be gathered from the plate opposite p. 354 of Part III of vol. VIII of these “Transactions” (Mr. J. Conder’s paper on “The History of Japanese Costume”).
* ↑ I.e., “An soror mea, cujus pater Imperator Nin-toku, fiet uxor præsentis Imperatoris?”—Hujus similitudinis rusticitas et ipsis Japonicis commentatoribus pudori est.
* ↑ See Sect. XLV, Note 5.
* ↑ See Sect. CXXXVII, Note 5.