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# Kojiki (Chamberlain, 1882)/Section 96

[Sect. XCVI.—Emperor Chiū-ai (Part II.—The Possession of Korea Divinely Promised).]
This Empress, Her Augustness Princess Okinaga-tarashi, was at that time divinely possessed. So when the Heavenly Sovereign, dwelling at the palace of Kashihi in Tsukushi, was about to smite the Land of Kumaso, the Heavenly Sovereign played on his august lute, and the Prime Minister the Noble Take-uchi, being in the pure court, requested the divine orders. Hereupon the Empress, divinely possessed, charged him with this instruction and counsel: “There is a land to the Westward, and in that land is abundance of various treasures dazzling to the eye, from gold and silver downwards. I will now bestow this land upon thee.” Then the Heavenly Sovereign replied, saying: “If one ascend to a high place and look Westward, no country is to be seen. There is only the great sea;” and saying, “they are lying Deities,” he pushed away his august lute, did not play on it, and sat silent. Then the Deities were very angry, and said: “Altogether as for this empire, it is not a land over which thou oughtest to rule. Do thou go to the one road!” Hereupon the Prime Minister the Noble Take-uchi said: “[I am filled with] awe, my Heavenly Sovereign! ​Continue playing thy great august lute.” Then he slowly drew his august lute to him, and languidly played on it. So almost immediately the sound of the august lute became inaudible. On their forthwith lifting a light and looking, [the Heavenly Sovereign] was dead.
* ↑ At what time, we are not told.
* ↑ See Sect. V, Note 17.
* ↑ This is Motowori’s interpretation of the obscure original word sa-niha, which is written phonetically. He supposes it to have been so called as being a place used for enquiring the will of the gods, and therefore kept clean and held in reverence. “Place” would perhaps represent the Japanese word niha as well as “court,” though “court” has been its usual acceptation in later times.
* ↑ Literally, “making gold and silver the origin.”
* ↑ Motowori tells us to undertand “saying” in the sense of “thinking.”
* ↑ As already frequently remarked, the Japanese mind does not occupy itself much with the distinction (to us all-important) of Singular and Plural. The reason why the translator renders the word kami by the Plural “Deities” throughout this passage is because we learn later on that four divine personages were intended by the author.
* ↑ With the commentators we must accept this as an alternative name of Hades, without being able satisfactorily to explain it. The expression “eighty road-windings” (yaso kumade) in Sect. XXXII (Note 27) may be compared with this one.
* ↑ I.e., “I tremble Sire, for the consequences of thine impiety.”
# Kojiki (Chamberlain, 1882)/Section 99

[Sect. XCIX.—Emperor Chiū-ai (Part V.—The Empress Jin-gō Fishes in Tsukushi).]
Again when, having reached the village of Tamashima in the Department of Matsura in Tsukushi, she partook of an august meal on the bank of the river, it being then the first decade of the fourth moon, she then sat on a shoal in the middle of the river, picked out threads from her august skirt, used grains of rice as bait, and hooked the trout in the river. (The name by which the river is called is the Wo-gaha; again the name by which the shoal is called is Kachi-do-hime.) So down to the present time it is an uninterupted [custom] for women in the first decade of the fourth moon to pick out threads from their skirts, use grains as bait, and hook trout.
* ↑ I.e., “jewel-island.”
* ↑ Matsura-gata. The “Chronicles” give an absurd derivation of Matsura from the Adjective medzurashi, “astonishing,” which the Empress is supposed to have ejaculated on finding a trout hooked to her line! The obvious etymology is matsu-ura, “pine-beach.”
* ↑ The character in the original is 礒 (for 磯), Japanese iso, which may or may not be connected with the word ishi, “stone.” In any case Motowori is not justified in saying that it must be understood to mean “stone” in this place, as iso means rather a sandy than a stony place, rising above the water level.
* ↑ In Japanese ayu, a small species of the salmon family (Plecoglossus altivelis).
* ↑ I.e., “little river.”
* ↑ I.e., “princess of the gate of victory.” But though the words lend themselves to this interpretation, it can hardly be supposed that such is their real etymology, and indeed the editor of 1687 draws attention in a Note to the difficulty of accepting the statement in the text.
# The True Story of Ah Q (Leung)/Notes

Notes
1. Here we have a play on Chinese characters. The two characters wai-ch'uan (外傳), separately mean "outside" and "record," but taken together mean a record of the wives of the emperor's relations. Here the character wai (外) is played against the character nei (內), which is to follow and which means "inside"; but again the play goes on with a subtle turn because the phrase, nei-ch'uan (內傳), literally "inside record," used together means a mythological record.
2. Ching-ch'uan (正傳) are the two characters for "true story."
3. A Hsiu-t'sai is a scholar who has qualified for the governmental examinations in his district.
4. A ti-pao (地保) is a man appointed over a certain portion of country to notify officials of any disorders or crimes. He must be honest, with property, and educated.
5. Yüeh-ting means, literally, "Moon Pavilion." There is some connection in Chinese folklore between the moon and the cassia (桂). In fact, it is believed that the shadow on the moon is the shadow of a cassia tree. Also the moon shines the brightest and the cassia blooms in the eighth moon of the Chinese calendar. Therefore the writer says that if Ah Quei had been otherwise called Yueh-ting, or if his birthday was in the eighth moon, his name must be written 阿桂.
6. The character tiao (條) is used in connection with long objects.
7. The story has the force of a proverb, which has as its lesson that most things which appear a misfortune at first may turn out for the best in the end, and vice versa. The incident of the story is as follows:
"Once an old man, who lived at the borders of the barbarian country, lost a horse. When his neighbors came to offer their sympathy, the old man asked, 'How do you know that this is not good fortune?' A few months later, the lost horse returned, accompanied by an excellent horse of barbarian breed. When many came to congratulate him, he again asked, 'How do you know that this may not be a misfortune?' After this wealthy family had the new horse in its possession, the son, who was fond of riding, fell from the horse and broke his leg. When people came to offer their condolence, the old man asked, 'May this not be good fortune?' A year later when ​the barbarians made a great invasion into the country, all able-bodied youths went to war and nine tenths of them were killed. The old man's son was not sent to battle because of his crippled leg; he and his aged father lived happily together."
8. Chü-jen is the scholarly rank above hsiu-t'sai and the successful candidate of a province.
9. "Infinite Buddha," used by Buddhists almost on any auspicious occasion.
10. Utter defeat is meant.
11. After 12 P. M.
12. These lines are from the drama "The Struggle Between the Dragon and the Tiger," and obviously a great favorite with Ah Q.
13. A successful candidate in one of the highest governmental examinations.
# Kojiki (Chamberlain, 1882)/Section 102

[Sect. CII.—Emperor Chiū-ai (Part VIII.—The Empress Jin-gō Presents Liquor to the Heir Apparent).]
Hereupon, when the [Heir Apparent] returned up [to the Capital], his august parent, Her Augustness Princess Okinaga-tarashi, distilled some waiting-liquor, and presented it to him. Then his august parent sang augustly, saying:
Having thus sung, she presented to him the great august liquor. Then His Augustness the Noble Take-uchi replied for the august child and sang, saying:
“Whatever person distilled this august liquor must surely have distilled it singing the while with that drum on the mortar,—must surely have distilled it dancing the while, for this august liquor, august liquor, to be ever more and more joyful. Go on! go on!”
These are Drinking Songs.
* ↑ Machi-saki. This expression, which recurs in the poems of the “Collection of a Myriad Leaves,” signifies liquor distilled for an absent friend by those who are awaiting his return.
* ↑ The general signification of the Song is: “Think not that this liquor was made by me. ’Tis a present from the Small August Deity (Sukuna-biko-na), who dwells forever in unshaken power and who 6cnds it to thee with endless congratulations. Come on! come on! drink deeply!”—Some of the expressions in this Song are a subject of debate among the commentators. Excepting the clause “partake not shallowly,” in which the translator has adopted the opinion of the author of the “Explanation of the Songs in the Chronicles of Japan,” Moribe’s interpretation has been followed throughout. The latter critic would identify asazu (“not shallowly”) with amasazu (“without leaving anything”). But there seems no warrant for supposing such an elision of the syllable sa. The use of the expressions kuruhoshi and motohoshi to express reiteration is worthy of notice. It will be remembered that the Deity here mentioned was the microscopic personage who came riding over the waves to share the sovereignty of Idzumo with the Deity Master-of-the-Great-Land (see Sect XXVII).
* ↑ This Song signifies: “Such a joyful feast must surely have been preceded by a joyful distilling of the liquor for it. Continue to drink, oh Prince!”—The commentators disagree on the subject of one or two of the words of this Song, in which the translator has followed Motowori’s interpretation throughout. The words “that drum” are the chief difficulty. Motowori supposes that drums, being originally unknown in Japan, were first seen by the Japanese on the occasion of the conquest of Korea in this very reign, and thinks that the drum would be placed by the side of the mortar during the pounding of the rice out of which the liquor was to be made. “That drum” means the drum belonging to the pounder of the rice. The original words so no, “that,” might also be rendered by “his.”
* ↑ Literally, “liquor-rejoicing songs.”
# Kojiki (Chamberlain, 1882)/Section 103

[Sect. CIII.—Emperor Chiū-ai (Part IX.—His Death and That of the Empress Jin-gō).]
Altogether the august years of this Heavenly Sovereign Tarashi-naka-tsu-hiko were fifty-two. His august mausoleum is at Nagaye, near Wega, in Kafuchi. (The Empress died at the august age of one hundred. She was buried in the mausoleum of Tatanami in Saki.)
* ↑ The Emperor Chiū-ai. The author of these “Records” not recognizing, as does the author of the “Chronicles,” the time during which the Empress Jin-gō held sway as a separate reign, Chiū-ai is by a fiction supposed to have reigned down to the moment when his posthumous son Ō-jin mounted the throne after the conquest of Korea and of Yamato.
* ↑ I.e., “long branch,” or perhaps “long inlet.”
* ↑ Etymology obscure.
* ↑ Mabuchi and Motowori seem right in supposing the sentence in small type to be an addition to the text, copied from the “Chronicles.” But as all the MSS. and printed editions previous to Motowori’s contain it, it has been retained in the translation.
# Kojiki (Chamberlain, 1882)/Section 105

[Sect. CV.—Emperor Ō-jin (Part II.—He Divides the Inheritance Between His Three Sons).]
Hereupon the Heavenly Sovereign asked His Augustness Oho-yama-mori and His Augustness Oho-sazaki, saying: “Which think ye dearer, an elder child or a younger child?” (The reason why the Heavenly Sovereign propounded this question was because it was his intention to make Uji-ni-waki-iratsuko rule the Empire.) Then His Augustness Oho-yama-mori said: “The elder child is the dearer.” Next His Augustness Oho-sazaki, knowing the august feeling which made the Heavenly Sovereign deign to ask [the question], said: “The elder child, having already become a man, gives no trouble; but the younger child, not being yet a man, is the dearer.” Then the Heavenly Sovereign said: “My lord Sazaki’s words agree with my thoughts,” and forthwith ordained the division [of the inheritance] thus: His Augustness Oho-yama-mori to administer the government of the mountains and the sea, His Augustness Oho-sazaki to take and deign to report on the government of the realm, and Uji-no-waki-iratsuko to rule the succession of Heaven’s sun. So His Augustness Oho-sazaki was not disobedient to the Heavenly Sovereign’s commands.
* ↑ Literally, “heart.”
* ↑ I.e., Motowori thinks, to have control over the guilds of foresters and fishermen.
* ↑ I.e., to act as regent or minister.
* ↑ I.e., to inherit the empire.—It will be remembered that the Japanese Emperors claim to descend from the Sun-Goddess.
* ↑ This statement refers proleptically to the contrary course which was taken by the elder Oho-yama-mori.
# Roberts-Smith v Fairfax Media Publications Pty Limited (No 41) (2023, FCA)/Annexure A

​ANNEXURE A
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# Roberts-Smith v Fairfax Media Publications Pty Limited (No 41) (2023, FCA)/Annexure C

​ANNEXURE C
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# Roberts-Smith v Fairfax Media Publications Pty Limited (No 41) (2023, FCA)/Annexure D

​ANNEXURE D
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# Roberts-Smith v Fairfax Media Publications Pty Limited (No 41) (2023, FCA)/Annexure E

​ANNEXURE E
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# Once a Week

* Search for titles containing or beginning with: "Once a Week"
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Once a Week, magazine published by Bradbury and Evans (1859-1880).
* Once a Week, collection of stories by A. A. Milne (1914). IA

## See also

* Once
* Week
# Kojiki (Chamberlain, 1882)/Section 108

[Sect. CVIII.—Emperor Ō-jin (Part V.—Songs of the Territorial Owners of Yeshinu).]
Again, the Territorial Owners of Yeshinu, seeing the august sword which was girded on His Augustness Oho-sazaki, sang, saying:
“Sharp is the beginning, freezing is the end of the sword girded on Oho-sazaki, Oho-sazaki, the solar august child of Homuda,—[it is] chilly, chilly like the trees beneath the trunks of the winter trees.”
​Again, having made a cross-mortar at Kashifu in Yeshinu, and having in that cross-mortar distilled some great august liquor, they, when they presented the great august liquor [to the Heavenly Sovereign], sang as follows, drumming with their mouths:
“We have made a side-mortar at Kashinofu, and in the side-mortar we have distilled some great august liquor, which do thou sweetly partake of, oh our lord!”
This Song is one which it is the custom to chant down to the present day when, from time to time, the Territorial Owners present a great feast [to the Sovereign].
* ↑ Yeshinu is the modern Yoshino, in the province of Yamato (see Sect. XLVI, Note 3). For the title of kudzu see Sect. XLVI, Note 13, where it also occurs in connection with Yeshinu.
* ↑ According to Moribe, whose interpretation seems best to the translator, the signification of this difficult poem is: “The sword worn by Prince Oho-sazaki, son of the Emperor Homuda (Ō-jin) is double-edged at its upper part, and like glistening ice towards its point;—oh! ’tis like the icicles on the plants that cluster about the trunks of the dead trees in winter!” Almost every line, however (excepting those giving the name and title of the Prince), is a subject of controversy, and the “Kō-Gan Shō” in loco and Motowori’s Commentary, Vol. XXXIII, pp. 2–5, should be consulted for Keichiū’s, Mabuchi’s and Motowori’s views on the disputed point.—The expression “solar august child” signifies “sun-descended prince,” in allusion to the supposed descent of the Japanese monarchs from the Sun-Goddess.
* ↑ Yoko-usu or yokusu (横臼). It is not plain what sort of mortar the author intended to designate by this term. Motowori supposes it to mean a broad flat mortar in contradistinction to a high and narrow one. Keichiū’s view, which he quotes, to the effect that it was a mortar that had been carved out of the block against the grain of the wood, seems an equally good guess, where all is guess-work.
* ↑ In the Song this same name is read Kashinofu; but the commentators tell us that the Genitive Particle no (“of”) is simply inserted for the sake of rhythm, and it is not unlikely that they are right. The name seems to signify “[a place where] oak-trees grow.”
* ↑ See Sect. XVIII, Note 16. The character 釀, rendered by “distill” or “brew,” according to the view which one may take of the resulting liquor, would seem to be here used in the sense of “to pound.”
* ↑ In this simple Song the Territorial Owners of Yoshino beg the Monarch to deign to partake of the sake which they have made.
# Roberts-Smith v Fairfax Media Publications Pty Limited (No 41) (2023, FCA)/Annexure G

​ANNEXURE G
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# Kojiki (Chamberlain, 1882)/Section 109

[Sect. CIX.—Emperor Ō-jin (Part VI.—Various Deeds).]
In this august reign were graciously established the Fisher Tribe, the Mountain Tribe, the Mountain Warden Tribe, and the Ise ​Tribe. Again the Pool of Tsurugi was made. Again there came over [to Japan] some people from Shiragi. Therefore His Augustness the Noble Take-uchi, having taken them with him and set them to labour on pools and embankments, made the Pool of Kudara.
* ↑ Ana-be (written 海部 and read Una-be in the Old Printed Edition and in the edition of 1687, and perhaps better rendered “Sea-Tribe.”) The name of this guild or clan does not seem to have remained, like the two mentioned together with it, as a “gentile name.”
* ↑ Yama-be. Motowori thinks that this word has crept into the text erroneously through the influence of that next mentioned, as the functions of the tribes or guilds thus separately named were identical. The differentiation may have taken place after the terms had come to be used as “gentile names.”
* ↑ Yama-mori-be.
* ↑ Ise-be. Nothing is known of this tribe or guild.
* ↑ Doubtless so named after the Korean labourers employed upon it,—Kudara and Shiragi, as different parts of the same peninsula, being confounded in thought.