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# Kojiki (Chamberlain, 1882)/Section 145

[Sect. CXLV.—Emperor An-kō (Part II.—He is Slain by King Ma-yowa).]
After this, the Heavenly Sovereign, being on [his] divine couch, was sleeping at midday. Then he spoke to his Empress, saying: “Is there anything on thy mind?” She replied, saying: “Being the object of the Heavenly Sovereign’s generous favour, what can there be on my mind?” Hereupon the Empress’s former child, King Ma-yowa, who was seven years old that year, happened to be just then playing outside the apartment. Then the Heavenly Sovereign, not knowing that the young King was playing outside the apartment, spoke to the Empress, saying: “I have constantly something upon my mind, namely [the fear] that thy child King Ma-yowa, when he comes to man’s estate, may, on learning that I slew the King his father, requite me with a foul heart.” Thereupon King Ma-yowa, who had been playing outside the apartment, and whose ear had caught these words, forthwith watched for the Heavenly Sovereign to be augustly asleep, and, taking the great sword [that lay] by his side, forthwith struck off the Heavenly Sovereign’s head, and fled into the house of the Grandee Tsubura. The Heavenly Sovereign’s august years were fifty-six. His august mausoleum is on the mound of Fushimi at Sugahara.
* ↑ Conf. Sect. LXIV, Note 2.
* ↑ Literally, “Hast thou anything to think about?” The same construction is used in the next sentence.
* ↑ I.e., her son by her former husband King Oho-kusaka.
* ↑ Literally, “below the palace.” The same expression recurs further on. The parallel passage in the “Chronicles” has “below the upper storey,” i.e., in the court or garden of a two-storeyed house. With the small proportions assumed by Japanese architecture, conversation could well be overheard under these conditions.
* ↑ I.e., “take vengeance upon me.”
* ↑ Scil. by the Emperor’s side.
* ↑ Tsubura omi. The etymology of Tsubura is obscure.
* ↑ For Sugahara see Sect. LXXV, Note 1. The Fushimi here mentioned, which is in Yamato, must not be confounded with the better known Fushimi in Yamashiro. The popular etymology of this name (and it is to be found in many bonks) traces it to fushi-mi, i.e., “lying three,” in connection with the story of a man who “lay on the mound for three years.” Probably fuse-midzu, “water laid on,” a name perhaps given on account of an aqueduct or of water-pipes, was the original designation, which has been corrupted.
# Kojiki (Chamberlain, 1882)/Section 146

[Sect. CXLVI.—Emperor An-kō (Part III.—Prince Oho-hatsuse Slays Princes Kuro-biko and Shiro-biko).]
Then Prince Oho-hatsuse, who at that time was a lad, was forthwith grieved and furious on hearing of this event, and went forthwith to his elder brother King Kuro-biko, and said: “They have slain the Heavenly Sovereign. What shall be done?” But King Kuro-biko was not startled, and was of unconcerned heart. Thereupon King Oho-hatsuse reviled his elder brother, saying: “For one thing it being the Heavenly Sovereign, for another thing it being thy brother, how is thy heart without concern? What! not startled, but unconcerned on hearing that they have slain thine elder brother!”—and forthwith he clutched him by the collar, dragged him out, drew his sword, and slew him. Again, going to his elder brother King Shiro-biko, he told him the circumstances as before. The unconcernedness again was like [that shown by] King Kuro-biko. [So King Oho-hatsuse,] having forthwith clutched him by the collar, pulled him along, and dug a pit on reaching Woharida, buried him as he stood, so that by the time he had been buried up to the loins, both his eyes burst out, and he died.
* ↑ See Sect. CXXXVII, Note 11.
* ↑ See Sect. CXXXVII, Note 6.
* ↑ Literally, “taken.”
* ↑ I.e., treated the matter with indifference.
* ↑ Literally, “without relying,” as if the speaker meant to say that the dead man could not rely on him for vengeance.
* ↑ In Yamato. The name seems to mean “new tilled field.”
* ↑ Written 隨立 in the text followed by Motowori. The other reading 𡓗立 is untenable.
* ↑ In order to account for such an effect from so apparently insufficient a cause, Motowori supposes that after the prince had been made to stand up to the height of his loins in the pit, the latter was filled by having stones thrown into it, whereby his feet and legs would be crushed.
# Kojiki (Chamberlain, 1882)/Section 148

[Sect. CXLVIII.—Emperor An-kō (Part V.—Prince Oho-hatsuse Slays Prince Oshiha).]
After this Karu-fukuro, ancestor of the Dukes of Yama of Sasaki in Afumi, said [to King Oho-hatsuse]: “At Kuta [and?] on the moor of Kaya at Wata in Afumi, boars and deer are abundant. Their legs as they stand are like a moor [covered] with wogi; the horns they point up are like withered trees.” At this time [King Oho-hatsuse], taking with him King Ichi-no-be-no-oshiha, made a progress to Afumi, and on reaching this moor, each of them built a separate temporary palace to lodge in. Then next morning, before the sun had risen, King Oshiha with a tranquil heart rode along on his august horse, and, reaching and standing beside King Oho-hatsuse’s temporary Palace, said to King Oho-hatsuse’s august attendants: “Is he not ​awake yet? He must he told quickly [that I am come]. It is already daylight. He must come to the hunting-ground,”—and forthwith urging his horse, he went forth. Then the people who served the august person of King Oho-hatsuse said: “As [King Oshiha] is a violent-spoken Prince, thou shouldst be on thy guard, and likewise it were well to arm thine august person.” Forthwith he put on armour underneath his clothes, took and girded on him his bow and arrows, rode off on horseback, and in a sudden interval setting his horse by the side [of the other King’s], took out an arrow, shot King Oshiha down, forthwith moreover cut his body [to pieces], put [them] into a horse’s manger, and buried them level with the earth.
* ↑ This name has the curious signification of “Korean (or Chinese) hag.”
* ↑ Afumi no Sasaki no yama no kimi. Conf. Sect. LXIX, Note 46.
* ↑ This and the following names are altogether obscure, neither is it evident whether two places are meant, or only one. The present passage reads as if two were intended, but a little further down the author seems to be speaking of but one.
* ↑ The Hedysarum esculentum.
* ↑ Literally, “the night has already finished dawning.”
* ↑ Motowori endeavours, not very successfully, to explain the use of this epithet by Prince Oho-Hatsuse’s attendants. As the sequel shows, the violence was all on the other side.
# Kojiki (Chamberlain, 1882)/Section 149

[Sect. CXLIX.—Emperor An-kō (Part VI.—Flight of Princes Ohoke and Woke)].
Hereupon King Ichi-no-be’s children King Ohoke and King Woke (two Deities), having heard of this affray, fled away. So when they reached Karibawi in Yamashiro and were eating their august provisions, an old man with a tattooed face came and seized the provisions. Then the two Kings said: “We do not grudge the provisions. But who art thou?” He replied, saying: “I am a boar-herd in Yamashiro.” So they fled across the River Kusuba, reached the land of Harima, entered the house of a native of that country named Shizhimu, hid their persons, and worked as grooms and cow-herds.
* ↑ Literally “princes” (王子). Their names apparently signify “big basket” and “little basket.”
* ↑ Known in later times as Kaniha and Kubawi. The name signifies (if the characters with which it is written may be relied on) “the well where the leaves were cut.”
* ↑ See Sect. LXVI, Note 19.
* ↑ See Sect. LX, Note 19.
* ↑ Or Shizhimi. Properly the name of a village, it is here used as the name of a man. The etymology is obscure.
# Kojiki (Chamberlain, 1882)/Section 150

[Sect. CL.—Emperor Yū-riyaku (Part I.—Genealogies).]
His Augustness Oho-hatsuse-no-waka-take dwelt in the palace of Asakura at Hatsuse, and ruled the Empire. The Heavenly Sovereign wedded Queen Wake-kusaka-be, younger sister of King Oho-kusaka (no children). Again he wedded Princess Kara, daughter of the Grandee Tsubura, and begot august children: His Augustness Shiraka; next his younger sister Her Augustness Princess Waka-tarashi (two Deities).
# Kojiki (Chamberlain, 1882)/Section 151

[Sect. CLI.—Emperor Yū-riyaku (Part II.—Various Deeds).]
So the Shiraka Clan was established as the august proxy of Prince Shiraka. Again the Hatsuse-Clan-Retainers were established. At this time there came over people from Kure. Again the Kahase Retainers were established. These people from Kure were lodged at Kure-hara. So the place was called by the name of Kure-hara.
* ↑ Shiraka-be.
* ↑ Hatsuse-be no toneri. This Clan was called after the reigning Emperor. Remember that the word “Retainers” is here a “gentile name.”
* ↑ Kahase no toneri. Kaha-se signifies “river-reach,” and the “Chronicles,” under date of the eleventh year of this reign, tell a story of the appearance of a white cormorant, to commemorate which this family was established. Cormorants, it will be remembered, were used for catching fish in livers: hence the appropriateness of the name bestowed on the family in question.
* ↑ The name given by the early Japanese to Wu (呉), an ancient state in Eastern China to the South of the Yang-tzŭ River. In Japanese it however, like other names of portions of China, often denotes the whole of that country in a somewhat vague manner. The derivation of the word Kure is obscure. The most acceptable proposition is that which would see in it a corruption of the original Chinese term Wu, of which Go is the Sinico-Japanese pronunciation. But what of the second syllable re?
* ↑ The phrase 安置 is in this place used for “lodged.”
* ↑ I.e., Kure Moor. It is in Yamato. According to the “Chronicles,” the former name of the place had been Himokuma-nu.
# Kojiki (Chamberlain, 1882)/Section 152

[Sect. CLII.—Emperor Yū-riyaku (Part III.—The Roof of the House of the Great Departmental Lord of Shiki).]
In the beginning, when the Empress dwelt at Kusaka, [the Heavenly Sovereign] made a progress into Kafuchi by way of the Tadagoye road at Kusaka. Then, on climbing to the top of the mountain and gazing on the interior of the country, [he perceived that] there was a house built with a raised roof-frame. The Heavenly Sovereign sent to ask [concerning] that house, saying: “Whose roof with a raised frame is that?” The answer was: “It is the house of the great Departmental Lord of Shiki.” Then the Heavenly Sovereign said: “What! a slave builds his own house in imitation of the august abode of the Heavenly Sovereign!”—and forthwith he sent men to burn the house [down], when the Great Departmental Lord, with trembling and dread, bowed his head, saying: “Being a slave, I like a slave did not understand, and have built overmuch. I am in great dread.” So the thing that he presented as an august offering [in token] of his ​entreaty was a white dog clothed in cloth, and with a bell hung [round its neck]; and he made a kinsman of his own, named Koshihaki, lead it by a string and present it [to the Heavenly Sovereign]. So the Heavenly Sovereign ordered them to desist from burning [the house].
* ↑ I.e., Waka-kusaka-be.
* ↑ See Sect. XLIV, Note 31. The Kusaka hero mentioned is that in Kafuchi.
* ↑ From tada, “straight” and koyuru “to cross,” this being a short cut over the mountains.
* ↑ The original of this clause is 有上堅魚作舎屋之家, which is read katsuwo wo agete ya wo tsukureru ihe ari. The katsuwo (properly katsuwo-gi 堅魚木) is the name of the uppermost portion of the roof in modern Shintō temples, and apparently in ancient times also in houses that were not devoted to religious purposes. The difficulty is not with the sense, but with the derivation of the word katsuwo-gi. Following the characters with which it is here and elsewhere written, Motowori sees in it a reference to the shape of the blocks of wood resembling “dried bonitoes,” which is the modern signification of katsuwo. But Moribe, in his “Examination of Difficult Words,” proposes a derivation which approves itself more to the present writer’s mind, viz., kadzuku wo-gi (戴小木), “small timbers atop” (see his “Examination of Difficult Words,” s.v.). Motowori’s Commentary, Vol. XLI, pp. 11–14, should be consulted for a discussion of the whole question of the use of these frames in ancient times, and for the special force to be attributed to the word “raised” (上) in this passage.
* ↑ Shiki no oho-agata-nushi. For Shiki see Sect. LXIII, Note 1.
* ↑ I.e., did humble obeisance by prostrating himself on the ground.
* ↑ Or, according to the older reading, “This (i.e., thy command) [is to be received with] awe.”
* ↑ Or, “tied with [a string of] cloth.” The translation follows Motowori’s interpretation.
* ↑ The name signifies “loin-girded,” i.e., as may he presumed, “wearing a sword.”
# Kojiki (Chamberlain, 1882)/Section 153

[Sect. CLIII.—Emperor Yū-riyaku (Part IV.—He Wooes Princess Waka-kusaka-be).]
Forthwith making a progress to the residence of Queen Waka-kusaka-be, the Heavenly Sovereign sent the dog as a present with a message, saying: “This thing is a strange thing which I got to day on the road. So it is a thing to woo with,”—and so saying, sent it in as a present. Thereupon Queen Waka-kusaka-be sent to say to the Heavenly Sovereign: “It is very alarming that thou shouldst make a progress with thy back to the sun. So I will come up straight [to the capital], and respectfully serve thee.” When therefore he returned up and dwelt in the palace, he went and stood on the ascent of that mountain, and sang, saying:
And he forthwith sent back a messenger with this Song.
* ↑ For he had come from Yamato in the East to Kafuchi in the West.
* ↑ The meaning is: “Thy Majesty must not come to woo me here, as the direction is unlucky. But I will myself come up straightway to the palace to be thine Empress.”
* ↑ The ascent or way up here mentioned is, says Motowori, the Tadagoye Road, and the mountain is Mount Kusaka. See Sect. CLII, Notes 2 and 3.
* ↑ In this Song the Emperor consoles himself for the delay in his union with Princess Waka-kusaka-be by reflecting that after all she will soon be his.—The first half of the poem down to the colon and dash is a Preface to the rest. Most of the difficult words occurring in it have been explained in previous notes: for the “broad-leafed bear-oak” see Sect. LXXII, Note 19; for tatami-komo, the Pillow-Word by which Heguri is preceded in the Japanese text, see Sect. LXXXIX, Note 12. Kusaka-be is curious, for whereas it properly signifies Kusaka-Tribe,—this tribe or family being called after the place where they resided,—the place itself came to be renamed after them when the fact of the posterior origin of the family designation had been forgotten. The reason for the mention in the Preface of the oak-tree, which is not referred to in the main text of the poem, is difficult to ascertain. Moribe thinks, however, that it is on account of the luxuriance of its foliage which, as if it were a Preface within the Preface, paves the way for the mention of the thick-growing bamboos. The punning connection between tashimi-dake, “luxuriant bamboos,” and tashi ni ha wi-nezu, “we sleep not certainly,” is necessarily obliterated in the English translation. “Certainly” must be taken in the sense of “undisturbedly.”
* ↑ I.e., as may be conjectured, a messenger dispatched to him by his mistress. It seems best to suppose the author to represent the Emperor as not having actually gone to her house at all, but as having only communicated with her by messenger.
# Hymns of the Atharva-Veda/Book 1/Hymn 16

A prayer and charm against demons
# Hymns of the Atharva-Veda/Book 1/Hymn 17

A charm to be used at venesection
# Hymns of the Atharva-Veda/Book 1/Hymn 18

A charm to avert evil spirits of misfortune and to secure prosperity
# Kojiki (Chamberlain, 1882)/Section 155

[Sect. CLV.—Emperor Yū-riyaku (Part VI.—He Makes a Progress to Yeshinu).]
When the Heavenly Sovereign made a progress to the palace of Yeshinu, there was on the bank of the Yeshinu river a girl of beautiful appearance. So having wedded this girl, he returned to the Palace. Afterwards, when he again made a progress to Yeshinu, he halted where he had met the girl, and in that place raised a great august throne, seated himself on that august throne; played on his august lute, and made the maiden dance. Then he composed an august Song on account of the maiden’s good dancing. That Song said:
“Oh! that the maiden dancing to the lute-playing of the august hand of the Deity seated on the throne might continue for ever!”
* ↑ See Sect. XLVI, Note 3.
* ↑ See Sect. CXII, Note 2.
* ↑ This Song presents no difficulties. In it the Emperor speaks of himself as a Deity, and is enthusiastically praised by the commentator Moribe for so doing.
# Kojiki (Chamberlain, 1882)/Section 156

[Sect. CLVI.—Emperor Yū-riyaku (Part VII.—The Horse-fly and the Dragon-fly).]
When forthwith he made a progress to the Moor of Akidzu, and augustly hunted, the Heavenly Sovereign sat on an august throne. Then a horse-fly bit his august arm, and forthwith a dragon-fly came and ate up the horse-fly, and flew [away]. Thereupon he composed an august Song. That Song said:
“Who is it tells in the great presence that game is lying on the peak of Womuro at Mi-yeshinu? Our Great Lord, who tranquilly carries on the government, being seated on the throne to await the game, a horse-fly alights on and stings the fleshy part of his arm fully clad in a sleeve of white stuff, and a dragon-fly quickly eats up that horse-fly. That it might properly bear its name, the laud of Yamato was called the Island of the Dragon-Fly.”
​So from that time that moor was called by the name of Akidzu-nu.
* ↑ Akidzu-nu. See Note 4 to this Section.
* ↑ Or, “bit.”
* ↑ The signification of the greater portion of this Song is clear enough, and is sufficiently explained by the context. The word “who” however admits of two interpretations, Motowori taking it to signify “some one,” whereas Moribe, keeping the literal meaning of “who?”, sees in it an angry exclamation of the monarch’s at having been brought out to the hunt under exaggerated promises of game. Womuro means “little cave,” but is here a proper name. Mi-yeshinu is a form of the word Yoshino which is frequently met with in poetry, the syllable mi being probably, as Mabuchi tells us in his “Commentary on the Collection of a Myriad Leaves,” equivalent to ma, and therefore simply an “Ornamental Prefix.” The phrase “tranquilly carries on the government” represents the Japanese yasumi-shishi, the Pillow-Word for wa ga oho-kimi, “our Great Lord,” which latter phrase descriptive of the Sovereign is here put into the Sovereign’s own month. “Of white stuff,” shiro-tahe no, is another Pillow-Word. The only real difficulty in this Song meets us in the interpretation of its concluding sentence. The meaning apparently intended to be conveyed is that it was in order to prove itself worthy of its name that the dragon-fly performed the loyal deed which forms the subject of the tale. But if so, the author forgets that it was not the dragon-fly that was called after Japan, but Japan that was called after the dragon-fly (Akidzu-shima, “Dragon-fly-Island,” from akidzu, “dragon-fly”). What should be the point of the whole poem therefore fails of application. The name “Island of the Dragon-Fly” has already appeared in Sect. V (Note 26).
* ↑ I.e., Dragon-Fly Moor. See Motowori’s remarks in his “Examination of the Synonyms for Japan,” p. 26.
# Kojiki (Chamberlain, 1882)/Section 157

[Sect. CLVII.—Emperor Yū-riyaku (Part VIII.—Adventure with a Wild Boar).]
Again once the Heavenly Sovereign made a progress up to the summit of Mount Kadzuraki. Then a large [wild] boar ran out. When the Heavenly Sovereign forthwith shot the boar with a whizzing barb, the boar, furious, came towards him roaring. So the Heavenly Sovereign, alarmed at the roaring, climbed up to the top of an alder. Then he sang, saying:
“The branch of the alder-tree on the opportune mound which I climbed in my flight on account of the terribleness of the roaring of the boar, of the wounded boar, which our great lord who tranquilly carries on the government had been pleased to shoot!”
* ↑ See Sect. LV, Note 1.
* ↑ See Sect. XXIII, Note, 7.
* ↑ This is the sense attributed by the commentators to the obscure word utaki, which seems to be only found written phonetically.
* ↑ Our author cannot be right in attributing this Song to the Emperor, and we need not hesitate to accept the different version of the story given in the parallel passage of the “Chronicles,” where the Monarch, as might be expected from all the other details that have been preserved concerning him, bravely faces the boar, while it is one of his attendants who runs away and climbs a tree to be out of danger, and afterwards composes these lines. This Song is a good instance of what Mr. Aston (in his “Grammar of the Japanese Written Language,” 2nd Edit., p. 194) has said concerning some of the short poems of a later date: “These sentences are not statements of fact; they merely picture to the mind a state of things without making any assertion respecting it.” Here we, as it were, simply see the frightened courtier sitting breathless and terrified amid the branches of the aider, and the whole verse has but the meaning of an exclamation. The term ari-wo, rendered “opportune mound,” is the only word in the text which raises any difficulties of interpretation. Moribe’s exegesis has here been followed. According to the older view it signifies “barren mound.” For the words “our great lord who tranquilly carries on the government” see Sect. CLVI, Note 3.
# Kojiki (Chamberlain, 1882)/Section 159

[Sect. CLIX.—Emperor Yū-riyaku (Part X.—The Mound of the Metal Spade).]
Again when the Heavenly Sovereign made a progress to Kasuga to wed Princess Wodo, daughter of the Grandee Satsuki of Wani, a maiden met him by the way, and forthwith seeing the Imperial progress, ran and hid on the side of a mound. So he composed an august Song. That august Song said:
“Oh! the mound where the maiden is hiding! Oh for five hundred metal spades! then might [we] dig her out!”
​So that mound was called by the name of the Mound of the Metal Spade.
* ↑ Wodo-hime. The signification of this name is obscure.
* ↑ Wani no Satsuki no omi. For Wani see Sect. LXII, Note 11. Satsuki is the old Japanese name of the fifth moon.
* ↑ Moribe thus paraphrases this Song: “The Monarch had met a girl carrying a spade in her hand, and, as she was beautiful, wished to address her; but she ran off and hid on the hill-side, leaving her spade behind her. His words express a desire for five hundred spades like hers, with which to break down the hill-side and dig her out …. It is in joke that he talks of the maiden who was on the other side of the hill as being inside it.” That in ancient times all digging implements were not made of metal will be seen by reference to Sect. CXXIV, Note 6.
* ↑ Kanasuki no woka.
# Week

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## Encyclopedia articles

* "Week," in Encyclopædia Britannica (11th ed., 1911)
* "Week," in Encyclopædia Britannica, Ninth Edition (1875–1889)

## Nonfiction volumes

* The Week (1926), an book by F. H. Colson

## Periodicals

* The Week, Brisbane, Queensland, 1876–1934

## See also

* Once a Week
# Kojiki (Chamberlain, 1882)/Section 162

[Sect. CLXII.—Emperor Yū-riyaku (Part XIII.—His Age and Place of Burial).]
The Heavenly Sovereign’s august years were one hundred and twenty-four. His august mausoleum is at Takawashi in Tajihi in Kafuchi.