OpenLLM-France/wikimedia huggingface dataset:
# Kojiki (Chamberlain, 1882)/Section 78

[Sect. LXXVIII.—Emperor Kei-kō (Part III.—Various Deeds).]
In this august reign the Labourers’ Tribe was established; again, the port of Aha in the East was established; again, the Great Butlers’ Tribe was established; again, the granaries of Yamato were established; again, the Pool of Sakate was made, and bamboos planted on its bank.
* ↑ Such is the reasonable explanation of the original term tabe (田部) given by Motowori. It seems to have become a “gentile name.”
* ↑ Kashihade no oho-tomo-be. This “gentile name” originally denoted one who was butler, steward, or cook, in the Emperor’s household. The tradition of its origin is preserved in the “Chronicles.”
* ↑ Motowori supposes that the mention both in this history and in the “Chronicles of Japan” of the planting of bamboos on the banks of this pool or lake should be attributed to the rarity of such a proceeding in ancient times.
# Kojiki (Chamberlain, 1882)/Section 79

[Sect. LXXIX.—Emperor Kei-kō (Part IV.—Yamato-take Slays His Elder Brother).]
The Heavenly Sovereign said to His Augustness Wo-usu: “Why does not thine elder brother come forth to the morning and evening great august repasts? Be thou the one to take the trouble to teach him [his duty].” Thus he commanded; but for five days after, still [the prince] came not forth. Then the Heavenly Sovereign deigned to ask His Augustness Wo-usu [saying]: “Why is thine elder brother so long of coming? Hast thou perchance not yet taught him [his duty]?” He replied, saying: “I have been at that trouble.” Again ​[the Heavenly Sovereign] said: “How didst thou take the trouble?” He replied, saying: “In the early morning when he went into the privy, I grasped hold of him and crushed him, and, pulling off his limbs, wrapped them in matting and flung them away.”
* ↑ Viz., to attend on his Imperial father.
* ↑ I.e., “How didst thou do it?”
* ↑ Literally, “branches.”
# Sacred Books of the East/Volume 1/Khândogya-upanishad

Also known as Chândogya-upanishad.
Layout 2
* First Prapâthaka
* Second Prapâthaka
* Third Prapâthaka
* Fourth Prapâthaka
* Fifth Prapâthaka
* Sixth Prapâthaka
* Seventh Prapâthaka
* Eighth Prapâthaka
# Kojiki (Chamberlain, 1882)/Section 81

[Sect. LXXXI.—Emperor Kei-kō (Part VI.—Yamato-take Slays the Idzumo Bravo).]
Forthwith entering the Laud of Idzumo, and wishing to slay the Idzumo bravo, he, on arriving, forthwith bound [himself to him in] friendship. So, having secretly made [the wood of] an oak [-tree] into ​a false sword and augustly girded it, he went with the bravo to bathe in the River Hi. Then, His Augustness Yamato-take, getting out of the river first, and taking and girding on the sword that the Idzumo bravo had taken off and laid down, said: “Let us exchange swords!” So afterwards the Idzumo bravo, getting out of the river, girded on His Augustness Yamato-take’s false sword. Hereupon His Augustness Yamato-take, suggested, saying: “Come on! let us cross swords.” Then on drawing his sword, the Idzumo could not draw the false sword. Forthwith His Augustness Yamato-take drew his sword and slew the Idzumo bravo. Then he sang augustly, saying:
“Alas that the sword girded on the Idzumo bravo, and wound round with many a creeper, should have had no true blade!”
So having thus extirpated the [bravoes] and made [the land] orderly, he went up [to the capital], and made his report [to the Heavenly Sovereign].
* ↑ The species mentioned (ichihi) is the Quercus gilva.
* ↑ See Sect. XVIII, Note 2.
* ↑ Lit., “let us join swords.” The word “suggested” (誂) in this sentence is an emendation of Motowori’s, the text having 誹, “slandered.” The older printed editions, while retaining the character 誹, read it azamukite, “deceived.”
* ↑ In its position in the present text, this Song must be taken as an ironical lament of the Prince for the dead bravo. In the “Chronicles” the time and the heroes of the episode, and the singers of the Song are all different, and in that context the lament sounds like a genuine one. The reader will remember what was said in the Introduction as to the use of creepers for string. That mentioned in the text is supposed to be the Cocculus thunbergi.
# Kojiki (Chamberlain, 1882)/Section 82

[Sect. LXXXII.—Emperor Kei-kō (Part VII.—Yamato-take is Sent to Subdue the East, and Visits His Aunt at Ise).]
Then the Heavenly Sovereign again urged a command on His Augustness Yamato-take, saying: “Subdue and pacify the savage Deities and likewise the unsubmissive people of the twelve roads of the East;” and when he sent him off, joining to him Prince Mi-suki-tomo-mimi-take, ancestor of the Grandees of Kibi, he bestowed on him ​a holly-wood spear eight fathoms [long]. So when he had received the [Imperial] commands and started off, he went into the temple of the Great August Deity of Ise, and worshipped the Deity’s court, forthwith speaking to his aunt, Her Augustness Yamato-hime, saying: “It must surely be that the Heavenly Sovereign thinks I may die quickly; for after sending me to smite the wicked people of the West, I am no sooner come up again [to the capital] than, without bestowing on me an army, he now sends me off afresh to pacify the wicked people of the twelve circuits of the East. Consequently I think that he certainly thinks I shall die quickly.” When he departed with lamentations and tears, Her Augustness Yamato-hime bestowed on him the “Herb-Quelling-Sabre,” and likewise bestowed on him an august bag, and said: “If there should be an emergency, open the mouth of the bag.”
* ↑ See Sect. LXVI, Note 2.
* ↑ Mi-suki-tomo-mimi-take-hiko. Mi is an Honorific, mimi probably signifies “ears,” and take means “brave.” The words suki and tomo are obscure.
* ↑ Kibi no omi.
* ↑ Properly the Olea aquifolium, which resembles holly. Motowori supposes that an entirely wooden spear or stick is here meant to be spoken of, and not the weapon with a metal point which is commonly understood by the word “spear” (hoko).
* ↑ Perhaps we should write “august court,” for the characters 朝廷 in the text are evidently intended for the homonymous 御門. The court in front of the Deity’s temple is what is here alluded to, and it would perhaps be a not unpardonable departure from the text to insert the Preposition “at” or “in,” and translate thus: “worshipped in the Deity’s court.”
* ↑ Here and below, the word “thinks” may be understood to mean “wishes.”
* ↑ Kusa-nagi no tsurugi. The discovery of this sword by the deity Susa-no-wo (“Impetuous Male”) inside one of the tails of the eight-headed serpent which he had slain, is narrated at the end of Sect. XVIII.
* ↑ The use of the contents of this bag will be seen in the next Section.
# Kojiki (Chamberlain, 1882)/Section 83

[Sect. LXXXIII.—Emperor Kei-kō (Part VIII.—Yamato-take Slays the Rulers of Sagamu).]
So reaching the Land of Wohari, he went into the house of Princess Miyadzu, ancestress of the Rulers of Wohari, and forthwith thought ​to wed her; but thinking again that he would wed her when he should return up [toward the capital], and having plighted his troth, he went [on] into the Eastern Lands, and subdued and pacified all the savage Deities and unsubmissive people of the mountains and rivers. So then, when he reached the Land of Sagamu, the Ruler of the land lied, saying: “In the middle of this moor is a great lagoon, and the Deity that dwells in the middle of the lagoon is a very violent Deity.” Hereupon [Yamato-take] entered the moor to see the Deity. Then the Ruler of the land set fire to the moor. So, knowing that he had been deceived, he opened the mouth of the bag which his aunt, Her Augustness Yamato-hime had bestowed on him, and saw that inside of it there was a fire-striker. Hereupon he first mowed away the herbage with his august sword, took the fire-striker and struck out fire, and, kindling a counter-fire, burnt [the herbage] and drove back [the other fire], and returned forth, and killed and destroyed all the Rulers of that Land, and forthwith set fire to and burnt them. So [that place] is now called Yakidzu.
* ↑ Miyazu-hime (in the “Chronicles” and in the printed editions of these “Records” previous to Motowori’s written Miyasu-hime without the nigori). Neither Motowori nor Tanigaha Shisei makes any suggestion as to the signification of this name.
* ↑ Wohari no miyatsuko.
* ↑ In later times Sagami. No authority great or small has given a satisfactory etymology of this name, though numerous and elaborate attempts have been made to explain it.
* ↑ In the original hi-uchi (火打). Mr. Satow, who has given a translation of this passage in a note to his third paper on the “Rituals” to be found in Vol. IX, Pt. II, p. 202 of these “Transactions,” readers this word by “steel.” The present writer prefers not to prejudge the question as to whether the “fire-striker” intended by the author was a steel, or a wooden fire-drill. Motowori would seem to have held the latter view, as in his gloss on this passage he refers to the previous passage near the end of Sect. XXXII, where the fire-drill is explicitly mentioned. He also quotes an ancient ode in which “a fire-striker of metal” is specially referred to, so that it would seem that all fire-strikers were not of that material.
* ↑ Remember that this word “Ruler” (Miyatsuko) had the acceptation of a “gentile name” as well as of the name of an office, so that we may understand the author to mean that Yamato-take destroyed the whole Ruling Family of Sagami. The parallel passage of the “Chronicles” has “he burnt all that rebel band, and destroyed them.”
* ↑ The words rendered “that place” are supplied by Motowori, their omission being evidently a copyist’s error. Yaki-dzu signifies “the port of burning.”
# Kojiki (Chamberlain, 1882)/Section 84

[Sect. LXXXIV.—Emperor Kei-kō (Part IX.—Yamato-take’s Empress Stills the Waves.)]
When he thence penetrated on, and crossed the sea of Hashiri-midzu, the Deity of that crossing raised the waves, tossing the ship so that it could not proceed across. Then [Yamato-take’s] Empress, whose name was Her Augustness Princess Oto-tachibana said: “I will enter the sea instead of the august child. The august child must complete the service on which he has been sent, and take back a report [to the Heavenly Sovereign].” When she was about to enter the sea, she spread eight thicknesses of sedge rugs, eight thicknesses of skin rugs and eight thicknesses of silk rugs on the top of the waves, and sat down on the top [of them]. Thereupon the violent waves at once went down, and the august ship was able to proceed. Then the Empress sang, saying:
“Ah! thou [whom I] enquired of, standing in the midst of the flames of the fire burning on the little moor of Sagamu, where the true peak pierces!”
​So seven days afterwards the Empress’s august comb drifted onto the sea-beach,—which comb was forthwith taken and placed in an august mausoleum which was made.
* ↑ I.e., “running water.”
* ↑ I.e., his consort. Conf. Sect. LXXX, Note 5.
* ↑ Oto-tachibana-hime no mikoto. (See Sect. XCII, Note 3.)
* ↑ Written with the humble character 妾, literally “concubine.”
* ↑ I.e., “instead of thee, the Prince.”
* ↑ More literally, “finish the government.”
* ↑ Or “mats.” But the same word is used as that which must be translated “rugs” immediately below.
* ↑ This Song gives much trouble to the commentators, whose remarks (to be found in Motowori’s “Commentary,” Vol. XXVII, pp. 67–9, and Moribe’s “Idzu no Koto-Waki” Vol. III, pp. 6–9) should be consulted by the student desirous of forming an opinion of his own. The general purport of the poem is of course to allude to Yamato-take’s adventure on the burning moor, and at the same time to the love which bound him and his consort together; but almost each individual line offers matter for doubt. Thus it is not certain whether the Verb tohishi, here rendered “enquired of” (i.e., attended upon q.d., by the Empress), should not rather be given the word “thou” as Subject, in which case the signification would be “thou who enquiredst of [i.e. wooedst].” The word used for “thou” is the Honorific equivalent of that Pronoun, signifying literally “prince.” Moribe disputes the propriety of considering Sagamu in this place as the name of a province; and the word sanenashi, here translated “where the true peak pierces” (Mt. Fuji being by some supposed to be thus alluded to) is of very doubtful interpretation. Motowori tells us that the final Particles ha mo, rendered by the initial Interjection “Oh,” should here be understood as an exclamation of grief, a signification more forcible than that which usually belongs to them. Finally Moribe points out that the Song does not suit the context in which it is found, and has probably been erroneously inserted here instead of in an earlier portion of the text.
# Kojiki (Chamberlain, 1882)/Section 85

[Sect. LXXXV.—Emperor Kei-kō (Part X.—Yamato-take Slays the Deity of the Ashigara Pass).]
When, having thence penetrated on and subdued all the savage Yemishi and likewise pacified all the savage Deities of the mountains and rivers, he was returning up [to the capital], he, on reaching the foot of the Ashigara Pass, was eating his august provisions, when the Deity of the pass, transformed into a white deer, came and stood [before him]. Then forthwith, on his waiting and striking [the deer] with a scrap of wild chive, [the deer] was hit in the eye and struck dead. So, mounting to the top of the pass, he sighed three times and spoke, saying: “Adzuma ha ya!” So that land is called by the name of Adzuma. ​
* ↑ This is the traditional ancient reading of what is according to the modern pronunciation Yezo, while the Chinese characters 蝦夷, with which the name is written, signify “Prawn Barbarians,” in allusion (if Motowori may be trusted) to the long beards which make their faces resemble a prawn’s head. The hairy barbarians known to English readers as Ainos, and whose name of Yezo is applied by the Japanese to the northernmost large island of the Japanese Archipelago, which is still chiefly tenanted by them, are almost certainly here referred to. In ancient times they inhabited a great part of the Main Island of Japan. The translator may add that the genuineness of the so-called ancient reading “Yemishi” appears to him doubtful. The name known to the people themselves, and which apparently can be traced as far as Kamschatka, is Yezo.
* ↑ Ashigara-zaka, one of the passes from Sagami into Suruga leading towards Mount Fuji.
* ↑ I.e., lying in ambush.
* ↑ Nira, the Allium odorum.
* ↑ I.e., “Oh! my wife!” Adzuma is still used as a poetical designation of Eastern Japan. The translator doubts the correctness of the derivation of it given in the text, although it is universally accepted and certainly fits in well with the graceful legend by which it is here accounted for.
# Kojiki (Chamberlain, 1882)/Section 86

[Sect. LXXXVI.—Emperor Kei-kō (Part XI.—Yamato-take Dwells in the Palace of Sakawori).]
When, forthwith crossing over from that land out into Kahi, he dwelt in the palace of Sakawori, he sang, saying:
“How many nights have I slept since passing Nihibari and Tsukuha?”
Then the old man, who was the lighter of the august fire, completed the august Song, and sang, saying:
“Oh! having put the days in a row, there are of nights nine nights, and of days ten days!”
Therefore [Yamato-take] praised the old man, and forthwith bestowed [on him] the Rulership of the Eastern Land[s].
* ↑ This name is identified by the native etymologists with an homonymous Substantive signifying “a place between mountains.”
* ↑ The etymology of this name is uncertain. But the most likely opinion is that it signifies “a zigzag road down a pass.”
* ↑ I.e., since leaving the province of Hitachi, of which Tsukuha (in modern parlance Tsukuba, with the last syllable nigori’ed) and Nihibari (modern Nihiharu) are two districts. In the later poetry Nihibari no is often used as a Pillow-Word for the name of Mount Tsukuba. The etymology of both names is uncertain, but “newly tilled” seems to be the most probable etymology of the first of the two.
* ↑ Not necessary a fire kindled for the sake of obtaining warmth, but fire in general, including, as Motowori suggests, torches and fires lit to drive away mosquitoes. There are frequent mentions in the classical literature of this latter sort of fire, which may indeed still be met with in some districts where mosquito-nets are not yet in common use.
* ↑ The meaning is: “On counting up, I find that we have been ten days and nine nights.”—Previous to Motowori the expression ka-ga nabete, “having put in a row (i.e. counted) the days” was curiously misunderstood, and subjected to various far-fetched interpretations. There can however be no doubt but that Motowori is right.—The reason why the old man is said to have “completed” the Prince’s song is that the former taken alone is of incomplete rhythm.
* ↑ Or, as Motowori would prefer to consider it, “the Rulership of an Eastern Land,” viz., one out of the twelve Eastern provinces.
# Kojiki (Chamberlain, 1882)/Section 88

[Sect. LXXXVIII.—Emperor Kei-kō (Part XIII.—Yamato-take Meets the Deity of Mount Ibuki).]
Hereupon he said: “As for the Deity of this mountain, I will ​simply take him empty-handed,”—and was ascending the mountain, when there met him on the mountain-side a white boar whose size was like unto that of a bull. Then he lifted up words, and said: “This creature that is transformed into a white boar must be a messenger from the Deity. Though I slay it not now, I will slay it when I return,”—and [so saying,] ascended. Thereupon the Deity caused heavy ice-rain to fall, striking and perplexing His Augustness Yamato-take. (This creature transformed into a white boar was not a messenger from the Deity, but the very Deity in person. Owing to the lifting up of words, he appeared and misled [Yamato-take.]) So when, on descending back, he reached the fresh spring of Tama-kura-be and rested there, his august heart awoke somewhat. So that fresh spring is called by the name of the fresh spring of Wi-same.
* ↑ I.e., without weapons, and specifically without the magic sword which he had left behind in Princess Miyazu’s house.
* ↑ Or “ox,” or “cow,” the original word not distinguishing between the sexes.
* ↑ The Japanese expression koto-age shite, here rendered “lifted up words,” very frequently has the signification of “lifting up a prayer” to some superhuman being. In this passage, however, it conveys no more than its proper etymological meaning.
* ↑ Viz., the god of Mount Ibuki.
* ↑ Perhaps “hail” may be intended by this expression, and so Motowori decides. But this interpretation of the term seems to agree less well with the Song in Sect. CXLII.
* ↑ The commentators disagree as to whether this note should or should not be considered to form part of the original text. Motowori so considers it. He however, in the opinion of the translator, is not happy in his alteration of the kana leading given by the editor of 1687, which latter has accordingly been followed in the English version.
* ↑ The literal meaning of this name is “jewel-store-tribe;” but complete uncertainty attaches both to the etymology of the word and to the position of the place. The first printed edition has Tama-kuhi-be.
* ↑ He had been misled and dazed, but now came to himself again. Thence, according to the etymology of our author, the name of Wi-same, which signifies “dwelling (resting) and awaking,” given to the spring.
# Kojiki (Chamberlain, 1882)/Section 91

[Sect. XCI.—Emperor Kei-kō (Part XVI.—Yamato-take’s Butler).]
During all the time that this [Prince] His Augustness Yamato-take went about pacifying countries, Nana-tsuka-hagi, ancestor of the Suzerains of Kume, always followed and respectfully served him as butler.
* ↑ The name signifies “seven-grasp shins,” implying that the worthy here mentioned was so big and strong as to have shins seven hand-breadths in length. For the use of the word “grasp” as a measure of length, see Sect. VIII, Note 1.
* ↑ This family has already been mentioned at the end of Sect. XXXIV, as descended from Ama-tsu-kume no Mikoto, one of the companions of the Emperor Jim-mu’s grandfather on the occasion of his descent from Heaven. But see Note 7 to that Sect. for the probable mistake with regard to the origin of the name.
# Kojiki (Chamberlain, 1882)/Section 93

[Sect. XCIII.—Emperor Kei-kō (Part XVIII.—His Age and Place of Burial).]
This Heavenly Sovereign’s august years were one hundred and thirty-seven, and his august mausoleum is above the Yamanobe road.
# Kojiki (Chamberlain, 1882)/Section 94

[Sect. XCIV.—Emperor Sei-mu.]
The Heavenly Sovereign Wata-tarashi-hiko dwelt at the palace of Taka-anaho at Shiga in Chika-tsu-Afumi and ruled the empire. This ​Heavenly Sovereign wedded the Lady Oho-takara, daughter of Take-oshiyama-tari-ne, ancestor of the Grandees of Hodzumi, and begot an august child: King Waka-nuke (one Deity). So [the Heavenly Sovereign] raised the Noble Take-uchi [to the office of] Prime Minister, deigned to settle the Rulers of the Great Countries and Small Countries, and likewise deigned to settle the boundaries of the various countries, as also the Departmental Lords of the Great Departments and Small Departments. The Heavenly Sovereign’s august years were ninety-five, and his august mausoleum is at Tatanami near Saki.
* ↑ Shiga no Taka-anaho. Shiga is the name of a well known district, and is of uncertain signification, as is also Taka-anaho. For Chika-tsu-Afumi see Sect. XXIX, Note 20.
* ↑ Oto-takara no iratsume. Oto signifies “younger [sister],” and takara is “treasure.”
* ↑ Oshiyama is the name of a place in Ise, take signifies “brave,” and tari and ne are Honorifics of frequent occurrence.
* ↑ Hodzumi no omi. See Sect. LXI, Note 4.
* ↑ Waka-nuke no miko. This name is of doubtful signification, and Motowori suspects that it is corrupt, and that the true reading would be Waka-take, “young-brave.”
* ↑ See Sect. LXI, Note 25.
* ↑ 大臣. Motowori tries to prove that in the earliest times this official title was simply an Honorific surname formed by prefixing the Adjective 大, “great” to 臣, a surname read “Omi” (the character signifies properly “attendant,” “subject.”) Probably like other “gentile names” it combined both characters, and had a tendency to become hereditary.
* ↑ Oho-kuni wo-kuni no kuni no miyatsuko.
* ↑ Oho-agata wo-agata no agata nushi (大縣小縣之縣主). Their duties are supposed to have consisted in supervising the government farms.
* ↑ For Saki see Sect. LXXV, Note 5. Tatanami may perhaps signify “putting shields is a row.”
# The True Story of Ah Q

* related portals: Chinese literature
* sister projects: Wikipedia article, Commons category, Wikidata item
English-language translations of 阿Q正傳 include:
* The True Story of Ah Q (1927), translated by George Kin Leung
* "Our Story of Ah Q" in Ah Q and Others (1941), translated by Wang Chi-chen