[ p. 295 ]
¶ SECT. CI.—EMPEROR CHIŪ-AI (PART VIII.—THE HEIR APPARENT EXCHANGES NAMES WITH THE GREAT DEITY IZASA-WAKE).
So when His Augustness the Noble Take-uchi, taking with him the Heir Apparent for the purpose of purification, [^1794] passed through the lands of Afumi and Wakasa, [^1795] he built a temporary palace at Tsunuga [^1796] at the mouth of the Road of Koshi [^1797] [for the Heir Apparent] to dwell in. Then His Augustness the Great Deity Izasa-wake, [^1798] who dwelt in that place, appeared at night in a dream, [1] and said: “I wish to exchange my name for the august name of the august child.” Then [the dreamer of the dream] prayed, saying: “[I] am filled with awe! [2] The name shall be respectfully exchanged according to thy command.” Again the Deity charged [him, saying]: “To-morrow morning [the Heir Apparent] must go out on the beach; I will present my [thank] offering for the name [given me] in exchange.” So when [the Heir Apparent] went out in the morning to the beach, the [238] whole shore was lined with broken-nosed dolphin-fishes. [3] Thereupon the august child caused the Deity to be addressed, saying: “Thou bestowest on me fish of thine august food.” [4] So again his august name was honoured by his being called the Great Deity of August Food. [5]" So he is now styled the Food-Wondrous-Great-Deity. [6] [ p. 296 ] Again the blood from the noses of the dolphin-fishes stank. So the strand was called by the name of Chiura. [7] it is now styled Tsunuga.
[ p. 297 ]
¶ 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, [8] and presented it to him. Then his august parent sang augustly, saying:
“This august liquor is not my august liquor;—oh! it is august liquor respectfully brought as a divine congratulation, a repeated congratulation, a bountiful congratulation, a reiterated congratulation by the Small August Deity, who dwells eternally, [239] firmly standing. Partake not shallowly! Go on! go on!” [9]
Having thus sung, she presented to him the great august liquor. Then His Augustness the Noble Takeuchi 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!” [10]
These are Drinking Songs. [11]
[ p. 298 ] [240]
¶ 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 [12] were fifty-two. His august mausoleum is at Nagaye, [13] near Wega, [14] in Kafuchi. (The Empress died at the august age of one hundred. She was buried in the mausoleum of Tatanami in Saki. [15])
[ p. 299 ]
[^1814] (PART 1.—GENEALOGIES).]
His Augustness Homuda-wake dwelt at the palace of Akira at Karushima, [16] and ruled the Empire. This Heavenly Sovereign wedded three [17] queens, daughters of King Homuda-no-Ma-waka, [18] the name of one of whom was Her Augustness Princess Takagi-no-iri; [19] of the next, Her Augustness Naka-tsu-hime; [20] and of the next, Her Augustness Oto-hime. [21] (The father of these Queens, King Homuda-no-ma-Waka, was the son of His Augustness Prince Iho-ki-noiri, [22] by his [241] wife Shiritsuki-tome, [23] daughter of the Noble Take-inada, [24] ancestor of the Chiefs of Wohari.) [25] So the august children of Her Augustness Princess Takagi-no-iri were: His Augustness Nakuta-no-oho-waka-tsu-hiko; [26] next His Augustness Oho-yama-mori; [27] next His Augustness Iza-no-ma-waka; [28] next his younger sister the Lady of Ohohara; [29] next the Lady of Komuku. [30] (Five Deities). The august children of Her Augustness Naka-tsu-hime were: the Lady of Arata in Ki; [31] next His Augustness Oho-sazaki; [32] next His Augustness Netori. [33] (Three Deities). The august [242] children of Her Augustness Oto-hime were: the Lady Abe; [34] next the Lady of Mihara in Ahaji; [35] next [ p. 300 ] the Lady of Unu in Ki; [36] next the Lady of Minu [37] (five Deities). [38] Again he wedded the Princess Miya-nushi-ya-kaha-ye, [39]daughter of the Grandee Wani-no-Hifure, and begot august children: Uji-no-waki-iratsuko; [40] next his younger sister Yata-no-waki-iratsume; [41] next Queen Medori. [42] (Three Deities). Again he wedded Wo-nabe-no-iratsume, [43] younger sister of Yakaha-ye-hime, and begot an august child: Uji-no-iratsume. [44] (one Deity). Again he wedded Okinaga-ma-waka-naka-tsu-hima," [45] daughter of King Kuhimata-naga-hiko, [46] and begot an august child: King Waka-nuke-futa-mata [47] (one Deity). Again he wedded the Princess of Itowi, [48] daughter of Shima-tari-ne, [49] ancestor [243] of the Agricultural Chiefs of Sakurawi, [50] and begot an august child; His Augustness Hayabusa-wake [51] (one Deity). Again, he wedded Naga-hime of Idzumi in Himuka, [52] and begot august children: King Oho-haye, [53] next King Wo-haye; [54] next Hata-bi-no-waki-iratsume [55] (three Deities). Again he wedded Princess Ka-guro, [56] and begot august children: Kaha-rada-no-iratsume; [57] next, Tama-no-iratsume, [58] next, Osaka-no-oho-naka-tsu-hime; [59] next, Toho-hi-no-iratsume; [60] next, King Kataji [61] (five Deities). Again, he wedded Nu-iro-me of Kadzuraki, [62] and begot an august [244] child: King Iza-no-ma-waka, [63] (one Deity). The august children of this Heavenly Sovereign [numbered] altogether twenty-six (eleven Kings and fifteen Queens). Of these His Augustness Oho-sazaki [was he who afterwards] ruled the Empire.
[ p. 301 ]
[ p. 302 ]
[ p. 303 ]
¶ 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 the dearer, an elder child or a younger child?” (The reason why the Heavenly Sovereign propounded this question was because it was his intention [64] to make Uji-no-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 [ p. 304 ] 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, [65] His Augustness Oho-sazaki to take and deign to report on the government of the realm, [66] and Uji-no waki-iratsuko to rule the succession of Heaven’s sun. [67] So His Augustness Oho-sazaki was not disobedient to the Heavenly Sovereign’s commands. [68]
¶ Footnotes
295:1 Viz., by water, as described in Sect. X. ↩︎
295:2 Etymology obscure. ↩︎
295:3 The marvellous etymology of this name which the author seems to adopt will be found at the end of the Section (Note 12). The compiler of the “Chronicles ”is probably nearer the truth when he derives it from tsunu-ga, “horned stag.” ↩︎
295:4 For the meaning of this curious expression see Sect. LX, Note 20. ↩︎
295:5 The commentators give no explanation of this one of the three names of the deity in question. It would appear to be made up of a word expressive of solicitation and of a portion of the Heir Apparent 's name, thus signifying perhaps “Come on, Wake, [give me thy name] ”with reference to the legend here narrated. ↩︎
295:6 To which of the two personages of the legend is not clear. Motowori, however, prefers to suppose that it was to Take-uchi, as, if the prince himself were intended, the word “dream ”would probably receive the Honorific
. ↩︎295:7 Or, “I reverence [thy commands].” ↩︎
295:8 Motowori supposes that they were caught by being speared in the nose. ↩︎
295:9 I.e., “fish that would naturally have formed part of thine august food,” is less good to translate by “fish for mine august food.” As usual, the original Japanese text has no Personal Pronouns to guide the reader; but, though Emperors are sometimes made to use the Honorific in speaking of themselves, this is not the custom in the case of princes’ and Ō-jin is supposed to have not yet assumed the Imperial dignity. ↩︎
295:10 Mi-ke-tsu-oho-kami. Motowori mentions several Deities of this name, who were, according to him, separate beings. ↩︎
295:11 Kehi no oho-kami. The meaning of the syllable hi, rendered by “wondrous ”in accordance with Motowori’s suggestion, is not certain. ↩︎
296:12 I.e., “the strand of blood.” From chi-ura Motowori is obliged to derive Tsunuga as well as he can in order not to throw discredit on the implied assertion of the author: that the latter is but a mispronunciation of the former. The true derivation of Tsunuga is probably from tsunuga “horned stag,” as already stated in Note 3. ↩︎
297:1 p. 297 Machi-sake. 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. ↩︎
297:2 The General signification of the Song is: “Think not that this liquor was made by me. ’Tis a present from the small August Deity (Suku-na-biko-no), who dwells forever in unshaken power and who sends p. 298 it to thee with endless congratulation. 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 slowly”) with amasazu (“without leaving anything”). But there seems no warrant for supposing such an elision of the syllable sa. The use of the expression karuhoshi and motohoshi to express reiteration is worthy of notice. It will be remembered that the Deity 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). ↩︎
297:3 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 he 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.” ↩︎
298:1 p. 298 The Emperor Chiū-ai. The author of these “Records ”not recognizing, p. 299 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 fiction supposed to have reigned down to the moment his posthumous son Ō-jin mounted the throne after the conquest of Korea and of Yamato. ↩︎
298:2 I.e. “long branch,” or perhaps "long inlet. ↩︎
298:3 Etymology obscure. ↩︎
298:4 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. ↩︎
299:1 Son of the Emperor Chiū-ai and the Empress Jin-gō. ↩︎
299:2 In Yamato. Akira Signifies “brilliant.” Karushima seems to mean "the neighbourhood of Karu, Karu being the often mentioned place of that name in Yamato. ↩︎
299:3 The Auxiliary Numeral for deities is here used. ↩︎
299:4 p. 301 Homuda-no-ma-waka no miko. Homuda has already been met with as the came of a place in Kahachi. Ma-waka signifies “truly young.” The name might therefore be rendered “truly young king of Homuda.” ↩︎
299:5 Takagi no iri-bime no mikoto. Motowori identifies this princess with the Takaki-hime of Sect. LXXVI, Note 21. ↩︎
299:6 I.e., “middle princess,” she being the second of three sisters. ↩︎
299:7 I.e., “younger princess,” she being the youngest of the sisters. ↩︎
299:8 I-ho-ki-no-iri-biko no mikoto. See Sect. LXXVI, Note 12. ↩︎
299:9 I.e., probably “old woman of Shiritsuki.” But it is not certain that Shiritsuki is the name of a place. ↩︎
299:10 Take-inada no sukune. In the “Chronicles of Old Matters of Former Ages” the name is written Take-ina-dane, and it may therefore mean “brave-rice-seed.” ↩︎
299:11 Wohari no murazhi. ↩︎
299:12 I.e., “great middle Prince of Nukata,” the latter being the name of a place in Yamato. It is of uncertain signification. ↩︎
299:13 I.e., “great mountain-warden.” For the appropriateness of this name conf. Sect. CV. ↩︎
299:14 The same name has appeared in Sect. LXIII, Note 13. ↩︎
299:15 Ohohara no iratsume. Ohohara is the name of a place in Yamato It signifies “great moor.” ↩︎
299:16 Komuku no iratsume. This name is written
and its reading as Komuku is somewhat hypothetical. It is the name of a place in Kahachi, and probably signifies “an overflowing pool of water.” ↩︎299:17 Ki no Arata no iratsume. Ki is the province of that name, and Arata is a place in it. The latter name probably means “uncultivated fields.” ↩︎
299:18 This name signifies “Great Wren,” and is thus accounted for by the author of the “Chronicles”: “On the day when the Emperor [this Prince became the Emperor Nin-toku] was born, an owl flew into the parturition-hall. Next morning early, the Heavenly Sovereign Homuda [i.e., the Emperor Ō-jin] sent for the Prime Minister, the Noble Takeuchi, and asked him whereof this might be a sign. The Prime Minister replied, saying: 'It is a good omen. Moreover yesterday, when thy servant’s wife was delivered of a child, a wren flew into the parturition-house, likewise a strange thing. So the wren’s name was bestowed on the Heir Apparent, who was called Great-Wren Prince, and the owl’s name was give Ito the Prime Minister’s child. who was called the Noble Owl.” ↩︎
299:19 This name is obscure. ↩︎
299:20 Abe no iratsume. Abe is the name of several places in different provinces, and is of obscure derivation and import. ↩︎
299:21 Ahaji no Mikara no iratsume. The text properly has Ayuchi, but Motowori emends this to Ahaji on the authority of the “Chronicles.”’ Mihara is the name of a district in the island of Ahaji, and probably signifies “three moors.” ↩︎
300:22 Ki no Unu no iratsume. Ki is the province of that name, and Unu a place in it. The latter name is of uncertain import. ↩︎
300:23 Minu no iratsume. Minu (Mino) is the province of that name. ↩︎
300:24 “Five” must here be a mistake for “four.” ↩︎
300:25 For this name and the next see Sect. CVI, Notes 5 and 4. ↩︎
300:26 I.e., “the young lord of Uji.” Uji is the name of a district in Yamashiro, famous in classical and modern times for its tea. The etymology is obscure. ↩︎
300:27 I.e., “the young lady of Yata.” Yata is the name of a place in Yamato. The etymology is obscure. ↩︎
300:28 Medori no miko. Medori signifies “hen-bird:” but the reason for the application of so strange a name to this princess, whose fortunes are related at some length in Sect. CXXVI and CXXVII, does not appear. A similar remark applies to the next name. ↩︎
300:29 I.e., probably “the lady of the little kettle.” ↩︎
300:30 I.e., “the young lady of Uji.” ↩︎
300:31 I.e., “the truly young middle princess of Okinaga.” ↩︎
300:32 See Sect. XCII, Note 27. ↩︎
300:33 Waka-muke-futa-mata no miko. This name is obscure. ↩︎
300:34 Itowi-hime. Itowi is the name of a place in Yamato, and is of uncertain origin. ↩︎
300:35 Shima is probably the name of a place, while tari and ne are the frequently recurring Honorifics rendered respectively “perfect” and “lord ”in former parts of this translation. ↩︎
300:36 Sakurawi no ta-be no murazhi. Ta-be, rendered “agricultural,” is literally “rice-field tribe.” Sakurawi (“cherry well”) is the name of a place in Kahachi. ↩︎
300:37 I.e., falcon-lord. ↩︎
300:38 p. 303 Himuka no Idzumi no Naga-hime. Himuka is the name of a province, and Idzumi that of a district now comprised within .the limits of Satsuma. Nagahime, literally “long princess,” probably signifies “elder princess.” ↩︎
300:39 Oho-haye no miko. Signification obscure. ↩︎
300:40 Wo-haye no miko. Signification obscure. The antithesis of the Adjectives oho and wo (“great” and “small”) shows however that the names partly served to distinguish the elder from the younger brother. ↩︎
300:41 Waki-iratsume is “younger lady.” Hata-bi is incomprehensible. ↩︎
300:42 See Sect. LXXVI, Note 28. ↩︎
300:43 I.e., probably “the lady of Kaharada.” The latter name (literally “rice-field on the border of a river”) is often met with. ↩︎
300:44 I.e., “the jewel lady.” ↩︎
300:45 I.e., “the great middle lady of Osaka,” the latter being the name of a place in Yamato (see Sect. XLVIII, Note 1). ↩︎
300:46 Motowori identifies this name with that Koto-fushi no iratsume in Sect. CXVII, q.v., and thinks that both this and the preceding name have only crept into this Section by mistake. ↩︎
300:47 Kataji no miko, Signification obscure, ↩︎
300:48 Kadzuraki no Nu-iro-me. All the elements of this name have already been met with several times. ↩︎
300:49 This child has already appeared early in this Section, and the name is here doubtless only repeated through some copyist’s error. ↩︎