[ p. 199 ] [162]
¶ SECT. XLI.—EMPEROR KŌ-GEN.
His Augustness Oho-yamato-ne-ko-hiko -kuni-kuru dwelt in the palace of Sakaki-bara at Karu, [^1140] and ruled the Empire. This heavenly Sovereign wedded Her Augustness Utsu-shiko-me, [^1141] younger sister of His Augustness Utsu-shiko-wo, [^1142] ancestor of the Grandees of Hodzumi, [^1143] and begot august children: His Augustness Oho-biko, [1] next His Augustness Sukuna-biko-take-wi-goro; [2] next His Augustness Waka-yamato-ne-ko-hiko-oho-bibi [3] (three Deities). [ p. 200 ] Again, wedding Her Augustness I-gaka-shiko-me, [4] daughter of His Augustness Utsu-shiko-wo, he begot an august child: His Augustness Hiko-futu-oshi-no-makoto. [5] Again, wedding Princess Haniyasu, [6] daughter of Awotama [7] of Kafuchi, he begot an august child: His Augustness Take-hani-yasu-biko [8] (one Deity). The august children of this Heavenly Sovereign [numbered in all five Deities]. So His Augustness Waka-yamato-ne-ko-hiko-oho-bibi [was he who afterwards] ruled the Empire. The children of [163] his elder brother, His Augustness Oho-biko, were His Augustness Take-numa-kaha-wake [9] (ancestor of the Grandees of Abe); [10] next His Augustness Hiko-inakoshi-wake [11] (This was the ancestor of the Butler Grandees.) [12] His Augustness Hiko-futu-oshi-no-mikoto wedded Princess Takachina of Kadzuraki, [13] young sister of Cho-nabi, [14] ancestor of the Chiefs of Wohari, [15] and begot a child: the Noble Umashi Uchi. [16] (This was the ancestor of the Grandees of Uchi in Yamashiro.) [17] Again, wedding Princess Yama-shita-kage, [18] younger sister of Udzu-hiko, [19] ancestor of the Rulers of the Lord of Ki, [20] he begot a child, the Noble Take-Uchi [21] The children of this Noble Take-Uchi [numbered] in all nine (seven males and two females),— namely] the Noble of Hata-no-Yashiro, [22] [who] (was the ancestor of the Grandees of Hata, [23] of the Grandees of Hayashi, [24] of the Grandees of Hami, [25] of the Grandees of Hoshikaha, [26] of the Grandees of Afumi, [27] and of the Dukes of the Hatsuse Tribe); [28] next the Noble Kose-no-Wo-Kara [29] [who] (was the ancestor of the Grandees of Kose, [30] of the Grandees of the Sazaki Tribe, [31] and of the Grandees of the Karu Tribe); [32] next the Noble Soga no Ishikaha [33] [who] (was the ancestor of the Grandees of Soga, [34] of the Grandees of Kahanobe, [35] of the Grandees of Tanaka, [36] of the Grandees of Takamuko, [37] of the Grandees of Woharida [38] of the Grandees of Sakurawi, [39] and of the Grandees of Kishida); [40] next the Noble Heguri-no-Tsuku, [41] [ p. 201 ] [who] (was the ancestor of the Grandees of Heguri, [42] of the Grandees of Sawara, [43] and of the Uma-mi-kuhi Chiefs) [44] next the Noble Kino-Tsunu [45] [who] (was the ancestor of the Grandees of Ki, [46] of the Grandees of Tsumu; [47] and of the Grandees of Sakamoto) [48] next Princess Mato of Kume; [49] next Princess Nu-no-iro; [50] next Kadzuraki-no-Nagaye-no-sotsu-biko [51] [who] (was the ancestor of the Grandees of Tamade, [52] of the Grandees of Ikuha, [53] of the Grandees [166] of Ikuye [54] and of the Grandees of Agina), [55] moreover [there was] the Noble Waku-go [56] (the ancestor of the Grandees of Yenuma). [57] This Heavenly Sovereign’s august years were fifty-seven. His august mausoleum is on the mound in the middle of the Pool of Tsurugi. [58]
[ p. 202 ]
[ p. 203 ]
[ p. 204 ]
[ p. 205 ]
¶ SECT. LXII.—EMPEROR KAI-KUWA.
His Augustness Waka-yamato-ne-ko-hiko-ōho-bibi dwelt in the palace of Izakaha at Kasuga, [59] and ruled the Empire. This Heavenly Sovereign wedded the Princess of Takanu, [60] daughter of Yugori [61] the Great Departmental Lord of Taniha, [62] and begot an august child: His [167] Augustness Hiko-yumusumi, [63] (one Deity). Again he wedded his step-mother, Her Augustness I-gaka-shiko-me, [64] and begot august children: His Augustness Mima-kiri-biko-iniwe; [65] next Her Augustness Mima-tsuhime [66] (two Deities). Again he wedded Her Augustness Oke-tsu-hime, [67] younger sister of His Augustness Hiko-kuni-oketsu, [68] ancestor of the Grandees of Wani, [69] and begot an august child: King Hiko-imasu [70] (one Deity). Again, wedding Princess Washi, [71] daughter of the Noble Kadzuraki-no-tarumi, [72] he begot an august child,—King Take-tayo-hadzura-wake [73] (one Deity); The august children of this Heavenly Sovereign [numbered] in all five Deities (four Kings and one Queen), So His Augustness Mi-maki-iri-biko-iniwe [was he who afterwards] ruled the Empire. The children of his elder brother, King Hiko-yumusumi were: King Oho-tsutsuki-tari-ne; [74] next King Sanugi-tari-ne [75] (two Kings). There [168] were five Deities daughters of these two Kings. Next King Hiko-imasu wedded the Princess of Yena in Yamashiro, [76] another name for whom was Kari-bata-tobe, [77] and begot children: King Ohō-mata; [78] next King Wo-mata; [79] next King Noble [of?] Shibumi [80] (three Deities). Again, wedding Saho-no-oho-kurami-tome, [81] daughter of Take-kuni-katsu-tome, of Kasuga, [82] he begot children: King Saho-biko; [83] next King Wo-zaho; [84] next Her Augustness Saho-bime, [85] another name for whom is Sahaji-hime [86] [ p. 206 ] (Her Augustness Saho-bime here mentioned was consort of the Heavenly Sovereign Ikume); [87] and King Muro-biko, [88] (four Deities). Again, wedding Okinaga-no-midzu-yori-hime, [89] daughter of the [169] Heavenly Deity Mikage, [90] who is held in reverence by the deacons of Mikami in Chika-tsu-Afumi, [91] he begot children: King Tatatsu-michi-no-ushi, Prince of Taniha; [92] next King Midzuho-no-ma-wa-ka; [93] next King Kamu-oho-ne, [94] another name for whom is King Yatsuri-iri-biko; [95] next Midzuho-no-i-ho-yori-hime; [96] next Mimi-tsu-hime; [97] (three Deities). Again, wedding his mother’s younger sister Her Augustness Woke-tsu-hime, [98] he begot children: King Ma-wata of Oho-tsutsuki in Yamashiro; [99] next King Hiko-osu; [100] next king Iri-ne [101] (two Deities). Altogether the children of King Hiko-imasu [numbered] in all eleven Kings. So the children of the elder brother King Oho, mata were: King Ake-tatsu; [102] next King Unakami [103] [170] (two Deities). This King Ake-tatsu (was the ancestor of the Dukes of the Homuji Tribe in Ise [104] and of the Rulers of Sana in Ise) [105] King Una-kami (was the ancestor of the Dukes of Himeda. [106] The next King Wo-mata (was the ancestor of the Dukes of Magari in Tagima). [107] The next King Noble Shibumi (was the ancestor of the Dukes of Sasa) [108] The next King Saho-biko (was the ancestor of the Chiefs of the Kusaka Tribe [109] and of the Rulers of the Land of Kahi). [110] The next, King Wo-zaho (was the ancestor of the Lords of Kadzunu [111] and the Lords of Kanu in Chika-tsu-Afumi.) [112] The next King Muro-biko (was the ancestor of the Lords of Mimi in Wakasa.). [113] King Michi-no-ushi wedded the Lady Masu of Kahakami in Taniha, [114] and begot children: Her Augustness Princess Hibasu; [115] next Her Augustness Princess Matonu; [116] next Her Augustness Oto-hime; [117] next King Mi-kado-wake [118] (four Deities). This King Mikado-wake [171] (was the ancestor of the Lords of Ho in Mikaha). [119] Prince Midzuho-no-ma-waka, younger brother of this King Michi-no-ushi, [ p. 207 ] (was the ancestor of the Suzerains of Yasu in Chika-tsu-Afumi). [120] The next, King Kamu-oho-be (was the ancestor of the [Rulers of] the Land of Minu, [121] of the Rulers of the land of Motosu, [122] and of the Chiefs of the Nagahata Tribe) [123] The next, King Mawaka of Oho-tsutsuki in Yama-shiro wedded Princess Ajisaha of Mone, [124] daughter of his younger brother Irine, and begot a child: King Kami-me-ikadzuchi. [125] This King wedded Princess Takaki, [126] daughter of the Grandee Tohotsu of Taniha [127] and begot a child: King Noble Okinaga. [128] This king wedded the Princess of Takanuka in Kadzuraki, [129] and begot children: Her Augustness Princess Okinaga-tarashi [130] next Her Augustness Sora-tsu-hime; [131] next King Prince Okinaga [132] (three Deities. This [172] King was the ancestor of the Dukes of Homuji in Kibi, [133] and of the Dukes of Aso in Harima). [134] Again King Noble Okinaga wedded Princess Inayori of Kahamata [135] and begot a child: King Oho-tama-saka [136] (This was the ancestor of the Rulers of the land of Tajima). [137] The above-mentioned Take-toyo-hadzu-ra-wake (was the ancestor of the Grandees of Chimori, [138] of the Rulers of the Oshinumi Tribe, [139] of the Rulers of the Mima Tribe, [140] of the Oshinumi Tribe in Inaba, [141] of the Lords of Takanu in Taniba, [142] and of the Abiko of Yosami). [143] The Heavenly Sovereign’s august years were sixty-three. His august mausoleum is at the top of the hill of Izakaha. [144]
[ p. 208 ]
[ p. 209 ]
[ p. 210 ]
[ p. 211 ]
[ p. 212 ] [173]
¶ SECT. LXIII.—EMPEROR SŪ-JIN (PART I.—GENEALOGIES).
His Augustness Mima-ki-iri-biko-iniwe dwelt at the Palace of Midzu-gaki at Shiki, [145] and ruled the Empire. This Heavenly Sovereign wedded Tohotsu-no-ayu-me-me-kuhashi, [146] daughter of Arakaha-to-be, [147] Ruler of the land of Ki, [148] and begot august children: His Augustness Toyo-ki-iri-biko, [149] and next Her Augustness Toyo-suki-iri-bime [150] (two Deities). Again, wedding the Great Princess of Ama, [151] ancestress of the Chiefs of Wohori, [152] he begot august children: His Augustness Oho-iri-ki; [153] next His Augustness [ p. 213 ] Ya-saka-no-iri-biko; next Her Augustness Nuna-ki-no-iri-bime; next Her Augustness Towochi-no-iri-bime [154] (four Deities). Again, wedding Her Augustness Princess Mimatsu, [155] daughter of His Augustness Oho-biko, he begot august children: His Augustness Ikume-iri-biko-isachi [156] next His Augustness Iza-no-ma-waka; [157] next Her Augustness Princess Kuni-kata; [158] next Her Augustness [159] Princess Chiji-tsuku-yamato; [159] next Her Augustness Princess Iga; [160] next His Augustness Yamato-Hiko [161] (six Deities). The august children of this Heavenly Sovereign [numbered] in all twelve Deities (seven Kings and Queens). So His Augustness Ikume-iri-biko-isachi [was he who afterwards] ruled the Empire. The next, His Augustness Toyo-ki-iri-biko (was the ancestor [of the Dukes] of Kami-tsu ke-nu, [162] and the Dukes of Shimo-tsu-ke-nu). [163] The younger sister, Her Augustness Princess Toyo-Suki (was high-priestess of [164] the temple of the Great Deity of Ise.) [165] The next brother, His Augustness Oho-iri-ki (was ancestor of the Grandees of Noto). [166] The next, His Augustness Yamato-hiko,—(in the time of this King a hedge of men was the first time set in the mausoleum). [167]
[ p. 214 ]
[ p. 215 ] [175]
¶ SECT. LXIV.—EMPEROR SŪ-JIN (PART II.—A PESTILENCE IS STAID BY OHO-TATA-NE-KO).
In the reign of this Heavenly Sovereign a great pestilence arose, and the people died as if none were to be left. [168] Then the Heavenly Sovereign grieved and lamented, and at night, while on his divine couch, [169] there appeared [to him] in an august dream the Great Deity the Great-Master-of-Things, [170] and said: “This is my august doing. [171] So if thou wilt cause me to be worshipped [172] by Oho-tata-ne-ko, [173] the divine spirit shall not arise, [174] and the land will be tranquillized.” When, therefore, couriers [175] were dispatched in every direction [176] to search for the person [named] Oho-tata-ne-ko, he was discovered in the village of Minu [177] in Kafuchi, and was respectfully sent [to the Heavenly Sovereign]. [178] Then the Heavenly Sovereign deigned to ask: “Whose child art thou?” He replied, saying: "I [179] am Oho-tats-ne-ko, child of [ p. 216 ] His Augustness Take-mika-dzu-chi [180] [who was] child of His Augustness Ihi-gata-sumi, [181] [who was] child of His Augustness Kushi-mi-gata, [182] [who was] child of the Great Deity the Great-Master-of-Things by his wife Iku-tama-yori-bime, [183] daughter of His Augustness Suwe-tsu-mimi. [184] Hereupon the Heavenly Sovereign, being greatly rejoiced, commanded that the Empire should be tranquil, and the people flourish, and forthwith made His Augustness Oho-tata-ne-ko high priest [185] to worship [186] the Great Deity of Great Miwa [187] on Mount Mimoro. [188] Again he ordered His Augustness Igaka-shiko-wo [189] to make eighty heavenly platters, and reverently to establish the shrines of the Earthly Deities; [190] likewise to worship with a red-coloured shield and spear the Deity of Sumi-saka [191] at Uda, and with a black-coloured shield and spear the Deity of Oho-sake; [192] likewise to present august offerings of cloth to all the Deities of the august declivities of the hills and to all the Deities of the reaches of the rivers, without neglecting any. [193] [194] In consequence of this the pestilential vapour ceased altogether, and the country was tranquillized.
[ p. 217 ]
[ p. 218 ]
¶ SECT. LXV.—EMPEROR SŪ-JIN (PART III: STORY OF OHO-TATA-NE-KO’S BIRTH)
The reason why this person called Oho-tata-ne-ko was known to be a Deity’s child, was that the above-mentioned Iku-tama-yori-bime was regularly beautiful, [195] whereupon a [^1339]] youth [who thought] the majesty of her appearance without comparison in the world, [196] came suddenly to her in the middle of the night, So, as they loved each other and lived in matrimony together, the maiden ere long was pregnant. Then the father and mother, astonished at their daughter being pregnant, asked her, [197] saying: “Thou art pregnant by thyself. How art thou with child without [having known] a man?” She replied, saying: I have naturally conceived through a beautiful young [ p. 219 ] man, whose name [198] I know not, coming here every evening and staying with me.“ Therefore the father and mother, wishing to know the man, instructed their daughter, saying: ”Sprinkle red earth in front of the couch, [199] and pass a skein of hemp through a needle, and pierce [therewith] the skirt of his garment." So she did as they had instructed, and, on looking in the morning, the hemp that had been put in the needle went out through the hole of the door-hook, [200] and all the hemp that remained was three twists [201] only. Then forthwith, knowing how he had gone out by the hook-hole, they went on their quest following the thread, which, reaching Mount Miwa, stopped at the shrine of the Deity, So they knew [that Oho-tata-neko was] the child of the Deity [residing] there. So the place was called by the name of Miwa on account of the three twists of hemp that had remained. (His Augustness Oho-tata-ne-ko, here referred to, was the ancestor of the Dukes of Miwa [202] and of the Dukes of Kamo.) [203]
¶ Footnotes
199:1 p. 201 In Yamato. For Karu see Sect. LVII, Note I. Sakahi-bara signifies “boundary moor.” ↩︎
199:2 I.e., perhaps, “the beautiful but alarming female.” ↩︎
199:3 I.e., perhaps, “the beautiful but alarming male.” ↩︎
199:4 Hodzumi no omi. There are several places called Hodzumi in various provinces. The name appears to signify “piling up rice-ears.” ↩︎
199:5 I.e., “great prince.” ↩︎
199:6 I.e., “little prince-fierce-boar-heart,” the boar being known for its savage disposition. ↩︎
199:7 Excluding the last member of the compound, this name signifies “young-Yamato-lord-prince-great” Bibi is identified by Motowori with the word mimi, which so often recurs in proper names (see Sect. XIII, Note 18). ↩︎
200:8 Motowori explains this name in the sense of “brilliant-alarming-female,” but some doubt must attach to it. ↩︎
200:9 I.e., perhaps, “prince vast-great-truth.” ↩︎
200:10 Hani-yasu-bime. This name has already been met with in Sect. VII, Note 3. Motowori however supposes that in this place Haniyasu should be considered to be the name of a place in Yamato. ↩︎
200:11 I.e., a man called “green jewel” who lived in the province of Kafuchi. ↩︎
200:12 Take signifies “brave.” For the rest of the name see Note 10. ↩︎
200:13 Take signifies “brave.” Wake is either “young” or “lord.” For Nuna-kaha see Sect. LI, Note 31. ↩︎
200:14 p. 202 Abe no omi. There are several places called Abe, and it is doubtful to which of them the text here refers. ↩︎
200:15 The signification of inakoshi seems to be “rice-chariot”. Hiko is “prince,” and wake either “young ”or “lord.” ↩︎
200:16 Kashihade no omi, This name is traditionally referred to an incident in the reign of the Emperor Kei-ko, who is said to have bestowed it on one of his attendants who served up to him a particularly savoury dish of shell-fish. “Butlers” (perhaps the word might also be rendered “cooks”) have been mentioned towards the end of Sect. XXXII, and again in the legend of Jim-mu’s slaughter of the “earth-spiders ”related in Sect. XLVIII. ↩︎
200:17 Katsuraki-no-takachina-bime-no-mikoto. The signification of Takachina is obscure. ↩︎
200:18 By aphaeresis for Oho-inabi, the form of the name given in the “Chronicles of Old Matters of Former Ages.” itself perhaps standing by apocope for Oho-ina-biko, which would signify “great rice-prince.” ↩︎
200:19 Wohari no Murazhi. ↩︎
200:20 Umashi Uchi no sukune. Umashi signifies “sweet,” and Uchi is the name of a place in Yamashiro. ↩︎
200:21 Yamashiro no Uchi no omi. ↩︎
200:22 This name may be rendered literally “the shade beneath the mountains,” but the signification is “the glow from the autumn leaves on the mountain-side.” ↩︎
200:23 I.e., probably “wonderful (or precious) prince.” ↩︎
200:24 Ki no kuni no miyatsuko no aya. ↩︎
200:25 Take-Uchi no sukune. Take signifies “brave,” and Uchi is the name of a district in Yamato. The common, but erroneous, reading of this name is Take no Uchi no sukune. The celebrated personage, who may be styled the Methuselah of Japan, is said to have lived during the reigns of five Emperors, who themselves averaged over a hundred years of life each. His own age is variously given as 255, 260, etc. up to 360 years. ↩︎
200:26 Hata no Yashiro no sukune. Hata and Yashiro are supposed by Motowori to be the names of places in Yamato. Yashiro signifies “shrine.” Hata is of uncertain derivation. ↩︎
200:27 Hata no omi. ↩︎
200:28 Hayashi no omi. Hayashi is the name of a place in Kawachi, and signifies “forest.” ↩︎
200:29 Hami no omi. There is a Hami in Afumi and another in Tamba. The signification of the name is obscure. ↩︎
200:30 p. 203 Hoshikaha no omi. Hoshikaha is a place in Yamato. The name signifies “star river.” ↩︎
200:31 Afumi no omi. For Afumi see Sect. XXIX, Note 20. ↩︎
200:32 Hatsuse-be no Kimi. For Hatsuse see Sect. CXLIII, Note 8. ↩︎
200:33 Kose no Wo-kara no sukune. Kose is the name of a place in Yamato. The meaning of Wo-kara is obscure. ↩︎
200:34 Kose no omi. ↩︎
200:35 Sazakibe no omi. See Sect. LIII, Note 10. ↩︎
200:36 Kurube no omi. ↩︎
200:37 Soga no Ishikaha no sukune. Soga is a place in Yamato, and Ishikaha a district in Kahachi. In cases like this it must generally be presumed that the family had two seats, or was divided into two branches residing in different places. Sometimes, however, the original seat and that to which the family afterwards removed are meant to be indicated. ↩︎
200:38 Soga no omi. The signification of Soga is obscure. ↩︎
200:39 Kahanobe no omi. Kahanobe is the name of a district in Settsu, and signifies “river-bank.” ↩︎
200:40 Tanaka no omi. Tanaka is the name of a place in Yamato and signifies “among the rice-fields.” ↩︎
200:41 Takamuko no omi. Takamuko seems to be the name of a place in Echizen. Its signification is uncertain. ↩︎
200:42 Woharida no omi. Woharida is a place in Yamato. The name seems to mean “little ploughed field.” ↩︎
200:43 Sakurawi no omi. Sakurawi is the name of a place in Kahachi and signifies “cherry-tree well.” ↩︎
200:44 Kishida no omi. Kishida is a place in Yamato. The signification of the name is not clear. ↩︎
200:45 Heguri no Tsuku no sukune. Heguri is the name of a district in Yamato, and is of uncertain signification. Tsuku (modern dzuku), “owl,” is a name which is referred to a tradition that will be found in Motowori’s Commentary, Vol. XXII, p. 29. ↩︎
201:46 Heguri no omi. ↩︎
201:47 Sawara no omi. Sawara was perhaps a district in Chikuzen. The signification of the name is obscure. ↩︎
201:48 Uma mi-kuhi no murazhi. The literal significance of the characters with which Uma-mi-kuhi is written is “horse august post.” But whether this name had any relation to horses, or whether it should simply be regarded as the name of a place is quite uncertain. ↩︎
201:49 Ki no Tsunu no sukune. Ki is the name of a province, and p. 204 Tsunu that of a district in another province,—the province of Suhau (Suwō). Conf. Note 37. ↩︎
201:50 Ki no omi. ↩︎
201:51 Tsunu no omi. ↩︎
201:52 Sakamoto no omi. Sakamoto is the name of a place in Idzumi and signifies “base of the hill.” ↩︎
201:53 Kume no Ma-ito-hime. Kume may be, as Motowori says, the name of a place. But see Sect. XXXIV, Note 7. In any case the place, if it existed, was probably called after some person of the name of Kume. The signification of Ma-iro is obscure. ↩︎
201:54 Nu-no-iro-hime. The meaning of this name is obscure. ↩︎
201:55 Kadzuraki is the already frequently mentioned name of a district in Yamato, and Nagaye is likewise the name of a place,—whether in Yamato or in Kahachi is not certain. It signifies “long inlet.” Motowori thinks that the syllable so in this place is the same as the of kuma-so, and signifies “valiant ”or “fierce.” ↩︎
201:56 Tamade no omi. There is a Tamade in Yamato and another in Kahachi. The signification of the name is uncertain. ↩︎
201:57 Ikuha no omi. The “Chronicles of Japan” tell us that the original form of this name Ikuha was uki-ha, i.e., “floating leaf,” and give a story to account for it. See Motowori’s Commentary, Vol. XXII, pp. 36-37, where the reason traditionally given to explain the fact of the name Ikuha being written with the character
is also mentioned at length. ↩︎201:58 Ikuye no omi. Ikuye must have been the name of a place; but nothing is known of it. ↩︎
201:59 Agina no anti. The same observation applies to this as to the preceding name. ↩︎
201:60 Waku-go no sukune. Waku-go signifies “young child ”or youth," an Honorific designation. ↩︎
201:61 Yenuma no omi. Yenuma is the name of a district in Kaga, and signifies “inlet-lagoon.” ↩︎
201:62 In Yamato. This pool or lake is often mentioned in the poems of the “Collection of a Myriad Leaves” and was celebrated for its lotus-flowers. We hear of it in the “Chronicles of Japan,” as having been dug in the reign of the Emperor Ō-jin, but it was probably, like many others, a natural pool or marsh, which was afterwards improved. The name signifies “sabre.” ↩︎
205:1 p. 207 For Kasuga see Sect. LVIII, Note 7. Izakaha is a place in Yamato. The signification of the name is uncertain. ↩︎
205:2 Takanu-hime. Takanu is the name of a district in Tango, and signifies “bamboo moor.” ↩︎
205:3 The signification of this name is quite obscure. ↩︎
205:4 Taniha no oho-agata-nushi. Taniha (modern Tamba) is the name of a province (formerly including the province of Tango) in Central Japan. It is supposed to mean “the place of rice-fields,” the rice offered at the shrine of the Sun-Goddess in Ise being brought thence. ↩︎
205:5 p. 208 Hiko signifies “prince.” The other syllables of tie name are obscure. ↩︎
205:6 See Sect. LXI, Note 8. ↩︎
205:7 Biko (hiko) signifies “prince.” The other elements of this compound are obscure. ↩︎
205:8 One is tempted to render this name by Princess of Mima. But there is no authority for regarding Mima either in this or in the preceding personal name as originally the name of a place. ↩︎
205:9 Motowori has no explanation to offer of the syllables Oke-tsu. Hime means “princess.” ↩︎
205:10 Hiko means “prince ”and kuni means "country. ↩︎
205:11 Wani no omi. Wani is a place in Yamato, and there is a pass or hill of that name (Wani-zaka). The only signification belonging to the word wani is “crocodile.” ↩︎
205:12 Hiko-imasu no miko. Signification obscure. ↩︎
205:13 Or “the Princess of Washi ”or “the Eagle Princess.” In Japanese Washihime. ↩︎
205:14 Kadzuraki is the name of a district in Yamato, and Motowori believes Tarumi to be the name of a place in Settsu. ↩︎
205:15 Take-toyo-hadzura-wake no miko. The first two elements of the compound signify respectively “brave ”and “luxuriant” while the last probably means “lord.” The signification of hadzura is obscure. ↩︎
205:16 Oho-tsutsuki-tari-ne no miko. Tsutsuki being the name of a district in Yamashiro, the whole compound signifies “prince great sufficing lord of great Tsutsuki.” ↩︎
205:17 Sanugi-tari-ne no miko, i.e., “prince sufficing lord of Sanugi,” (Sanuki,—see Sect. V, Note 6). ↩︎
205:18 Yamashiro no Yena tsu Hime. Yamashiro is the name of a province, and Yena that of a place in Settsu. The signification of the latter name is obscure. ↩︎
205:19 Motowori believes Karibata to be the name of a place, and tobe (to-me) to signify “old woman,” as in the name Ishi-ko-ri-do-me, which latter is however extremely obscure (see Sect. XVI, Note 12). ↩︎
205:20 Oho-mata no miko. The signification of this name and of the parallel name of the younger brother is obscure. ↩︎
205:21 Wo-mata no miko. ↩︎
205:22 Shibumi no Sukune no miko. Shibumi is probably the name of a place, there being a Shibumi in Ise. ↩︎
205:23 Saho is the name of a well-known place in Yamato, and Kurami p. 209 is supposed by Motowori to be the name of a place in Wakasa. Oho means “great,” and tome, according to Motowori, means “old woman” or simply “female.” Conf. Note 19. ↩︎
205:24 Kasuga no Take-kuni-katsu-tome. Motowori supposes this to be the name, not of the father, but the mother of the princess just mentioned. Take signifies “brave,” and kuni “land.” The meaning of katsu is obscure. ↩︎
205:25 Saho-biko no miko, i.e., “Prince of Saho.” ↩︎
205:26 Wō-zaho no miko, i.e., “little (q.d. ‘younger’) prince of Saho.” ↩︎
205:27 I.e., the princess of Saho. ↩︎
205:28 It is uncertain whether we should understand this name to signify “princess Sahaji” or “the princess of Sahaji,” but the latter seems the more probable. ↩︎
206:29 I.e., the Emperor Sui-nin. ↩︎
206:30 More-biko no miko. Muro-biko signifies “Prince of Muro.” Muro being a place in Yamato. It signifies “dwelling ”and specially “cave.” ↩︎
206:31 I.e., “flourishing and good princess of Okinaga,” the latter being the name of a place in Afumi (Omi). Its signification is not clear. ↩︎
206:32 Ame no Mikaga no kami. The signification of Mikaga is obscure, as is also the connection between this deity and the deacons of Mikami. ↩︎
206:33 The signification of the name Mikami is obscure. The word rendered “deacon” is hufuri, the name of an inferior class of Shinto priests. See for a discussion of the etymology of the word, etc., Mr. Satow’s remarks on p. 112 of Vol. VII of these Transactions. For Chika-tsu-Afumi see Sect. XXIX, Note 20. ↩︎
206:34 Tanika no hiko Tatatsu-michi-no-ushi no miko. The signification of Tatatsu is obscure, but we may accept it as the personal name of the worthy here mentioned. Michi-no-ushi means “master of the road,” i.e. “lord of the province.” ↩︎
206:35 Midzuho no ma-waka no miko, i.e. “the True Young King of Midzuho,” Midzuho being the name of a place in Afumi. It probably means “fresh young rice-ears.” ↩︎
206:36 Kamu-oho-ne no miko, i.e., probably, “prince divine great lord.” ↩︎
206:37 Yatsuri-iri-biko no miko. Yatsuri is the name of a village in Yamato, and is of uncertain origin. The signification of iri obscure. ↩︎
206:38 I-ho signifies “five hundred ”and yori probably signifies “good.” The compound may therefore be taken to mean “manifoldly excellent princess of Midzuho.” ↩︎
206:39 p. 210 I.e., probably “the Princess Miwi” (Miwi-dera in Afumi). Mi-wi signifies “three wells.” ↩︎
206:40 This name is parallel to that which has been commented on in Note 9 to this Section. ↩︎
206:41 Yamashiro-no-oho-Tsutsuki no ma-waka no miko. All the elements of this compound have already appeared in this Section. ↩︎
206:42 Hiko-osu no miko. The signification of osu is obscure, ↩︎
206:43 Iri-ne no miko. Signification obscure. ↩︎
206:44 Ake-tatsu no miko. See Sect. LXXII, Note 20. ↩︎
206:45 Unakami no miko. See Sect. LXXII, Note 19. ↩︎
206:46 Ise no Homuji-be no kimi. See the mention of the establishment of this Clan at the end of Sect. LXXII. ↩︎
206:47 Ise no Sana no miyatsuko. The etymology of Sana is obscure. ↩︎
206:48 Himeda no kimi. Himeda is a place in Afumi. The signification of the name is obscure. ↩︎
206:49 Tagima no Magari no kimi. Tagima is the name of a district in Yamato, and is of uncertain origin. Magari is the name of a place, and means “crook ”or “bend.” ↩︎
206:50 Sasa no kimi: Sasa is the name of a place in Iga, and is of uncertain signification. ↩︎
206:51 Kusakabe no murazhi. ↩︎
206:52 Kahi no kuni no miyatsuko. For Kahi see Sect. LXXXVI, Note 1. ↩︎
206:53 Kadzunu no wake. Kadzunu is the name of a district in Yamashiro, and signifies “pueraria moor.” ↩︎
206:54 Chika-tsu-Afumi no Kanu no wake. Kanu is a village in Afumi. The name is written with characters signifying “mosquito moor.” ↩︎
206:55 Wakasa no Mimi no wake. Mimi is the name of a village, and is of uncertain signification. ↩︎
206:56 Taniha no Kahakami no Masu no iratsume. Masu is of uncertain. derivation. Kahakami is the name of a village, now comprised in the province of Tango. It signifies “river-land.” ↩︎
206:57 Hibasu-hime. The signification of this name is obscure. ↩︎
206:58 Matonu-hime. The signification of this name is obscure. ↩︎
206:59 I.e., “the younger princess.” ↩︎
206:60 This name, which is written
, is curious, and Motowori has no suggestion to make touching its interpretation. ↩︎206:61 Mikaha no Ho no wake. Ho is the name of a district, and is of obscure derivation. Mikaha is the name of a maritime province. It p. 211 signifies “three rivers,” with reference to two large rivers which flow through it and to another which forms the boundary between it and the province of Wohari. ↩︎
207:62 Chika-tsu-Afumi no Yasu no atahe. Yasu is the name of a district, and is of uncertain origin. ↩︎
207:63 Minu no kuni no [miyatsuko]. The word miyatsuko, which is not in the text, is supplied in Motowori’s kana reading. ↩︎
207:64 Motosu no kuni no miyatsuko. Motosu is the name of a district in Mino, and seems to signify “original dwelling-place.” ↩︎
207:65 Nagahata-be no murazhi. Nagahata is the name of a place in Hitachi, and seems to signify “long loom.” ↩︎
207:66 Mone no Ajisaha-bime. This name is particularly obscure, and Mone probably corrupt. ↩︎
207:67 Kani-me-ikadzuchi no miko. Motowori thinks that this name signifies “fierce like a crab’s eye,” with reference perhaps to some personal peculiarity of the prince who bore it. ↩︎
207:68 Takaki-hime. This name is obscure and perhaps corrupt. ↩︎
207:69 Taniha no Tohotsu omi. This name is obscure. ↩︎
207:70 Okinaga no sukune no miko. For Okinaga see Note 31 to this Section. ↩︎
207:71 Kadzuraki no Takanuka-hime. Takanuka is the name of a place in Yamato. It is written with characters. signifying “high brow.” ↩︎
207:72 Okinaga-tarashi-hime. Okinaga is the name of a place (see Note 31). Tarashi is an honorific designation, signifying literally “sufficient,” i.e., “perfect,” and is supposed by Motowori to have been bestowed after death on this princess, who was. the celebrated conqueror of Korea, and is better known to fame by her “canonical name” of Jingō Kōgō. ↩︎
207:73 I.e., “the princess of the sky.” ↩︎
207:74 Okinaga-hiko no miko. ↩︎
207:75 Kibi no Homuji no kimi. Homuji is the name of a district in the modern province of Bingo, and may perhaps be of Chinese origin. ↩︎
207:76 Harima no Aso no kimi. Aso is the name of a place, and is of uncertain origin. ↩︎
207:77 Kahamata no Ina-yori-bime. Kahamata (“river-fork”) is the name of a place in Kohachi. Ina signifies “rice,” and yori probably signifies “good ”in this and numerous other proper names. ↩︎
207:78 Oho-tamu-saka no miko. This name is obscure. Motowori thinks that Tamu-saka may be the name of a place, and signifying “winding ascent.” ↩︎
207:79 p. 212 Tajima no kuni no miyatsuko. For Tajima see Sect. LXXIV, Note 1. ↩︎
207:80 Chi-mori no omi. Chi-mori signifies “road-keeper,” and perhaps we should translate this “gentile name,” by “road-keeping grandees,” and suppose that anciently they may have performed some functions in which the bestowal of it originated. ↩︎
207:81 Oshinumi-be no miyatsuko. Oshinumi is the name of a district in Yamato, and is of uncertain import. ↩︎
207:82 Mina-be no miyatsuko. Perhaps we should rather translate thus, “the Rulers of Minabe,” for the name is altogether obscure. ↩︎
207:83 Inaba no Oshinumi-be. Motowori supposes a branch of this family, which was originally established in Yamato, to have removed to the province of Inaba. ↩︎
207:84 Taniha no Takanu no wake. Takanu is the name of a district in the modern province of Tango. It signifies “high moor.” ↩︎
207:85 Yosami no obiko. Yosami is the name of a place in Kahachi and is of uncertain origin, though the legends connect with the word and, “a net” (see Motowori’s Commentary, Vol. XXII, p. 81). It is chiefly known on account of its lake or pool, which is often mentioned in the early poetry. Abiko is a very rare “gentile name,” which in the “Catalogue of Family Names ”is written with the characters
, but is derived by Motowori from 
, i.e., “my grandchildren.” ↩︎207:86 In Yamato. The name is of uncertain origin. ↩︎
212:1 p. 213 In Yamato. Shiki probably signifies “stone castle” (ishi-ki). Midzugaki signifies “fresh young hedge,”—an Honorific designation of the hedge round the Emperor’s abode, which passed into a Proper Name. ↩︎
212:2 According to Motowori’s exegesis, this name is a rather remarkable instance of verbal usage, ayu-me (“trout-eyes”) being not properly part of the name at all, but only a Pillow-Word for what follows, viz., Me-kakushi-hime, i.e. “Princess Beautiful Eyes.” Tohotsu is the name of a place in the province of Ki, signifying “far harbour.” ↩︎
212:3 Arakaha is the name of a place in Ki, and signifies “rough (i.e. impetuous and dangerous) river.” The syllables to-be are of uncertain import. ↩︎
212:4 Ki no kuni no miyatsuko. ↩︎
212:5 Toyo signifies “luxuriant” and biko (hiko) “prince.” The other elements of the compound are obscure. ↩︎
212:6 p. 214 Bime (hime) signifies “princess,” and suki is identified by Motowori with Shiki, the name of the residence of the monarch whose daughter this princess was. ↩︎
212:7 Oho-ama-hime. Ama is the name of a district in Wohari, and probably signifies “fisherman.” ↩︎
212:8 Wohari no murazhi. ↩︎
212:9 The signification of this and the two following names is uncertain. ↩︎
213:10 Towochi is the name of a district in Yamato. ↩︎
213:11 Mimatsu-hime. Signification uncertain. ↩︎
213:12 Signification uncertain. ↩︎
213:13 The syllables ma and waka, literally “true and young” or “truly young ”are honorific. Iza is of doubtful signification. ↩︎
213:14 Kuni-kata-hime. Kuni means “country,” and kata here probably signifies “hard” or “firm.” ↩︎
213:15 Ohiji-tsuku-yamato-hime. Ohiji probably means “a thousand,” and Yamato is the name of a province. Tsuku is obscure. ↩︎
213:16 Iga-hime. Iga is the name of a district and of a province (see Sect. LVI, Note 9). ↩︎
213:17 I.e., “Yamato Prince.” ↩︎
213:18 Kami-tsu-ke-nu [no kimi]. The character
(Dukes) is supplied by Motowori. This is the ancient form of the name now pronounced Kōdzuke (conf. Shimo-tsu-ke-nu corrupted to Shimotsuke). The author of the “Inquiry into the Meaning of the Names of All the Provinces” draws attention to the curious fact that, whereas the final syllable nu of the original word is dropped in speaking, it is the ke which is dropped in writing—the original form of the name, as written, being 
, whereas now only the first two of these three characters are used. Its signification is supposed to be “upper vegetation-moor,” ke ( 
) being regarded as the Archaic general term for trees and grasses, identical with ke that means “hairs,” vegetation having struck the early speakers of the language as being similar to the hairs on the bodies of men and beasts. ↩︎213:19 Shimo-tsu-ke-nu no kimi. Shimo means “lower.” For the rest of the name see preceding Note. Both names are those of provinces in Eastern Japan. ↩︎
213:20 Or more literally, “worshipped and celebrated the festivals at,” etc. ↩︎
213:21 Viz., of the Sun-Goddess (Ama-terasu). ↩︎
213:22 Noto no omi. Noto, formerly a part of the province of Echizen, p. 215 is the name of the peninsula that juts out into the Sea of Japan on the western coast of the Main Island. The etymology of the name is obscure. ↩︎
213:23 The meaning of this imperfectly formed sentence is: On the occasion of “the interment of the next prince, His Augustness Yamato-hiko, the custom of setting a row of the deceased prince’s retainers round his grave and burying them alive was first introduced.” For a further notice of this custom see Sect. LXXV, Note 4. According to the “Chronicles,” the “ancient” custom of burying retainers up to their necks in the neighbourhood of their lord’s grave was abolished after this very same interment. Motowori endeavours to reconcile the two statements by supposing that the custom was really an old one, but that on the occasion here mentioned the number of victims was increased to an unprecedented degree, so that, as related in the “Chronicles,” their cries, while their heads were being pulled to pieces by the crows and dogs, filled the Emperor with commiseration. ↩︎
215:1 p. 216 Literally, “about to be exhausted.” ↩︎
215:2 This expression, which recurs at the commencement of Sect. CXLV, is difficult to explain. See Motowori’s remarks in Vol. XXIII, pp. 24-25, and again in Vol. XL, pp. 14-15, of his Commentary. ↩︎
215:3 See Sect. LI, Note 12. ↩︎
215:4 Literally, “my august heart.” ↩︎
215:5 Or, “cause my shrine to be worshipped at.” The import of the god’s words is that he wishes Oho-tata-ne-ko to be appointed chief priest of his temple. For the origin of this latter see the second half of Sect. XXXII (pp. 103-105). ↩︎
215:6 Oho signifies “great,” Tata (or Tada) is taken to be the name of a place, and the syllables ne and ko are regarded as Honorifics. The p. 217 whole name may therefore, though with some hesitation, be interpreted to mean “the Lord of the Great [Shrine of] Tata.” ↩︎
215:7 I.e., “the divine anger shall no longer be kindled.” ↩︎
215:8 Mounted couriers are almost certainly intended. ↩︎
215:9 Literally, “distributed to the four sides,”—“four sides” being a Chinese phrase for every direction. ↩︎
215:10 This name may signify either “three moors ”or “august moor.” The village of Minu must not be confounded with the province of Minu. ↩︎
215:11 The characters used are those which properly denote the presenting of tribute to the Monarch. ↩︎
215:12 Here and below the First Personal Pronoun is represented by the respectful character
, “servant.” ↩︎216:13 See Sect. VIII, Note 7, for the explanation of this name. But probably the deity here intended is another. ↩︎
216:14 The etymology and signification of 'this name are alike obscure. ↩︎
216:15 Motowori interprets kushi in the sense of “wondrous,” and Migata as the name of a place, which also occurs under the form of Higata. ↩︎
216:16 I.e., “life-jewel-good-princess.” ↩︎
216:17 The precise signification of this name is obscure. Motowori supposes Suwe to be the name of a place; tsu is the Genitive Particle, and mimi the Honorific of doubtful import, whose meaning has been discussed in Note 18 to Sect. XIII. ↩︎
216:18 The exact meaning of the characters used to write the word kayo-nushi (modern kamushi), here rendered “high-priest,” is “owner of the Deity.” Though commonly used in modern parlance to denote any Shinto priest, it properly signifies only the chief priest in charge of a temple, whence the odd-sounding name. ↩︎
216:19 Or, “conduct the worship at the shrine of.” ↩︎
216:20 Viz., the Deity Master-of-the-Great-Land. For the traditional etymology of Miwa see the legend in Sect. LXV. ↩︎
216:21 See Sect. XXVIII, Notes 4 and 5. ↩︎
216:22 Or, Ikaga-shiko-wo. The probable meaning of this name, pro-posed by Motowori, is (neglecting the initial letter i as expletive) “the refulgent ugly male.” ↩︎
216:23 See Sect. I, Note 11 . ↩︎
216:24 Sumisaka probably signifies “charcoal-hill.” Uda, which has already been mentioned in Sect. XLVI, is in Yamato. This passage may equally well be rendered thus: “to present a red-coloured shield and p. 218 spear to the Deity of Sumisaka,” and similarly in the following clause. The meaning comes nearly to the same. ↩︎
216:26 In the Old Printed Edition the text of this passage differs slightly from that adopted by Motowori; but the meaning is exactly the same. ↩︎
216:27 A large lacuna here occurs in the “Old Printed Edition,” in which the four hundred and forty-five Chinese characters forming the original of the following part of the translation, from the words, “In consequence of this ”down to the words immediately preceding “Methinks this is a sign” on p. 180 are missing. Both the editor of 1687 and Motowori are silent as to the manner in which they supplied the deficiency; but it may be presumed from their silence that the MS. authorities furnished them with what had accidentally been omitted from the printed text. ↩︎
218:1 It is not easy to render literally into English the force of the characters
, containing this description of the maiden’s beauty, and of 
, in the next clause. But it is hoped that at least the translation represents them better than do Motowori’s readings kaho yokariki and kaho sugata. ↩︎218:2 This word, which is not in most texts, was supplied by the editor of 1687, and is adopted by Motowori on apparently satisfactory grounds. ↩︎
218:3 Literally, “in the time.” ↩︎
218:4 The text places the word “daughter ”here, instead of in the preceding clause. For the sake of clearness, the translator has taken the liberty of transposing it. ↩︎
219:5 The Chinese characters are i, i.e., “surname and personal (what we should call ‘Christian’) name.” But Motowori’s simple reading
“name,” approves itself as probably near to the author’s intention. ↩︎219:6 Motowori indulges in several conjectures as to the meaning of p. 220 this detail, which, it will be seen, is not referred to in the sequel, and is therefore pointless. ↩︎