Kojiki (Chamberlain, 1882)/Section 101

by Ō no Yasumaro

[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,^[1] passed through the lands of Afumi and Wakasa,^[2] he built a temporary palace at Tsunuga^[3] at the mouth of the Road of Koshi^[4] [for the Heir Apparent] to dwell in. Then His Augustness the Great Deity Izasa-wake,^[5] who dwelt in that place, appeared at night in a dream,^[6] 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!^[7] 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 whole shore was lined with broken-nosed dolphin-fishes.^[8] Thereupon the august child caused the Deity to be addressed, saying: “Thou bestowest on me fish of thine august food.”^[9] So again his august name was honoured by his being called the Great Deity of August Food.^[10] So he is now styled the Food-Wondrous-Great-Deity.^[11] Again the blood from the noses of the dolphin-fishes stank. So the strand was called by the name of Chiura.^[12] It is now styled Tsunuga.

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1. Viz., by water, as described in Sect. X.
2. Etymology obscure.
3. The marvellous etymology of this name which the author seems to adopt will be found at the end of this Section (Note 12). The compiler of the “Chronicles” is probably nearer the truth when he derives it from tsunu-ga, “horned stag.”
4. For the meaning of this curious expression see Sect. LX, Note 20.
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.
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 御.
7. Or, “I reverence [thy commands].”
8. Motowori supposes that they were taught by being speared in the nose.
9. I.e., “fish that would naturally have formed part of thine august food.” It is less good to translate by “fish for mine august food.” As usual, the original Japanese text has no Personal Pronouns to guide the render; 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.
10. Mi-ke-tsu-oho-kami. Motowori mentions several Deities of this name, who were, according to him, separate beings.
11. Kehi no oho-kami. The meaning of the syllable hi, rendered by “wondrous” in accordance with Motowori’s suggestion, is not certain.
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 tsunu-ga “horned stag,” as already stated in Note 3.