Inazo Nitobe’s Kojiki translation
Some interesting excerpts from Yasaka Takagi, ed., The Late Dr. Inazo Nitobe’s Unfinished Translation of Lao-Tzu and the Kojiki (Tokyo: Institute for Comparative Studies of Culture, 1963). The Lao-Tzu translation is not very remarkable except for a surprising cross-reference between ch. 28’s comments on “masculinity and femininity” and chs. 21 and 22 of a book called The Secret of Swedenborg by one Henry James.
As for the Kojiki text, it was written circa 1925-6 while Dr. Nitobe was a diplomat at the League of Nations, and is therefore the second English translation of the Kojiki, after the Orientalist effort of Mr. Chamberlain. I believe it is also the third translation ever, after the estimable work of Karl Florenz in 1919. It consists mostly of brisk summaries in sometimes oblique, sometimes welcoming English.
pp. 121-2
A summary of Japanese theories, showing the extent to which the Kojiki was considered a grounds for historical research in the prewar period:
Is this place [Takamanohara –AHM] wholly mythological so that there is no locality on earth to correspond to it? — If, on the contrary, it is a geographical location, where is it? Many conjectures have been advanced as an answer. (1) Somewhere in Central Asia, perhaps at the foot of the Altaian range, whence our race, at least philologically, seems to have come. (2) South Sea Islands. (3) Korea. (4) Japan itself,–in this case, in the South according to one theory; in the middle says another. (5) Armenia. (6) Hittite Kingdom. (7) Are we descended from Sumerians?
p. 127
As above:
The probable date of Susano-wo is given by Prof. Kume as 180-156 B.C.
pp. 135-6
A representative example of the style of writing:
Illuminatrice despatches Great Ears (Osiho-mimi) [Amano-Oshihomi] to the Plain of Abundant Reeds; but seeing that the land is in trouble, he returns to heaven and High Conjoiner and Illuminatrice convoke to a meeting eight hundred myriad Kamis for deliberation and with their counsel and the advice of Thinker, they decide to send down Hohi, a son born of Illuminatrice by Rashling; but he, on coming to the Plain, fawns to Land-Lord and stays with him for three years. For the third time, High Conjoiner and Illuminatrice confer with kamis, and send Young Prince (Wakahiko); but on coming to the Plain, he weds Land-Lord’s daughter and stops for eight years. A general assembly is held again and it is decided that this time a nameless female pheasant should be despatched. The bird alights on a tree near Young Prince’s gate, and delivers the message to him, but a spying woman insists upon Young Prince to shoot the pheasant through in the bosom.
p. 149
A note to the reign of emperor Sujin:
The erection of numerous shrines throughout the country means perhaps not that they were newly built where nothing had existed before, but that the “earthly” (native or local) objects of worship were acknowledged or adopted by the reigning house. One may consider it as an absorption of a native religion by the ruling family or a religious assimilation of the conquering and the conquered races.
p. 154
A nice turn in translation:
The Emperor having heard of the beauty of certain two sisters in Mino, despatched Oh-wusu, one of his elder sons to summon them to the court; but Oh-wusu, on reaching their home, took them for himself and sent two other women under the name of the sisters. When they arrived, the Emperor knew they were not the right ones, never married them but only subjected them to long glances so that they felt exceedingly embarrassed.
Posted: August 27th, 2014 | Excerpts 1 Comment »