Kyūji

The Kyūji (旧辞) is an ancient piece of Japanese literature which was compiled during the 6th century AD. It was known to have contained collections of both myths and legends surrounding Japan. However, this work no longer exists. It is thought that this document, alongside the Teiki to have formed the basis for both the Kojiki and the Nihongi.¹

Footnotes

1. Kodansha. (1993) ”Japan: An Illustrated Encyclopedia”. Tokyo: Kodansha Ltd.

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Kojiki

The Kojiki (古事記 – Records of Ancient Matters or An Account of Ancient Matters) is one of the earliest Japanese Chronicles we have from Japan.

Creation and Authorship

In AD682 the Emperor Tenmu commissioned his Princes and High Officials to prepare:

a history of the Emperor’s and of matters of high antiquity,

which (as mentioned in the preface of the Kojiki) lead eventually to the Kojiki being compiled¹. Though it was not completed until AD712¹². The whole document was written by Ō no Yasumaro, from the recitations of Hiyeda no Are¹³. The book tracing Yasumaro’s lineage back to Jimmu’s middle son².

It was submitted to the court on the 28th day, 1st month in the fifth year of Yamato Copper.

The earliest surviving example dates to the Muromachi Period (1337-1573) entitled the Shinpukuji-bon, drawing on two different textual accounts. The copyist of the script was buddhist monk called Ken’yuu, with the editor called Shin’yu, from a Buddhist Temple in Nagoya.

Ken’yu began copying the 2nd and 3rd book in 1371 from a manuscript written by court aristocrat Ōnakatomi Sadayo in 1266, belonging to Ise-born textual lineage. One year later he uses a 1282 manuscript belonging to Urabe textual lineage to complete the middle book².

Two documents known as the Teiki and the Kyūji are thought to have also acted as a the basis for this work as well as the Kojiki and additionally the Jōgū Shōtoku Hōōtei setsu gives a lot of information which suppliments that of the Kojiki.⁵

Composition

The document has no chronology unlike the Nihongi though it is fuller than the other document, carrying on to later periods and discussing some parts of mythology that the Nihongi glosses over¹.

It is also noted that the Kojiki gives no death date for any Emperors until Sujin and so due to this it is thought by scholars to show a series of political instability and changing alliances between clans claiming descendency from Ninigi³.

The preface of the book is dedicated to Empress Genmei, praising her wealth, written two years after the establishment of a new royal palace at Heijō-kyō.

The first book centres around the Mythos of Japan from the creation of the universe to the birth of Izanagi and Izanami. It then recounts how they create Japan eventually leading to the birth of Amaterasu, and her two brothers. The Tale concludes with Ninigi’s son and the final establishment of the Yamato line of Emperors.

The last two books centre around the rulers of Japan, each ruler given their own section, ending with Empress Suiko².

When it comes to the legends surrounding Izumo Province they are not coherant. Therefore they are likely to be a random sampling of stories brought together at the time and unfortunately not skillfully put together. They only bear a slight resemblance to the stories in the Izumo Fudoki which was actually written in Izumo.⁶

Differences between the Nihongi

There are instances where names and places mentioned in the two texts differ, such as:

• An area called the Suruga in the Nihongi is called Sagami in the Kojiki.
• The sword called ‘Mura-kumo’ in the Nihongi is called the Kusanagi in the Kojiki⁴.

Legacy

Sadly after the completion of the Nihongi, it was thrown out of the limelight as the Nihongi was known to have superseded it and read out loud to the Court and Imperial House¹.

Footnotes

1. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.
2. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.
3. Martin, P. (1997) ”The Chrysanthemum Throne”. Gloucestershire: Sutton Publishing Limited.
4. Littleton. C.S. (1995) “Yamato-takeru: An Arthurian Hero in Japanese Tradition”. Asian Folklore Studies, Vol. 54, No.2, pp.259-274.
5. Kodansha. (1993) ”Japan: An Illustrated Encyclopedia”. Tokyo: Kodansha Ltd.
6. Borgen, R. (1975) “The Origins of the Sugawara. A History of the Haji Family”. Monumenta Nipponica. Vol.30 No.4 pp.405-422

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Nihongi

The Nihongi (日本紀 – Japanese Chronicles) also called the Nihon Shoki (日本書紀 – The Chronicles of Japan) is one of the oldest documents we have concerning early and mythological Japanese history.

Creation and Sources

The document was completed in AD720¹, however, its inception may have begun in AD714 when Empress Genshō ordered the preparation of a national history. After the document was finally completed by Ō no Yasumaro (overseen by Prince Toneri) it was lain before the Empress according to the Kōnin Shiki.

The Kana Nihongi is said to have existed before the creation of the Nihongi, and so may have been used in the composition of the Nihongi. The Kōnin Shiki, compiled between AD810-824, describes the Nihongi as “selected afresh” meaning the work was not a new composition but a compilation of old texts and stories. Access to genealogical records were likely used to compile the events from the reign of Empress Jitō, with the survival and collection of more legendary parts of the text most likely due to the Katari Be, the hereditary corporation of reciters.¹

Two documents known as the Teiki and the Kyūji are thought to have also acted as a the basis for this work as well as the Kojiki.³ Additionally, the Jōgū Shōtoku Hōōtei setsu suppliments information from this text.³

The Nihongi only slightly bares a resemblence to stories from the Izumo Fudoki (which was actually written in Izumo Province) and private records of families were important sources consulted in the creation of this documenht. The stories inside of it relating to the Haji Clan and haniwa were likely to have been drawn from family records of the Haji Clan. The Haji Clan itself is first seen in this document during the reign of Emperor Nintoku. The Nihongi additionally mentions Haji living in Kawachi.⁶

Composition

It is thought that much of earliest parts, excluding books 1 and 2 were written by reputed author Ō no Yasumaro. Written in Chinese the text uses many Chinese manners and customs, battles axes, for instance, are mentioned which aren’t used in Japan, stone mallets are called swords. The term Temples of the Earth and of Grain is used, a Chinese term for Empire.

The first two books deal with the kami and eventual end with Ninigi the grandfather of the first Emperor Jimmu.

Books three to sixteen dealing with the Emperors up to the reign of Emperor Buretsu. The eight records of the Emperors after Jimmu records are most likely simply fictitious. After these Emperors, up until the fifth century, the Nihongi is most likely genuine, however, after that, it can be seen as a very much true account.

The text also gives years months and days of events which in all likelihood in the first books are mere fabrications, around 500AD the dates are likely true.

The dying speech of Emperor Yūryaku was taken from a Chinese Emperor from the Sui dynasty who died 125 years later after Yūryaku did.¹

Differences between the Kojiki

There are instances where names and places mentioned in the two texts differ, such as:

• • An area called the Suruga in the Nihongi is called Sagami in the Kojiki.
  • The sword called ‘Mura-kumo’ in the Nihongi is called the Kusanagi in the Kojiki.²

Legacy

It is known to have been publicly read to the court. Throwing the Kojiki into the shade and superseded recitations of the Katari Be.

The Shaku Nihongi dating to the 13th Century, preserves some of the Commentaries written concerning the Nihongi soon after its completion.¹

During the Heian Period, the Nihon Kiryaku, takes the mythological section of its book from the Nihongi.³

Yōkai

The earliest mentioning of the Yōkai known as the Tengu is thought to be from this document.⁴ Additionally the Mujina is also mentioned within the document from the reign of Empress Suiko when one sung a song for her in Mutsu Province.⁵

External Links

• • Download the Nihongi here: Nihongi Online.

Footnotes

1. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.
2. Littleton. C.S. (1995) “Yamato-takeru: An Arthurian Hero in Japanese Tradition”. Asian Folklore Studies, Vol. 54, No.2, pp.259-274.
3. Kodansha. (1993) ”Japan: An Illustrated Encyclopedia”. Tokyo: Kodansha Ltd.
4. Yoda, H & Alt, M. (2008) “Yokai Attack: The Japanese Monster Survival Guide” Tokyo: Kodansha International Ltd.
5. Yoda, H. and Alt, M. (2016) “Japandemonium: Illustrated: The Yokai Encyclopaedia of Toriyama Sekien.”. New York: Dover Publications, Inc.
6. Borgen, R. (1975) “The Origins of the Sugawara. A History of the Haji Family”. Monumenta Nipponica. Vol.30 No.4 pp.405-422

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