[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.[1] Then the Heavenly Sovereign grieved and lamented, and at night, while on his divine couch,[2] there appeared [to him] in an august dream the Great Deity the Great-Master-of-Things,[3] and said: “This is my august doing.[4] So if thou wilt cause me to be worshipped[5] by Oho-tata-ne-ko,[6] the divine spirit shall not arise,[7] and the land will be tranquillized.” When, therefore, couriers[8] were dispatched in every direction[9] to search for the person [named] Oho-tata-ne-ko, he was discovered in the village of Minu[10] in Kafuchi, and was respectfully sent [to the Heavenly Sovereign].[11]
- ↑ Literally, “about to be exhausted.”
- ↑ 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.
- ↑ See Sect. LI, Note 12.
- ↑ Literally, “my august heart.”
- ↑ 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 (p. 103–105).
- ↑ 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 whole name may therefore, though with some hesitation, be interpreted to mean “the Lord of the Great [Shrine of] Tata.”
- ↑ I.e., “the divine anger shall no longer be kindled.”
- ↑ Mounted couriers are almost certainly intended.
- ↑ Literally, “distributed to the four sides,”—“four sides” being a Chinese phrase for every direction.
- ↑ This name may signify either “three moors” or “august moor.” The village of Minu must not be confounded with the province of Minu.
- ↑ The characters used are those which properly denote the presenting of tribute to the Monarch.
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.
