日本書紀 巻第六
720年に成立した日本書紀の巻第六を、全10節、日本語と英語の対訳で置く。 巻第六、垂仁天皇の一巻。狭穂彦の反逆と稲城に死ぬ皇后、天日槍の渡来、野見宿禰と当摩蹶速の力くらべ、殉死をやめて埴輪を立てた由来、そして倭姫命の巡行と伊勢の祠——伊勢神宮の起源として語られる記事を含む。 訳はナラティビスト編集部による。既存の現代語訳・英訳は引き写していない。 内容の確認には Aston の英訳（1896年、公有）を参照した。
即位と纒向珠城宮
Accession and the Palace of Tamaki at Makimuku
垂仁天皇（活目入彦五十狭茅天皇）は、崇神天皇（御間城入彦五十瓊殖天皇）の第三子である。母を御間城姫といい、大彦命の女である。崇神天皇二十九年春正月一日、瑞籬宮に生まれた。幼くして雄々しい志があり、成人してからは寛くおおらかで、飾るところがなかった。崇神天皇四十八年、24歳で皇太子に立った。
崇神天皇六十八年冬十二月、崇神天皇が崩じた。明くる年の元年春正月二日、皇太子が天皇の位に即いた。冬十月十一日、崇神天皇を山辺道上陵に葬った。十一月二日、皇后を尊んで皇太后とした。
二年春二月九日、狭穂姫命を立てて皇后とした。皇后は誉津別命を生んだ。天皇はこの子を深く愛し、いつも側に置いた。しかし成人して髭が八握の長さになっても、なお子どものように泣くばかりで、ものを言わなかった。
冬十月、纒向に都を造った。これを珠城宮という。
この年、任那の人 蘇那曷叱智が「国に帰りたい」と願い出た。おそらく先の天皇の御代に来朝して、まだ帰っていなかったのであろう。そこで蘇那曷叱智を厚くもてなし、赤絹100匹を持たせて任那の王に賜った。しかし新羅の人が道をさえぎってこれを奪った。この二つの国が互いに恨みあうことは、このときに始まった。
Emperor Suinin (Ikume-iribiko-isachi) was the third son of Emperor Sujin (Mimaki-irihiko-inie). His mother was Mimakihime, a daughter of Ōhiko no Mikoto. He was born in the palace of Mizugaki on the first day of the first month of the twenty-ninth year of Sujin's reign. As a boy his will was bold; when he had grown he was broad and easy in temper, and made no display. In the forty-eighth year of Sujin's reign, at the age of 24, he was made heir.
In the twelfth month of the sixty-eighth year, Emperor Sujin died. On the second day of the first month of the following year, the first year of the new reign, the heir took the throne. On the eleventh day of the tenth month, Sujin was buried in the tomb on the upper road of Yamanobe. On the second day of the eleventh month, the empress was raised to the rank of empress dowager.
On the ninth day of the second month of the second year, Sahobime was made empress. She bore Homutsuwake no Mikoto. The emperor loved this child and kept him always at his side. Yet when he had grown, and his beard was eight handbreadths long, he still cried like an infant and did not speak.
In the tenth month the capital was built at Makimuku. It is called the palace of Tamaki.
That year a man of Mimana named Sonakashichi asked leave to return to his country. He had probably come to court in the previous reign and had not yet gone home. So he was entertained generously and given 100 bolts of red silk to carry to the king of Mimana. But men of Silla blocked the road and took them. The ill will between those two countries began at this time.
古事記は垂仁天皇を伊久米伊理毘古伊佐知命と表記し、宮を纒向ではなく師木玉垣宮とし、后妃と御子の名を列挙するだけで、任那・新羅にかかわる記事を載せない。蘇那曷叱智の条には「一に云う」として、額に角のある人が越国の笥飯浦に来て意富加羅国の王子 都怒我阿羅斯等と名のったとする別伝が続き、任那の名の由来を崇神天皇の名に結びつける。加耶（任那）諸国と倭との関係、およびこの記事を二国の対立の起点とみるかどうかについては、考古学・文献史学の双方で評価が分かれている。
狭穂彦の反逆と稲城に死ぬ皇后
The Revolt of Sahohiko and the Empress's Death in the Rice Castle
四年秋九月二十三日、皇后の同母兄である狭穂彦王（沙本毘古王）が皇后に問うた。「お前は兄と夫と、どちらが愛しいか。」皇后はなぜそう問うのか分からないまま、「兄が愛しい」と答えた。そこで狭穂彦王は皇后を説いて言った。「色をもって人に仕えれば、色が衰えたときに寵も緩む。今、天下には美しい女が多く、かわるがわる寵を求めてくる。どうしていつまでも色を頼めようか。私が皇位に登り、お前とともに天下を治めたい。そうすれば枕を高くして百年を過ごせよう。どうか私のために天皇を殺せ。」そして匕首を作って皇后に授け、「これを衣の中に隠して、天皇の寝ておられるところを刺せ」と言った。
皇后は心のうちで戦慄し、どうしてよいか分からなかった。しかし兄の志が固く、諫めても入らないと思い、その匕首を受け取った。隠す所がないので衣の中に納め、ついに天皇を弑そうと心を定めた。
五年冬十月一日、天皇は来目の高宮にいた。皇后の膝を枕にして昼寝をした。皇后は思った。「兄の言うとおりにするのは、今このときだ。」涙が流れて天皇の顔にかかった。天皇は目を覚まして皇后に言った。「今日、夢を見た。錦色の小蛇が私の頸にまつわり、また大雨が狭穂の方から降ってきて、私の顔を濡らした。これは何の兆であろうか。」
皇后は隠しきれないと知って、地に伏して事の次第を残らず申した。「兄が私に、兄と夫とどちらが愛しいかと問いました。私は答えかねて、兄が愛しいと申しました。すると兄は私に約束させ、二人で天下を治めようと言って、匕首を授けました。それゆえ衣の中に隠しておりましたが、天皇の情けを思えば、どうして刺せましょう。しかし兄に背けば、兄の罪をあらわすことになります。仰いでも伏しても悲しみは深く、涙が流れて御顔を濡らしたのです。」
天皇は皇后に言った。「これはお前の罪ではない。」そして近くの県の兵を起こし、上毛野君の遠祖 八綱田に命じて狭穂彦を撃たせた。狭穂彦は兵を興して防ぎ、急いで稲を積んで城を作った。堅くて破れず、一月を過ぎても落ちなかった。
皇后はこれを悲しんで言った。「私は皇后であるが、兄を亡っては、どの面目で天下に臨めようか。」誉津別命を抱いて、兄の稲城に入った。天皇はさらに兵を増して城を囲み、城の中に令を下した。「早く皇子と皇后を出せ。」出さなかった。将軍 八綱田は火を放って城を焼いた。
そのとき皇后は皇子を抱いて城を越え出て、こう願った。「私が逃げてきたのは皇子のためです。もし皇子を思われるなら、取り上げて養ってください。」しかし天皇は皇后をも取り戻そうとして、力士を選び、皇子を受け取るときに皇后の髪をつかんで引き出せと命じた。皇后はその心を知り、髪をすっかり剃って、その髪で頭を覆った。玉の緒を腐らせて手に三重に巻き、酒で衣を腐らせて、まともな衣のように見せた。こうして支度をととのえてから、皇子を抱いて城の外に置いた。兵士たちは皇子を受け取り、続いて皇后をつかんだ。しかし髪は抜け落ち、玉の緒は切れ、衣は裂けた。それで皇子は得たが、皇后は得られなかった。
天皇は恨んで、髪を結う者と玉を作る者を憎んだ。
皇后は遠くから天皇に語った。「私が罪せられるのは当然です。ただ天皇の手にかかって死ねないのが悲しい。とはいえ、かつて寵を受け、恵みを蒙りました。黙って死ねましょうか。願うところは一つです。天皇の後宮を空しくしてはなりません。丹波道主命（丹波道主王）に五人の女がおります。いずれも心の清らかな者です。後宮に納めて、その数をお満たしください。」天皇はこれを聞き入れた。
火は燃え上がり、城は崩れた。軍衆はみな逃げた。狭穂彦とその妹は、ともに城の中で死んだ。天皇は将軍八綱田の功を称え、その名を倭日向武日向彦八綱田と賜った。
十五年春二月十日、丹波の五人の女を喚んで後宮に納れた。第一を日葉酢媛命、第二を渟葉田瓊入媛、第三を真砥野媛、第四を薊瓊入媛、第五を竹野媛という。秋八月一日、日葉酢媛命を立てて皇后とし、その妹三人を妃とした。ただ竹野媛だけは、容姿が醜いというので本土に返された。竹野媛は自ら恥じて、葛野に至ったとき輿から落ちて死んだ。それでその地を堕国という。今、弟国というのは訛りである。
皇后 日葉酢媛命は、五十瓊敷入彦命、大足彦尊、大中姫命、倭姫命、稚城瓊入彦命を生んだ。妃 渟葉田瓊入媛は、鐸石別命と胆香足姫命を生んだ。次の妃 薊瓊入媛は、池速別命と稚浅津姫命を生んだ。
On the twenty-third day of the ninth month of the fourth year, Prince Sahobiko, the empress's elder brother by the same mother, asked her: "Which is dearer to you, your brother or your husband?" Not knowing why he asked, she answered: "My brother is dearer." Then he worked on her, saying: "If a woman serves a man by her looks, then when her looks fade his favor slackens. There are many beautiful women in the land now, and each in turn comes seeking his favor. How can you rely on looks forever? I want to take the throne and rule the land together with you. Then we could lie with our heads high for a hundred years. Kill the emperor for me." He made a dagger and gave it to her, saying: "Hide this in your robe and stab the emperor where he lies asleep."
The empress shook inwardly and did not know what to do. But her brother's will was fixed and would not yield to remonstrance, so she took the dagger. Having nowhere to put it, she placed it in her robe, and settled her mind to kill the emperor.
On the first day of the tenth month of the fifth year, the emperor was at the high palace of Kume. He lay down at midday with his head on the empress's knees. She thought: "Now is the time to do what my brother said." Her tears ran down and fell on the emperor's face. The emperor woke and said to her: "I had a dream today. A small snake the color of brocade coiled about my neck, and a great rain came from the direction of Saho and wet my face. What is this a sign of?"
The empress knew she could hide it no longer. She bowed to the ground and told him the whole matter: "My brother asked me which was dearer to me, my brother or my husband. I could not answer, and said that my brother was dearer. Then he bound me to a promise, saying that the two of us would rule the land together, and he gave me a dagger. So I have kept it hidden in my robe. But when I think of your kindness, how could I stab you? And if I go against my brother, I lay bare his crime. Whether I look up or bow down, my grief is deep, and my tears ran down and wet your face."
The emperor said to her: "This is not your fault." He raised troops from the nearby districts and ordered Yatsunada, the distant ancestor of the Kamitsukeno no Kimi, to strike Sahobiko. Sahobiko raised troops to hold him off. He piled up rice stalks in haste and made a castle of them. It was strong and could not be broken, and after a month it had still not fallen.
The empress grieved and said: "Though I am empress, if I lose my brother, with what face can I stand before the land?" She took Homutsuwake no Mikoto in her arms and entered her brother's rice castle. The emperor added more troops and surrounded it, and had this order given within: "Send out the prince and the empress at once." They did not send them out. The general Yatsunada set fire to the castle.
Then the empress came out over the wall carrying the child, and made this plea: "I fled here for the sake of the prince. If you have any thought for him, take him and rear him." But the emperor meant to take the empress back as well. He picked out strong men and told them that when they received the prince they should seize the empress by the hair and drag her out. The empress understood his intent. She shaved off all her hair and covered her head with it. She let the cord of her jewels rot and wound it three times about her hand, and rotted her garment with liquor so that it looked like a whole garment. Having made ready in this way, she carried the prince out and set him down outside the castle. The soldiers took the prince and then laid hold of the empress. But her hair came away, the cord of jewels broke, and the garment tore. So they got the prince and did not get the empress.
The emperor was bitter at this and bore a grudge against the hairdressers and the jewel-makers.
The empress spoke to the emperor from a distance: "It is right that I should be punished. Only it is bitter to me that I cannot die by your hand. Yet I was once favored and received your kindness. How can I die in silence? I ask one thing. Your rear palace must not be left empty. Tanba no Michinushi no Mikoto has five daughters. All of them are pure in heart. Take them into the rear palace and fill the number." The emperor consented to this.
Then the fire blazed up and the castle fell in. The soldiers all fled. Sahobiko and his younger sister died together inside the castle. The emperor praised the merit of the general Yatsunada and gave him the name Yamato-hyūga-take-hyūga-hiko-Yatsunada.
On the tenth day of the second month of the fifteenth year, the five women of Tanba were summoned and taken into the rear palace. The first was Hibasuhime no Mikoto, the second Nubatani-irihime, the third Matonohime, the fourth Azami-ni-irihime, and the fifth Takanohime. On the first day of the eighth month, Hibasuhime was made empress and her three younger sisters were made consorts. Only Takanohime was sent back to her own country, because her appearance was called ugly. Ashamed of it, she reached Kadono, fell from her palanquin, and died. For that reason the place is called Ochikuni, the land of falling. What is now called Otokuni is a corruption of it.
Empress Hibasuhime bore Inishiki-irihiko no Mikoto, Ōtarashihiko no Mikoto, Ōnakatsuhime no Mikoto, Yamatohime no Mikoto, and Wakakini-irihiko no Mikoto. The consort Nubatani-irihime bore Nuteshiwake no Mikoto and Ikagashihime no Mikoto. The next consort, Azami-ni-irihime, bore Ikehayawake no Mikoto and Wakaasatsuhime no Mikoto.
古事記も同じ話を伝えるが、皇子は稲城の火の中で生まれたとしてその名を本牟智和気とし、母が皇子の名と養育、後宮の後継を言い遺す問答を重ねる形をとる。日本書紀は皇子を二年の誕生時からすでに誉津別命と呼び、火中出生を語らない。日本書紀のこの条に歌謡はなく、事の次第は対話と地の文だけで語られる。本データベースの名称は古事記の表記（沙本毘古王・沙本毘売命）に拠るが、本文には日本書紀の表記（狭穂彦王・狭穂姫命）を採った。
天日槍の渡来と将来した神宝
The Coming of Ame no Hiboko and the Treasures He Brought
三年春三月、新羅の王子 天日槍が帰化した。持って来た物は、羽太の玉一箇、足高の玉一箇、鵜鹿鹿の赤石の玉一箇、出石の小刀一口、出石の桙一枝、日鏡一面、熊の神籬一具、あわせて七つである。これを但馬国に納めて、つねに神の物とした。
一に云う。天日槍は初め舟に乗って播磨国に泊まり、宍粟邑にいた。天皇は三輪君の祖 大友主と倭直の祖 長尾市を播磨に遣わして問わせた。「お前は誰か。どこの国の人か。」天日槍は答えた。「私は新羅国の主の子です。日本国に聖なる皇がおられると聞き、国を弟の知古に授けて、帰化して参りました。」そして献じた物は、葉細の珠、足高の珠、鵜鹿鹿の赤石の珠、出石の刀子、出石の槍、日鏡、熊の神籬、胆狭浅の大刀、あわせて八つである。天皇は天日槍に詔した。「播磨国の宍粟邑と淡路島の出浅邑と、この二つの邑に思うままに住め。」天日槍は申した。「臣の住む所は、もし天恩を垂れて臣の願う地をお許しくださるなら、臣自ら諸国を巡り歩いて、心にかなう所を賜りたい。」天皇はこれを許した。
そこで天日槍は菟道河をさかのぼり、北に向かって近江国の吾名邑に入り、しばらく住んだ。さらに近江から若狭国を経て、西に向かって但馬国に至り、そこに住む所を定めた。近江国の鏡村の谷の陶人は、天日槍の従者である。天日槍は但馬国出島の人 太耳の女 麻多烏を娶って但馬諸助を生んだ。諸助は但馬日楢杵を生み、日楢杵は清彦を生み、清彦は田道間守を生んだ。
八十八年秋七月十日、天皇は群卿に詔した。「私は聞いている。新羅の王子 天日槍が初めて来たときに持って来た宝物が、今、但馬にある。もとより国の人が貴んで神宝としたものだ。その宝物を見たい。」その日、使者を遣わして天日槍の曾孫 清彦に献上を命じた。清彦は勅を受け、自ら宝物を捧げた。羽太の玉、足高の玉、鵜鹿鹿の赤石の玉、日鏡、熊の神籬を献じたが、ただ出石の小刀だけは惜しんで献らず、衣の中に隠して自ら佩いた。天皇は刀が隠されていることを知らず、清彦を寵しようとして御所に召し、御前で酒を賜った。そのとき小刀が衣の中から出て現れた。天皇は見て問うた。「お前の衣の中にあるその刀は何か。」清彦は隠しきれないと知って申した。「献る宝物のうちの一つでございます。」そして献じた。みな神府に納めた。
のちに宝の府を開いて見ると、小刀がひとりでに失せていた。人を遣わして清彦に問わせた。「お前が献った小刀がたちまち失せた。お前の所に来ていないか。」清彦は答えた。「昨夕、小刀がひとりでに臣の家に参りました。朝には失せております。」天皇は畏れて、二度と求めなかった。その後、出石の小刀はひとりでに淡路島に至った。島の人はこれを神として、小刀のために祠を立てた。今も祀られている。
In the third month of the third year, Ame no Hiboko, a prince of Silla, came over and submitted. The things he brought were one Hafuto jewel, one Ashitaka jewel, one red-stone Ukaka jewel, one Izushi short sword, one Izushi spear, one sun-mirror, and one set of Kuma sacred hedge-branches: seven things in all. They were deposited in the province of Tajima and have always been treated as sacred objects.
One account says: Ame no Hiboko first put in by boat at the province of Harima and stayed in the village of Shisawa. The emperor sent Ōtomonushi, ancestor of the Miwa no Kimi, and Nagaochi, ancestor of the Yamato no Atae, to Harima to question him: "Who are you, and from what country?" Ame no Hiboko answered: "I am the son of the ruler of Silla. Hearing that there was a sage sovereign in the land of Japan, I gave my country to my younger brother Chiko and came over to submit." The things he offered were a Hahoso jewel, an Ashitaka jewel, a red-stone Ukaka jewel, an Izushi knife, an Izushi spear, a sun-mirror, a set of Kuma sacred hedge-branches, and an Isasa great sword: eight things in all. The emperor said to him: "Settle where you please in these two villages, Shisawa in Harima and Idesa on the island of Awaji." Ame no Hiboko said: "As for where I am to live, if you will show me favor and grant me the place I wish for, I would like to go through the provinces myself and be given the place that suits my heart." The emperor allowed it.
So Ame no Hiboko went up the Uji river, turned north, entered the village of Ana in the province of Ōmi, and stayed there a while. Then he went from Ōmi through the province of Wakasa, turned west, came to the province of Tajima, and fixed his dwelling there. The potters of the valley of Kagami village in Ōmi are his followers. Ame no Hiboko married Matao, a daughter of Futomimi, a man of Idejima in Tajima, and she bore Tajima no Morosuke. Morosuke had Tajima no Hinarakhi, Hinarakhi had Kiyohiko, and Kiyohiko had Tajimamori.
On the tenth day of the seventh month of the eighty-eighth year, the emperor said to the ministers: "I have heard that the treasures which Ame no Hiboko, the prince of Silla, brought when he first came are now in Tajima. From the first the people of that province prized them and made them sacred objects. I wish to see those treasures." That same day a messenger was sent to order Kiyohiko, the great-grandson of Ame no Hiboko, to present them. Kiyohiko received the command and brought the treasures himself. He offered the Hafuto jewel, the Ashitaka jewel, the red-stone Ukaka jewel, the sun-mirror, and the Kuma sacred hedge-branches. Only the Izushi short sword he grudged and did not offer, but hid it in his robe and wore it. The emperor, not knowing the sword was hidden, wished to show Kiyohiko favor, called him to the palace, and gave him wine in his presence. Then the short sword came out of the robe and was seen. The emperor looked and asked: "What is that sword in your robe?" Kiyohiko knew he could hide it no longer and said: "It is one of the treasures I was to present." Then he offered it, and all of them were placed in the sacred storehouse.
Later, when the treasure house was opened and looked into, the short sword had vanished of itself. A man was sent to ask Kiyohiko: "The short sword you presented has suddenly vanished. Has it come to your house?" Kiyohiko answered: "Last evening the short sword came to my house of itself. By morning it was gone." The emperor was in awe of this and did not ask for it again. After that the Izushi short sword went of itself to the island of Awaji. The people of the island took it for a god and built a shrine for the sword. It is worshipped there to this day.
古事記は天之日矛の渡来を応神天皇の段に置き、将来した宝を玉津宝八種（珠二貫・浪振比礼・浪切比礼・風振比礼・風切比礼・奥津鏡・辺津鏡）として伊豆志の八前の大神とし、妻 阿加流比売の説話と多遅摩毛理に至る系譜を続けるが、日本書紀は同じ人物を垂仁天皇三年に置き、宝を七物、一に云うとして八物とする。天日槍伝承については、新羅系渡来集団の記憶とみる説、但馬・近江の在地の神宝伝承が王権の記録に取り込まれたとみる説などがあり、渡来の年代を四世紀以前に確定できる外部史料はない。出石神社や近江の鏡の谷の陶邑にかかわる伝承との関係も、遺物と説話を直接に結びつける手立てを欠く。
野見宿禰と当摩蹶速の力くらべ
The Trial of Strength between Nomi no Sukune and Taima no Kehaya
七年秋七月七日、左右の者が奏上した。「当摩邑に勇み猛き士がおります。当摩蹶速といいます。その人となりは力が強く、角を折り、鉤を伸ばすほどです。いつも人々の中でこう言っております。『四方を求めても、私の力に比べられる者がいようか。どうにかして強力の者に遇い、生き死にを問わず、ひたすら力を争いたい。』」天皇はこれを聞いて群卿に詔した。「私は聞いた。当摩蹶速は天下の力士だという。これに比べられる者があるか。」一人の臣が進み出て言った。「出雲国に勇士がおります。野見宿禰といいます。この者を召して、蹶速に当ててみてはいかがでしょう。」
その日、倭直の祖 長尾市を遣わして野見宿禰を召した。野見宿禰は出雲から来た。そこで当摩蹶速と野見宿禰に力くらべをさせた。二人は相対して立ち、それぞれ足を挙げて蹴りあった。野見宿禰は当摩蹶速の脇の骨を蹴り折り、さらにその腰を踏み折って殺した。そこで当摩蹶速の地を奪って、ことごとく野見宿禰に賜った。この邑に腰折田があるのは、この縁である。野見宿禰はそのまま留まって仕えた。
On the seventh day of the seventh month of the seventh year, the attendants reported: "There is a bold and fierce man in the village of Taima. He is called Taima no Kehaya. He is so strong that he can break horns and straighten hooks. He is always saying among people: 'Search the four quarters — is there anyone whose strength matches mine? I want to meet a strong man and fight him with all my force, whether it end in life or death.'" The emperor heard this and said to the ministers: "I hear that Taima no Kehaya is the strongest man in the land. Is there anyone who can match him?" One of the ministers came forward and said: "There is a brave man in the province of Izumo called Nomi no Sukune. Let him be summoned and set against Kehaya."
That same day Nagaochi, ancestor of the Yamato no Atae, was sent to summon Nomi no Sukune, and he came from Izumo. Taima no Kehaya and Nomi no Sukune were made to try their strength. The two stood facing each other, and each raised his foot and kicked at the other. Nomi no Sukune kicked and broke Taima no Kehaya's ribs, then trod on his loins and broke them, and so killed him. The land of Taima no Kehaya was taken from him and given entirely to Nomi no Sukune. That is why there is a field called Koshiore, the broken loins, in that village. Nomi no Sukune stayed on and served the court.
古事記にこの話に対応する記述はない。相撲の起源譚として近世以降くりかえし引かれてきたが、七月七日という日付と勝敗の型は宮廷の相撲節会の由来を語る後代の造形とみる説が有力で、土師氏の職掌の起源を語る節102の埴輪説話と一続きの人物像をなす。日本書紀は当摩蹶速と書き、当麻蹶速とも表記される。
殉死をやめ埴輪を立てる
The End of Following in Death and the First Haniwa
二十八年冬十月五日、天皇の同母弟 倭彦命が薨じた。十一月二日、倭彦命を身狭の桃花鳥坂に葬った。このとき、近く仕えた者たちを集めて、ことごとく生きたまま陵の域に埋め立てた。数日たっても死なず、昼も夜も泣き呻いた。ついに死んで爛れ、犬や烏が集まって食った。
天皇はこの泣き呻く声を聞いて心を痛め、群卿に詔した。「生きているときに愛した者を死んだ者に殉わせるのは、まことに痛ましい。いかに古の風とはいえ、良くないものにどうして従おうか。今より後、議って殉死をやめよ。」
三十二年秋七月六日、皇后 日葉酢媛命が薨じた。葬るまでに日があった。天皇は群卿に詔した。「死に従わせる道が良くないことは、すでに分かっている。今度の葬りはどうしたらよいか。」
そこで野見宿禰が進み出て申した。「およそ君王の陵墓に生きた人を埋め立てるのは、良いことではありません。どうして後の世に伝えられましょう。願わくは今、便宜のことを議って申し上げたい。」そして使者を遣わして出雲国の土部100人を召し上げ、自ら土部たちを率いて、埴で人や馬やさまざまの物の形を作り、天皇に献じて言った。「今より後は、この土の物を生きた人に代えて陵墓に樹て、後の世の法則としてください。」
天皇は大いに喜び、野見宿禰に詔した。「お前の議は、まことに私の心にかなう。」その土の物を、初めて日葉酢媛命の墓に立てた。この土の物を名づけて埴輪という。また立物ともいう。そして令を下した。「今より後、陵墓には必ずこの土の物を樹てよ。人を傷つけてはならない。」
天皇は野見宿禰の功を厚く賞し、鍛地を賜って土部の職に任じた。それで本の姓を改めて土部臣という。土部連らが天皇の喪葬を掌るのは、この縁である。野見宿禰は土部連らの始祖である。
On the fifth day of the tenth month of the twenty-eighth year, Yamatohiko no Mikoto, the emperor's younger brother by the same mother, died. On the second day of the eleventh month he was buried at Tsukisaka in Musa. At that time his close attendants were gathered together and all of them were buried alive, standing, within the enclosure of the tomb. For several days they did not die, but wept and groaned day and night. In the end they died and rotted, and dogs and crows gathered and ate them.
The emperor heard the sound of their weeping and groaning and was grieved at heart. He said to the ministers: "To make those a man loved in life follow him in death is a bitter thing. Old custom or not, why should we follow what is not good? From now on take counsel and put an end to following in death."
On the sixth day of the seventh month of the thirty-second year, Empress Hibasuhime no Mikoto died. There were some days before the burial. The emperor said to the ministers: "We already know that the way of making the living follow the dead is not good. What should be done for this burial?"
Then Nomi no Sukune came forward and said: "To bury living men standing in the tomb of a ruler is not good. How could such a thing be handed down to later ages? Let me now consider what would serve better and report it." He sent messengers and had 100 clay-workers brought up from the province of Izumo. Leading them himself, he took clay and made shapes of people, horses, and various things, and presented them to the emperor, saying: "From now on let these clay things be set up at tombs in place of living people, and let it be the rule for later ages."
The emperor was greatly pleased and said to Nomi no Sukune: "Your proposal answers my own mind exactly." Those clay things were set up for the first time at the tomb of Hibasuhime no Mikoto. They were named haniwa, and are also called tatemono, standing things. Then this order was given: "From now on these clay things must be set up at tombs. No one is to be harmed."
The emperor rewarded Nomi no Sukune richly for his service, granted him land for the potters' kilns, and appointed him to the office of clay-worker. So his original family name was changed and he was called Hajibe no Omi. It is from this that the Haji no Muraji have charge of the funerals of emperors. Nomi no Sukune is the first ancestor of the Haji no Muraji.
古事記に殉死の禁止と埴輪の起源を語る記述はない。埴輪は吉備の特殊器台・特殊壺から発達したことが考古学的に明らかにされ、人物埴輪の出現は五世紀後半であるから、日葉酢媛の葬に始まるとするこの起源譚は成り立たないとするのが通説で、土師氏が自らの職掌の由来を語る伝承とみられている。列島における殉葬の習俗そのものについても、確実な考古学的事例は確認されていない。
倭姫命の巡行と伊勢の祠
Yamatohime's Journey and the Shrine in Ise
二十五年春二月八日、天皇は阿倍臣の遠祖 武渟川別、和珥臣の遠祖 彦国葺、中臣連の遠祖 大鹿嶋、物部連の遠祖 十千根、大伴連の遠祖 武日の五大夫に詔した。「我が先の天皇 崇神天皇（御間城入彦五十瓊殖天皇）は、聡く明らかであられ、よく天つ神・国つ神の心を知って慎み祭られた。それゆえ国の内は安らかで、民は業を楽しんだ。今、私の代になって、神祇を祭ることを怠ってよいだろうか。」
三月十日、アマテラス（天照大神）を豊耜入姫命から離して、倭姫命に託した。倭姫命は大神を鎮め坐させる所を求めて、菟田の筱幡に詣でた。さらに引き返して近江国に入り、東に廻って美濃を経て、伊勢国に至った。
そのときアマテラスは倭姫命に教えて言った。「この神風の伊勢国は、常世の浪の重浪が寄せ帰る国である。傍らの国の、うるわしい国である。この国に居ようと思う。」
そこで大神の教えのままに、その祠を伊勢国に立てた。よって斎宮を五十鈴の川上に興した。これを磯宮という。アマテラスが初めて天から降った所である。
一に云う。天皇は倭姫命を御杖としてアマテラスに奉った。それで倭姫命はアマテラスを磯城の厳橿の本に鎮め坐させて祀った。その後、神の教えに従い、丁巳の年の冬十月甲子の日に、伊勢国の渡遇宮に遷した。このとき、倭大神が穂積臣の遠祖 大水口宿禰に憑いて教えた。「太初のときに約束して言った。『アマテラスはことごとく天原を治め、皇御孫尊はもっぱら葦原中国の八十魂神を治め、我は自ら大地の官を治めよう』と。その言葉はすでに終わっていた。しかるに先の御間城天皇は、神祇を祭ったけれども、細かくその源を探らず、粗く枝葉に留まった。それゆえその天皇は命が短かった。今、汝、御孫尊が先の天皇の及ばなかったところを悔いて慎み祭るなら、汝の命は長く延び、また天下は太平であろう。」天皇はこれを聞いて、中臣連の祖 探湯主に卜わせ、誰に倭大神を祭らせるかを問うた。渟名城稚姫命が卜に当たった。それで渟名城稚姫命に命じ、神地を穴磯邑に定め、大市の長岡の岬に祀らせた。しかし渟名城稚姫命は身体がすっかり痩せ弱って祭ることができなかった。それで大倭直の祖 長尾市宿禰に命じて祭らせた。
On the eighth day of the second month of the twenty-fifth year, the emperor spoke to five senior ministers — Takenunakawawake, distant ancestor of the Abe no Omi; Hikokunibuku, distant ancestor of the Wani no Omi; Ōkashima, distant ancestor of the Nakatomi no Muraji; Tochine, distant ancestor of the Mononobe no Muraji; and Takehi, distant ancestor of the Ōtomo no Muraji: "My predecessor, Emperor Sujin (Mimaki-irihiko-inie), was clear of mind and understanding, and he knew well the hearts of the gods of heaven and of the land and worshipped them with care. Therefore the country was at peace and the people took pleasure in their work. Now that the reign is mine, how could I be slack in worshipping them?"
On the tenth day of the third month, Amaterasu (Amaterasu Ōmikami) was taken from Toyosukiirihime no Mikoto and entrusted to Yamatohime no Mikoto. Yamatohime went in search of a place where the great god might be settled. She went to Sasahata in Uda. She then turned back and entered the province of Ōmi, went round eastward through Mino, and came to the province of Ise.
There Amaterasu instructed Yamatohime: "This province of Ise, of the divine wind, is the land where the waves of the eternal world come in, wave upon wave. It is a land apart, and a fair one. Here I wish to dwell."
So, following the great god's instruction, the shrine was set up in the province of Ise. An abstinence palace was raised on the upper reaches of the Isuzu river. It is called the Iso palace. It is the place where Amaterasu first came down from heaven.
One account says: the emperor made Yamatohime the staff of Amaterasu and offered her to the god. Yamatohime settled Amaterasu at the foot of the sacred oak of Shiki and worshipped her there. Afterward, following the god's instruction, on the day of the elder wood and the rat in the tenth month of the year of the younger fire and the snake, she moved her to the Watarai palace in the province of Ise. At that time the great god of Yamato possessed Ōmikuchi no Sukune, distant ancestor of the Hozumi no Omi, and instructed him: "In the beginning it was agreed and said: 'Amaterasu shall rule all the plain of heaven, the imperial grandchild shall rule the eighty spirits of the central land of reed plains, and I myself shall rule the affairs of the earth.' Those words were spoken and finished. Yet the former emperor, Mimaki, though he worshipped the gods, did not search out the source of the matter in detail and stayed among the branches and leaves. That is why his life was short. Now if you, the grandchild, regret what the former emperor left undone and worship with care, your life will be long and the land will be at peace." The emperor heard this and had Kukatanushi, ancestor of the Nakatomi no Muraji, divine who should be made to worship the great god of Yamato. The lot fell on Nunaki-wakahime no Mikoto. So she was ordered to do it, sacred land was fixed at the village of Anashi, and worship was carried out at the cape of Nagaoka in Ōichi. But Nunaki-wakahime's body grew wholly thin and weak and she could not perform the worship. So Nagaochi no Sukune, ancestor of the Ōyamato no Atae, was ordered to worship in her place.
古事記は垂仁天皇の段で倭姫命を伊勢大神の宮を拝き祭る者と記すだけで、巡行の経路も伊勢の神託も伝えない。日本書紀が挙げる経路は菟田の筱幡・近江・美濃・伊勢の四か所であり、各地の元伊勢を列挙する詳細な巡行譚は平安期成立の倭姫命世記によるもので、日本書紀の記述とは区別される。伊勢神宮の実際の成立を天武・持統朝に置く説が有力で、この条をそのまま四世紀の記録として扱う立場は現在ほとんど採られていない。
五十瓊敷命と石上神宮の神宝
Inishiki no Mikoto and the Sacred Treasures of Isonokami
二十六年秋八月三日、天皇は物部十千根大連に詔した。「たびたび使者を出雲国に遣わして、その国の神宝を検校させたが、はっきりと申す者がない。お前が自ら出雲に行って検校せよ。」十千根大連は神宝を検べ定めて、はっきりと奏上した。それで神宝を掌らせた。
三十年春正月六日、天皇は五十瓊敷命と大足彦尊（景行天皇）に詔した。「お前たちは、それぞれ欲しい物を言え。」兄の王は「弓矢が欲しい」と言い、弟の王は「皇位が欲しい」と言った。天皇は詔した。「それぞれ思いのままにせよ。」そして弓矢を五十瓊敷命に賜った。また大足彦尊に詔した。「お前は必ず私の位を継げ。」
三十九年冬十月、五十瓊敷命は茅渟の菟砥の川上宮にいて、剣1,000口を作った。それでその剣を川上部と名づけた。またの名を裸伴という。石上神宮に納めた。この後、五十瓊敷命に命じて石上神宮の神宝を掌らせた。
一に云う。五十瓊敷皇子は茅渟の菟砥河上にいて、鍛冶で名を河上という者を召して大刀1,000口を作らせた。このとき、楯部・倭文部・神弓削部・神矢作部・大穴磯部・泊橿部・玉作部・神刑部・日置部・大刀佩部、あわせて十の品部を五十瓊敷皇子に賜った。この1,000口の大刀は忍坂邑に納めた。その後、忍坂から移して石上神宮に納めた。このとき神が乞うて言った。「春日臣の族、名を市河という者に治めさせよ。」それで市河に命じて治めさせた。これが今の物部首の始祖である。
八十七年春二月五日、五十瓊敷命は妹の大中姫に言った。「私は年老いた。神宝を掌ることができない。今より後は、お前が主れ。」大中姫は辞して言った。「私は手弱女です。どうして天の神庫に登れましょうか。」五十瓊敷命は言った。「神庫が高いといっても、私が神庫のために梯を造ろう。庫に登るのに何の煩いがあろうか。」諺に「天の神庫も樹梯のままに」というのは、この縁である。しかし大中姫命は、ついに物部十千根大連に授けて治めさせた。物部連らが今に至るまで石上の神宝を治めるのは、この縁である。
昔、丹波国の桑田村に人がいた。名を甕襲という。甕襲の家に犬がいた。名を足往という。この犬が、山の獣で牟士那というものを咋い殺したところ、獣の腹に八尺瓊の勾玉があった。そこでこれを献じた。この玉は、今、石上神宮にある。
On the third day of the eighth month of the twenty-sixth year, the emperor said to Mononobe no Tochine no Ōmuraji: "I have repeatedly sent messengers to the province of Izumo to examine the sacred treasures of that province, but no one has reported clearly. Go to Izumo yourself and examine them." Tochine examined and settled the sacred treasures and reported clearly on them, and so he was given charge of them.
On the sixth day of the first month of the thirtieth year, the emperor said to Inishiki no Mikoto and Ōtarashihiko no Mikoto (Emperor Keikō): "Each of you, say what you want." The elder prince said: "I want a bow and arrows." The younger prince said: "I want the throne." The emperor said: "Let each have what he wishes." He gave the bow and arrows to Inishiki no Mikoto, and said to Ōtarashihiko: "You shall succeed to my place."
In the tenth month of the thirty-ninth year, Inishiki no Mikoto, staying at the Kawakami palace in Uto in Chinu, had 1,000 swords made. The swords were therefore named the Kawakami set. They are also called Akahadatomo. They were deposited in the shrine of Isonokami. After this Inishiki no Mikoto was ordered to take charge of the sacred treasures of Isonokami.
One account says: Prince Inishiki, staying at Kawakami in Uto in Chinu, summoned a smith named Kawakami and had him make 1,000 great swords. At that time ten corporations of workers were granted to him: the shield-makers, the weavers of patterned cloth, the sacred bow-makers, the sacred arrow-makers, the Ōanashi, the Hakashi, the jewel-makers, the sacred Osakabe, the Hioki, and the sword-bearers. These 1,000 great swords were deposited in the village of Osaka. Later they were moved from Osaka and deposited in the shrine of Isonokami. At that time the god asked, saying: "Let a man of the Kasuga no Omi kindred, named Ichikawa, have charge of them." So Ichikawa was ordered to take charge. He is the first ancestor of the present Mononobe no Obito.
On the fifth day of the second month of the eighty-seventh year, Inishiki no Mikoto said to his younger sister Ōnakatsuhime: "I am old, and can no longer have charge of the sacred treasures. From now on you must take them." Ōnakatsuhime declined, saying: "I am a weak woman. How could I climb up to the sacred storehouse of heaven?" Inishiki no Mikoto said: "High as the storehouse is, I will make a ladder for it. What trouble is it then to climb?" The proverb "even the sacred storehouse of heaven, if there is a ladder" comes from this. But in the end Ōnakatsuhime handed them to Mononobe no Tochine no Ōmuraji to keep. That is why the Mononobe no Muraji have kept the sacred treasures of Isonokami down to the present day.
Long ago there was a man in the village of Kuwata in the province of Tanba, named Mikaso. Mikaso had a dog named Ayuki. This dog bit and killed a wild animal of the mountains called a mujina, and in the animal's belly was a curved jewel of eight feet of jade. It was presented to the court. That jewel is now in the shrine of Isonokami.
古事記は印色入日子命が血沼池・狭山池・日下の高津池を作り、鳥取の河上宮で横刀1,000口を作らせて石上神宮に納め、その宮にいて河上部を定めたと記すだけで、大中姫や物部十千根に神宝の管理が移る経緯を伝えない。この条は物部氏が武器と神宝の管理を掌った由緒を語るもので、石上神宮の禁足地は1874年（明治7年）に発掘されて剣身が出土しているが、出土品と個々の記述を結びつける手立てはない。
田道間守と非時香菓
Tajimamori and the Fragrant Fruit of the Eternal Land
九十年春二月一日、天皇は田道間守に命じ、常世国に遣わして非時香菓を求めさせた。今、橘というのはこれである。
九十九年秋七月一日、天皇は纒向宮に崩じた。冬十二月十日、菅原の伏見陵に葬った。
その明くる年の春三月十二日、田道間守が常世国から帰り着いた。持ち帰った物は、非時香菓の八竿八縵である。田道間守は泣き悲しんで言った。
命を天朝に受けて
遠く絶域に往き
万里の浪を踏み
遥かに弱水を渡った
この常世国は神仙の秘めた区であって
俗の者の到る所ではない
行き来のあいだに自ら十年を経た
どうして思ったろう
ひとり険しい浪を凌いで
ふたたび本土に向かおうとは
しかし聖帝の神霊に頼って
わずかに還り来ることができた
今、天皇はすでに崩じられ
復命することができない
臣は生きていても
何の益があろうか
そして天皇の陵に向かい、叫び哭いて自ら死んだ。群臣はこれを聞いて、みな涙を流した。田道間守は三宅連の始祖である。
On the first day of the second month of the ninetieth year, the emperor ordered Tajimamori to go to the eternal land and seek the fragrant fruit that grows out of season. What is now called tachibana is this fruit.
On the first day of the seventh month of the ninety-ninth year, the emperor died in the palace of Makimuku. On the tenth day of the twelfth month he was buried in the tomb of Fushimi at Sugawara.
On the twelfth day of the third month of the following year, Tajimamori came back from the eternal land. What he brought was the fragrant fruit that grows out of season, eight poles and eight strings of it. Tajimamori wept and grieved, and said:
I received my orders from the court of heaven
and went far to a region beyond the world,
treading the waves of a thousand leagues,
crossing the weak water far off.
That eternal land is a hidden country of immortals,
no place for ordinary men to reach.
Going and returning, ten years passed of themselves.
How could I have expected
to ride the steep waves alone
and turn back toward my own country again?
Yet by the spirit of my sage lord
I was barely able to return.
Now the emperor is dead,
and I cannot report what I was sent to do.
Though I live,
what good is there in it?
Then he turned toward the emperor's tomb, cried aloud, and died by his own act. The ministers heard of it and all of them wept. Tajimamori is the first ancestor of the Miyake no Muraji.
古事記も多遅摩毛理が常世国の登岐士玖能迦玖能木実を求め、縵四縵・矛四矛を大后に献じ、残る四縵四矛を天皇の陵に献じて叫び哭き死んだと伝えるが、日本書紀は持ち帰った数を八竿八縵とし、大后への献上を記さない。非時香菓を橘とする注記は日本書紀の本文に含まれる。田道間守の嘆きは四字句を連ねた対句の形で書かれており、巻第六で歌に近い形をとる唯一の箇所であるため、ここでは1行1句に分けて示した。
誉津別命と鵠、諸国の池溝
Homutsuwake and the Swan; Ponds and Channels in the Provinces
二十三年秋九月二日、天皇は群卿に詔した。「誉津別王は、生まれてから三十年になり、髭は八握に至るのに、なお子どものように泣くばかりだ。常にものを言わないのはなぜか。有司に議らせよ。」
冬十月八日、天皇は大殿の前に立っていた。誉津別皇子が側にいた。そのとき鳴く鵠があって、大空を渡った。皇子は鵠を仰ぎ見て言った。「あれは何物か。」天皇は皇子が鵠を見てものを言えたことを知って喜び、左右に詔した。「誰かこの鳥を捕えて献れる者はあるか。」
鳥取造の祖 天湯河板挙が奏上した。「臣が必ず捕えましょう。」天皇は勅した。「もしこの鳥を献るなら、必ず厚く賞そう。」湯河板挙は鵠の飛ぶ方を遠く望み、追い尋ねて出雲に至り、捕え得た。ある説では但馬国で得たという。十一月二日、湯河板挙は鵠を献じた。誉津別命はこの鵠をもてあそんで、ついに言葉を得た。これによって湯河板挙を厚く賞し、姓を賜って鳥取造といった。また鳥取部・鳥養部・誉津部を定めた。
二十七年秋八月七日、祠官に令して、兵器を神の幣とすることを卜わせたところ、吉と出た。それで弓矢と横刀を諸々の神の社に納めた。さらに神地と神戸を定めて、時をもって祀った。兵器をもって神祇を祭ることは、このときに始まったのであろう。この年、来目邑に屯倉を興した。
三十四年春三月二日、天皇は山背に行幸した。左右の者が奏上した。「この国に美しい人がおります。綺戸辺といいます。姿かたちが美しく、山背の大国の不遅の女です。」天皇は綺戸辺を召し入れ、磐衝別命を生んだ。
三十五年秋九月、五十瓊敷命を河内国に遣わして、高石池と茅渟池を作らせた。冬十月、倭の狭城池と迹見池を作った。この年、諸国に令して多く池溝を開かせた。その数は800余りである。農をもって事とした。これによって民は富み寛ぎ、天下は太平であった。
On the second day of the ninth month of the twenty-third year, the emperor said to the ministers: "Prince Homutsuwake is now thirty years old, and his beard is eight handbreadths long, yet he still cries like an infant. Why does he never speak? Let the officials consider it."
On the eighth day of the tenth month the emperor was standing before the great hall, with Prince Homutsuwake beside him. Just then a swan cried as it crossed the wide sky. The prince looked up at the swan and said: "What is that?" The emperor knew that his son had spoken at the sight of the swan, and was glad. He said to his attendants: "Who can catch this bird and present it?"
Ame no Yukawatana, ancestor of the Tottori no Miyatsuko, said: "I will certainly catch it." The emperor said: "If you present this bird, I will reward you richly." Yukawatana watched the direction of the swan's flight from far off, followed after it as far as Izumo, and caught it. Another account says that he took it in the province of Tajima. On the second day of the eleventh month Yukawatana presented the swan. Homutsuwake no Mikoto played with the bird and at last gained the power of speech. For this Yukawatana was richly rewarded and given the family name of Tottori no Miyatsuko. The Tottoribe, the Torikaibe, and the Homutsube were also established.
On the seventh day of the eighth month of the twenty-seventh year, the shrine officials were ordered to divine whether weapons might be used as offerings to the gods, and the answer was favorable. So bows and arrows and swords were placed in the shrines of the various gods. Sacred land and sacred households were also fixed, and worship was carried out at the proper seasons. The worship of the gods with weapons probably began at this time. That year a granary estate was established at the village of Kume.
On the second day of the third month of the thirty-fourth year, the emperor went to Yamashiro. His attendants reported: "There is a beautiful woman in this province, called Kanihatatobe. Her form is lovely, and she is the daughter of Fuchi of Ōkuni in Yamashiro." The emperor took Kanihatatobe into the palace, and she bore Iwatsukuwake no Mikoto.
In the ninth month of the thirty-fifth year, Inishiki no Mikoto was sent to the province of Kawachi and made the ponds of Takashi and Chinu. In the tenth month the ponds of Saki and Tomi were made in Yamato. That year the provinces were ordered to open many ponds and channels, more than 800 of them, and farming was made the business of the people. By this the people grew rich and easy, and the land was at peace.
古事記は本牟智和気の鵠を山辺之大鶙が追い、和那美之水門で捕えたとし、そのあとに出雲大神への参拝と肥長比売の説話を続けるが、日本書紀は捕えた者を天湯河板挙とし、出雲行きの説話を載せない。池溝については、古事記は印色入日子命が血沼池・狭山池・日下の高津池を作ったと記すのみで、800余所という数を伝えない。この巻に見える相撲・力士の記事は、当摩蹶速との力くらべ（節101）と、稲城で皇后を捕えようとした力士（節99）であり、それぞれの節に置いた。
大足彦尊の立太子と菅原伏見陵
The Heir Ōtarashihiko and the Tomb at Sugawara Fushimi
三十七年春正月一日、大足彦尊（景行天皇）を皇太子とした。
九十九年秋七月一日、天皇は纒向宮に崩じた。ときに年は140歳であった。
冬十二月十日、菅原の伏見陵に葬った。
On the first day of the first month of the thirty-seventh year, Ōtarashihiko no Mikoto (Emperor Keikō) was made heir.
On the first day of the seventh month of the ninety-ninth year, the emperor died in the palace of Makimuku. He was 140 years old.
On the tenth day of the twelfth month he was buried in the tomb of Fushimi at Sugawara.
古事記は垂仁天皇の御年を153歳とし、御陵を菅原之御立野中と記す。日本書紀は140歳、菅原伏見陵とし、本文には日本書紀の形を採った。垂仁天皇の陵は奈良市尼辻の宝来山古墳に治定されているが、これは幕末から明治にかけての陵墓治定によるもので、被葬者を示す銘文や墓誌は出土していない。在位99年・140歳という紀年をそのまま実年代に換算できるとする説は現在ほとんど採られず、日本書紀の初期の紀年は讖緯思想に基づく遡及的な構成とみる見方が有力である。