Though it was not the first use of this writing system, which was also used in the earlier Kojiki ( 712 ), it was influential enough to give the writing system its name: " the kana of the Man ' yōshū ".

: 988 pp. includes almost all waka from the Kojiki ( Record of Ancient Matters completed 712 ) through the Man ' yōshū ( Collection for Ten Thousand Generations c. 759 ) and also includes the Buddha's Footstone Poems ( 21 Bussokuseki poems carved in stone at the Yakushi-ji temple in Nara, c. 753 )

Northern frontier of this age was also explained in Kojiki as the legend of Shido Shogun's ( 四道将軍: Shoguns to four ways ) expedition.

The name Kamakura appears in the Kojiki of 712, and is also mentioned in the c. 8th century Man ' yōshū as well as in the Wamyō Ruijushō of 938.

Wilson's work also examined the earliest Japanese writings in the 8th century: the Kojiki, Shoku Nihongi, the Kokin Wakashū, Konjaku Monogatari, and the Heike Monogatari, as well as the Chinese Classics ( the Analects, the Great Learning, the Doctrine of the Mean, and the Mencius ).

Northern frontier of this age was also explained in Kojiki as the legend of Shido Shogun's ( 四道将軍: Shoguns to four ways ) expedition.

* The, also known as the Jindai no Maki, or " Book on the Age of the Gods ", includes the preface of the Kojiki, and is focused on the deities of creation and the births of various deities of the kamiyo period, or Age of the Gods.

But the legend of Jingū's invasion of the Korean peninsula also appears in the ancient Japanese chronicles Kojiki written in 680 and Nihon Shoki written in 720.

The Nihonshoki, the oldest history of Japan which was finished eight years later than the Kojiki, also contains many poetic pieces.

In his translation of the Kojiki, Basil Hall Chamberlain records that the region is also known simply as So, and elaborates on the Yamato-centric description of a " bear-like " people, based on their violent interactions and / or physical distinctiveness.

He also had extensive knowledge of Shinto Norito ( chanting ) and the spiritual teachings of the Kojiki — areas of personal emphasis by his teacher, the founder of Aikido.

Scapulimancy was also mentioned in Chapter 5 of the Kojiki, the Japanese Record of Ancient Matters, in which the heavenly deities used this process of divination during a consultation by lesser gods.

The story of his life and death are told principally in the Japanese chronicles Kojiki ( 712 ) and Nihon Shoki ( 720 ), but also mentionned in Kogo shūi ( 807 ) and some chorographies like as Hitachi-no-kuni fudoki ( 721 ).

The Kojiki does not mention her, but the Nihon Shoki describes her as " the Emperor's aunt by the father's side, a shrewd and intelligent person, who could foresee the future " ( tr.

For example, the Kojiki describes an ukei ( or seiyaku ) " covenant ; trial by pledge " between the sibling gods Susanoo and Amaterasu, " Let each of us swear, and produce children ".

With regard to Japanese mythology, Yomi is generally taken by commentators to lie beneath the earth and is part of a triad of locations discussed in Kojiki:,, and or.

Compare the Kojiki version where Chamberlain ( 1919: 71-3 ) translates Susanoo as " His-Swift-Impetuous-Male-Augustness.

According to Shinto mythology as related in Kojiki, this is where the dead go to dwell and apparently rot indefinitely.

The first substantial text in Japanese, however, is the Kojiki, which dates from 712 AD.

The earliest emperor recorded in Kojiki and Nihon Shoki is Emperor Jimmu.

It is generally thought that Jimmu's name and character evolved into their present shape just before the time in which legends about the origins of the Yamato dynasty were chronicled in the Kojiki.

The fluidity of Jimmu before the compilation of the Kojiki and of the Nihon Shoki is demonstrated by somewhat earlier texts that place three dynasties as successors to the mythological Yamato state.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Suizei, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Annei, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōshō, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōan, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōrei, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōgen, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kaika, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

Sujin-tennō is a Posthumous name assigned by later generations, possibly ascribed during the compilation of the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Suinin, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

The description of Hanzei in the Kojiki is daunting as he is described as standing over nine feet tall and have enormous teeth all the same size.

According to the Kojiki, this emperor is said to have ruled from the Thirteenth Day of the Eleventh Month of 456 ( Heishin ) until his death on the Seventh Day of the Eight Month of 479 ( Kibi ).

Kojiki puts this emperor's birth year at 485 ; and his date of death is said to have been April 9, 527.

According to the legendary account in the Kojiki, Emperor Jimmu would have been born on 13 February 711 BC ( the first day of the first month of the Chinese calendar ), and died, again according to legend, on 11 March 585 BC ( both dates according to the lunisolar traditional Japanese calendar ).

Based on the Man ' yōgana system, Old Japanese can be reconstructed as having 88 distinct syllables ; texts written with Man ' yōgana use two different kanji for each of the syllables now pronounced ( the Kojiki has 88, but all later texts have 87, the distinction between mo < sub > 1 </ sub > and mo < sub > 2 </ sub > apparently being lost immediately following its composition ).

This was the only meeting between the two men, but they continued to correspond and, with Mabuchi ’ s encouragement, Norinaga later went on to full-fledged research into the Kojiki.

Norinaga ’ s most important works include the Kojiki-den ( Commentaries on the Kojiki ), made over a period of around 35 years, and his annotations on the Tale of Genji.

The Nihon Shoki begins with the Japanese creation myth, explaining the origin of the world and the first seven generations of divine beings ( starting with Kunitokotachi ), and goes on with a number of myths as does the Kojiki, but continues its account through to events of the 8th century.

The Kojiki, on the other hand, is written in a combination of Chinese and phonetic transcription of Japanese ( primarily for names and songs ).

Japanese myths, as generally recognized in the mainstream today, are based on the Kojiki, the Nihon Shoki, and some complementary books.

Motoori Norinaga, and later Hirata Atsutane, based their research on the Kojiki and other classic Shintō texts which teach the superiority of the Sun Goddess Amaterasu.

This gave rise to her project of performing “ Yomigatari ”, storytelling stages with scenario based on “ Kojiki ” (" Record of Ancient Matters "), the oldest extant chronicle in Japan, at shrines all around Japan since 2003.

Kojiki ( 711-2 ), the oldest Japanese book which narrates Japanese history beginning from its creation mythology, tells that when the goddess Izanami died she was able cast a curse from Yomi on the land of living.

Though the Kojiki is a depository of Shinto myths, it is well known to scholars as a “ late compilation in which political considerations and specifically Chinese conceptions intrude themselves almost everywhere .” Mahikari utilizes many of the mythological deities found in the Kojiki but focuses on the Su god who personally chose Okada as his savior.

The Kojiki and Nihon Shoki use Sino-Japanese on ' yomi readings of ya 夜 " night " or ya or ja 耶 ( an interrogative sentence-final particle in Chinese ), ma or ba 麻 " hemp ", and tō or to 登 " rise ; mount " or tō 騰 " fly ; gallop ".

Drawing on the secret traditions of both Yoshida and Ise Shinto ( as well classic Shinto myths, such as the Kojiki, Nihongi, Shoku Nihongi, Fudoki, etc.