"Three Divine Odes with Anecdotes"　
(Khitan Codex)
- Hidden history of ancient east Asia compiled as that of Khitan emperors' remote ancestors.
Lost myths and history in ancient East Asia now revealed


Three Divine Odes with Anecdotes (Khitan Codex) was found and copied in Manchuria in 1905 by Hirosuke Hamana (known as Kanyu Hamana), who was in military duties for Russo-Japanese war.
According to him it had been a treasure in some imperial mound in the area but had temporarily taken shelter in the temple he visited that year.
He had it copied and after returning to his country, he struggled for interpretation and he included the text (with his interpretation) as a supplement for his book published in 1926.


The Codex tells about 3 old divine odes found by Khitan in the 10th century and includes documents related to the Odes.
(The 3 Divine Odes are in Sections 43-45 below.)

Actually the Codex is untitled. So it is referred to in several ways like "契丹古伝 Kit-tan-ko-den（Khitan Old Record)" or "神頌叙伝 Shin-sho-jo-den (Divine Odes with Anecdotes)".


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Urgent Notice



Section 1
Original Translation
曰若稽諸。傳有之曰。神者耀體。無以能名焉。維鑑能象。故稱鑑曰日神體。讀如戞珂旻。 Here I reflect as follows: According to tradition, the God has a shining body; No way you can describe it. But mirrors best figure the body. So we refer to mirror as "Sun God's body". It's pronounced like "Ka-ka-mi".



Section 2
Original Translation
恭惟。日祖名阿乃沄翅報云戞靈明。澡乎辰云珥素佐煩奈。淸悠氣所凝。日孫内生。 Modestly I think about these: Nis-so (the Sun Ancestor) has the name "A-no U-si-fu U-ka-ru-me". She bathed at "Shi-u-ni Su-sa-bo-na", the place where pure spirits gather. Then, Nis-son (the Sun Grandson) arose inside. She bathed at "Shi-u-ni Su-sa-bo-na". Then pure spirits gathered and there, inside her, arose Nis-son (the Sun Grandson).
Pronunciation of Non-chinese words are noted in SPS Notation.



Section 3
Original Translation
日孫名阿珉美辰沄繾翅報順瑳檀彌固。日祖乳之。命高天使鷄。載而降臻。是爲神祖。蓋日孫讀如戞勃。高天使鷄讀如胡馬可兮。辰沄繾翅報。其義猶言東大國皇也。 The name of Nis-son (Sun Grandson) is "A-me-mi Si-u-ku Si-fu Su-sa-na Mi-ko". Nis-so (Sun Ancestor) suckled him, and ordered the High Sky's Angelic Rooster to get him upon it and go down to the ground. He was called Shin-so, meaning the Divine Ancestor. Nis-son can be pronounced like "Ka-mo", and High Sky's Angelic Rooster can be like "Ko-ma-ka-ke". And "Si-u-ku Si-fu" means "the Emperor of the Land of the East Grandeur".



Section 4
Original Translation
族延萬方。廟曰弗莬毘。廷曰蓋瑪耶。國曰辰沄繾。稱族竝爲辰沄固朗。稱民爲韃珂洛。尊皇亦謂辰沄繾翅報。神子神孫國于四方者。初咸因之。 His tribe spread into all directions. They called shrines "Fu-to-fi", called the royal courts "Ko-ma-ya", called the states "Si-u Ku", called the tribes "Si-u Kara", and called the people "Ta-ka-ra". They revered the emperors as "Si-u Ku Si-fu". All the descendants of Shinso in every direction who owned nations did like this at first.



Section 5
Original Translation
或云神祖名圖己曳乃訶斗。號辰沄須瑳珂。初降毉父之陰。聿肇有辰沄氏。居於鞅綏之陽。載還有辰沄氏。是爲二宗。別嗣神統顯于東冥者爲阿辰沄須氏。其後寧羲氏著名五原諸族之間。 Or they say: Shin-so (Divine Ancestor) had the name "Tu-ku Yo-na Ka-to", and was entitled "Si-u Su-sa-ka". He first flew down to the north side of In-fu Mountain, where the first Si-u Clan started. Then he moved to the south of A-si, where another Si-u Clan was generated. These two are called the Two Prime Clans. Beside these two, one who was descended from Shin-so's lineage and appeared in the eastern dark sea was called the Clan A-si-mu-su. Its offspring, the Clan Negi, was famous among tribes in the five main fields (located in present China).



Section 6
Original Translation
因亦念之。雖世降族斁。瓜瓞猶可繹綿緒而格其原壤。例如瑪玕靺鞨渤海同聲相承。珠申粛愼朱眞同音相襲。傳統自明也矣。乃爰討探舊史作次第如左。 Therefore I think as this: Even though the time has passed and the clans lost their genuineness, you can still get to the roots just as you can find the roots of melons by tracing the fruits' string. For example, names of the 瑪玕 (Ma-ka) Clan, the 靺鞨 (Ma-ka) Clan, and the 渤海 (Ma-ka) are succession of similar sounds, and the 珠申 (Shu-shin) Clan, the 粛慎 (Shuk-shin) Clan and the 朱眞 (Shu-shin) Clan inherit the similar names each. So it is self-evident that they inherit Shin-so's lineage. And so, here I sought around for old historical documents on these things and placed them in order as below.



Section 7
Original Translation
塢須弗耶馬駘記曰。其國所以未嘗隤頽者。職由潭探上古、明覯先代、審設神理、善繩風猷。一曰秋洲。讀做阿其氏末。蓋亦因于阿其比也。 "Yamato-ki (Travels about Japan)" written by 塢須弗 (U-su-fots) says: "The State has never been collapsed mainly because it seeks for the good old things, reviews the past times clearly and stipulates divine teaching, thus regulating people. The state is also called 'A-ki-si-ma', which presumably should be derived from the sacred word 'A-ki-fi'."



Section 8
Original Translation
氐質都札曰。阿藝也央委也陽委也潢弭也伯弭也潘耶也淮委也。列名聯族。尋其所由。皆因於秦率旦阿祺毗矣。 The book "Tu-ti-ta-se" says: The "阿藝 (A-ki)" Clan, the "央委 (A-yi)" Clan, the "陽委 (Ya-i)" Clan, the "潢弭 (Wa-i)" Clan, the "伯弭 (Fa-i)" Clan, the "潘耶 (Fa-ya)" Clan and the "淮委 (A-i)" Clan, They all are lined up with similar names. When you seek the reason for it, you'll find that their names are all derived from the word "Su-sa-na A-ki-fi".



Section 9
Original Translation
止浥婁異種。原稱羊鄂羅墜。本浥且之地也。神祖伐懲元兇。化育久之。 But the "浥婁 (Au-lou)" Clan is from a different tribe. It was originally called "Ya-wo-lo-ti". Shin-so (Divine Ancestor) attacked the clan, punished the chief and educated them for a long time.




Section 10
Original Translation
命令作澡。然後容爲河洛。賜名閼覆祿。卽浥婁也。或曰閼覆祿禊誓之謂也。故至今爲成者。指其不渝於閼覆祿大水焉。 Shin-so made them bathe and after that joined them to the Si-u Ka-ra Clans. He gave them the clan-name "A-fu-lo," which is now called "Au-lou". Or they say "A-fu-lo" means taking a purifying bath for swearing performed with water of a river. Therefore, even now, one who makes a vow points to the "A-fu-lo[Yalu] River" in order to show the vow will never be broken.



Section 11
Original Translation
汗美須銍曰。神祖都于鞅綏韃。曰畢識耶。神京也。敎漾緻遣翅雲兢阿解治焉。 The Book "Ka-mi-su-ti" says: Shin-so (Divine Ancestor) placed capital at A-shi-ta. It's the city of Fi-shi-ya, the Divine City. He made Ya-ti-ku Si-u-ku-a-ke govern there.



Section 12
Original Translation
又敎耑礫濆兮阿解。居戞牟駕。曰高虛耶。是爲仲京。 And also made Ta-ra-fi-ki A-ke reside at Ka-mu-ka. It's the city of Ka-ko-ya, the Central City.



Section 13
Original Translation
敎曷旦鸛濟扈枚。居覺穀啄剌。曰節覇耶。是爲海京。 And made A-ta-ka-shi-ko-me reside at Ka-ku-ta-ra. It's the city of Shi-fo-ya, the Marine City.



Section 14
Original Translation
敎尉颯潑美扈枚。居撫期範紀。曰濆洌耶。齊京也。 And made U-sa-fa-mi-ko-me reside at Mu-ko-fa-ki. It's the city of Fi-le-ya, the Flat City.



Section 15
Original Translation
敎耆麟馭叡阿解治巫軻牟。曰芝辣漫耶。神祖初降于此故稱曰秦率母理之京。 Shinso made Ki-ri-ko-ye A-ke govern at Fu-ka-mu. It's the city of Shi-ra-ma-ya. Shinso (Divine Ancestor) first landed down to this place. Therefore it's called the city of Su-sa-mo-ri.
阿解又宮於然矩丹而居。曰叙圖耶。是爲離京。阿解生而異相。頭有刄角。好捉鬼[鬼+居]。乃頒蘇命遮厲立桿禁呪二十四般之法。于今有驗也。 Ki-ri-ko-ye A-ke also stayed at the palace in Ne-ku-ta. It's the city of So-to-ya, the Distant City. Ki-ri-ko-ye A-ke was born with a unique face and horns on his head. He was fond of catching evil spirits. And he promulgated the twenty four methods including So-mei (Resuscitating Life), Sha-rei (Defending Evil Ghosts), Rik-kan (Standing Sacred Bars) and Kin-ju (Mystic Spells). Even now, they have miraculous effects.



Section 16
Original Translation
西征頌疏曰。神祖將征于西。乃敎云辰阿餼城于介盟奈敦。敎察賀阿餼城于晏泗奈敦。敎悠麒阿餼城于葛齊汭沫。於是濟怒洌央太。至于斐伊岣倭之岡而都焉。蓋怒洌央太西海之名也。斐伊岣倭西陸塞日之處也。 Commentary on "The Ode for the West Conquest" says: Shin-so (Divine Ancestor) was just about to conquer to the west. He made U-shi-a-ke fortify at Ka-me-na-to, made Sa-ka-a-ke fortify at A-shi-na-to and made Yu-ki-a-ke fortify at Ke-shi-se-ma. After that he went across Ni-re-wa-ta, reached the hill of Fi-i-ku-i and placed capital there. Presumably Ni-re-wa-ta is the name of the West Sea and Fi-i-ku-i is the place where the sun sets beyond the west fort.



Section 17
Original Translation
秘府錄曰。神祖拓地于幹浸遏。區爲五原。伯屹紳濃和氣治於馬姑岣焉。是爲西原也。 泱汰辰戞和氣治於羊姑岣焉。是爲東原也。納兢禺俊戸栂治於伊樂淇焉。是爲中原也。 湮噉太墜和氣治於柵房熹焉。是爲北原也。 沄冉瀰墜和氣治於柟崤藐焉。是爲南原也。 于是御旦賅安閔調波那阿沄。敎矩乃古諸勿有畿覲怙曾矣。 The book "Fi-fu-lok" says: Shin-so (Divine Ancestor) opened up the land in A-si-a and divided the land into five main fields. Fa-ki-shi-no Wa-ke governed at Ma-ko-ku, which was named West Field. Wa-ta-shi-ka Wa-ke governed at Ya-ko-ku, which was named East Field. Na-ki-ku-shi-ko-me governed at I-ra-ki, which was named Center Field. I-ka-ta-ti Wa-ke governed at Sa-fa-ki, which was named North Field. U-na-mi-ti Wa-ke governed at Na-ka-fa, which was named South Field. And then Shin-so reigned the Ta-ka-a-me, governed Fa-na-a-u and orderd Ku-no-ko-so not to allow the evil Ki-kin Sen-so.



Section 18
Original Translation
初五原有先住之種。沒皮龍革牧於北原。 魚目姑腹穴於西原。熊耳黃眉棲於中原。苗羅孟馮田於南原。 莬首狼裾舟於海原。咸善服順。 Before Shin-so opens the five main fields, there dwelt native tribes. 沒皮 (Mots-bi) and 龍革 (Lyou-kyak) pastured at the North Field. 魚目 (Go-bok) and 姑腹 (Ko-fuk) lived in holes at the West Field. 熊耳 (U-ni) and 黄眉 (Wau-bi) lived in the Center Field. 苗羅 (Meu-la) and 孟馮 (Mau-bu) hunted in the South Field. 莬首 (Tu-shu) and 狼裾 (Lau-ko) rowed boats in the field of the sea. All of them obeyed Shin-so well.
但南原箔箘籍兇狠不格。神祖伐放之海。 疏曰。箔箘籍三邦之名。鳥人楛盟舒之族也。後歷海踏灘波據蔚都猾巨鍾遂入辰藩者。其遺孽云。 But the Pak-Kon-Shak in the South Field was brutal and did not obey Shin-so. Shin-so (Divine Ancestor) conquered them and banished them to the sea. The Commentary says: Pak-Kon-Shak is the name of three states and belongs to the Bird-Man Ku-mo-so tribe. Remnants of them afterwards went through the sea, moved via Na-fa, settled at U-tsu, then put Ku-shi into disorder and at last entered the Kingdom of 辰 (Shin).



Section 19
Original Translation
神祖親臨八百八十載。登珍芳漾匾墜球淄蓋麰之峰。祝曰。 Shin-so (Divine Ancestor), 880 years after his descend to earth, climbed up to the Mountain of "Ti-fo-ya-fe-ti-ku-si-ko-mu" and celebrated, saying:
辰沄龢提秩。宸檀珂枳。膠牟頡銍岬袁高密、德溶晏髭戞賁莎戞。 "Si-u Wa-da-ti, Si-na-ka-ti, Ka-mu-ka-ti-ka-we-ka-mi, To-yo A-si-ka Fi-sa-ka."
終詣日祖之處。永止非文紀旦賅墜阿旻潑例矣。 He at last entered the place where Nis-so (Sun Ancestor) dwelt and long stayed at "Fi-ki-ta-ka-ti A-me-fa-ru".
後經十有六連。有璫兢伊尼赫琿。承嗣大統。祖風重興。河洛復盛焉。 After 96 decades his descendant "Ta-ke-i-na-wa-ku" succeeded the great lineage, and the power same as his ancestors revived and the Shi-u Clans recovered prosperity.
疏曰。宸檀珂枳猶言稻華神洲也。戞日也。餘義今不可攷。 Commentary says: "Si-na-ka-ti" means just like "divine land ablaze with fruit of rice". Ka means the Sun. Meanings of the rest words are unknown.



Section 20
Original Translation
神統志曰。神統逖諸莫不恢處。取義乎阿祺毗以爲族稱者。 曰阿靳曰泱委曰淮委曰潢耳曰潘耶也。 取諸暘靈毗者。姚也陶也句黎也。 陶有皥陶唐三皐洛、黎有八養洛矣。 取諸寧祺毗者。和義也姒嬀也猶隗也。 取諸太祺毗者、嶽也。 則號五族渾瀰爲句婁。初有四嶽、後爲九伯。蓋其音相同也。姜濮高畎諸委屬焉。 以上通稱諸夷因神之伊尼也。廟㫋爲汶率。 The book "Shin-to-Shi (The Book on Divine Lineages)" says:
The offsprings of Shin-so spread greatly and widely. There were no places they didn't expand for. The clans which are named after the sacred word "A-ki-fi" are "阿靳 (A-ki)", "泱委 (A-yi)", "淮委 (A-yi)", "潢耳 (Wa-ni)" and "潘耶 (Fa-ya)". The clans which are named after the sacred word "Ya-ra-fi" are "姚 (Yeu)", "陶 (Yeu)" and "句黎 (Ku-li)". There are 3 "皐洛 (Ka-ra)" Clans of "皥 (Kau)", "陶 (Yeu)" and "唐 (Tau)" in the "陶 (Yeu)" Clan and 8 "養洛 (Ya-ra)" Clans in the "黎 (Li)" Clan. The clans which are named after the sacred word "Ni-ki-fi" are "和義 (Wa-gi)", "姒嬀 (Ji-gi)" and "猶隗 (Yu-gwe)". The clans which are named after the sacred word "Ta-ki-fi" are 嶽 (Guak). They call the king of the five clans "句婁 (Ku-lo)". At first there were four Guak Clans, which afterwards turned into nine "伯 (Fak)" Clans. Probably they are based on the same pronunciation. The Clans of "姜 (Kau)", "濮 (Fok)", "高 (Kau)" and "畎 (Ken)" belong to them. All upper clans are referred to as "夷 (Yi)", which is derived from the "伊尼 (I-ni)" of the god. The shrine dedicated to the "I-ni" is called "汶率 (Mo-so)".



Section 21
Original Translation
費彌國氏洲鑑賛曰。海漠象變而地縮于西。乃后稜為海而天遠於東矣。 又經洚火災、西族漸入。神牛首者、鬼蛇身者。詐吾神子號。造犧農黄昊陶虞。濫命蕃祀、自謂予聖。 寧識堯與舜者東族翅報也。渾族有君、肇自夏禹。雖然。禹沄也、夏繾也。 The Author's Observation in the book "Fi-mi-ko-si-shu-kan (History of the Fi-mi-ko Clan's Lands)" says: The shapes of the ocean and the ground were changed; the lands shrinked to the west; the Nokoro place changed into sea; and lands backed away from the east heaven. After the disaster of flood and fire had passed, the West tribe gradually came into our lands, and they, who worshipped the heads of cattle as gods and also treated snakes' bodies as igres, made false statements about their ancestors by using assumed names based on the titles of Shin-so's famous descendants and forged the kings "Futs-gi [Fu Xi]", "Shin-nou [Shennong]", Yellow emperor, "Shou-kau [Shaohao]", "Tau-Geu [Emperor Tang Yao]" and "Gu-Shun [Yu Shun]" and blasphemously erected a barbaric shrine dedicated to those kings and said, "I am a holy being." They do not know the fact that "Tau-Geu [Tang Yao]" and "Gu-Shun [Yu Shun]" are the "Si-fu (emperors)" of the East Tribe. Only "夏禹 (Ka-U [Xia Wu])" was the first king that West tribe mixed with the East tribe had as a ruler. Even so, "禹 (U [Wu])" comes from the East-tribe word "U" meaning "great" and "夏 (Ka [Xia])" comes from the East-tribe word "Ku" meaning "state".
Note: "West tribe" does not mean "Westerner" in the modern sense.



Section 22
Original Translation
及昌發帥羗蠻而出。以賂猾夏。戈以繼之。遂致以臣弑君。且施以咋人之刑。 Eventually "Ki Shau [Ji Chang (King Wen of Zhou)]" and "Ki Fats [Ji Fa (King Wu of Zhou)]" commanded the barbaric "Kau [Qiang]" Clan and departed for battle. They first confused the state by bribery, continued by the force of swords and they went all the way to killing their lord king [King Zhou of Shang] as his subordinates. Furthermore, they executed the punishment by killing and serving for eating.



Section 23
Original Translation
伯唱而不成。和征而不克。陽勇于津防、而易賣節畔之。周師次牧焉。淮徐方力于郊戰、而姜從内火之。商祀終亡矣。潢浮海、潘北退、宛南辟。嘻朱申之宗、毒賄倒兵、東委盡頽。 Fak Clan shouted to stop them but failed. Wa Clan attacked but did not win. Ya-yi Clan was brave enough when they defended at the ford of Mau-shin [Mengjin], But Yak Clan sold their honor and betrayed at the stage of defense. The corps of Syu [Zhou] took up their position at Bok-ya [Muye]. A-yi Clan and Sa Clan together endeavored to fight there, but Kau [Qiang] Clan set fire from inside and at last Shau [Shang] Dynasty ended. Wa-ni Clan got out into the sea and Fa-ya Clan backed away to the north. Won Clan took refuge to the south. O the prime Clan of Shu-shin [i.e. Shang Dynasty], after having been poisoned by bribery, ended up with its men pointing the pole weapons down and the East "Yi" Tribes got weakened entirely!
Throughout Sections 22-23, Zhou dynasty is blamed for ruining its former ruler, Shang dynasty's King Zhou (or Di Xin). "To point the (pole) weapons down" (in the last sentence of Section 23) is a famous phrase in 史記([Shiji] or Records of the Grand Historian) used to discribe Shang Dynasty's defeat in the Battle of Muye.



Section 24
Original Translation
惟武伯與智淮殿而止焉。欲力保晋氳之原。智淮奪子叔釐賖於虜。城于葛零基以舍焉。國號辰沄殷。時人又稱智淮氏燕、以別邵燕。姫發降志、賄以箕封。殷叔郤之。韓燕來攻。乃徙翳父婁都焉。傳云。翳父婁者奚契旦爰麻岣秘處也。又云。奚契旦爰神子耆麟馭叡別號也。 But only Mu-Fak (the Brave Fak) Clan and Ti-A-yi (the Wise A-yi) Clan remained as the rear unit guards. Ti-A-yi (the Wise A-yi) rescued Si [Zi] Ki-sho from captivity, who was a relative of the last king [King Zhou of Shang], and built the fortress at Ka-re-ki and placed him there. They called this state "Si-u Yin". People also called it "Ti-A-yi Clan's Yen [Yan]", thus distinguishing it from the Seu-Yen [Duke of Shao's Yan]. "Ki Fats [Ji Fa (King Wu of Zhou)]" gave up eliminating "Si-u Yin" and bribed Ki-sho by donating the title of Ki-shi [Jizi]. Ki-sho refused the bribe. Han and Yan attacked "Si-u Yin", so "Si-u Yin" moved to In-fu-lu and placed capital there. The annotation says: In-fu-lu is the "Ma-ku-fi" place of the deity "Ki-ki-ta-ye". It also says: "Ki-ki-ta-ye" is another name of the divine son "Ki-ri-ko-ye".



Section 25
Original Translation
當武伯山軍糾合于冀跳破於南。偶寧羲騅、以其舟師及弩旅會于渝濱。高令擧國前走。歌曰。 The Mountain Army of Mu-Fak (the Brave Fak) gathered at the Ki [Ji] province and was about to leap into the south. Just then it happened that Negi Si with his navy and arrow forces arrived together at Yu-fin shore. Then entire forces of "高令 (Ka-ra)" Clan run ahead of the forces above and sang like this:
鄲納番達謨孟。珂讃唫隕銍孟。伊朔率秦牟黔突。壓娜喃旺嗚孟。 "Ta-ni-fa-ta-ma-mo. Ka-sa-ki I-tu-mo. I-sho-su-su Mu-ka-to. A-na-na-wo-we-mo."



Section 26
Original Translation
武伯追獲夏莫且。寧羲騅斬之以徇。諸族喜躍響應。傳謂兪于入之誅。 Mu-Fak (the Brave Fak) chased and captured Ke-mo-sho. Ne-gi Si killed him and showed it around. Many clans jubilated with vibrating voices. This is traditonally called the Punishment of Yu-u-ni.



Section 27
Original Translation
於是、降燕、滅韓、薄齊、破周。 After this, they won against Yen [Yan], ruined Kan [Han], threatened Sei [Qi] and broke Shu [Zhou].



Section 28
Original Translation
辰殷大記曰。殷叔老無子。當尉越之將旋于東。養密矩爲嗣。尋殂。壽八十九。督抗賁國密矩立。時尹兮歩乙酉秋七月也。 The Book "Sin Yin Tai-ki" says: Si-u Yin's king Ki-sho [known as Jizi] was old and had no sons. When the great U-we was about to return to the east, he adopted Mi-ko and designated him as his successor. Shortly after that he passed away. His age was 89. To-ko-fi-ko Miko ascended the throne. This happened in the 7th month of the year in the season of autumn. It was the year of Lesser-tree Bird according to the I-ke-bu calendar.



Section 29
Original Translation
賛繼前言曰。爾來跳嘯三百餘載。時運漸不利。伯分爲二。一連於弁、一入于秦。秦自是益豪。燕亦加彊。殷遂以孛涘勃大水爲界。讓曼灌幹之壤而東。 The Author's Observation in the book "Fi-mi-ko-si-shu-kan" continues like these: Since that time, they performed active resistance for more than 300 years. But consequently the situation gradually went worse. Fak Clan was divided into two; one of them went into the Fan-na [known as Hsiung-nu] Clans and the other went into Shin [Qin]. Shin [Qin] was more powerful since that time. Yen [Yan] also enlarged its territory. Si-u Yin State at last set its borderline at the Fa-si-fo River, yielded the land of Man-fan-kan to Yen [Yan] and moved to the east.



Section 30
Original Translation
於是殷大築味諏君德、前孛斐禮水險、背介盟敦海岱、右踰薛葛柵于撻牟母而為固、托脇於大辰之親而為依、以孛涘渤為外塹。内新興神廟、祭察賀亶唫、號爲和餼城。 鞅委王贈以蠙劍副之。東表崛靈[言+冉]載龍髯所貽之物云。又配祠宇越勢旻訶通宇越米旻訶通于占欝單密之山。國復振焉。 At this time Si-u Yin State greatly built a fortified city in Mi-shu-ki-to just before the Fa-fi-ra river, with the Ka-me-to Sea Mountain behind. They made east fenses at To-mu-mo beyond Sa-ka. They had a reliable relative country, the great 辰 (Shin), in the down side and Fa-si-fo River as the west moat. In the city they built a new shrine dedicated to Sa-ka-ta-ki and named the city Wa-ke Fortress. When the king of 鞅委 (A-yi) donated to this Si-u Yin, there was a sword with mother-of-pearl decoration attached to the tribute. They said it was a present from the Tu-beu State's King Ku-ru-ta-si-ro-su. And Si-u Yin shrined U-we-se-mi-ka-to and U-we-me-mi-ka-to in the mountain of Se-u-se-mi. The state recovered and prospered.
Possibly Mishukito was located somewhere around Liaoning province. (Somewhat controversial.)



Section 31
Original Translation
先是宛之徐。濟海舶臻。倚殷居於宛灘。闢地數百千里。築弦牟達、稱昆莫城、國號徐珂殷。 Before that, Sa Clan that belonged to Won Clan went across the sea, shipped to the area near to Si-u Yin State and stayed at E-na. They developed the land for several thousands of miles, made foretress at Ki-mi-ta, which was named Ko-ma Fortress, and called their state "Sa-ka Yin".



Section 32
Original Translation
至是燕築塞繞曼灌幹。城曰襄平。將又越孛涘渤强行阻斷。二国伐燕克之、踰渝及孤竹、盡復殷故地。及秦滅燕、乃與之約。郤地千里、以孛水爲界如故。 After that Yen [Yan] made fortress at Man-fan-kan and called it Jau-fei Fortress. They were just about to go across the Fa-si-fo River trying to divide the linkage between Si-u Yin and Sa-ka Yin. Those two states attacked Yen [Yan] and won it. They went across the Yu-fin, went as far as Ko-tik and recovered Si-u Yin State's former land completely. When Shin [Qin] ruined Yen [Yan], Si-u Yin made a contract with Shin [Qin] and went back about a thousand miles and set Fa-si-fo River as the borderline like before.



Section 33
Original Translation
秦忽諸不祀。夫胥子有秩。率其衆來歸。殷舍之白提奚。爲都岐越。 The "秦 (Shin [Qin])" Empire lasted only for a short time. Prince U-tu, a son of the crown prince Fu-su, lead their people and came to Shi-u Yin for protection. Shi-u Yin placed them at Fa-ta-ki, and they were referred to as Tu-ki-we.



Section 34
Original Translation
燕瞞說殷曰、請背水而國以禦漢寇。殷納封之姑邾宇。瞞又說漢曰、胡藏秦華胄請滅之爲郡以絶後患。漢喜給之兵仗。瞞襲取殷、漢進郡阻徐珂。殷王奔辰、秦氏隨徙。殷亡。瞞乃案智淮氏燕故事、以之紀國曰朝鮮。始達周武之志也。 Yen Man [known as Wiman] persuaded Si-u Yin, saying "Let me have a state with water behind it in order to defend attacks of the Kan [Han] Empire." Shi-u Yin agreed and placed him at Ko-shi-u. Then he also asked the Kan [Han] Empire, "Barbarians are sheltering a prince of the "秦 (Shin [Qin])" Empire, so will you allow me to ruin their state and turn it into the Kan [Han] Empire's commanderies in order to prevent bad events that otherwise might follow?" The Empire was delighted and gave him their force of arms. Yen Man attacked Si-u Yin and got their land. The Kan [Han] Empire broadened its commanderies and interfered with Sa-ka Yin. The king of Si-u Yin ran (down to the south in the Korean Peninsula) to the State of 辰 (Shin) and the prince of "秦 (Shin [Qin])" followed him. Si-u Yin ruined. Yen Man reviewed the history of "Ti-A-yi Clan's Yen [Yan]" (=Si-u Yin) and compiled a history book on it and and named it "the history of Teu-sen [Joseon]". It was not until this time that the purpose of King Mu of Shu [King Wu of Zhou] was finally achieved.



Section 35
Original Translation
於是、瞞要漢反故。漢去但巫志、心甚啣之。徐珂王淮骨令南閭峙、欲爲殷報讐、謀之於漢。漢誓不郡、許以王印爲證。及洛兎出、南閭峙憤恚自刎。子淮骨令蔚祥峙、襲破遼東、斬其守彭吾、率國合潘耶。潘耶乃大焉。 After that, Yen Man [known as Wiman] betrayed the Kan [Han] Empire and claimed that the empire go back to the former borderline. The empire pulled out of Ta-fu-si and resented it greatly. A-gu-ri Na-ro-to, the King of Sa-ka Yin, wanted to revenge Si-u Yin upon Yen Man's successor and consulted Kan [Han] Empire upon it. The empire promised him that the present Yen Man's land would not be included with the empire's commanderies after Yen Man's state had ruined, and as a proof the empire gave Na-ro-to a Seal of King which meant that they admitted Na-ro-to as a ruler of the area. Nevertheless, the Lak-lau [Lelang] Commanderies and the Gen-to [Xuantu] Commanderies appeared after Yen Man's state had ruined. Na-ro-to got furious and killed himself. His son A-gu-ri I-sa-to attacked the Leu-tou [Liaodong] Commanderies, killed its governer-general Fau-go. Then he lead his people and moved to Fa-ya, and joined them. So Fa-ya became a large state.



Section 36
Original Translation
於是。辰以蓋馬大山爲固。以奄淥大水爲城。拒漢、碎破其眞敦之志。 After this, the State of 辰 (Shin) had Ko-ma [Kae-ma] Mountains as its barrier, and "Afu-lo [Yalu] River" as its wall and prevented the Kan [Han] Empire's attack and destroyed its scheme of establishing the Shin-ban [Zhenfan] Commanderies and the Lin-ton [Lintun] Commanderies.



Section 37
Original Translation
蓋辰者古國。上代悠遠也。 Presumably the State of 辰 (Shin) is an old state and dates back far to the ancient era.
傳曰。神祖之後。有辰沄謨率氏。本與東表阿斯牟須氏爲一。辰沄謨率氏有子。伯之裔爲日馬辰沄氏、叔之裔爲干靈辰沄氏。干靈岐爲干來、二干隔海而望。干來又分爲高令云。然有今不可得攷焉。 The annotation says:
"There once was Shi-u-mu-su Clan that dedived from Shin-so. The clan was originally the same clan as Tu-beu's A-si-mu-su Clan. There was a Shi-u-mu-su Clan leader who had two sons. The offspring of the elder son was called Ni-ma-si-u Clan and the offspring of the younger was called Ka-ra-si-u Clan. The latter clan diverged another 干来 (Ka-ra) Clan and the two Ka-ras lived across the sea from another. The newer 干来 (Ka-ra) Clan diverged 高令 (Kara) Clan."
But there is something ununderstandable now.
其最顯者爲安冕辰沄氏。本出東表牟須氏。與殷爲姻。讓國於賁彌辰沄氏。賁彌氏立未日。漢寇方薄、其先入朔巫達。擊退之。淮委氏沃委氏竝列藩嶺東、爲辰守郭。潘耶又觀兵亞府閭、以掣漢。 The most powerful one of the Shin country was called A-me-si-u Clan. It stemmed from the lineage of Tu-beu State's Mu-su Clan and related by marriage to Yin. The clan yielded the country to Fi-mi-si-u Clan. Shortly after Fi-mi-si-u Clan's leader ascended the throne of the State of Shin, Kan [Han] Empire's forces drew near and started invading the land Sa-fu-ta. So Fi-mi Clan attacked and repulsed them. Wa-yi Clan and Yok-yi Clan kept their lands in the east of the mountains and filled the role of defensive walls for the State of Shin. Fa-ya also deployed soldiers along the A-fu-lo [Yalu] River and interfered with the Kan [Han] Empire.



Section 38
Original Translation
先是弁那有二汗落。曰縉耘伊逗氏曰縉耘刀漫氏。伊逗氏者殷密矩王孫所入而繼。淮伯諸族合于弁者、具瞻爲宗。中微兒孫或爲刀漫氏所鞠育。繆突幼有異相。刀漫忌憚之、質於鞅氏而急襲。繆突亡奔、迂而依殷。殷善外計、伯陰内應。繆突入爲沄翅報、 圍漢幾獲、轉掃弁殷之間、殷乃爲康。及繆突死於賄、伯復坎軻、久潜漠邊。至是辰招以率發符婁之谿臼斯旦烏厭旦之壤。高令乃臻。 Before that, in Fan-na [known as Hsiung-nu] there were two Si-u Ka-ra Clans named Si-u I-tsu Clan and Si-u Toma Clan. Si-u Toma Clan had once adopted a descendant of Si-u Yin's King Mi-ko as its chief. This process was noted by those who were A-y- or Fak-Clan origin but had been obliged to join Fan-na Clan. They recognized Si-u I-tsu Clan's chief as their lord. But Si-u I-tsu Clan went weak for a while and descendants of its chief often lived under the protection of Shiu Toma Clan's leader. Bok-tots [Modu] was one of such descendants. He was born with a unique face and his protector To-ma [Touman] loathed him. So To-ma [Touman] sent Bok-tots [Modu] to A-si [Yuezhi] people as a hostage and suddenly attacked A-si [Yuezhi], expecting they would kill Bok-tots [Modu]. Bok-tots [Modu] ran away and made a detour to get the protection of Si-u Yin State. Si-u Yin devised a good stratagem with foreign powers and Fak Clan inside Fan-na [Hsiung-nu] Clans secretly offered cooperation. Bok-tots [Modu] went into the land of Fan-na Clans and became "U-Si-fu (Dai-Zen-u [Da Chan-yu])". Then he laid siege to the headquarters of the Kan [Han] Empire and almost captured the emperor. And he turned himself to sweep the enemy tribes between Fan-na [Hsiung-nu] Clans and Si-u Yin. Si-u Yin therefore became safe. But later Bok-tots [Modu] was bribed by the Kan [Han] Empire and lost its ambitions. So Fak Clans had no place to stay other than the border of the desert and hid there for a long time. Then the State of 辰 (Shin) invited them offering the Valley of So-fo-fu-ru and lands of Ku-si-ta and U-om-ta. So, the "高令 (Ka-ra)" Clan migrated there.



Section 39
Original Translation
又遣使伊鎩河畔。載龍髯酬以遠鎩河及頌卑離。乃亦令勃婁達修杜都那、置納祇米行高密帥志、禳寇云。鑑罄乎此矣。 The State of 辰 (Shin) sent a messenger to the place I-sha-ka-fa. The King Si-ro-su dedicated Wo-sha-ka-yu-se-fi-ri to return the courtesy. Then the State of Shin ordered Mo-ro-ta lands to remend To-tu-ya Place, and placed Na-ki-mi there to perform Ka-mi-so-shi. Thus they defended against the attack of the enemy. This is the last part of the book "Fi-mi-ko-si-shu-kan (History of the Fi-mi-ko Clan's Lands)".



Section 40
Original Translation
洲鮮記曰。乃云訪于辰之墟。娜彼逸豫臺米與民率爲末合。空山鵑叫、風江星冷。駕言覽乎其東藩。封焉彼丘不知是誰。行無弔人、秦城寂存。嘻、辰沄氏殷今將安在。茫茫萬古訶綫之感。有坐俟眞人之興而己矣。 The book "Travels in Shu-sen State" says:
Here I visited the ruins of 辰 (Shin). After Na-bi-I-yo-to-me had got married with Min-sa-wi-ma, birds screamed in the desolated mountain and stars emitted cold lights upon the windy river. I had a ride and watched this east goverment of Shin. How big that mound was. I did not know who was buried there. With no mourners passing there, the fortress of Shin stood silent. O Si-u Clan's Yin. Where has it gone? I keenly feel that the long old lineage has now been obscure. I can just stand and wait for the rise of the man who mastered truth.



Section 41
Original Translation
天顯元年元朔。太祖天皇王、拜日乎東閣。丹鷄從日邊降。翔旋閣上。勅使旁求其所止。未得。 On the 1st day of the 1st month in the first year of 天顕 (Ten-ken) [February 15, 926 A.D.], the Emperor Tai-so [Taizu of "Liao (the Khitan Empire)"](i.e. Ya-lits A-fo-ki [Yelü Abaoji]) worshipped the sun at the east palace. A red rooster flew down from around the sun and whirled above the palace. So, the empereor ordered to search the place the bird would land on. But they could not find it.
會同元年六月乙酉。丹鷄復現。因得奎瓏石于毉巫閭山。紅紫綫細、自然成文。卽古頌也。 The red bird appeared again on the Tree Bird day in the 6th month of the first year of 會同 (Kai-do)[July 9th, 938 A.D.]. This time the trace succeeded and they discovered Kei-rou Stones in the In-fu-ru Mountain. The stones had purple red string-like patterns and they naturally looked like letters. These were the Old Odes.



Section 42
Original Translation
皇上喜然曰。朕之先者出自神子奇契丹燕矣。所謂炎帝者是也。五原於今不克復之、何以能見哉。朕當輙善也。於是、新興神廟于明殿之領、親齋進頌。 Emperor (The 2nd emperor Tai-sou [Taizu of Liao]) got delighted and said: "I am descended from the divine Ki-ki-ta-ye. So-called "Yen-Tei [Yan Emperor]" is he. If I cannot recover the five main fields now, why can I see such a miracle? It is very likely that I can achieve it in a short time." So he established a new shrine in the succinct of "Mei-den (virtual dwelling of the deceased previous emperor)" and, in the shrine, he himself dedicated the Odes after purification.



Section 43
Original Translation
頌云。 The Old Odes were as follows:
Original Pronunciation Memo
辰沄繾翅報　斡南易羅祺
駿蔘冉謨律辨扈陪
蘊杜乍喃吟　綿杜乍喃密
伊寧枚薰汶枚氣冉
滿婆載娜摩矩泥克　羊袁暘弭沚緬		 Si-u-ku Si-fu, A-na-a-ra-ki.
Su-sa-na Mo-ru Be-ko-me.
Wo-to-sa-na-ki Me-to-sa-na-mi.
I-na-me Ku-mo-me Ki-na.
Ma-ba-si-na Ma-ku-di-ku. Ya-wo E-ni Si-me. 		Divine Ode #1



Section 44
Original Pronunciation Memo
辰沄繾翅報　斡南遏浪祺
億扈瑪尹冉濟　紆凱湄烏架樂遊
絶斿麗奄斿例　斡浸播圭婁可洛
資斿麗絆斿例　耶那奈資婁可洛
固牟畢滿呂魏克　遏浪謨納岐緬 		Si-u-ku Si-fu, A-na-a-ra-ki.
O-ko-me I-na-se, U-ke-fi-wo Ka-ri-yu.
Se-fu-ri A-fu-ru, A-si-fa-ki-ro-ka-ra.
Si-fu-ri Fa-fu-ru, Ya-na-na-si-ro-ka-ra.
Ko-mu-fi Mo-ro-gi-ku. A-ra-mo-na-ki-me. 		Divine Ode #2



Section 45
Original Pronunciation Memo
辰沄繾翅報
案斜踧岐　賁申釐倪叔斿厲
珂洛秦弁支廉　勃剌差笏那蒙緬 		Si-u-ku Si-fu.
A-ya-si-ki Fi-ji-ri-ni-si-fu-ru.
Ka-ra-su-be-si-ra. Mu-ra-si-ko-na-mo-me. 		Divine Ode #3
Why release this now?[under construction]


As for Divine Ode #3, you can find similar passages in Account of "韓 (Han)" in the "烏丸鮮卑東夷傳 (Biographies of the Wuhuan, Xianbei, and Dongyi)", Volume 30 of the "魏書 (Book of Wei)" of "三国志 (the Records of the Three Kingdoms [Sanguozhi])" c. 297.A.D.

It says that some of the 'chiefs' under the control of the court of "辰王(the King of Jin)"*1 (or probably should be understood as not the chiefs but 'the King of Jin' himself) had the title:
"臣雲遣支報安邪踧支濆臣離兒不例拘邪秦支廉"
("Si-u-ku Si-fu. A-ya-si-si Fi-si-ri-ni-fu-ru. Ka-ya-su-si-ra" - in SPS notation.
[Of course, academic letter-by-letter reading based on Chinese or Korean pronunciations may somewhat differ from above.
For example, Mark E. Byington (Harvard University) proposes Korean-pronunciation based reading like:
"Sin Un’gyŏnjibo Anya Ch’ukchi Pun Sin Iaburye Kuya Chinji Yŭm" (see Byington 2009).]

Anyway, the title conspicuously resembles this Codex's Divine Ode #3 "Si-u-ku Si-fu. A-ya-si-ki Fi-ji-ri-ni-si-fu-ru. Ka-ra-su-be-si-ra. *snip*" which possibly venerates Shin-so (Divine Ancestor) i.e. Sun Grandson "Si-u-ku Si-fu Su-sa-na Mi-ko" in Section 3.
(Note: the title's "su-si-ra" may correspond to "Su-sa-na" in Shin-so's name.)

The king's state, State of "辰(Jin)" which appears in the "Records of the Three Kingdoms" is the same as the State of 辰 (Shin) in section 37 of the Codex you are reading. So the king should be related to A-me-si-u Clan or Fi-mi-si-u Clan in the same chapter.

About the King's long title above in the "Records of the Three Kingdoms", scholars splits it into several parts and regard each part as combination of a polity name and its chief's title. （Byington does also.）But this Codex suggests it's not true. It should be viewed as a unit, comprising one Ode.

Notes: (all of them concerning the long title in the Records of the Three Kingdoms)
*1 interpretation of this passage is controversial. Many scholars even think that the title holders are just chiefs of some polities unrelated to the King of Jin. and that (whether or not the chiefs have connection with the king of Jin,) each chief holds a short and different title, for example, Si-u-ku-si-fu for the chief of one polity and A-ya-si-si for the chief of another, etc.*3

But in my view, the King of Jin (who reigned in the palace located in the polity of 月支) also had the title 'Chinji'(chief) of the polity of 月支. So the title holder should be the King of Jin himself, considering brilliance of the title.

Thus, the passsage in the 'Records of the Three Kingdoms' can be interpreted as:

The King of Jin governs at the polity of 月支.
[As for the title of] Chinji*2[ , ] [as the "月支 polity"'s chief is also the Jin King,]
[there they] sometimes add the (special) title of ...Si-u-ku Si-fu. A-ya-si-si Fi-si-ri-ni-fu-ru. Ka-ya-su-si-ra.

*2 Chinji here is interpreted by scholars as "some person with Chinji title" who "adds(加) another title to himself (controversial)".
In my view, not the Chinji person but the title "Chinji" itself.
Therefore, the situation is different from the case some title is "added(=awarded or bestowed)" to someone by some superior power.
(Takeda 1996:5 insists that "add(加)"　has to be interpreted as it means being bestowed by an upper-class leader, but it is not necessarily the case with this passage.)


*3 Before that "title-splitting" theories appeared, the long title name had long been deemed as nonsensical.
As for the "title-splitting" theories, one of the oldest can be seen in Shiratori 1912 , where he insisted that the title holder was a great chieftain of Mahan Area (while Jin King was a KING of Mahan Area), and that the great chieftan held various titles of various areas (combined into a long title name).
But the most popular "title-splitting" theory in the present day is the one asserted in Yi Pyong-do (1936), where he insisted that the expression "special titles" came from misunderstanding of the author of Records of Three Kingdoms and that in fact it was just a list of polity rulers' titles each of which precedented by polity name and that those rulers were in position somewhat independent from Jin King.
Yi's theory came to be known better as it was later included in the Volume I of "Han'guksa (Korean History)" Series, which was published in 1959 based on research funded by Rockefeller Foundation.



On the other hand, for the long title name in the Records of the Three Kingdoms, John R. Bentley (professor of Japanese at Northern Illinois University) in his recent book (Bentley 2020) proposes reading according to Later Han Chinese reconstruction like:
"*Gin-wun-khianɁ-ke-pouh-Ɂɑn-ja- tsuk-ke-bun-gin-liɑi- ńe-pu-liaj -kou-ya-dzin-ke-liem" , which he analyzes as it is based on the reconstructed pre-Old-Japanese form like:
"*gin-wu n -ka n gepo-a n ya *suke-bu n ki-nə-riai *nepuria-koyazi-nə-kerem".

Bentley regards this title name as that of *Dźɨn King (Jin King) and also he assumes the long name is a string of attributive clauses (like Native American chiefs who had names such as “He who guards the gate of sunset").
In those two respects his idea is far better than other scholars'.
But Divine Ode #3 in the webpage you're reading implies that his "tentative" interpretation of attributive clauses is somewhat experimental and rather hard to agree.
For example, he regards the first word Gin as a loan word from a Chinese word meaning "seer", which probably is not true. Also, the last word kerem is deemed as "drill" (related to Japanese "kiri"), implicating some part of the King's own body. Extremely doubtful.

Also, Bentley relates "anya" with the Japanese word "oya" meaning "parent", but in my view, if you seek for the word closest to "anya" from Japanese words, it should be rather "aya" which is the stem of the word "ayashi", an adjective meaning "suspicious" in modern usage but in ancient times "(spiritually) wonderful" (partially close to Hamana's interpretation).

Note: Bentley's reading for the letters 臣 (being read as "gin" in 臣雲 and 濆臣離) and 支 (read as "ke" in 支報 and 秦支廉) is shown as pronunciations of later Han Dynasty. but presumably they are pronunciations a little before that era. and possibly the source was actually notated a little newer pronunciation basis (Sin or dzin for 臣, si or tsi for 支). but one exception is "支" in "安邪踧支".
In Divine Ode #3, it's notated "岐" and should be pronounced like "ki", not "si". Possibly 支 here is a scribal error or abbreviation of 岐. High possibility of some confusion. （Such speculation cannot be done without comparison with Divine Ode #3.)


By the way, the word (in the original text i.e. the Records of Three Kingdoms) for "special title" is "優呼". It is interpreted as a descriptive expression "special title" by many people including Hamana.
But possibly it should be understood as not "special title" but a part of the long title name itself, like
"... sometimes[( accurately "perhaps" rather than "sometimes")*4] add the title of Yu-kwo Si-u-ku Si-fu . . ." (instead of "sometimes add the special title(s), the title(s) of Si--u-ku Si-fu . . .")
(actually, the word meaning "title" is expressed by another word - "號" in the text.)
Though Divine Ode #3 is not capped by such word like "優呼(Yu-kwo)", if you have enough prudence you can understand that such capping may occur (cf. "A-me-mi" capping Susanamiko's name in Section 3).
Shiratori (1912) also thinks "優呼" is a part of the long title name (though he splits the long name out after all).
Mikami (1966) also includes "優呼" in the title name but does not split it and attributes the whole title to the King of Jin. (In that point I agree with him.)
*4 In my view, adequate translation for the word "或"(interpreted by Byingyon as "sometimes") is　"maybe" or "perhaps" rather than "sometimes" ---the latter translation possibly comes from the notion that the title holder(s) is/are not Jin king but some polity'/polities' chieftain(s). My one is based on the presumption that Jin King's title had not been authorized by Chinese (Wei) Government at that time.


My theory is based on the assumption that Jin King in the Records of Three Kingdoms was also the "月支 polity"'s chief. On the contrary, there is a strong assertion that Jin King and Wolchi-polity's chinji (in the Records of Three Kingdoms) are never identical (see Takeda 1995:18,24).

It is based on the annotation in 翰苑Han yuan (The Garden of Writing)*5 (written in Tang era in China) that says:

(目)支國置官亦多曰臣智
(Many of the officeholders that Mokchi(Wolchi) Polity established are also called 臣智("chinji").)

The sentence is introduced as citation from 魏略 Weilüe, a lost book also known as it is often cited in the Records of three Kingdoms.

As the sentence cannnot be found even in the Records of three Kingdoms, there are two ways of views about it.

The first one is that the sentence is a summing-up of the combination of the two sentences corressponding to the texts in the Records of three Kingdoms, which discribes the Wolchi-Polity's Shinji as mysterious titlename holder;

Second thoery is that the 翰苑Han yuan's sentence is not related to those two sentences but simply giving us new information.


Second one seems to come from the notion that holders of mysterious titles are just chiefs of some polities related to neither the King of Jin nor Wolchi(Mokchi) Polity.
Such notion will be wrong according to my interpretation I have already shown above.
So, first theory is acceptable, but still, if you adopt the first one, it seems to lead us to the conclusion that the titleholder(s) are just subordinate(s) of the King of Jin as asserted in Takeda 1995.
Nevertheless, I think, Jin king himself can be the titleholder for following reasons.

You should be aware that citations in the annotations attached to Han yuan 翰苑 (annotator shoule be 雍公叡) often obtain inaccuracy. You can find numbers of abbreviations there. Furthermore, the original text is sometimes rewritten by the annotator with his own style (see Jeong 2010:129).
And in such situation it is most likely that the annotator summarized the the two sentences in 魏略Weilüe according to his self-complacent interpretation. 'Two sentences', I mean, are supposed similar to the two sentences in Sanguozhi(the Records of the Three Kingdoms) that is:


臣智或加, 優呼臣雲遣支報安邪踧支濆臣離兒不例拘邪秦支廉之号。
其官有魏率善邑君 ,歸義侯, 中郎將, 都尉, 伯長。

"Chinji sometimes add the (special) title(s) of etc,etc......."

"Among the(=Jin King's or Wolchi Polity's) offices(官) are Wei's Fief Lord Comforming to the Good, Allied Marquis, Leader of Court Gentlemen, and Leader of One Hundred."

As written above, the first sentence is controversial and hard to grasp at a glance.

Therefore, the annotator, who must have had to process enormous amount of notes through citing various documents, was liable to make inaccurate interpretation, for example:

"Those that sometimes add (the title of) Chinji are special title(holder)s as Si-u-ku Si-fu, A-ya Si-si, Fi-si-ri-ni Fu-ru and Ka-ya Su-si-ra."
"Among THEM are (the counterparts of) the officeholders (who are called) Wei's Fief Lord Comforming to the Good, Allied Marquis, Leader of Court Gentlemen, and Leader of One Hundred."

Of course such reading is quite inaccurate, acrobatic or unnatural and therefore unacceptable, but considering the characteristics of Han yuan 翰苑, you cannot say such a misinterpretation is beyond expectation.


(The misinterpretation above is based on a (wrong) concept that Chinese-style titles like 魏率善邑君 correspond to the local titlenames like 臣雲遣支報, and that 臣智 in 臣智或加 is an object word to the verb 加('add'), resulting in the interpreration that those titleholders were also called 臣智.)

And I think, when the annotator made such misreading, he was very likely to summarize(*6) those two sentences into:

(目)支國置官亦多曰臣智
(Many of the officeholders that Mokchi(Wolchi) Polity established are also called 臣智("chinji").)

as you can find in the texts of Han yuan's annotations.

Without such considerarion, it may be true that Mokchi(Wolchi) Polity had many subordinates who were called generally 臣智("chinji") (or one subordinate with chinji title that also holds the long title, as asserted in Takeda 1995), which may lead to the conclusion that Jin king in Mokchi Polity was not identical to the Polity's 臣智 who held the mysterious title.

But actually, it is probable that Han yuan annotator misread the difficult passage in 魏略Weilüe and made wrong summarization.
So it should be inadequate that Takeda ignored such probablity and easily relied on the annotators' discription.

*5 翰苑　Han yuan (Garden of writing) was composed in 660 by Zhang Chujin 張楚金, and annotations were added in the same or near period by Yong Gongrui 雍公叡. But it disappeared in China. The name of the book is found in Nihonkoku genzai sho mokuroku (List of books presently extant in Japan State), a Heian-period listing of Chinese texts that had been imported to Japan. At present remains only volume 30, preserved in Kyushu Japan.

*6 That theory may sound new in that it was the citator who tried summarizing, but as Han yuan 翰苑 is an miscellaneous composition especially convenient for young learners who study how to write beautiful sentences, the annotator very likely hesitated to cite enigmatic texts without summmarizing.

References:

Byington, Mark E. (2009): "The Account of Han in the Sanguozhi: An Annotated Translation".
in Byington, Mark E. (ed.), Early Korea 2: The Samhan Period in Korean History. Early Korea Project, Korea Institute, Harvard University. ISBN 10: 097958003X; 13: 9780979580031

Bentley, John R. (2020): The Birth of Japanese Historiography. Routledge, pp.20-21.
ISBN 10: 0367407310; 13: 9780367407315

Shiratori, K. (1912). "漢の朝鮮四郡疆域考 (An Attempt to the Boundaries and the Names of the "Four Provinces" in Korea of the Han Dynasty [i.e. Study on the boundaries of Han Dynasty's four commanderies in Korea])". in 東洋學報Toyo Gakuho, 2 (2). http://id.nii.ac.jp/1629/00003894/


Yi, Pyong-do (1936). "三韓問題의新考察3 (New Consideration on Samhan Problems 3) -辰國及三韓考 (Study on Jin State and Samhan)". in 震檀學報Chindan hakbo, Vol.4
https://lccn.loc.gov/78648122


Mikami, T. (1966). 古代東北アジア史研究 (Kodai tohoku Ajia shi kenkyu [A Study of the Ancient History in Northeast Asia]) , p.104.
吉川弘文館 (Yoshikawa Kobunkan)
https://lccn.loc.gov/79815061


Takeda, Yukio.(1995). "三韓社会における辰王と辰智（上） (Sankan Shakai ni okeru Sin-ou to Shinchi (Chin-wang and Sinji in Sam-han Society (1) ))". in 朝鮮文化研究Chosen Bunka Kenkyu 2.
https://irdb.nii.ac.jp/en/00926/0005217923
Takeda, Yukio.(1996). "三韓社会における辰王と辰智（下） (Sankan Shakai ni okeru Sin-ou to Shinchi (Chin-wang and Sinji in Sam-han Society (2) ))". in 朝鮮文化研究Chosen Bunka Kenkyu 3.
https://irdb.nii.ac.jp/en/00926/0005217933

Jeong, Dongjun.(鄭東俊)(2010). "『翰苑』百済伝所引の『括地志』の史料的性格について (On the historiographical character of Kuodizhi quoted in Hanyuan Baekje-zhuan)". in 東洋學報Toyo Gakuho, 92 (2).
http://id.nii.ac.jp/1629/00006251/



Section 46
Original Translation
應天太后徴諸學士曰。太祖有言。我先世葛禹圖可汗、冒稱神賚之甲。可汗其義猶言日神之體也。誰能究源流辨宗支者。因問頌義。學士恐惶對曰。隔世旣杳、語音亦革。雖旁求匪懈、古義未可遽攷也。太后曰。韻心所通、神必能格。輙攬而上諸琴、命樂人作譜。嚠渺森嚴、眞是神韻也。臣羽之、謹錄、竝爲之叙傳云。會同五年六月日 Ou-ten Tai-kou [Empress Dowager Yingtian (i.e. Shulü Ping, mother of the 2nd Khitan emperor)] called scholars together and said, "Tai-so [Taizu](1st Emperor) once said to me that our former ruler Kau-to Ka-kan [Khagan] had been rude enough to take his title name from the name of the topmost treasure given by God and that the title Ka-kan [Khagan] meant something like 'Sun God's Body.' Isn't there someone who can get at the roots of things and distinguish the main clan from the branch clans?" And she asked the meaning of the Odes. Scholars answered with awe, "Long periods of time have passed since the Odes were made. Pronunciations of the letters have changed greatly. Though we have not neglected to research thoroughly, we still cannot clarify the meaning of the old words immediately." The empress said, "When you touch the heart of the verses, you are sure to feel divine presence." So she took the verses and sang them playing her harp, and made her musician make its score. The sound was limpid and spread afar with deep solemnity. It truly was a divine verse.
I, U-shi [Yu-tzu], modestly recorded those odes and wrote these anecdotes for the Odes.
On a certain day of the 6th month in the 5th year of Kai-do [July 942 A.D.]

Maybe this codex is unfinished because it lacks the title and explanations about some important words. Presumably its compiling was interrupted before the supposed completion date above.


2013.2.1 (c) by Kent email
2019.10.13 ver 0.20
2021.11.16 ver 0.30
2021.11.23 ver 0.31
2023.01.29 ver 0.32

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