World mythology & recorded folktales500 entries / 10 collections

Tokoyo: an enduring land beyond the familiar shore

Departures and a fruit-fetching mission give the Eternal Land different roles within the Kojiki.

A companion goes elsewhere

After helping Ōkuninushi consolidate the land, Sukunabikona crosses to Tokoyo. The text does not give a detailed itinerary or describe his daily life there. Its immediate emphasis is the problem his departure leaves behind: Ōkuninushi wonders how to continue alone. The destination's association with endurance should not make it an uncomplicated reward or a single universal afterlife for everyone in the narrative.

Source: Kojiki: Records of Ancient Matters, Chamberlain translation · Kojiki §§27–28

A successful journey can arrive too late

In a later reign account, Tajimamori is sent to fetch fruit from an enduring fragrant tree in Tokoyo. He returns with it only to find that the sovereign has died. He divides the offering between the surviving empress and the tomb, then dies in grief. The mission obtains its material objective but fails to restore the person for whom it was undertaken. Enduring fruit and mortal time remain painfully separate.

Source: Kojiki: Records of Ancient Matters, Chamberlain translation · Kojiki §74

Keep the associations particular

The narrator identifies the fruit with an orange-like citrus known in the text's own world. That association does not establish an exact modern species, travel route, or medical power to extend life. Nor should Tokoyo be silently equated with the sea palace visited by Hoori. The selected episodes give it significance through departure, desired permanence, and the limits of return; they leave much of its internal geography undescribed.

Source: Kojiki: Records of Ancient Matters, Chamberlain translation · Kojiki §§27, 40, 74

Time & the surviving record
Period / witness
Kojiki presented in 712 CE; Chamberlain translation 1882. Narrative time is not a historical date.
Recording context
Kojiki, a Japanese court compilation attributed to Ō no Yasumaro from material recited by Hieda no Are; cited by Chamberlain’s numbered sections, not asserted as the origin of the tradition.

A recording location is not necessarily a story’s origin. Dates of texts, copies, and translations answer different questions.

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Read the sources

These references support the explanation above. Rights and edition notes are recorded individually.

Kojiki: Records of Ancient Matters, Chamberlain translation ↗

Ō no Yasumaro (compiler, as identified in the preface); translated by Basil Hall Chamberlain (1850–1935) · Court compilation presented 712 CE; translation published Yokohama, 1882

Edition & rights note