Nihongi/Book XI

 

BOOK XI.

THE EMPEROR OHI-SAZAKI.^[1]

(NINTOKU^[2] TENNŌ.)

The Emperor Oho-sazaki was the fourth child of the Emperor Homuda. His mother's name was Nakatsu-hime no Mikoto. She was a granddaughter of the Imperial Prince Ihoki-iri-hiko. The Emperor from his childhood was intelligent and sagacious, and his face was fair to look upon. When he grew to manhood he was indulgent and humane. The Emperor Homuda died in Spring, the 2nd month of the 41st year of his reign. Now the Prince Imperial offered to cede the Dignity to Oho-sazaki no Mikoto. He would not assume the Imperial Dignity, but advised with Oho-sazaki no Mikoto, saying:—"He that shall rule over the Empire and govern the myriad subjects should overspread them like Heaven, and comprehend them like Earth. If there is above a cheerful heart with which to employ the people, the people are happy and the Empire tranquil. But here am I, a younger brother, and moreover wanting in talent. How shall I presume to succeed to the Dignity and to enter upon the Celestial task? But thou, O great Prince, art distinguished in appearance and of a far-reaching benevolence. Thou art also of ripe years and art fit to become Lord of the Empire. The late Emperor established me as his Heir. But was this for my abilities? No, it was simply because he loved me. Moreover, there is the weighty matter of the service of the Ancestral shrines and of the Gods of the Earth and of Grain.^[3] For this thy servant is wanting in ready tact and is unmeet to (XI. 2.) fill the office. Now, there is a general principle admitted by both ancient and modern times that the elder brother should be above and the younger brother below, that the wise man should be Lord and the stupid man a vassal. Let the Prince therefore unhesitatingly assume the Imperial Dignity, and I will be simply his servant and assistant." Oho-sazaki no Mikoto answered and said:—"It was the intention of the late Emperor that the Imperial Dignity should not be vacant for a single day. Therefore he made choice beforehand of an illustrious virtue and established the Prince as his duplicate. The succession he bestowed on thee and the people he granted to thee. Let us honour his preference, and publish it throughout the land. Wanting in wisdom though I am, shall I disregard the command of the late Emperor, and without consideration comply with the request of the Prince, my younger brother?"

He firmly declined and would not receive it, and each of them wished to transfer (the sovereignty) to the other.

At this time the Imperial Prince Nukada no Oho-naka-tsu-hiko, intending to take charge of the official rice-lands and granary of Yamato, addressed Oü no Sukune, ancestor of the Omi of Idzumo, who was the officer charged with these official (XI. 3.) rice-lands, saying:—"These official rice-lands were originally Mountain-warden-land, and therefore I will now take the management of them. Thou oughtest not to hold them."

Now Oü no Sukune reported the matter to the Prince Imperial, who spake to him, saying:—"Do thou represent the matter to Oho-sazaki no Mikoto." Hereupon Oü no Sukune made representation to Oho-sazaki no Mikoto, saying:—"The Imperial Prince Oho-naka-tsu-hiko will not allow thy servant to manage the official rice-fields which were placed in his charge." Oho-sazaki no Mikoto inquired of Maro, the ancestor of the Atahe of Yamato, saying:—"It is stated that the official rice-lands of Yamato were originally Mountain-warden-land. How is this?" He answered and said:—"Thy servant knows not. But thy servant's younger brother, Akoko, knows." It happened that at this time Akoko had been sent to the Han^[4] country and had not yet returned. Hereupon Oho-sazaki no Mikoto spake to Oü, saying:—"Do thou go thyself to the Han country and summon Akoko. Go quickly, travelling day and night." So he assigned to him eighty fishermen of Ahaji as sailors. Hereupon Oü proceeded to the Han country, and straightway came accompanied by Akoko. Accordingly he was asked about the Yamato official rice-lands. He replied, saying:—"I have heard by tradition that, in the time of the Emperor who reigned in the palace of Tamaki at Makimuku,^[5] the official rice-fields of Yamato were settled in the charge of Oho-tarashi-hiko no Mikoto, the Prince Imperial. At that time there was an Imperial Decree to the effect that the official rice-lands of Yamato were always to be the official rice-lands of the reigning Sovereign, and could not be held by anyone who was not the reigning Sovereign, even an Emperor's child. It is therefore wrong to say that this is Mountain-warden-land."

Then Oho-sazaki no Mikoto sent Akoko to the Imperial Prince Nukada no Oho-naka-tsu-hiko, and made him acquaint him with these circumstances. The Imperial Prince Oho-naka-tsu-hiko knew not at all what to do, and Oho-sazaki no Mikoto, recognizing that he was in the wrong, forgave him and did not punish him.

(XI. 4.) Thereafter Prince Oho-yama-mori^[6] was full of resentment that he was passed over by the late Emperor and not established as Prince Imperial. In addition he had this cause of hatred. So he plotted, saying:—"I will kill the Prince Imperial and will ultimately ascend to the Imperial Dignity." Hereupon Oho-sazaki no Mikoto, having heard beforehand of his plot, secretly advised the Prince Imperial to prepare soldiers for his protection. Then the Prince Imperial got ready troops and awaited him. The Imperial Prince Oho-yama-mori, not knowing that soldiers had been prepared, took with him only a few hundred fighting men, and starting in the middle of the night, proceeded thither. At dawn he arrived at Uji, and was about to cross the river when the Prince Imperial, having put on hempen garments, took the helm, and secretly mingled with the ferrymen. He then took the Imperial Prince Oho-yama-mori on board and ferried him over as far as the middle of the river, where he induced the ferrymen to step on the (side of the) boat and make it heel over. Hereupon the Imperial Prince Oho-yama-mori fell into the river and sank. But he rose to the surface again, and while floating down the stream made a song, saying,—

At the ferry of Uji

***^[7]

Among the pole-men

Those who are nimblest
Will come to me.

But a large number of ambushed soldiers sprang up, so that he was unable to reach the bank, and he finally sank and died. Search was caused to be made for his dead body, and it came to the surface at the ferry of Kahara. Then the Prince Imperial seeing the dead body, made a song, saying,—

O thou Mayumi tree
For Adzusa bows
That growest by the ferry—
The ferry of Uji!
***In my heart I thought
To cut thee,
In my heart I thought
To take thee,
(XI. 5.) But at the bottom,
Of my lord I bethought me,
But at the top,
Of thy spouse I bethought me.
There I thought pitifully,
Here I thought mournfully—
Uncut I leave thee,
O thou Mayumi tree
For Adzusa bows!^[8]

So he was buried at Mount Nara. Afterwards the Prince Imperial built a palace at Uji, wherein he dwelt. Moreover in consequence of his ceding the Dignity to Oho-sazaki no Mikoto, he remained for a long time without assuming the Imperial rank. Now three years passed during which the Imperial rank was vacant. Then there was a fisherman who brought a mat-basket of fresh fish, which he offered as a present at the Uji Palace. The Prince Imperial commanded the fisherman, saying:—"I am not the Emperor," and sent him away, telling him to present it at Naniha. Oho-sazaki no Mikoto also sent him away, telling him to present it at Uji. Hereupon the fisherman's mat-basket became putrid on his journeys back and forward. So he sent it away again and procured other fresh fish, which he presented, and which were declined as on the previous day. The fresh fish again became putrid. The fisherman was grieved at his frequent returning, so he flung away the fresh fish and wept. Therefore the proverbial saying, "There is a fisherman who weeps on account of his own things," which had its origin in this.

The Prince Imperial said:—"I know that the Prince, my elder brother, is not to be moved from his resolution. Why then should I prolong my life and give trouble to the Empire?" So he died by his own hand. Then Oho-sazaki no Mikoto, hearing of the Prince Imperial's death, was greatly shocked, (XI. 6.) and hastening from Naniha arrived at the Palace of Uji. Now three days had passed since the Prince Imperial's death. Oho-sazaki no Mikoto beat his breast, wept aloud, and knew not what to do. He loosed out his hair, and bestriding the corpse, called upon him thrice, saying:—"Oh, my younger brother, the Imperial Prince!" In course of time he came to life, raised himself up, and remained in a sitting posture. Hereupon Oho-sazaki no Mikoto addressed the Heir Apparent, saying:—"Oh, what grief! Oh, what regret! Why didst thou pass away of thine own accord? If the dead had any knowledge, what would the late Emperor think of me?" So the Prince Imperial addressed the Prince his elder brother, saying:—"It is the command of Heaven. Who may stay it? If I should go to the place where the Emperor is, I will tell him of all the Prince, my elder brother's wisdom, and also of my abdication. But the sage Prince must surely be fatigued after the long and hurried journey which he undertook on hearing of my death." So he presented to him the Imperial Princess Yata,^[9] his younger sister by the same mother, saying:—"Though she is unworthy of thy nuptials, she may in some small measure serve to be entered in the number of the side Courts." So he lay down again in his coffin and died.

Hereupon Oho-sazaki no Mikoto put on plain unbleached garments and began mourning for him, and his lamentation was exceedingly pathetic. He was buried on the top of the hill of Uji.

A.D. 313. 1st year, Spring, 1st month, 3rd day. Oho-sazaki no Mikoto assumed the Imperial Dignity. The Empress was honoured with the title of Grand Empress. He made his capital at Naniha. It was called the Palace of Takatsu. The Palace (XI. 7.) enclosure and buildings were not plastered, the gable rafters and ridgepoles, the posts and pillars were devoid of ornament; the covering of thatch was not evenly trimmed.^[10] This was that he might not delay the season of agricultural operations for the sake of his own personal caprices.

Before this time, on the day that the Emperor was born, an owl entered the parturition house. The next morning the Emperor Homuda called to him the Prime Minister Takechi no Sukune, and addressed him, saying:—"What may this portend?" The Prime Minister answered and said:—"It is a lucky omen. Moreover yesterday when thy servant's wife was in labour, a wren entered the parturition house. This also is strange!" Hereupon the Emperor said:—"Now our child and the Prime Minister's child have been born on the same day. In the case of both there are omens. This is an indication from Heaven. Let us take the names of these birds, and each exchanging them, call our children after them as a covenant to future generations." So he took the name "wren" (sazaki) and called the Prince Imperial by it, saying:—"The Imperial Prince Oho-sazaki."^[11] And he took the name "owl" (Dzuku) and called the Prime Minister's child by it, saying:—"Dzuku (XI. 8.) no Sukune." He was the first ancestor of the Omi of Heguri.

This year was the year Midzunoto Tori (10th) of the Cycle.

A.D. 314. 2nd year, Spring, 3rd month, 8th day. Iha no hime no Mikoto was appointed Empress. She was the mother of the Emperor Ohi-ne^[12] Iza-ho-wake, of the Imperial Prince Suminohe no Nakatsu, of the Emperor Midzu-ha-wake, and of the Emperor Wo-asa-tsu-ma-waku-go no Sukune. Another consort, Kami-naga-hime of Hiuga, bore to him the Imperial Prince Oho-kusaka and the Imperial Princess Hatahi.

A.D. 316. 4th year, Spring, 2nd month, 6th day. The Emperor addressed his ministers, saying:—"We ascended a lofty tower and looked far and wide, but no smoke arose in the land. From this we gather that the people are poor, and that in the houses there are none cooking their rice. We have heard that in the reigns of the wise sovereigns of antiquity, from every one was heard the sound of songs hymning their virtue, in every house there was the ditty, 'How happy are we.' But now when we observe the people, for three years past, no voice of (XI. 9.) eulogy is heard; the smoke of cooking has become rarer and rarer. By this we know that the five grain^[13] do not come up, and that the people are in extreme want. Even in the Home provinces^[14] there are some who are not supplied; what must it be in the provinces outside of our domain?"

3rd month, 21st day. The following decree was issued:—"From this time forward, for the space of three years, let forced labour be entirely abolished, and let the people have rest from toil." From this day forth his robes of state and shoes did not wear out, and none were made. The warm food and hot broths did not become sour or putrid, and were not renewed. He disciplined his heart and restrained his impulses so that he discharged his functions without effort.

Therefore the Palace enclosure fell to ruin and was not rebuilt; the thatch decayed, and was not repaired; the wind and rain entered by the chinks and soaked the coverlets; the starlight filtered through the decayed places and exposed the bed-mats. After this the wind and rain came in due season,^[15] the five grains produced in abundance. For the space of three autumns the people had plenty, the praises of his virtue filled (XI. 10.) the land, and the smoke of cooking was also thick.

A.D. 319. 7th year, Summer, 4th month, 1st day. The Emperor was on his tower, and looking far and wide, saw smoke arising plentifully. On this day he addressed the Empress, saying:—"We are now prosperous. What can there be to grieve for?" The Empress answered and said:—"What dost thou mean by prosperity?" The Emperor said:—"It is doubtless when the smoke fills the land, and the people freely attain to wealth." The Empress went on to say:—"The Palace enclosure is crumbling down, and there are no means of repairing it; the buildings are dilapidated so that the coverlets are exposed. Can this be called prosperity?" The Emperor said:—"When Heaven establishes a Prince, it is for the sake of the people. The Prince must therefore make the people the foundation. For this reason the wise sovereigns of antiquity, if a single one of their subjects was cold and starving, cast the responsibility on themselves. Now the people's poverty is no other than Our poverty; the people's prosperity is none other than Our prosperity. There is no such thing as the people's being prosperous and yet the Prince in poverty."^[16]

Autumn, 8th month, 9th day. For the Imperial Prince Ohine Izaho-wake there was established the Mibu Be,^[17] and again for the Empress there was established the Katsuraki Be.^[18]

9th month. The provinces, without exception, petitioned, saying:—"Three years have now elapsed since forced labour was altogether remitted. The Palace buildings have therefore become decayed, and the Treasury empty. The black-headed (XI. 11.) people have now abundance, and remnants are not picked up. Therefore in the villages there are no men without wives or women without husbands, in the houses there is store of spare provisions. If at such a time there was no payment of taxes with which to repair the Palace buildings, we fear that we should incur guilt in the sight of Heaven." The Emperor, however, continued to be patient, and would not grant their petition.

A.D. 322. 10th year, Winter, 10th month. Forced labour for the building of a Palace was imposed for the first time. Hereupon the people, without superintendence, supporting the aged and leading by the hand the young, transported timber, carried baskets^[19] on their backs, and worked their hardest without distinction of night or day, vying with one another in the construction. In this manner, ere long the Palace buildings were every one completed. Therefore up to the present day he is styled the Sage Emperor.

A.D. 323. 11th year, Summer, 4th month, 16th day. The Emperor commanded his ministers, saying:—"Viewing this land, the moors and marshes extend far and wide, and the cultivated fields are few and rare. Moreover, the river waters spread out to each side, so that the lower streams flow sluggishly. Should there happen to be continuous rains, the tide from the sea flows up against them so that one may ride in boats through the villages: and the highways, too, are covered with mud. Therefore do ye our ministers examine this together, and having ascertained the source of the divergence, make a channel for them to the sea, and, staying the contrary flow (of the tide), preserve the fields and houses."

Winter, 10th month. The plain north of the Palace was excavated, and the water from the south diverted into the Western Sea. Therefore that water was called by the name Hori-ye.^[20]

(XI. 12.) Moreover, in order to prevent the overflowing of the Northern river the Mamuta embankment was constructed. At this time there were two parts of the construction which gave way and could not be stopped up. Then the Emperor had a dream in which he was admonished by a God, saying:—"There is a man of Musashi named Koha-kubi^[21] and a man of Kahachi named Koromo no ko,^[22] the Muraji of Mamuta. Let these two men be sacrificed to the River-God, and thou wilt surely be enabled to close the gaps." So he sought for these two men, and having found them, sacrificed them to the River-God. Hereupon Koha-kubi wept and lamented, and plunging into the water, died. So that embankment was completed. Koromo no ko, however, took two whole calabashes, and standing over the water which could not be dammed, plunged the two calabashes into the mid-stream and prayed, saying:—"O thou River-God, who hast sent the curse (to remove which) I have now come hither as a sacrifice. If thou dost persist in thy desire to have me, sink these calabashes and let them not rise to the surface. Then shall I know that thou art a true God, and will enter the water of my own accord. But if thou canst not sink the calabashes, I shall, of course, know that thou art a false God, for whom, why should I spend my life in vain?" Hereupon a whirlwind arose suddenly which drew with it the calabashes and tried to submerge them in the water. But the calabashes, dancing on the waves, would not sink, and floated far away over the wide waters. In this way that embankment was completed, although Koromo no ko did not die. Accordingly (XI. 13.) Koromo no ko's cleverness saved his life. Therefore the men of that time gave a name to these two places, calling them "Kohakubi's Gap" and "Koromo no ko's Gap."

This year men of Silla came to the Court with tribute, and were made to labour at this public work.

A.D. 324. 12th year, Autumn, 7th month, 3rd day. The Land of Koryö sent tribute of iron shields and iron targets.

8th month, 10th day. The Koryö guests were entertained at Court. On this day the ministers and functionaries were assembled and made to shoot at the iron shields and targets presented by Koryö. Nobody could pierce the targets except Tatebito no Sukune, the ancestor of the Omi of Ikuba,^[23] who shot at the iron targets and pierced them. Then the guests from Koryö, when they saw this, were struck with awe by his excellent skill in archery, and, standing up together, did obeisance to the Emperor. The next day the Emperor commended Tatebito no Sukune and gave him a title, calling him Ikuba no Toda no Sukune. On the same day a title was given to Sukune no Omi, the ancestor of the Miyakko of Ohase, and he was called Sakashi-nokori^[24] no Omi.

Winter, 10th month. The Great Canal was dug in the district of Kurikuma in Yamashiro for the irrigation of the rice-fields. By this means the peasants of that district had always years of abundance.

A.D. 325. 13th year, Autumn, 9th month. Now for the first time official granaries were established at Mamuta. The Usu-me^[25] Be was accordingly instituted.

Winter, 10th month. The Pond of Wani^[26] was made. In (XI. 14.) the same month the Yokono Embankment was constructed.

A.D. 326. 14th year, Winter, 11th month. A bridge was made at the Wikahi ferry. It was this place which was called Wo-bashi.^[27] In this year a highway was constructed and laid down within the capital from the South Gate extending in a straight line as far as the village of Tajihi. Moreover, a great canal was dug in Konku^[28] by which the water of the Ishikaha River was brought to irrigate the four waste plains of Upper Suzuka and Lower Suzuka, Upper Toyora and Lower Toyora. By bringing these under cultivation there were gained more than 40,000 K‘iüng^[29] of rice-land. Therefore the peasants of those places enjoyed abundance, and there was no longer the plague of bad years.

A.D. 328. 16th year, Autumn, 7th month, 1st day. The Emperor, indicating Kuhada no Kugahime, a lady of the Palace, to his personal attendants, said:—"It is our desire to bestow affection on this damsel, but, harassed by the Empress's jealousy, we have (XI. 15.) not been able to become united to her. Many years have passed. Why should she waste her years of bloom?" So he made a song, saying:—

Who will nourish
The daughter of the Omi
That sweeps along the bottom of the water?^[30]

Then Hayamachi, the ancestor of the Miyakko of the province of Harima, advanced alone and made a song, saying:—

I, Hayamachi of Harima,
(Where the dreadful tides are)
Though full of awe,
Like rocks tumbling down,
I will nourish her.^[31]

That same day Kugahime was given to Hayamachi. On the evening of the next day Hayamachi went to Kugahime's house. Now Kugahime would not comply with his wishes, but he persisted in approaching the curtained space. Then Kugahime said:—"Thy handmaiden will end her years husbandless. How can she become my Lord's wife?" Now the Emperor, when he heard this, wished to accomplish Hayamachi's desires, so he sent Kugahime along with Hayamachi to Kuhada. But Kugahime straightway became ill and died on the journey. Therefore there is to this day the tomb of Kugahime.

A.D. 329. 17th year. Silla did not attend the Court with tribute.

Autumn, 9th month. Toda no Sukune, ancestor of the Omi of Ikuba, and Sakashi-nokori no Omi, ancestor of the Miyakko of Ohase, were sent to inquire the reason of the failure to send tribute. Hereupon the Silla people were afraid, and (XI. 16.) presented 1460 pieces of tribute, fine silks, and miscellaneous objects of all kinds—in all eighty ship-loads.

A.D. 334. 22nd year, Spring, 1st month. The Emperor addressed the Empress, saying:—"I have taken to me the Imperial Princess Yata, and am about to make her my concubine." But the Empress would not allow it. Hereupon the Emperor made a song, in which he besought the Empress, saying:—

As a means of raising up
Dear ones:
As a spare bowstring
To supply a vacancy
I would place (her) along with (thee).

The Empress made a song in reply, saying:—

In the case of garments
To double them is well,
But my Lord who would set in a row
The couches of night—
I wonder if he is wise.

The Emperor again made a song, saying:—

Like the shore of Narabi^[32]
Of Cape Naniha
That projects (into the sea)
It must have been solely to be thy comrade
That that child came into being.

The Empress made a song in reply, saying:—

Like the summer insect,
The insect that seeks the fire
Wearing double garments,^[33]
That the palace precinct should be thus,
(XI. 17.) Nay! it is not good.^[34]

The Emperor again made a song, saying:—

Even the traveller,
Who with unshared tears
Toils over the little pass of Hika
In Asatsuma^[35]—
Well for him had he a companion!

The Empress finally refused her consent. Therefore she was silent, and answered not again.

A.D. 342. 30th year, Autumn, 9th month, 11th day. The Empress made an excursion to the land of Kiï. She went as far as Cape^[36] Kumano, and was coming back with leaves of the mitsuna,^[37] which she had gathered there. On this day the Emperor, espying the Empress's absence, wedded the Imperial Princess Yata, and placed her in the Palace. Now the Empress, when she arrived at the Naniha ferry, heard that the Emperor had become united to the Imperial Princess Yata, and was very wroth. She flung into the sea the mitsuna leaves which she had gathered, and would not land. Wherefore the men of (XI. 18.) that day called the sea where the leaves were scattered Kashiha no Watari, or the Kashiha ferry. Now the Emperor, unaware that the Empress was angry and would not land, went in person to the Great Harbour,^[38] and while awaiting the Empress's ship, made a song, saying:—

Ye men of Naniha,
Haul along the bell-(hung) ship,
Soaked as to your loins,
Haul along that ship.
Haul along the great august ship.

Now the Empress did not anchor at the Great Harbour, but drew onwards again, and, ascending the river, went round by way of Yamashiro, in the direction of Yamato.^[39] The next day the Emperor sent an attendant named Toriyama to bring the Empress back, and made a song, saying:—

In Yamashiro
Overtake her, Toriyama.
Overtake her, overtake her,
My beloved spouse—
I wonder wilt thou overtake and join her.

The Empress would not come back, but continued her journey as far as the River of Yamashiro, where she made a song, saying:—

Ascending the river—
The River of Yamashiro—
(Peak upon peak^[40]—)
As I ascend it,
By the river bend
There stands luxuriant
(Less-than-a-hundred)^[41]
An eighty-leaved tree.
Is it the Great Lord?

So she crossed over Mount Nara, and looking on Katsuraki, (XI. 19.) she made a song, saying:—

Going up to Miya,^[42]
As I ascend
The River of Yamashiro
(—Peak upon peak—)
Nara I pass
Of fertile soil;
Yamato I pass,
Shielded by its mountains;
The land I long to see
Is Takamiya of Katsuraki,
For there is my home.^[43]

Returning again to Yamashiro, she built a Palace on the south side of the Hill of Tsutsuki, and dwelt there.

Winter, 10th month, 1st day. Kuchi no Omi, ancestor of the Omi of Ikuba, was sent to fetch the Empress.

One version says:—"Kuchi no Omi, ancestor of the Omi of Wani."

Now Kuchi no Omi went to the Palace of Tsutsuki, and wished to have audience of the Empress, but she remained silent and answered not. Then Kuchi no Omi prostrated himself before the Empress's hall, and remained there day and night drenched by the rain and snow, and did not move. Hereupon Kuchi no Omi's younger sister, Kuniyori-hime, who was in the service of the Empress, and happened just then to be in attendance upon her, saw her elder brother wet with the rain, and shed tears and made a song, saying:—

In the Palace of Tsutsuki,
In Yamashiro,
When I see my elder brother
Delivering his message,
My eyes fill with tears.

Then the Empress addressed Kuniyori-hime, saying:—"Why weepest thou?" She answered and said:—"He that lies prostrate in the courtyard and begs an audience is thy (XI. 20.) handmaiden's elder brother. He is wet with the rain, and does not flinch, but still lies prostrate in the hope of an audience of thee. This is why I weep and am sorrowful." Then the Empress addressed her, saying:—"Tell thy elder brother to return with all speed. I will never go back." Kuchi accordingly returned, and made his report to the Emperor.

11th month, 7th day. The Emperor made a progress by river to Yamashiro. At this time there was a mulberry branch floating down the stream. The Emperor looked at the mulberry branch, and made a song, saying:—

The mulberry tree^[44]
****
Which Iha^[45] no hime
Will not listen to even absently
May not reach (the bank),
But by the bends of the river
It seems to go tossing on—
Oh! that mulberry tree!

On the next day the Imperial cortège arrived at the Palace of Tsutsuki. The Empress was sent for, but she refused to appear before the Emperor. Then the Emperor made a song, saying:—

Like the radishes[46] dug up With the wooden hoes Of the women of Yamashiro (Peak upon peak),
$\scriptstyle {\left\{{\begin{matrix}\ \\\ \end{matrix}}\right.}$	Purely, purely,
	Clamorously, clamorously,
Because thou hast spoken I have come hither Like the flourishing trees Which I look over at.

(XI. 21.) Again he made a song, saying:—

Had I not had for my pillow
Thine arm
White as the whiteness of the roots
Of the radishes dug up
With the wooden hoes
Of the women of Yamashiro
(Peak upon peak),
Then mightest thou say that thou knowest me not.

Then the Empress sent a message to the Emperor, saying:—"My lord has taken the Imperial Princess Yata and made her his concubine. Now I do not wish to be associated with the Princess as Consort." So she refused to enter his presence, and the Imperial carriage returned to the Palace. The Emperor hereupon resented the Empress's great indignation, but yet continued to love her.

A.D. 343. 31st year, Spring, 1st month, 15th day. Ohine-izaho-wake no Mikoto was appointed Prince Imperial.

A.D. 347. 35th year, Summer, 6th month. The Empress Iha no hime no Mikoto died in the Palace of Tsutsuki.

A.D. 349. 37th year, Winter, 11th month, 12th day. The Empress was buried on Mount Nara.

A.D. 350. 38th year, Spring, 1st month, 6th day. The Imperial Princess Yata was appointed Empress.

Autumn, 7th month. The Emperor and Empress dwelt in a high tower to escape from the heat. At this time there was heard every night from the moor of Toga the cry of deer with a musical, yet melancholy sound, so that a feeling of pity arose (XI. 22.) in them both. But when the interlune came, the cry of the deer was no longer heard. Hereupon the Emperor addressed the Empress, saying:—"This evening the deer does not bell. Wherefore is this?" The next day, a Saheki Be of the district of Wina presented a basket. The Emperor caused a steward to make inquiry of him, saying:—"What is this basket?" The answer was, "A buck." He inquired—"A deer of what place?" and was told, "Of Toga moor." The Emperor considered that this basket^[47] must be the deer which had belled, and he accordingly addressed the Empress, saying:—"We have been soothed in the anxious thoughts which have of late possessed us by listening to the belling of a deer. Now when the day or night, and the mountain or moor of the deer which has been caught are considered, they correspond to the deer which belled. It is true that that man was not aware of our feelings of affection, and that it was by chance that he came to take it. We nevertheless cannot resist a feeling of resentment. It is therefore our wish that the Saheki Be shall not approach the Imperial Palace." So he made the officials remove his residence to Nuta in Aki. He was the ancestor of the present Saheki Be of Nuta in Aki.

There is a popular story that a long time ago there was a man who went to Toga, and spent the night on the moor. Now there were two deer which lay down beside him. When it was on the point of cock-crow, the male deer addressed the female, saying:—"This night I had a dream in which I saw a white mist come down copiously and cover my body. What (XI. 23.) may this portend?" The female deer answered and said:—"If thou goest out, thou wilt certainly be shot by men and die, and so thy body will be smeared with white salt to correspond with the whiteness of the mist." Now the man who was spending the night there wondered at this in his heart. Before it was yet dawn, there came a hunter, who shot the male deer, and killed it. Hence the proverbial saying of the men of that day—"Even the belling male deer follows the interpretation of a dream."

A.D. 352. 40th year, Spring, 3rd month. The Emperor wished to take to himself the Imperial Princess Medori^[48] as concubine, and made the Imperial Prince Hayabusa wake^[49] his middle man. Now the Imperial Prince Hayabusa secretly wedded her himself, and for a long time made no report of his mission. Hereupon the Emperor, not knowing that she had a husband, went in person to the Imperial Princess Medori's chamber. At this time the Imperial Princess was weaving, and her women made a song, saying:—

The metal loom of Heaven—
The everlasting—^[50]
The metal-loom where
Medori is weaving
Stuff for an august cloak
For Hayabusa wake!

Upon this the Emperor saw that the Imperial Prince Hayabusa (XI. 24.) wake had secretly wedded her, and was angry. But out of regard for what the Empress might say, and also from respect for the principle which governs the relation of stem and branches,^[51] he was patient and did not punish him. Now the Imperial Prince Hayabusa wake was lying down for a little with his head pillowed on the Imperial Princess's knee. Whereupon he addressed her, saying:—"Which is the swiftest, the wren or the falcon?"^[52] She said, "The falcon." Then the Imperial Prince said:—"That means that I shall be first." The Emperor heard these words, and his wrath was aroused again. At this time the Imperial Prince Hayabusa wake's attendants made a song, saying:—

The falcon
Ascending to Heaven
With soaring flight—
Let him seize the wren
On the top of the Tsuki trees.^[53]

When the Emperor heard this song, he flew into a great rage, and said:—"We were unwilling for a private cause of hate to destroy one related to us, and we were patient. Why should a private cause of quarrel be converted into a matter which affects the State?"

So he wished to kill the Imperial Prince Hayabusa wake. Now the Imperial Prince fled with the Imperial Princess Medori, intending to place her in the Shrine of Ise. Hereupon the Emperor, hearing that the Imperial Prince Hayabusa wake had run away, straightway sent Wofuna of the Honchi Be of Kibi (XI. 25.) and Aganoko, Atahe of Saheki in Harima, saying:—"Pursue them, and when you overtake them, slay them forthwith." Hereupon the Empress addressed the Emperor, saying:—"Truly the Imperial Princess Medori is liable to severe punishment. But when she is killed I hope her body may not be exposed." Accordingly he gave orders to Wofuna and his colleague not to take the Imperial Princess's leg-jewels or arm-jewels. Wofuna and his colleague pursued them as far as Uda, and closed on them at Mount Soni. Here they hid in the herbage, and escaping by only a little, fled hastily, and crossed the mountain. Then the Imperial Prince made a song, saying:—

Even this mountain, steep
As a ladder,
When I cross over it
With thee, my love,
Seems a restful couch.

Hereupon Wofuna and the rest, seeing that they had escaped, followed after hastily, and when they came to the moor of Komoshiro in Ise, slew them. Then Wofuna and the others searched for the Imperial Princess's jewels, and took them from within her undergarments. So they buried the bodies of the Prince and Princess on the bank of the River Ihoki, and then made their report to the Emperor. The Empress caused inquiry to be made of Wofuna and the others, saying:—"Did you see the Imperial Princess's jewels?" They answered and said, "We did not see them."

That year during the month^[54] of the festival of tasting the first rice on the day of the banquet, sake was given to the princesses and ladies of the inner and outer circle. Thereupon, (XI. 26.) on the hands of two women, viz., the wife of Waka-mori-yama, Kimi of the mountains of Afumi, and Ihasakihime, one of the Uneme,^[55] there were entwined excellent jewels. The Empress, observing that these jewels resembled those of the Imperial Princess Medori, straightway became suspicious, and commanded an official to inquire under what circumstances they had come by these jewels. They answered and said:—"They are the jewels of the wife of Aganoko, the Atahe of Saheki." So Aganoko, being interrogated, answered and said:—"On the day that the Imperial Princess was put to death I searched her and took them." So they were about to put Aganoko to death. But he offered to the Emperor all his private lands, and prayed to escape from death. Therefore his land was confiscated, and the death penalty remitted. On this account that land was called Tama-de.^[56]

A.D. 353. 41st year, Spring, 3rd month. Ki no Tsuno no Sukune was sent to Pèkché. He was the first to distinguish the boundaries of provinces and districts, and to commit to writing in detail the productions of the soil in each locality. At this time Lord Chyu,^[57] the grandson of the King of Pèkché, was disrespectful, (XI. 27.) and accordingly Ki no Tsuno no Sukune remonstrated with the King of Pèkché. The King of Pèkché was afraid, and binding Lord Chyu in iron chains, delivered him up in charge of Sotsuhiko. Now Lord Chyu, when he came to Japan, straightway ran away, and concealed himself in the house of Koroshi, Obito of Nishikori in Ishikaha, deceiving him by saying:—"The Empress has pardoned thy servant's offence. Therefore have I betaken myself to thee for maintenance." A long time after the Emperor ultimately forgave him his offence.^[58]

A.D. 355. 43rd year, Autumn, 9th month, 1st day. Tsuchigura, Ahiko of Yosami, caught a strange bird and presented it to the Emperor, saying:—"I am constantly spreading nets and catching birds in them, but never before have I caught a bird of this kind. I therefore thought it curious, and offer it to His Majesty." The Emperor sent for Lord Chyu and, pointing to the bird, said:—"What bird is this?" Lord Chyu answered and said:—"Birds of this kind are numerous in Pèkché. They can be tamed so as to be quite obedient to man. Moreover they are swift of flight and prey upon all kinds of birds. The common people in Pèkché call them Kuchi." So it was given to Lord Chyu to be fed and tamed. In no long time he succeeded in taming it. Lord Chyu accordingly fastened to its leg a soft leather strap, and attached to its tail a small bell.^[59] Then, placing it on his forearm, he presented it to the Emperor. On this day he went to the moor of Mozu and hunted. At this (XI. 28.) time a large number of hen pheasants got up, and the falcon^[60] was let loose and made to catch them. It speedily caught several tens of pheasants. In this month the Be of Taka-ama (falcon-sweet) was first established. Therefore the men of that time called the place where the falcon was brought up the village of Taka-ama.

A.D. 362. 50th year, Spring, 3rd month, 5th day. A man of Kahachi informed the Emperor, saying:—"A wild goose has laid an egg on the Mamuta embankment." That same day a messenger was sent to see. He said:—"It is true." The Emperor hereupon made a song, in which he inquired of Takechi no Sukune, saying:—

O Aso of Uchi!
****^[61]
Thou, beyond all others,^[62]
A man distant of age—
Thou, beyond all others,
A man long in the land—
Hast thou not heard
That a wild goose has laid an egg
In Akitsushima,
The land of Yamato?^[63]

Takechi no Sukune made a song in reply, saying:—

Our great Lord
Who rules tranquilly,
Right is he, right is he
To ask me.
For in Akitsushima,
In the land of Yamato,
Never have I heard
That a wild goose has laid an egg.

A.D. 365. (XI. 29.) 53rd year. Silla did not attend the Court with tribute.

5th month. Takahase, ancestor of the Kimi of Kōdzuke, was sent to ask the reason of the failure to send tribute. On his way he took a white deer, and returning with it, presented it to the Emperor. He then chose another day and started on his journey. Shortly after, the Emperor sent in addition Takahase's younger brother Tamichi, and commanded him, saying:—"If Silla is recalcitrant, raise an army and invade that land." So he gave him chosen troops. Silla raised an army and made opposition. Now the Silla men offered battle daily. But Tamichi made strong his barriers, and would not go out. Now a Silla soldier who had been let out from the camp was taken prisoner. So being questioned as to the condition of affairs, he answered, saying:—"There are mighty men, called the 'Hundred Thrusters,'^[64] nimble and valorous, who always form the right van of the army. Therefore if you observe this and attack the left, it will be routed." Now Silla allowed the left to be vacant, and filled up the numbers of the right. Hereupon Tamichi, drawing up his picked cavalry,^[65] attacked their left, (XI. 30.) upon which the Silla troops were defeated. Accordingly letting go his men, he bore down on the enemy and slew several hundreds of them. So he took prisoners the people of four villages, with whom he returned to Japan.^[66]

A.D. 367. 55th year. The Yemishi rebelled. Tamichi was sent to attack them. He was worsted by the Yemishi, and slain at the Harbour of Ishimi.^[67] Now one of his followers obtained Tamichi's armlet and gave it to his wife, who embraced the armlet and strangled herself. When the men of that time heard of this they shed tears. After this the Yemishi again made an incursion and carried off some of the people. Accordingly they dug up Tamichi's tomb, upon which a great serpent started up with glaring eyes, and came out of the tomb. It bit the Yemishi, who were everyone affected by the serpent's poison, so that many of them died, and only one or two escaped. Therefore the men of that time said: "Although dead, Tamichi at last had his revenge. How can it be said that the dead have no knowledge?"

A.D. 370. 58th year, Summer, 5th month. By the road which passes to the south of the grove of firs at Arehaka,^[68] there suddenly sprang up two kunugi^[69] trees, which joined over the road so that the ends of their branches met.

Winter, 10th month. The Land of Wu and the Land of Koryö together attended the Court with tribute.^[70]

A.D. 372. 60th year, Winter, 10th month. The guardians of the Shiratori misasagi^[71] were told off as labourers on the public works. Now the Emperor approached the place of the works. Hereupon Meki, one of the guardians of the misasagi, became suddenly changed into a white deer, and ran away. Upon this (XI. 31.) the Emperor commanded, saying:—"This misasagi has always been empty, and therefore I meant to abolish its guardians and for the first time to employ them as labourers. But now that I see this portent, I am filled with profound awe. Let not the guardians of the misasagi be disturbed." So he gave them to the Hashi no Muraji.^[72]

A.D. 374. 62nd year, Summer, 5th month. The Governor^[73] of the province of Tōtomi presented a memorial, saying:—"There is a great tree which has floated down the Ohowigaha until it was stopped in a bend of the river. It is ten girths^[74] in size. It has one stem which divides into two at the extremity." Now Akoko, Atahe of Yamato, was sent to make a boat of it. He conveyed it by way of the Southern Sea, and brought it to the Harbour of Naniha, where it was enrolled among the number of the Imperial vessels.

This year the Imperial Prince Nukada no Ohonakatsu hiko hunted in Tsuke. Now the Imperial Prince, looking down over the moor from a mountain-top, espied something in shape like a hut. So he sent a messenger to look at it. The messenger returned and said:—"It is a muro." Accordingly he sent for Ohoyama-nushi, the Inaki of Tsuke, and inquired of him, saying:—"That thing which is on the moor—what kind of muro is it?" He informed him, saying:—"It is an ice-muro." The Imperial Prince said:—"How is the ice stored? Moreover, for what is it used?" He said:—"The ground is excavated to a depth of over ten feet. The top is then covered with a (XI. 32.) roof of thatch. A thick layer of reed grass is then spread, upon which the ice is laid. The months of summer have passed and yet it has not melted. As to its use—when the hot months come it is placed in water or sake and thus used." The Imperial Prince straightway brought some of that ice, and presented it to the Palace. The Emperor was delighted with it, and from that time forward it became the rule always to store up ice from the last month of winter until the second month of spring when the ice melts.

A.D. 377. 65th year. In the province of Hida there was a man called Sukuna, who was so formed that on one trunk he had two faces. The faces were turned away from each other. The crowns met, and there was no nape of the neck. Each had hands and feet. There were knees, but no popliteal spaces or heels. (XI. 33.) He was strong and nimble. He carried swords on his right and on his left side, and used bow and arrow with all four hands at once. On this account he was disobedient to the Imperial command, and took a pleasure in plundering the people. Hereupon the Emperor sent Naniha-neko Take-furu-kuma, ancestor of the Omi of Wani, who put him to death.

A.D. 379. 67th year, Winter, 10th month, 5th day. The Emperor made a progress to the plain of Ishitsu in Kahachi, where he fixed upon a site for a misasagi.

18th day. The building of the misasagi was commenced. On this day there was a deer which suddenly got up in the moor and ran in among the labourers, where it lay down and died. Now, its sudden death appearing strange, they looked to see where it was hurt, upon which a shrike came out of its ear and flew away. Accordingly they looked into its ear, and found that the skin was all bitten off. So this was the reason why they called that place the plain of Mozu no mimi.^[75]

This year, at a fork of the River Kahashima, in the central division of the Province of Kibi, there was a great water-snake which harassed the people. Now when travellers were passing that place on their journey, they were surely affected by its poison, so that many died. Hereupon Agata-mori,^[76] the ancestor of the Omi of Kasa, a man of fierce temper and of great bodily strength, stood over the pool of the river-fork and flung (XI. 34.) into the water three whole calabashes, saying:—"Thou art continually belching up poison and therewithal plaguing travellers. I will kill thee, thou water-snake. If thou canst sink these calabashes, then will I take myself away, but if thou canst not sink them, then will I cut up thy body." Now the water-snake changed itself into a deer and tried to draw down the calabashes, but the calabashes would not sink. So with upraised sword he entered the water and slew the water-snake. He further sought out the water-snake's fellows. Now the tribe of all the water-snakes filled a cave in the bottom of the pool. He slew them every one, and the water of the river became changed to blood. Therefore that water was called "The pool of Agata-mori."^[77]

At this time pestilential vapours arose more and more, and there were one or two cases of rebellion. Hereupon^[78] the Emperor, rising early in the morning and going to bed (late) at night, lightened the taxes, reduced the imposts, and so was generous to the people. He dispensed virtue and practised kindness, therewithal encouraging the indigent. He showed sympathy for the dead, and inquired after the sick, providing for the orphan and the widow. In this way the decrees of his Government were diffused into wide operation, and the Empire was at peace, so that for over twenty years nothing untoward happened.

A.D. 399. 87th year, Spring, 1st month, 16th day. The Emperor died.

Winter, 10th month, 7th day. He was buried in the misasagi on Mozu moor.^[79]

Layout 2

1. Great-wren. See below, XI. 7.
2. Benevolence-virtue.
3. These expressions are simply borrowed from Chinese books, and have no bearing on Japanese ancient institutions or ideas.
4. Corea.
5. Suinin Tennō.
6. Clearly Oho-yama-morl is the same person who is spoken of above as Nukada no Oho-naka-tsu-hiko. Either Nukada all through the above passage is a mistake, or the genealogy (p. 255) which makes two persons of them is wrong. I think the latter more likely, Oho-yama-mori being an official designation, and Nukada, etc., the name.
7. The asterisks represent an untranslatable pillow-word. See Ch. K, p. 255.
8. Mayumi is the Euonymus. Adzusa is the Catalpa, a tree suitable for making bows. It has no particular meaning here. There is much difference of opinion among native commentators as to the meaning of this poem. It would seem as if the Prince, having thrown his brother overboard, could hardly claim much credit for clemency. But probably this is a genuine ancient poem, which the author has inserted here without much regard to fitness. The asterisks-represent the untranslatable pillow-word Chihay-bito, an epithet of Uji.
9. She was also a daughter of the late Emperor. This shows that marriages of sisters by the father's side only were allowed. The Prince Imperial was able to give his sister by the mother's side in marriage. He would have had no control over his sisters by the father's side only.
10. It should be remembered that at this period every Mikado built himself a new palace in a new locality.
11. I have elsewhere suggested that the name of the Emperor Oho-sazaki was a posthumous title given him owing to the great size of the mound (sasagi) under which he is buried near Sakai. And although there is much to be said on the other side, I am not sure that this may not after all be correct. The difference in spelling between sasagi and sazaki is immaterial.
12. Ohi-ne or Oho-ye means great-elder-brother. It is hardly a name.
13. Hemp, millet, rice, wheat and barley, pulse.
14. The territory round the capital ruled immediately by the Emperor. This is a Chinese phrase, not properly applicable to Japan at this period.
15. The notion that the virtues of the Emperor have a direct influence on the weather is, of course, Chinese.
16. This whole episode is the composition of some one well acquainted with Chinese literature. The sentiments are throughout characteristically Chinese, and in several cases whole sentences are copied verbatim from Chinese works.
17. This Be is also called the Nibu Be. There are several places in Japan of this name. It was originally the group of peasants whose duty it was to provide wet nurses, etc., for infant princes. See Ch. K., p. 268, and Motowori in "Kojikiden," xxxv. 12.
18. The "Kojiki" says that these two Be were instituted as "miōdai" of the Prince and the Empress, i.e. in order to perpetuate their memory, the Be in such cases taking the name of the person or of his or her residence. The last explanation might apply to the Empress, but it is not clear how the name Mibu could perpetuate the memory of this Prince.
19. Of earth.
20. Excavated estuary, or canal.
21. Strong-neck.
22. Garment-child. These are personal names. Such names are in the original put after titles, but I have reversed this order, in accordance with European practice.
23. Tatebito means shield-man, and Ikuba, target.
24. Clever-remainder.
25. Millers.
26. In Kahachi.
27. Small-bridge.
28. In Kahachi.
29. A Chinese measure of land equal to 100 mo, or more than fifteen English acres. This exact number of K‘iüng occurs in a Chinese book of the Han period as the extent of land reclaimed by a similar operation.
30. The last line is a makura kotoba not in the least suitable as an epithet of Omi, a minister. But Omi is somewhat like ami, a net, for which it is satisfactory enough. The text is doubtful.
31. This stanza is in the ordinary 31-syllable metre, and the previous one in the same, minus the first two lines. The second line is a makura kotoba.
32. Narabi means to be associated with, to be a companion.
33. Wings?
34. The meaning is here somewhat doubtful.
35. Asatsuma is the name of a mountain in Yamato. It means "morning-wife."
36. This is properly not a cape, but only a spur of a hill.
37. In the original mitsuna-kashiha. Kashiha is the Quercus dentata, a kind of evergreen oak, the leaves of which were used as drinking-cups. But this term was also applied to any leaves used for this purpose. Here the leaves of another tree—the mitsuna—seem to be intended. Chamberlain makes it the aralia. See Ch. K., pp. 248–273.
38. No doubt Naniha or Osaka.
39. Ch. K., p. 276.
40. Peak upon peak refers to yama, mountain, the first part of Yamashiro. It is a mere ornamental epithet.
41. Less than a hundred is a makura-kotoba of eighty. The luxuriant tree, with its plentiful foliage, reminds her of the Emperor.
42. Miya is probably short for Takamiya in the last line of the poem but one.
43. Much of this poem is of doubtful interpretation. Compare Ch. K., p. 275.
44. Mulberry is ura-kuha. In modern Japanese kuha alone means mulberry. Ura also means heart, and as koha means hard, there seems an allusion to the Empress's hard-heartedness. The Emperor compares his condition to that of the mulberry branch drifting down the stream, and finding no rest anywhere. The metre is irregular.
45. Iha means rock. It has here a makura-kotoba prefixed to it, viz. tsuno-sahafu, creeper-clad, which is inappropriate to Iha, when taken as the Empress's name, though suitable to it in its original meaning.
46. Radishes are at this day a staple food of the Japanese. When freshly washed they look very white and clean. The first four lines are a mere introduction to saha-saha, i.e. purely, and the author immediately goes on to exchange this meaning for another meaning of the same word, viz., clamorously, by a play of words common in Japanese poetry. The only bond of connection between the first and second halves of the poem is this double sense of saha-saha. "The flourishing trees" represent the Emperor's brilliant suite. The interpretation of this poem is more or less conjectural. Compare Ch. K., p. 279.
47. The basket is put for the contents (like the Latin sportula), and the word is used even when there may have been no basket at all.
48. Princess Medori was half-sister of the Emperor by a different mother, and full sister of the Empress.
49. Hayabusa wake was half-brother to both Princess Medori and the Emperor by a different mother.
50. The word translated everlasting is hisakata, lit. long-hard, an epithet involving a similar conception of the sky to our word "firmament." By metal is probably meant "adorned with metal fittings."
51. i.e. the head of the family and the junior members.
52. Hayabusa means "falcon."
53. In the original itsuki or idzuki. This the commentators explain as fifty (i) tsuki trees. But how would "sacred (idzu) tree" do:—in allusion to the Emperor's rank?
54. The 11th month.
55. Probably for yone-me, i.e. rice-woman, women attendants of the palace. They were selected for their good looks.
56. i.e. the price of jewels.
57. The original has 酒, i.e. sake. Chyu is the Corean pronunciation, but it is doubtful what his name really was.
58. We are told above, p. 256, A.D. 272 of the "Nihongi" Chronology, that King Sinsă of Pèkché was disrespectful, and that Ki no Tsuno no Sukune and others were sent to call him to an account. At p. 257, A.D. 277, we hear of King Ahwa being disrespectful, and a Pèkché Prince being sent to Japan as a hostage in consequence. Sotsuhiko is a name which has already occurred (p. 242, A.D. 205 of the "Nihongi" Chronology) in connection with Corean matters. But, as shown above (p. 256), King Sinsă really died in 392, and was succeeded by Ahwa. I strongly suspect that we have in the present passage only another version of the same incident, and that all three versions are much antedated.
59. Fr. grêlot.
60. The taka or goshawk. The hayabusa mentioned above is a smaller bird, probably the peregrine falcon. The best hawks for hunting were formerly imported to Japan from Corea.
61. An untranslatable makura-kotoba comes in here.
62. Takechi no Sukune's death is not mentioned in the "Nihongi." A later authority says that he died in this year, having held office for 240 years, and lived 295 (or 299) years. Another authority states that he died in the 55th year of Nintoku Tennō, at the age of 280. Still another says that he died in the 78th year of Nintoku Tennō's reign, which, as one account says that he was born in the 9th year of Keikō Tennō, would make him 312 years of age at his death. It has been suggested that there were several persons of this name who succeeded each other as hereditary prime ministers. But the simpler explanation is that the chronology at this period is wildly inaccurate, as there is plenty of other evidence to show.
63. See Ch. K., p. 283. Wild geese do not nest in Japan.
64. It may be only one man of this name.
65. I do not regard this as any proof that the Japanese had cavalry at this time. The author is, I think, only using a Chinese phrase which suggested itself to his memory.
66. The "Tongkam" mentions descents by Japanese in 440 in which a number of Coreans were carried off.
67. In Kadzusa. This is the traditional kana for 伊寺. How the last character came to be read Shimi is not clear.
68. Arehaka means ruined tumulus. The well-known temple of Tennōji at Osaka now stands here.
69. Quercus serrata, Hepburn.
70. It is not to be supposed that China or even Koryö ever sent "tribute" to Japan. Presents were no doubt exchanged, which both sides very likely represented to their subjects as "tribute."
71. The tomb, or rather cenotaph, of Yamato dake.
72. Who were charged with matters connected with the misasagi. See above, p. 181.
73. Provincial governors 國司 are now mentioned for the first time.
74. The character rendered "girth" is 圍, which is a measure of half a cubit according to some, of three feet by others. However, a ten-girth tree is merely a loose expression for a large tree.
75. Shrike-ear. This plain lies inland from Sakai, near Osaka. The misasagi is still intact, and is, perhaps, the largest of its kind in Japan. Richiu Tennō and Hanzei Tennō are buried one on each side of Nintoku.
76. District-warden.
77. The traditional kana rendering of the Chinese character translated "water-snake" is midzuchi. Midzu is waters and chi a honorific term meaning "elder." Midzuchi means indifferently water-snake or water-god, the two ideas being intimately associated in the Japanese mind. Dennys, in his "Folk Lore of China," quotes from the North China Herald as follows:—"The River-God is in every case (where the waters of inundations were abated by them) a small water-snake, which popular fancy has converted into a deity." The poisonous breath of serpents is an article of popular faith in many countries.
78. From "Hereupon" down to "operation" is taken almost verbatim from a Chinese book.
79. The Emperor's age is not given here. The "Kojiki" makes him eighty-three years of age at his death. Others say 110. But if we allow him to have been at least sixteen when he fell in love with Kami-naga-hime (see above, p. 259) in A.D. 282, he cannot have been less than 132 at the time of his death.