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Nihongi, Volume 1
translated by William George Aston
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Pub. for the Society by K. Paul, Trench, Trübner, pages 333–372

1810686Nihongi, Volume 1 — Book XIVWilliam George Aston
​

BOOK XIV.

THE EMPEROR OHO-HATSUSE WAKATAKE.[1]

(YŪ-RIAKU[2] TENNŌ.)

The Emperor Oho-hatsuse Waka-take was the fifth child[3] of the Emperor Wo-asa-tsuma Waku-go no Sukune. When the Emperor was born, a supernatural radiance filled the building.[4] When he grew to manhood, he was distinguished for sturdy strength.

In the 8th month of the 3rd year of his reign, the Emperor Anaho went to the Mountain Palace with the intention of taking the hot baths. At length he went up into a lofty tower and was enjoying the prospect. Accordingly he commanded sake to be brought and a banquet to be held. So then, whilst his mind was at ease and his pleasure at its height, in the course of conversation he turned to the Empress and addressed her, saying:—

[The daughter of the Emperor Izahowake was called the Imperial Princess Nakashi hime. She was also called the Imperial Princess Nagata no Oho-iratsume. The Imperial Prince Ohokusaka, a child of the Emperor Oho-sazaki, took to wife the Imperial Princess Nagata, who bore to him Prince Mayuwa. Afterwards the Emperor ​Anaho, giving heed to the slander of Ne no Omi, put to death the Imperial Prince Ohokusaka and appointed the Imperial Princess Nakashi hime Empress. An account of this is given in the history of the reign of Anaho Tennō.]

"Our younger sister" [it seems to have been the ancient custom to address one's wife as "younger sister"], "although thou art Our friend, We fear Prince Mayuwa." Now Prince Mayuwa—who was only a boy—was playing below the tower, and heard everything that was said. Afterwards the Emperor Anaho, making a pillow of the Empress's knees, fell asleep in daylight (XIV. 2.) drunkenness. Hereupon Prince Mayuwa, watching the time when he was sound asleep, stabbed and murdered him. On this day one of the Oho-toneri ran [his name and surname are wanting[5]], and said to the Emperor[6]:—"The Emperor Anaho has been murdered by Prince Mayuwa." The Emperor was greatly shocked, and straightway being suspicious of his elder brothers, put on his armour and girded himself with his sword. Taking command of his troops in person, he urgently questioned the Imperial Prince Yatsuri no Shiro-hiko. The Imperial Prince, seeing that he wished to do him a mischief, sat silent and said not a word. So the Emperor drew his sword and slew him. Next he urgently questioned the Imperial Prince Sakahi no Kurohiko. But this Imperial Prince also knew that he was about to do him a mischief, and sat silent, saying not a word.[7] The Emperor's rage became still more violent, so with the further object of killing Prince Mayuwa as well, he examined him as to the reason of his conduct. Prince Mayuwa said:—"Thy servant has never sought the Celestial Dignity. He has only revenged himself on his father's enemy." The Imperial Prince Sakahi no Kurohiko, who feared profoundly the suspicion in which he was held, communicated secretly with Prince Mayuwa, and they at last found an opportunity (XIV. 3.) of getting away together. They fled to the house of the Oho-omi[8] Tsubura. The Emperor sent a messenger to ask ​for them. The Oho-omi replied by a messenger, saying:—"I may possibly have heard of a vassal in time of trouble taking refuge in a Royal chamber, but I had never seen Princes conceal themselves in the house of a vassal. At this very time the Imperial Prince Sakahi no Kurohiko and Prince Mayuwa, trusting profoundly in thy servant's heart, have come to thy servant's house. How can I have the heart to send them to thee?" In consequence of this the Emperor raised a still greater army and surrounded the Oho-omi's house. The Oho-omi came out, and standing in the courtyard, tied his garters. At this time the Oho-omi's wife brought the garters, and heart-broken, alas! made a song, saying[9]:—

The Omi child
Cloth trousers
Nine-fold having put on—
Standing in the courtyard
His garters he adjusts!

The Oho-omi, when he had finished dressing, advanced to the gate of the camp, where he knelt down and said:—"Thy servant cannot obey thy orders, even though his refusal costs him his life. There is a saying of a man of old, 'The will of even a common man cannot be taken from him.'[10] This is precisely thy servant's case. I humbly beseech the Great Prince to allow thy servant's daughter, Kara-hime, and the seven buildings[11] of Katsuraki, which I now offer thee, to be received as a (XIV. 4.) ransom for their offences." The Emperor would not permit it, but set fire to the houses and burnt them. Hereupon the Oho-omi with the Imperial Prince Kurohiko and Prince Mayuwa were all burnt to death together. Now Nihe no Sukune, Muraji of the Sakahi Be, took in his arms the Imperial Prince's dead body and so was burnt to death. His household [the names are wanting[12]] took up that which was burnt, but were never able to sort out the bones. They were deposited in one coffin and ​buried together on the hill south of Tsukimoto in Imaki no Aya.[13]

Winter, 10th month, 1st day. The Emperor resented the Emperor Anaho's having formerly wished to transfer the kingdom to the Imperial Prince Ichinobe no Oshiha,[14] and to commit the succession definitively to his charge. So he sent a man to the Imperial Prince Ichinobe no Oshiha, and treacherously arranged with him to go a-hunting. Inviting him to go on an excursion to the moors, he said:—Kara-bukuro,[15] the Kimi of the Sasaki mountain in Ohomi, tells me (XIV. 5.) that now on the Kaya moor in Kutawata in Ohomi, there are wild boars and deer in plenty. The horns they bear are like the twigs of withered trees, their legs are thick together like a grove of bushes, the breath which they breathe resembles the mists of morning. Along with the Imperial Prince, I wish in the first month of winter, when the sky is cloudy and the cold wind blows keenly, to go for an excursion to the moors, where we may somewhat divert our minds by running archery."[16] The Imperial Prince Ichinobe no Oshiha accordingly followed the hunt. Hereupon the Emperor Ohohatsuse drew his bow and putting his horse to a gallop, called out falsely, saying, "There is a wild boar!" and shot the Imperial Prince Ichinobe no Oshiha dead. A man of the Imperial Prince's household named Uruwa, of the Saheki Be [another name is Nakachiko], took the dead body in his arms. In his consternation he knew not what to do, but writhed on the ground and called aloud upon his master, going to and fro. The Emperor put him to death also.

In this month the Imperial Prince Mimŭma,[17] who had formerly been pleased with Musa, a place belonging to the (XIV. 6.) Kimi of Miwa, and wishing to shake off his cares, went thither. While on his way he unexpectedly fell in with a force which had been sent against him.[18] He joined battle with them at the ​well of Iha in Miwa, but was soon taken prisoner. When about to be executed, he pointed to the well and pronounced a curse, saying:—"This water may be drunk by the people only: royal persons alone may not drink of it."

11th month, 13th day. The Emperor ordered commissioners to erect a lofty pavilion at Asakura in Hatsuse,[19] in which he assumed the Imperial Dignity, and at last established the Palace. He appointed Matori, Heguri no Omi as Oho-omi and Muruya, Oho-tomo no Muraji and Me, Mononobe no Muraji he made Ohomuraji.[20]

A.D. 457. 1st year, Spring, 3rd month, 3rd day. The Imperial Princess Kusaka no Hatahi hime was appointed Empress. [Another name for her is Tachi-bana-hime.]

In this month three concubines were appointed. The senior of these, named Kara-hime, daughter of the Oho-omi of Tsubura in Katsuraki, was the mother of the Emperor Shiraga take-hiro-kuni-oshi Waka-Yamato-neko, and of the Imperial Princess Waka-tarashi-hime. [Also called the Imperial Princess Taku-hata no Iratsume.] This Imperial Princess (XIV. 7.) attended to the sacrifices of the Great Deity of Ise.[21] Next there was Waka-hime, daughter of the Omi of Kibi no Kamutsumichi.[22] [One book says she was the daughter of Kibi no Kuboya no Omi.] She bore two sons. The elder was called the Imperial Prince Ihashiro, and the younger the Imperial Prince Hoshikaha no Waka-miya. Next there was Woguna Kimi, daughter of Fukame, Omi of Wani in Kasuga. She was the mother of Princess Kasuga no Oho-iratsume [also called Princess Takahashi.] Woguna Kimi was originally an Uneme. The Emperor gave one night to her and she became pregnant. Ultimately she gave birth to a girl. The Emperor had suspicions and would not bring her up. When the girl was able to walk, the Emperor was in the great hall with the Oho-muraji Me, of the Mononobe, in attendance on him. The girl ​crossed the courtyard. Me, the Ohomuraji, looking round, said to the Ministers:—"What a pretty girl! There is a saying of the men of old, 'Thou art like thy mother.'[23] [This ancient saying is not clear.] Whose little girl is she said to be who is walking with leisurely pace in the pure court?" The Emperor said:—"Why dost thou ask?" Me no Ohomuraji answered and said:—"When thy servant looks at this little girl walking, she appears to him strongly to resemble the Emperor." The Emperor said:—"Every one who sees her makes the same remark. Sed insolitum est, quum ei unam solum noctem dederim, eam concepisse et filiam peperisse. Quam ob rem suspiciones mihi excitatae sunt." Ohomuraji dixit:—"Sed in hac unâ nocte quoties cum eâ rem habuisti?" "Septies," inquit (XIV. 8.) Imperator. Ohomuraji loquitur:—"Si haec femina puro corpore et purâ mente recepit unam noctem quam ei dedisti, cur tam facile concipis suspiciones et nolis fidere alterius castitati? Servus tuus audivit feminas quae facile praegnantes fiant vel tactu braccarum concipere. Multo magis, quum totam noctem dederis, sine justâ ratione non debes suspiciones concipere."

The Emperor, by order to the Ohomuraji, made the little girl an Imperial Princess, and appointed her mother to be a concubine.

This year was the year Hinoto Tori (34th) of the Cycle.

A.D. 458. 2nd year, Autumn, 7th month. Iketsu hime of Pèkché,[24] in despite of the Emperor's intention to favour[25] her, had an amour with Tate of Ishikaha.

In an old book it is said:—"Tate, the ancestor of the Obito of Momoahi in Ishikaha."

The Emperor was greatly enraged, and giving his commands to the Ohomuraji Muruya, of the Ohotomo House, sent some Kume Be who stretched the four limbs of the woman on a tree. The tree was placed over a cupboard, which was set fire to, and she was burnt to death.

The "Shinsen"[26] of Pèkché says:—"In the 6th year of ​the Cycle[27] King Kèro ascended the throne. The Emperor sent Aretoku hither to ask for a nyörang. Pèkché adorned the daughter of the Lady Moni, called the Nyörang Chök-ké, and sent her as tribute to the Emperor."[28]

Winter, 10th month, 3rd day. The Emperor made a progress to the Palace of Yoshino, and on the 6th he proceeded to Mimase. Giving orders to the wardens, he indulged in the chase. They climbed the towering peaks, they crossed the (XIV. 9.) wide jungles. Before the shadows fell, out of ten, seven or eight had been caught. Every time they hunted, they caught many, so that the birds and beasts were almost exhausted. At length they rested by the springs and groves, and sauntered together in the thickets and meadows. Halting his footmen, the Emperor counted the chariots and horses. Then he inquired of the Ministers, saying:—"It is a pleasure of the hunting-field to make the stewards cut up the fresh meat. Suppose that you and We cut it up ourselves?" The Ministers were taken aback and could find no answer. Hereupon the Emperor became very wroth, and drawing his sword, slew one of the stewards named Mumakahi of Ohotsu. On this day the Imperial cortège arrived from the Yoshino Palace. The people of the province all shook with fear. In consequence the Grand Empress and the Empress, hearing of this, were full of apprehension, and sent to meet him Hi-no-hime, the Uneme of Yamato,[29] to offer him sake. The Emperor, seeing the beauty of the Uneme's countenance,[30] and the elegance of her appearance, softened his looks, and with a pleased expression, said:—"How should I not wish to behold thy pleasing smile?" So ​(XIV. 10.) hand in hand with her, he entered the hinder palace, where he addressed the Empress Dowager, saying:—"In to-day's hunt we took many birds and beasts. We wished along with the Ministers to cut up the fresh meat and to have a banquet on the moor. But having proposed this to them, not one of them gave us an answer. Therefore did We get angry." The Empress Dowager, knowing the feeling which dictated these words of the Emperor, mollified him, saying:—"The Ministers did not understand that your Majesty, in connection with the sport on the hunting-field, was establishing a Fleshers' Be, and therefore did condescend to ask their opinion, so that their silence was reasonable, and it was hard for them to reply. But even now it is not too late to offer them.[31] I will make a beginning with myself. My steward Nagano is good at making mince meat.[32] I beg permission to present him to thee." The Emperor knelt down and accepted him, saying:—"It is good." This is what the rustic means when he says:—"The nobles understand each other's hearts." The Empress Dowager saw the Emperor's gratification, and pleasure filled her bosom. She further wished to offer men, and said:—"There are my two scullions, Masakida and Takame,[33] of the Mito Be of Uda. I beg leave to add these two men to the others to form a Fleshers' Be." From this time forward Akoko no Sukune, the Miyakko of the province of Yamato, sends some of the (XIV. 11.) Kotori Wake of Saho to form the Fleshers' Be. The Omi, the Muraji, the Tomo no Miyakko, and the Kuni no Miyakko also, following (the Empress's example), presented some, one after another.

In this month the Fumubito[34] Be, and the Toneri[35] Be of Kahakami, were instituted.

The Emperor, taking his heart for guide, wrongfully slew many men. The Empire censured him, and called him "The greatly wicked Emperor." The only persons who loved him ​were Awo Musa no Suguri[36] of the Scribes' Be and Hakatoko, Hinokuma no Tami-tsukahi.[37]

A.D. 459. 3rd year, Summer, 4th month. Kunimi, Abe no Omi [His other name was Shikotohi], uttered a slander respecting the Imperial Princess Taku-hata and Takehiko, Ihoki Be no Muraji, the bath-official, saying:—"Takehiko has had illicit intercourse with the Imperial Princess." Takehiko's father, Kikoyu, hearing (XIV. 12.) this rumour, was afraid lest calamity might overtake himself, and persuaded Takehiko to come with him to the River Ihoki. There, pretending to make cormorants dive into the water to catch fish, he took him unawares and slew him. When the Emperor heard this, he sent messengers to question the Imperial Princess. The Imperial Princess answered and said:—"Thy handmaiden knows nothing." Suddenly the Imperial Princess took a divine mirror and went to Isuzu no Kahakami,[38] and watching for a time when no one was passing, buried the mirror, and hanged herself. The Emperor became suspicious on account of the Imperial Princess's absence, and constantly sent persons in the dead of night to search in all directions. When they came to Kahakami, a rainbow appeared, like unto a serpent, four or five rods in length. When they dug the place from which the rainbow sprang they found the divine mirror, and no great distance off, they discovered the Imperial Princess's body. On ripping her open and making examination, there was in her belly something like water, and in the water there was a stone. Kikoyu was thus enabled to establish his son's innocence, but on the other hand he had remorse for having slain him. He revenged him by killing Kunimi, and then fled and hid in the Shrine of Isonokami.

A.D. 460. 4th year, Spring, 2nd month. The Emperor went a-hunting (XIV. 13.) with bow and arrows on Mount Katsuraki. Of a sudden a tall man appeared, who came and stood over the vermilion valley.[39] ​In face and demeanour he resembled the Emperor. The Emperor knew that he was a God, and therefore proceeded to inquire of him, saying:—"Of what place art thou Lord?" The tall man answered and said:—"I am a God of visible men.[40] Do thou first tell thy princely name, and then in turn I will inform thee of mine." The Emperor answered and said:—"We are Wake-take no Mikoto." The tall man next gave his name, saying:—"Thy servant is the God Hito-koto-nushi."[41] He finally joined him in the diversion of the chase. They pursued a deer, and each declined in favour of the other to let fly an arrow at him. They galloped on, bit to bit, using to one another reverent and respectful language, as if in the company of genii. Herewith the sun went down, and the hunt came to an end. The God attended on the Emperor and escorted him as far as the Water of Kume. At this time the people all said:—"An Emperor of great virtue!"

Autumn, 8th month, 18th day. The Emperor made a progress to the Palace of Yoshino.

28th day. He made a progress to Kahakami no Ono,[42] where he commanded the forest wardens to drive the wild beasts. He lay in wait hoping to shoot them himself, when a gad-fly came swiftly flying. Then a dragon-fly flew thither suddenly, bit the gad-fly, and went away with it. The Emperor was pleased at its attention, and commanded his Ministers, saying:—"Do ye on Our behalf compose an ode in praise of this (XIV. 14.) dragon-fly." As none of the Ministers made so bold as to compose an ode, the Emperor forthwith composed a short piece,[43] saying:—

These tidings some one
Told in the Great Presence,
How in Yamato
On the Peak of Womura
Four-footed game was lying:
 ​The Great Lord,
When he heard this,
Stood at his throne
Entwined with jewels,
Stood at his throne
Entwined with cloth:
Waiting for the game
Whilst I[44] remained:
Waiting for the wild-boar
Whilst I was standing,
My arm in the fleshy part,
Was stung by a gad-fly:
But soon a dragon-fly
That gad-fly did bite.
Even a creeping insect
Waits upon the Great Lord.
Thy form it will bear,
O Yamato, land of the dragon-fly![45]

One book has, instead of "the great presence," "the great Lord."

One book has, instead of "stood at his throne," "remained in his throne."

One book has, instead of from "even a creeping insect" (inclusive) to the end, the following:—

That in this wise
It should be famous,
The Heaven-filling[46]
Land of Yamato
Was called the Land of the Dragon-fly.[47]

Therefore in honour of the Dragon-fly this place was called (XIV. 15.) Akitsu no.[48]

​A.D. 461. 5th year, Spring, 2nd month. The Emperor hunted on Mount Katsuraki. Suddenly there came a supernatural bird, in size like a sparrow, with a long tail which trailed upon the ground. Now this bird chirruped, saying:—"Have a care! Have a care!" Then suddenly there appeared, issuing furiously from the herbage, a raging wild boar of which they had been in chase, and pursued the men. The huntsmen in great terror climbed up into trees. The Emperor commanded his attendants, saying:—"When a savage beast meets with man, it straightway halts. Encounter it with a shot from your bows, and then stab it." The attendants were of an effeminate nature. They climbed up trees, and changed countenance, and their five senses were masterless. The raging wild boar came straight on, and tried to bite the Emperor. But the Emperor with his bow pierced it and stayed its course. Then, raising his foot, he killed it with a kick. Hereupon, when the chase was over, he wanted to cut down the attendants. The attendants, when about to be executed, made a song, saying:—

Oh! my elder brother,
Thou alder-tree branch—
Over Ariwo,
To which I climbed up in flight,
Dreading
(XIV. 16.) The snorting of the wild-boar,
That was shot
By Our great Lord
Who rules peacefully![49]

The Empress, hearing their lament, was sorry for them, and tried to stay (the execution). The Emperor said:—"The ​Empress is taking part, not with the Emperor, but with the attendants." She answered and said:—"The people all say, 'His Majesty is fond of the chase, and loves game. Is not this wrong?' If now Your Majesty, on account of a savage boar, puts to death your attendants, Your Majesty is, as it were, not different from a wolf." The Emperor with the Empress went up into their carriage and returned home. Amid cries of "Long live the Emperor!" he said:—"How delightful is this! Everybody has caught game, and We have caught good words, which We have brought back with us."[50]

Summer, 4th month. Lord Kasyuni [i.e. King Kèro] of Pèkché, having learnt by rumour that Iketsu hime [viz. the Nyörang Chök-ke] had been put to death by burning,[51] held counsel, saying:—"The ancient custom of sending tribute of women to be made Uneme is contrary to decorum, and is injurious to our country's reputation. Henceforward it is unmeet that women be sent as tribute." Accordingly he intimated to his younger brother, Lord Kun[52] [i.e. Lord Kon-chi], saying:—"Do thou go to Japan,[53] and serve the Emperor." Lord Kun answered and said:—"My Lord's commands must not be disobeyed. I pray thee give me one of thy consorts, and then I will undertake this mission." Lord Kasyuni (XIV. 17.) accordingly took one of his consorts who was pregnant, and having given her in marriage to Lord Kun, said:—"The month for the delivery of this pregnant consort of mine has already arrived. If she should be delivered on the journey, I pray thee place (the child) on board a ship, and whatever place thou mayest have arrived at, cause it to be at once sent back to this country." So at last he took his leave, and went on his mission to the (Japanese) Court.

​6th month, 1st day. The pregnant consort realized the words of Lord Kasyuni, and gave birth to a child in the island of Kahara in Tsukushi. So this child was given the name of Lord Shima.[54] Upon this Lord Kun straightway took a ship and sent Lord Shima to his country. He became King Munyöng. The people of Pèkché call this island Chuto.[55]

Autumn, 7th month. Lord Kun entered the capital. After this he had five children.

The Pèkché Shinsen says:—"In the year Kanoto ushi (A.D. 461[56]) King Kèro sent his younger brother, Lord Konchi, to Great Wa, to wait upon the Emperor and to confirm the friendship of former sovereigns."

A.D. 462.) 6th year, Spring, 2nd month, 4th day. The Emperor made an excursion to the small moor of Hatsuse. There, viewing the aspect of the hills and moors, in an outburst of feeling, he made a song, saying:—

The mountains of Hatsuse,
  The secluded—
They stand out
Excellent mountains!
They run out
Excellent mountains!
The mountains of Hatsuse,
  The secluded—
Are full of various beauties!
Are full of various beauties![57]

Hereupon he gave a name to the small moor, and called it Michi no Ono.[58]

​(XIV. 18.) 3rd month, 7th day. The Emperor wished to make the Empress and his concubines plant mulberry trees with their own hands, in order to encourage the silk industry. Hereupon he gave orders to Sukaru [This is a personal name] to make a collection of silkworms throughout the country. Now Sukaru made a mistake and collected babies,[59] which he presented to the Emperor. The Emperor laughed greatly, and gave the babies to Sukaru, saying:—"Do thou bring them up thyself." Accordingly Sukaru brought them up hard by the Palace enclosure. So he was granted a title, and was called Chihisako Be[60] no Muraji.

Summer, 4th month. The Land of Wu[61] sent envoys with tribute.

A.D. 463. 7th year, Autumn, 7th month, 3rd day. The Emperor commanded Sukaru Chihisako Be no Muraji, saying:—"It is our desire to see the form of the Deity of Mimuro Hill. [Some say that the Diety of this mountain is Oho-mono-shiro-nushi no Kami. Others say Uda no Sumi-zaka no Kami.] Thou dost excel in strength of body. Go thyself, seize him, and bring him here." Sukaru answered and said:—"I will make the attempt, and go to seize him." So he ascended the Hill of Mimuro and caught a great serpent, which he showed the Emperor, who had not practised (religious) abstinence. Its thunder rolled, and its eyeballs flamed. The Emperor was afraid, and, covering his eyes, would not look upon it, but fled into the interior of the Palace. Then he caused it to be let loose on the Hill, and giving it a new name, called it Ikadzuchi.[62]

(XIV. 19.) 8th month. One of the Toneri named Oho-sora,[63] of the ​Bow-makers' Be of Kibi, went home on some urgency. Sakitsuya Omi of Lower Kibi [In one book it says:—"The Kuni no Miyakko, Yama, Kibi no Omi"], detained Oho-sora, and for several months would not consent to allow him to go up to the capital. The Emperor sent Mike no Kimi, a man of valour, to fetch him. Oho-sora came in obedience to the summons, and said:—"Sakitsuya took young girls to represent the Emperor's men, and grown-up women to represent his own men. Then he made them fight with one another, and on seeing that the young girls were victorious, drew his sword and slew them. At another time he took a small cock, which he called the Emperor's cock, and pulled out its feathers and clipped its wings. Then he took a large cock, which he called his own cock, attached to it a bell,[64] and armed its spurs with metal. Then he matched them together, and when the naked bird got the better of the other, he again took out his sword and killed it." When the Emperor heard this story, he sent thirty soldiers of the Monono Be, who put Sakitsuya to death, with seventy persons of his household.

This year Tasa, Omi of Upper Kibi, while on duty beside the Palace, praised Waka-hime abundantly to his friends, (XIV. 20.) saying:—"Of all the beautiful women in the Empire, there is none to compare with my wife. How blooming! How gentle! How graced with various charms! How radiant! How genial! What perfection in every feature! She uses not flower of lead:[65] she adds not oil of orchids. Through the wide ages her equals are but few: in the present day she stands alone and peerless." The Emperor inclined his ear, and listening from a distance, rejoiced in his heart. So with the object of obtaining Waka-hime for himself, and making her one of his concubines, he appointed Tasa Governor of Imna,[66] and promptly favoured Waka-hime. When Tasa no Omi wedded Waka-hime, she bore to him Ye-kimi and Oto-kimi."[67]

Another book says:—"Tasa no Omi's wife, by name ​Ke-hime, was the daughter of Tamado no Sukune, son of Katsuraki no Sotsuhiko. The Emperor, hearing of the serene beauty of her form, slew her husband, and wedded her himself."

After Tasa had arrived at his post, he learnt that the Emperor had married his wife, and with the object of obtaining succour, he went to Silla, which at that time did not do service to the Central Land.[68] The Emperor gave orders to Tasa no Omi's son Otokimi, and also to Akawo Kibi no Ama[69] no Atahe, saying:—"Do ye go and chastise Silla." At this time (XIV. 21.) a skilled artisan of Western Aya named Kwan-in Chiri,[70] who was near the Emperor, came forward and represented to him, saying:—"There are in the Land of Han[71] many who are more skillful than thy slave. Let them be sent for and made to serve thee." The Emperor commanded his Ministers, saying:—"Then let Kwan-in Chiri be joined to Otokimi and the others, and let him get instructions from Pèkché; at the same time let an Imperial rescript be delivered directing Pèkché to offer skilled men."

Hereupon Otokimi, in execution of these commands, took with him a body of men and proceeded as far as Pèkché. When he entered that land, a God of the country,[72] assuming the form of an old woman, suddenly met him on the road. Otokimi inquired of her whether the country was far or near. The old woman answered and said:—"If thou goest on for one day more, thou wilt then arrive there." Otokimi thought to himself that the way was too far, and returned without having chastised it. He got together the Imaki[73] skilled artisans who had been given as tribute by Pèkché on a large island, and under the pretence of awaiting a fair wind, tarried there for several months. Tasa no Omi, the Governor of Imna, pleased that Otokimi had gone away without ​chastising Silla, secretly sent a man to Pèkché, to warn Otokimi, saying:—"Is thine own head so firm that thou canst chastise others? A report has reached me that the Emperor has wedded my wife, with the result that he has had children by her. [The children are mentioned above.[74]] As I now fear that calamity may reach my own person, it is well that I should (XIV. 22.) wait with foot uplifted. Do thou, my son, come over and betake thyself to Pèkché, and prevent it from communicating with Japan, while I will repair to and hold Imna, and will also hold no communication with Japan." Otokimi's wife Kusu-hime had profound patriotic sentiment; the sense of duty between lord and vassal was strong in her; her loyalty surpassed the bright sun; her principles excelled the evergreen fir. She abominated such treason, and having stealthily killed her husband, secretly buried him in the chamber. Then she remained in the large island with Akawo, Ama no Atahe, in charge of the skilled artisans presented by Pèkché. The Emperor, hearing that Otokimi was missing, sent Katashiha, Hitaka no Kishi, and Ko An-chön.[75] These messengers together made their report to the Emperor. They[76] were accordingly ultimately settled in the village of Hirokitsu in Ato in the province of Yamato, where many of them died of disease. In consequence of this, the Emperor commanded Muruya, Ohotomo no Ohomuraji, to instruct Tsukami, Yamato no Aya[77] (XIV. 23.) no Atahe to remove Ko-kwi, of the Potters' Be, Kyön-kwi, of the Saddlers' Be, In-să-ra-ka, of the Painters'[78] Be, Chöng-an-na, of the Brocade-weavers' Be, and Myo-an-na, the Interpreter, all belonging to the New Aya,[79] to other residences at the following three places, viz., Upper Momohara, Lower Momohara, and Magami no Hara.

​

A certain book says:—"Otokimi, Kibi no Omi, returned from Pèkché, and presented a Be of Aya workmen, a Be of tailors, and a Be of fleshers."

A.D. 461. 8th year, Spring, 2nd month. Awo, Musa no Suguri, and Haka-toko, Hinokuma no Tami-tsukahi, were sent to the Country of Wu.

From the accession of the Emperor up to this year eight years had now passed, during which the Land of Silla was refractory and given to vain talk, and did not send presents. Therefore they feared the intentions of the Central Land,[80] and cemented friendship with Koryö. Consequently the King of Koryö sent one hundred picked soldiers to guard Silla. After a while, one of these Koryö soldiers returned to his own (XIV. 24.) country on furlough. Now he took with him a Silla man as groom. Turning to him, he addressed him, saying:—"Thy country will be conquered by my country ere long." [One book says:—Thy country will in the end become our territory, and that ere long.] When the groom heard this, he pretended a pain in his belly, and retiring, remained behind. At length he made his escape to his own country, and told what had been said. Hereupon the King of Silla knew that Koryö's guard was mere pretence, and sent messengers to run and tell the people to kill the cocks kept in their houses. The people knew his meaning, and killed all the men of Koryö[81] resident in the country. Only one Koryö man was left, who seized an opportunity to effect his escape and flee to his own country, when he told the whole story. The king of Koryö accordingly raised an army and encamped by the city of Chhyuk-chong-nyu. [One book says the city of Tokushiki.] At length they made music, with song and dance. Hereupon the King of Silla, hearing in the night the Koryö army singing and dancing on all sides, became aware that the enemy had occupied the whole land of Silla. So he sent a man to the King of Imna, saying:—"The King of Koryö has attacked our country. At this present time, like the fringes sewn on a flag,[82] the ​condition of the land is more precarious than that of a pile of eggs. (XIV. 25.) The thread of life is short, and may not at all be reckoned. I humbly beg that the Japanese Authorities[83] will assist me with war generals."

Accordingly the King of Imna persuaded Ikaruga, Kashihade no Omi, Wonashi, Kibi no Omi, and Akameko, Naniha no Kishi to go to the assistance of Silla. Kashihade no Omi and the others halted before they reached the camp, and before the Koryö generals had fought with Kashihade no Omi and the others, they were all afraid. So Kashihade no Omi and his colleagues did their best to keep the troops in good heart, and urged them to get ready the means of attack. Then suddenly they advanced and took the offensive. For more than ten days they and the Koryö men kept watch on one another. When night came on they pierced a steep place, and made a hollow way, along which they passed all the baggage wagons and prepared an ambush. At dawn the Koryö men thought to themselves:—"Kashihade no Omi and the others are stealing away." So they came in pursuit with their whole army. Then the troops in ambush, both horse and foot, were let go, and taking them from both sides, put them to a great rout. It was from this that the enmity between the two countries sprang. [By the two countries are meant Silla and Koryö.]

Kashihade no Omi and his colleagues spake to Silla, saying:—"Thou with the utmost weakness wert pitted against the utmost strength, and had it not been for the assistance of the Government[84] troops thou wouldst assuredly have been taken at a disadvantage and thy territory annexed. By this campaign be warned never in future to be disobedient to the Celestial Court."[85]

​A.D. 465. (XIV. 26.) 9th year, Spring, 2nd month, 1st day. Katabu,[86] Ofushi Kahachi no Atahe, and an Uneme were sent to sacrifice to the Deity of Munagata.[87] Katabu and the Uneme, having arrived at the altar-place,[88] were about to perform the rites, when Katabu debauched the Uneme. When the Emperor heard this, he said:—"When we sacrifice to the Gods and invoke from them blessings, should we not be watchful over our conduct?" So he sent Naniha no Hidaka no Kishi to put him to death. But Katabu straightway took to flight, and was not to be found. The Emperor again sent Toyoho, Yuge[89] no Muraji, who searched the districts of that province far and wide, and at length caught and slew him at Awi[90] no hara, in the district of Mishima.

3rd month. The Emperor desired to chastise Silla in person, but a God warned him, saying:—"Go not." For this reason the Emperor did not carry out his intention of going, but gave orders to Ki no Woyumi no Sukune, Soga no Karako no Sukune, Ohotomo no Katari[91] no Muraji, and Wokahi no Sukune, saying:—"Silla occupies the Western Land: age after age he has done us homage: he did not neglect visits of ceremony: his payment (XIV. 27.) of tribute was duly discharged. But since We have come to rule the Empire, he has betaken himself beyond Tsushima, and concealed his traces outside of Chamna. He prevents Koryö from sending tribute, he devours the walled cities of Pèkché. Nay, more—his missions of ceremony to this court have been neglected and his tribute remains unpaid. With the savage ​heart of the wolf he flies away when satiated, and sticks fast when starving. I appoint you four ministers to be generals. Take a royal army and chastise him. Let the punishment of Heaven be reverently executed."

Hereupon Ki no Woyumi no Sukune laid a complaint before the Emperor through Ohotomo no Muruya no Ohomuraji, saying:—"Thy servant, although feeble and incompetent, will respectfully obey the Emperor's orders. But now thy servant's wife has departed this life, and there is nobody to take care of thy servant. Do Thou, my Lord, I beseech Thee, represent this matter fully to the Emperor." Hereupon Ohotomo no Muruya no Ohomuraji represented it fully. When the Emperor heard this complaint, he uttered a sigh of pity. He took an Uneme from the hither province of Kibi, Ohomi[92] by name, and giving her to Ki no Woyumi no Sukune, attached her to his person to take care of him. So at length he sent him off with a shove to his axle.

Ki no Woyumi no Sukune and the rest accordingly entered Silla, butchering as they went the districts along their way. (XIV. 28.) The King of Silla heard by night on all sides the drums of the Government army, and becoming aware that they had completely conquered the land of Tok,[93] fled in confusion with several hundred cavalry. Thereby ensued a great defeat. Woyumi no Sukune pursued and slew the enemy's general in the midst of his army. The whole land of Tok was reduced to order, but there was a remainder which would not submit. Ki no Woyumi no Sukune again withdrew his troops, and having effected a junction with Ohotomo no Katari no Muraji and the others, they again, with a great display of forces, fought with the remaining band. This evening Ohotomo no Katari no Muraji and Ki no Okazaki no Kume no Muraji were both slain while fighting with all their might. Tsumaro, a follower of Katari no Muraji, of the same surname,[94] afterwards came amongst the army and asked for his master. He went along the ranks and sought for him, making inquiry, and saying:—"Where is my master, Lord Ohotomo?" Then some one informed him, ​saying:—"Thy masters[95] have, indeed, been slain by the enemy," and pointed out to him the place where the dead bodies were. Tsumaro hearing this, leaped and exclaimed, saying:—"My master has fallen. What avails it that I alone should remain unhurt?" Accordingly he too went against the enemy, and in the same hour perished. Soon after, the rest of the band retired of their own accord, and the Government army also followed their example, and fell back. The general-in-chief, Ki no Woyumi no Sukune, fell ill and died.

Summer, 5th month. Ki no Ohiha no Sukune, when he heard that his father was dead, forthwith proceeded to Silla, and taking from Wokahi no Sukune his command of horse, foot (XIV. 29.) and ships, with the various lesser offices, exercised absolute authority. Hereupon Wokahi no Sukune had a profound resentment towards Ohiha no Sukune and made a false report to Karako no Sukune, saying:—"Ohiha no Sukune has told thy servant, saying:—'Ere long I will take the command of Karako no Sukune from him too.' I pray thee be well on thy guard." In consequence of this there was a coolness between Karako no Sukune and Ohiha no Sukune. Upon this the King of Pèkché, hearing that there was a coolness between the commanders arising out of trifling causes, sent a man to Karako no Sukune and the others, saying:—"I wish to view the frontier of the land. I pray you be so kind as to come and join me." Herewith Karako no Sukune and the rest went on with bridle-bits in a line until they came to a river, when Ohiha no Sukune let his horse drink from the river. Then Karako no Sukune shot at Ohiha no Sukune from behind, and hit the hinder part of his saddle frame. Ohiha no Sukune looked round startled, and shot Karako no Sukune down into the mid stream, so that he died. So the three Omi, having from before this time been rivals with one another, fell out by the way, and returned back without having reached the Palace of the King of Silla.

Hereupon the Uneme, Ohomi, following the dead body of Woyumi no Sukune, arrived in Japan. She at length complained to Ohotomo no Muruya no Ohomuraji, saying:—"Thy handmaiden knows not where to bury him. I beseech thee let a good place be selected by divination." The ​Ohomuraji accordingly reported to the Emperor, who gave command to the Ohomuraji, saying:—"The Commander-in-chief, Ki no Woyumi no Sukune, tossing his head like a dragon, and glaring like a tiger, surveying with extensive view the eight cords,[96] overwhelmed the rebellious, and dashed against the (XIV. 30.) four seas.[97] So his body was worn out by ten thousand ri,[98] and his life succumbed in the three Han. To show Our compassion, let there be appointed officials to conduct his funeral. Thou, my Lord Ohotomo, art of the same province and a near neighbour of the Lords of Ki, so that thy connection with him is of old standing." Hereupon the Ohomuraji, having received the Emperor's commands, sent Wotori Hanishi[99] no Muraji to construct a tumulus at the village of Tamuwa, and bury him there. Upon this Ohomi, unable to contain herself for pleasure, sent to the Ohomuraji six Corean slaves named Muro, Te-maro, Oto-maro, Mi-kura, Wogura and Hari.[100] They are the Yake-bito[101] Be of the village of Kashimada in hither Kibi. Wokahi no Sukune came specially in attendance on Ki no Woyumi no Sukune's corpse. He remained, however, himself in the Land of Tsuno[102] and sent Yamato-ko no Muraji [it is not clear what was the surname of this Muraji[103]] with a present of an eight-hand mirror to Ohotomo no Ohomuraji to make a petition, saying:—"Thy servant cannot bear to serve the Celestial Court along with my Lord of Ki.[104] Therefore I beg permission to remain and reside in the Land of Tsuno." Upon this the Ohomuraji laid the matter before the Emperor on his behalf, and he was ​allowed to remain and dwell in the Land of Tsuno. This was the beginning of the Tsuno no Omi first dwelling in the land of Tsuno, and being called Tsuno no Omi.

(XIV. 31.) Autumn, 7th month, 1st day. The province of Kahachi reported:—"The daughter of a man of the district of Asukabe named Hiakŭson, Tanabe no Fubito, was wife to a man named Kariu, Fumi no Obito, of the district of Furuchi.[105] Hiakŭson,

Clay Horse.

Clay Horse.

hearing that his daughter had given birth to a child, paid a visit of congratulation to his son-in-law's house. He came home by moonlight, and was passing at the foot of the Homuda[106] misasagi at Ichihiko hill, when he fell in with a horseman mounted on a red courser, which dashed along like the flight of ​a dragon, with splendid high springing action, darting off like a wild goose.[107] His strange form was of lofty mould; his remarkable aspect was of extreme distinction. Hiakŭson approached and looked at him. In his heart he wished to possess him, so he whipped up the piebald horse which he rode and brought him alongside of the other, head by head and bit by bit. But (XIV. 32.) the red horse shot ahead, spurning the earth, and, galloping on, speedily vanished in the distance. Hereupon the piebald horse lagged behind, and, slow of foot, could not overtake the other. But the rider of the courser, knowing Hiakŭson's wish, stopped and exchanged horses with him, upon which they took leave of each other and separated. Hiakŭson, greatly rejoiced at obtaining such a steed, hastened home and placed him in the stable, where he took off his saddle, foddered him, and went to sleep. The next morning the red courser had become changed into a horse of clay. Hiakŭson, wondering at this in his heart, went back, and, making search at the Homuda misasagi, found the piebald horse standing among the clay horses. So he took it, and left in its stead the clay horse which he had received in exchange.[108]

A.D. 466. 10th year, Autumn, 9th month, 4th day. Awo, Musa no Sukuri, and the others arrived in Tsukushi with two geese presented by Wu. These geese were bitten by Minuma no Kimi's dog and died.

Another book says:—"These geese were bitten by a dog (XIV. 33.) belonging to Nimaro, Tsukushi no Mine no Agata nushi, and died."

Hereupon Minuma no Kimi, unable to contain himself for fear and sorrow, presented to the Emperor ten large wild geese with bird-keepers, and begged that his offence might thus be compounded for. The Emperor granted his petition.

Winter, 10th month, 7th day. The bird-keepers presented by Minuma no Kimi were settled in two places, viz. the villages of Karu and Ihare.

​A.D. 467. 11th year, Summer, 5th month, 1st day. It was reported from the district of Kurimoto in the province of Ohomi that white cormorants dwelt on the shore at Tanagami. Orders were therefore given to establish toneri[109] of Kahase.

Autumn, 7th month. There was a refugee from Pèkché who gave his name as Kwisin. It was also stated that Kwisin was a man of the Land of Wu. The Ihare no Kure[110] no Kotobiki and the Sakate no Yakata-maro are his descendants.

Winter, 10th month. A bird of the Bird-department was bitten by a dog belonging to a man of Uda and died. The Emperor was angry, and, branding him on the face, made him one of the Bird-keepers' Be. Hereupon some office coolies from the provinces of Shinano and Musashi, who were on night duty at the Palace, talked to one another, saying:—"Ah! In our country we pile up birds as high as a small tumulus and eat of (XIV. 34.) them morning and evening, but still some are left. Now, for the sake of one bird, the Emperor has branded a man on the face. He is a very unjust and wicked master." The Emperor, hearing this, ordered them to gather and make a heap (of birds), and as the office coolies were unable to complete it on the spot, he commanded that they should be enlisted in the Bird-keepers' Be.[111]

A.D. 468. 12th year, Summer, 4th month, 4th day. Awo, Musa no Sukuri, and Haka-toko Hinokuma no Tamitsukahi went on a mission to Wu.

Autumn, 10th month, 10th day. The Emperor commanded the carpenter Mita of Tsuke ["Mita of Winabe,"[112] says one book—probably erroneously] to commence the erection of a lofty edifice. Hereupon Mita ascended this high building, and ran about nimbly on all sides as if he were flying. An Uneme of Ise looked up to the top of this high edifice and marvelled at his nimble movements, so that she fell down on her face in the courtyard, and upset a dish of meat which she was serving ​to the Emperor. The Emperor forthwith suspected that Mita had debauched this Uneme, and conceiving to himself the thought of executing him, charged the Mononobe with this duty. At this time Hada no Sake[113] no Kimi was in attendance. He wished by the voice of his lute to make the Emperor understand, so placing his lute crosswise, and playing upon it, he said:—

(XIV. 35.) Be there for five hundred years
Prosperity
To the maid of Ise
Of Ise
(Of the divine wind),
And until it is spent
Let me attend
With faithful service
On the Great Lord.
Let my life, too,
Be as long,
Said the carpenter,
The poor carpenter![114]

Hereupon the Emperor understood the voice of the lute, and pardoned the offence.

A.D. 469. 13th year, Spring, 3rd month. Hadane no Mikoto, great-great-grandson of Saho-hiko,[115] secretly seduced the Uneme Yamanobe no Koshimako. When this came to the Emperor's ears, he gave Hadane no Mikoto in charge to Mononobe no Me no Ohomuraji, and made him call him to account for it. Hadane no Mikoto purged his offence by the payment of eight horses and eight swords, and then made a song, saying:—

For the sake of Koshimako,
Of Yamanobe,
 ​Some one boasts that
The eight horses
Are not even to be grudged.

Me no Ohomuraji, hearing this, reported it to the Emperor, who made Hadane no Mikoto lay out his treasures on the ground at Tachibana moto[116] of Ichinobe in Yega. He ultimately took the village of Nagano in Yega, and gave it to Mononobe no Me no Ohomuraji.

(XIV. 36.) Autumn, 8th month. There was a man of Miwikuma in the province of Harima called Ayashi no Womaro, who was strong of body and stout of heart, and did wanton outrage, committing robberies on the highways, and preventing traffic. He intercepted the boats of merchants and plundered them every one. He had also disobeyed the laws of the country by neglecting to pay his taxes.

Hereupon the Emperor sent Ohoki, Kasuga no Wono no Omi, in command of one hundred soldiers who feared not death. They all together took torches, and having surrounded his house, set fire to it. Now from the midst of the flames there came forth furiously a white dog, which pursued Ohoki no Omi. This dog was as big as a horse. But the complexion of Ohoki no Omi's spirit did not change.[117] He drew his sword and slew it, whereupon it became changed into Ayashi no Womaro.

Autumn, 9th month. The carpenter, Mane, of the Wina Be, planed timber with an axe,[118] using a stone as ruler. All (XIV. 37.) day long he planed, and never spoiled the edge by mistake. The Emperor visited the place, and, wondering, asked of him, saying:—"Dost thou never make a mistake and strike the stone?" Mane answered and said:—"I never make a mistake!" Then the Emperor called together the Uneme, and made them strip off their clothing and wrestle in open view with only their waistcloths on. Hereupon Mane ceased for a while, and looked up at them, and then went on with his planing. But unawares he made a slip of the hand, and spoilt the edge ​of his tool. The Emperor accordingly rebuked him, saying:—"Where does this fellow come from that, without respect to us, he gives such heedless answers with unchastened heart?" So he handed him over to the Mononobe to be executed on the moor.

Now amongst his comrades there was a carpenter who lamented for Mane, and made a song, saying:—

The much to be regretted
Carpenter of Winabe—
The ink-cord he applied,—
When he is no more,
Who will apply it?
Alas! that ink-cord![119]

When the Emperor heard this song, his feelings changed to remorse, and he said with a sigh of regret:—"How many men I have destroyed!" So he mounted a messenger of mercy on a black horse of Kahi, and made him gallop to the place of execution to stop it and pardon him. The cords with which he was tied were unbound, and he, too, made a song, saying:—

As the night[120]
Black was the horse of Kahi—
Had they but saddled him,
(XIV. 38.) My life were lost—
Ah! that horse of Kahi!

Instead of "My life were lost," one book has, "He would not have arrived (in time)."

A.D. 470. 14th year, Spring, 1st month, 13th day. Awo, Musa no Sukuri, and the others, in company with envoys from the Land ​of Wu, and bringing with them skilled workmen presented by Wu, viz. Aya weavers and Kure[121] weavers, as well as the seamstresses Ane-hime and Oto-hime, anchored in the harbour of Suminoye. In this month the Shihatsu highway was carried through as a road for the guests from Wu. It was called the Kure-saka.[122]

3rd month. The Emperor commanded the Omi and Muraji to go to receive the envoys from Wu. The men of Wu were accordingly settled on the moor of Hinokuma, which was therefore called Kure-hara.[123] The seamstress Ane-hime was presented to the God of Oho-Miwa, and Oto-hime was appointed to the Be of Aya seamstresses. The Aya weavers, the Kure weavers and the seamstresses—these were the founders of the Asuka Seamstresses' Be and of the Ise Seamstresses' Be.

Summer, 4th month, 1st day. The Emperor, wishing to make a feast for the men of Wu, asked the ministers, one after another, saying:—"Who will be the best man to keep them company at table?" The ministers all said:—"Ne no Omi will be the proper person." The Emperor accordingly gave command to Ne no Omi, and appointed him to keep them company in eating. Ultimately the men of Wu were entertained at Takanukuhara (XIV. 39.) in Iso no Kami.[124] Now a Toneri was sent secretly to observe the ornamentation. The Toneri reported to the Emperor, saying:—"The jewel head-dress worn by Ne no Omi is very noble, and extremely lovely." Moreover, everybody said, "He also wore it before when he went to receive the men of Wu." Hereupon the Emperor, wishing to see it himself, gave orders to the Omi and Muraji, and made them present themselves before the hall in the dress which they wore at the banquet. The Empress looked up to Heaven and, with sobs and tears, lamented bitterly. The Emperor inquired of her, saying:—"Why weepest thou?" The Empress, leaving the ​couch, answered him, saying:—"This jewel head-dress was presented on behalf of thy handmaiden by her elder brother, Prince Oho-kusaka, when, in obedience to the orders of the Emperor Anaho, he offered her to Your Majesty.[125] Therefore I conceived suspicion of Ne no Omi, and unawares shed tears and wept for grief." When the Emperor heard this he was astonished, and was very wroth. He pressed it sharply home to Ne no Omi, who replied, saying:—"I have deserved to die! I have deserved to die! Truly it is thy servant's fault." The Emperor commanded, saying:—"From this time forward let Ne no Omi, his children, his descendants, and his eighty connections have no concern with the order of Ministers of State." He was about to put Ne no Omi to death, but he ran away and hid himself. Arriving at Hine, he made a rice-castle, in which he stood on the defensive, but was ultimately slain by the Government forces. The Emperor ordered the officials to divide his descendants into two parts, one of which was constituted common people of the Oho-kusaka Be, and (XIV. 40.) was allotted in fief to the Empress; the other part was given to the Chinu no Agata-nushi, and made sack-bearers. So having sought out a descendant of Hikaka, Naniha no Kishi,[126] a title was granted to him, and he was made Oho-kusaka Be no Kishi.

After matters had become quiet, Wone[127] no Omi [Wone no Omi was the son of Ne no Omi], when lying down at night, said to some one:—"The Emperor's castle is not strong; my father's castle is strong." These words came to the Emperor's ears. He sent a man to see Ne no Omi's house. It was really as had been said. Therefore he seized him and put him to death. Ne no Omi's descendants were made Sakamoto no Omi. From this they had their beginning.

A.D. 471. 15th year. The Hada House[128] was dispersed. The Omi and Muraji each enforced their services at pleasure, and would not allow the Hada no Miyakko to control them. Consequently Sake, Hada no Miyakko, made a great grievance of ​this, and took office with the Emperor. The Emperor loved and favoured him, and commanded that the Hada House should be assembled and given to Lord Sake of Hada. So (XIV. 41.) this Lord, attended by excellent Be workmen of 180[129] kinds, presented as industrial taxes fine silks, which were piled up so as to fill the Court. Therefore he was granted a title, viz. Udzu-masa. [Some say Udzumori masa, the appearance of all being piled up so as to fill.[130]]

A.D. 472. 16th year, Autumn, 7th month. The Emperor ordered those provinces and districts which were suitable for mulberry trees to plant mulberry trees. He again dispersed to other places the Hada House, and made them bring tribute of industrial taxes.

Winter, 10th month. The Emperor ordered the Aya Be to be brought together, and established their Tomo no Miyakko, granting him the title of Atahe.

One book says:—"Granted the Aya no Omi the title of Atahe."

A.D. 473. 17th year, Spring, 3rd month, 2nd day. The Hanishi[131] no Muraji were made to present pure vessels suitable for serving the Emperor's morning and evening meals. Hereupon Ake, the ancestor[132] of the Hanishi no Muraji, presented to the Emperor a Be of his private subjects of the village of Kusasa in the province of Settsu, of the villages of Uchi and Fushimi in (XIV. 42.) the province of Yamashiro, of the village of Fuji-kata in the province of Ise, and also from Tamba, Tajima and Inaba, and named them the Nihe[133] no Hanishi Be.

A.D. 474. 18th year, Autumn, 8th month, 10th day. The Mononobe Ushiro no Sukune and the Mononobe Me no Muraji were sent to smite Ise no Asahi no Iratsuko. Asahi no Iratsuko, hearing of the approach of the Government troops, opposed them in battle at Awohaka[134] in Iga. Priding himself on his skill in archery, he addressed the Government army, saying:—"Who ​is a match for the hand of Asahi no Iratsuko? The arrow which he lets fly will pierce two thicknesses of armour." The Government troops were all afraid, and Ushiro no Sukune did not dare to advance to the combat. They awaited each other for two days and one night. Hereupon the Mononobe Me no Muraji armed himself with his sword, and making Oho-wono-te,[135] of the Mononobe of Kiku in Tsukushi, take his shield and call out in the midst of the army, advanced along with him. Asahi no Iratsuko saw them from afar off, and shot an arrow through Oho-wono-te's shield and two-fold armour which at the same time entered the flesh of his body to the depth of (XIV. 43.) an inch. Oho-wono-te screened with his shield the Mononobe, Me no Muraji, and Me no Muraji caught Asahi no Iratsuko and slew him. Accordingly Ushiro no Sukune, beside himself with shame, for seven days did not make his report to the Emperor. But the Emperor inquired of his Ministers in attendance, saying:—"Why does not Ushiro no Sukune make his report?" Now there was a man named Sanuki no Tamushi Wake who came forward and addressed the Emperor, saying:—"Ushiro no Sukune is a coward. For the space of two days and one night he was unable to seize Asahi no Iratsuko. Then the Mononobe, Me no Muraji, taking with him Oho-wono-te, a Mononobe of Kiku in Tsukushi, caught and slew Asahi no Iratsuko." When the Emperor heard this he was angry, and promptly taking away from Ushiro no Sukune his Be of Wina,[136] gave it to the Mononobe Me no Muraji.

A.D. 475. 19th year, Spring, 3rd month, 13th day. By Imperial command, the Anaho Be was established.[137]

A.D. 476. 20th year,[138] Winter. The "King of Koryö raised a great army and utterly smote Pèkché. There was but a small remnant left, which assembled and occupied Chhang-ha.[139] Their victuals became exhausted, and deep was hereupon the ​weeping and lamentation. Upon this the Koryö generals addressed their King, saying:—"There is something extraordinary in the temper of Pèkché. Whenever thy servants observe them, they seem unaware of their own ruin. It is to be feared that they will again spread forth and revive. We pray that they may be at length got rid of." The King (XIV. 44.) said:—"No! I, the unworthy one, have heard that the Land of Pèkché is under the jurisdiction of the Country of Japan, and that this connection is of old standing. It is also known to all the neighbouring countries that their King repairs to Japan and serves the Emperor." Ultimately it (the proposal to exterminate the Pèkché people) was abandoned.

The Pèkché record says:—"King Kèro, year Kinoto U (475), Winter. A large army from Koryö came and besieged the great castle for seven days and seven nights. The Royal castle surrendered, and at length they destroyed Wi-nyé. The King, Queen, and Princes all fell into the hands of the enemy."

(XIV. 45.) A.D. 477. 21st year, Spring, 3rd month. The Emperor, hearing that Pèkché had been conquered by Koryö, gave Kuma-nari to King Munchu, and so lent aid to his country. The men of that day all said:—"The Land of Pèkché, though their race was destroyed, assembled and lamented at Chhang-ha. They with true hearts appealed to the Emperor, who restored their country."

King Munchu was King Kèro's younger brother by the mother's side. An ancient Japanese record says:—"The statement that Kumanari was given to King Mata[140] is probably an error. Kumanari is a separate village of the district of Lower Takori[141] in Imna."

​A.D. 478. 22nd year, Spring, 1st month. Prince Shiraga was made Heir Apparent.

Autumn, 7th month. A man of Tsutsukaha in the district of Yosa in the province of Tamba, the child of Urashima of Midzunoye, went fishing in a boat. At length he caught a large tortoise,[142] which straightway became changed into a woman. Hereupon Urashima's child fell in love with her, and made her his wife. They went down together into the sea and reached Hōrai San,[143] where they saw the genii. The story is in another Book.[144]

A.D. 479. (XIV. 47.) 23rd year, Summer, 4th month. King Munkeun[145] of Pèkché died.

​The Emperor summoned within the Palace Prince Mata (Mutè), the second of Prince Konchi's five sons, who was young in years, but intelligent. He himself stroked the Prince's face and head, and made a gracious decree, appointing him to reign over that country. He also gave him weapons, and at the same time furnished him with 500 soldiers of the Land of Tsukushi to escort him to his country. He became King Tong-syöng.[146]

This year, tribute was sent from Pèkché in excess of the regular amount.

Tsukushi no Achi no Omi and Umakahi no Omi, in command of a naval force, attacked Koryö.

Autumn, 7th month. The Emperor took to his sick-bed, and was ill at ease. By an Imperial decree he committed rewards and punishments, together with financial matters, great and small alike, to the charge of the Prince Imperial.

8th month, 7th day. The Emperor's disease became more and more grave. He took leave of all the functionaries. He pressed all their hands with sobs and lamentations, and died (XIV. 48.) in the Great Hall, having left command to Ohotomo no Muruya no Ohomuraji and Yamato-Aya no Tsuka no Atahe, saying:—"At the present time, the world is one household: smoke and fire are 10,000 ri distant:[147] the people are well-ordered: the four barbarians are submissive. This is by the will of Heaven, which desires to bestow peace throughout ​the land. Therefore with careful mind inciting myself, I have been every day watchful for that day, for the sake of the people. The Omi, the Muraji and the Tomo no Miyakko daily attend the court: the Governors of provinces and of districts in due season assemble in court. How shall they not with their whole hearts diligently observe the Imperial decrees? In principle our relation is that of Prince and vassal, but in feeling it is also that of father and child. It was my hope that (XIV. 49.) by the help of the wisdom of the Omi and Muraji the hearts of the people both in the capital and elsewhere might be rejoiced, and I desired long to preserve peace throughout the Empire. But unexpectedly disease has come upon me. It has rooted itself deeper and deeper, and has greatly increased. This is the common lot of humanity, and is not worth wasting words over.

But in the capital and in the country the clothing and caps have not yet attained to freshness and neatness: civilization and Government still remain short of perfection. When I begin to reflect on this, I am simply lost in chagrin. But it is now many years since I could be described as in the vigour of youth. My strength of body and of mind have together become worn out. What I now do is of course not for my own benefit, but solely from a desire to facilitate the nourishment of the people. Therefore is it that I do this. What one of the descendants of mankind is absent from my thought? For the sake of the Empire, private feelings should be severed. At the present time[148] Prince Hoshikaha cherishes treason in his heart. His conduct is wanting in friendliness towards (his brethren).[149] It has been said by a man of old:—'There is no one who knows the minister so well as his Lord: there is no one who knows the child so well as his father.' Even supposing that Hoshikaha should make up his mind to unite (with his brethren) in ruling the State, certain disgrace would come universally upon the Omi and Muraji, and a cruel poison overflow the nation. Now a bad (XIV. 50.) descendant is to be dreaded for the people's sake: a good ​descendant is sufficient to sustain the burden of the Great Task.[150] Although this is a matter concerning Our House, in principle it does not admit of concealment. The Ohomuraji and the officials of the Home Department are widespread and pervade the whole country: the Prince Imperial, who is in the position of becoming my successor, is known to the world for his benevolence and filial piety. His conduct is such that he is a sufficient person to carry out Our ideas. If along with him ye administer the Empire, even although Our eyes are closed, what room is there for repining?"[151]

In one book it is said:—"It is known to all the world that Prince Hoshikaha is of an evil disposition and of a violent heart. If unfortunately after Our death he should attempt to harm the Prince Imperial, ye and the officials of the Home Department are very numerous. Strive your utmost to render each other mutual aid, and let there be no contemptuousness."

At this time Oshiro, Kibi no Omi, General of the expedition (XIV. 51.) against Silla, arrived at the province of Kibi, and passed by his house. Afterwards 500 Yemishi under his command, hearing of the Emperor's death, spoke to one another, saying:—"The Emperor who controls our country is dead. The opportunity should not be lost." So assembling themselves into a band, they invaded the neighbouring districts. Hereupon Oshiro came from his house, and meeting the Yemishi at Port Saba,[152] fought with them, and shot at the Yemishi. But some skipped and others lay down, thereby succeeding in avoiding the arrows. In the end he was unable to shoot them. Therewith Oshiro twanged his empty bow by the sea-shore, and of the skippers and skulkers two companies were shot to death.[153] Two cases of arrows were all used up. So he called to boatmen and asked them for arrows. But they were afraid, and of their own accord retired. Then ​Oshiro set up his bow, and taking it by the end, made a song, saying:—

On the way he met them,
The Boy of Oshiro!
It is in Heaven only that
Unheard of he will be,
For on Earth at least
He will be heard of.

Having finished this song, he slew many men with his own hand and pursued them on as far as Port Uragake in the Land (XIV. 52.) of Tamba, where they were all massacred.

One book says:—"He pursued them as far as Uragake, and then sent men who slew them all."

  1. ↑ Hatsuse is the name of a place in Yamato. Waka-take means young brave.
  2. ↑ Yū-riaku means manly stratagem or counsel. The events related in this Book read more like genuine history, and the chronology, though it still leaves much to be desired, is not so wildly inaccurate as before.
  3. ↑ He was really the fifth son. See above, p. 315.
  4. ↑ The same thing in nearly the same words is related of one of the Later Han Emperors of China.
  5. ↑ This note is rejected by the "Shukai" edition. It is certainly frivolous.
  6. ↑ i.e. to the Emperor Yūriaku.
  7. ↑ The "Kojiki" relates these events quite differently.
  8. ↑ Oho-omi is written with the characters read in later times Daijin, i.e. Great Minister or Prime Minister.
  9. ↑ This poem seems intended to express wonder at her husband's care for his appearance at a moment when his life was at stake.
  10. ↑ "Confucian Analects," Book IX. chap. xxv. 1.
  11. ↑ Granaries, as the "Kojiki" informs us.
  12. ↑ A silly note. No wonder the "Shukai" edition rejects it.
  13. ↑ This means literally the new-comer Aya or Han. See below, xix. 22.
  14. ↑ The eldest son of Richiu Tennō. See p. 306. He was, no doubt, thought too young to succeed to the throne at his father's death in 405.
  15. ↑ Kara bag. There is also a name Yamato-bukuro.
  16. ↑ i.e. shooting animals with the bow and arrow while one's horse is at a gallop.
  17. ↑ The Prince of the august horses. A son of Richiu Tennō.
  18. ↑ By the Emperor.
  19. ↑ The interlinear kana gloss has Hase.
  20. ↑ The "Shokugenshō" says:—"The Prime Minister (Oho-omi or Daijin) conducts the Government in conjunction with the Ohomuraji." Another authority says that the Oho-omi was a civil and the Ohomuraji a military officer. The titles were hereditary in these Houses. They became extinct towards the end of the sixth century.
  21. ↑ The Sun-Goddess.
  22. ↑ The upper province of Kibi, now Bizen.
  23. ↑ These words are in Japanese.
  24. ↑ Corea has been hardly mentioned for fifty years or so. Probably some of the events allotted to the previous period really belong to this interval.
  25. ↑ i.e. wed.
  26. ↑ i.e. new compilation, the name of a book.
  27. ↑ Corresponding to A.D. 429. The "Tongkam" places this event in A.D. 455.
  28. ↑ The use of the words "Emperor" and "tribute" shows that this "new compilation," like the "Pèkché record" already mentioned, was probably the work of Corean literati domiciled in Japan. Nyörang is in the Chinese 女郎 (lady), which in modern Japanese means a harlot. The Interlinear Kana is Yehashito, which probably means "beautiful person." The nyörang were no doubt concubines of inferior rank. The word rendered lady is 夫人, a title of the wives of officials above a certain rank. Aretoku is not like a Japanese name.
  29. ↑ The Atahe of Yamato was her father.
  30. ↑ She was of a marriageable age before the accession of Richiu Tennō in A.D. 400, and we are now at 458.
  31. ↑ Men to serve as fleshers.
  32. ↑ It must be remembered that the Japanese having no table-knives, all flesh is cut up small before it is served.
  33. ↑ A curious name! It means "High Heaven." Uda is the name of a Kōri of Yamato. There is a village there called Mitobe, which means Imperial House Be. It probably was an appanage of the Empress.
  34. ↑ Scribes.
  35. ↑ Palace attendants.
  36. ↑ Suguri is written with Chinese characters which mean "village master." It is said to be a Corean word.
  37. ↑ Tami-tsukabi means "employer of the people." It seems to be a title of a low class. It may be observed that the "Kojiki" strives to put a favourable construction on Yūriaku's conduct.
  38. ↑ Where the Ise shrines are.
  39. ↑ Fairy-land. It is perhaps here the name of a place, Tanikahi.
  40. ↑ i.e. who has assumed mortal form.
  41. ↑ Lit. one-word-master. The "Kojiki" expands this into "The Deity who dispels with a word the evil, and with a word the good." See Ch. K., p. 319. The "Kiujiki" makes him a son of Susanowo.
  42. ↑ The little moor of the upper stream.
  43. ↑ 口號. This was the name of a particular kind of Chinese poetry of four or eight lines.
  44. ↑ The change from the third to the first person is much less marked in the Japanese. It is not to be supposed that the Emperors actually composed these verses themselves, nor perhaps any others ascribed to them in the "Nihongi." The hand of the Court-poet is plain in the honorific epithets and forms given to him therein.
  45. ↑ The word for throne is agura. It was no doubt something of the nature of a camp-stool.
  46. ↑ Heaven-filling. See above, p. 135, note 5. The metre is irregular naga-uta.
  47. ↑ This is the "Kojiki" version.
  48. ↑ The moor of the Dragon-fly. See above, p. 134, note 8.
  49. ↑ This translation exactly reverses the order of the lines of the original. The "Kojiki" version (vide Ch. K., p. 318) varies somewhat. Ariwo I take (doubtfully) to be a proper name. The "Kojiki" says that it was the Emperor who climbed into the tree, and Motoöri takes this view. I agree with Chamberlain that this won't do. Perhaps something has been omitted in the "Kojiki" narrative. The insertion of the single word Toneri in one place would make it agree with the "Nihongi." It is not likely that a poem should have been composed to commemorate the Emperor's ascent into a tree.

    The alder-tree branch is addressed as "elder brother" in gratitude for its protection.

  50. ↑ This passage, from "If now Your Majesty" down to "with us," is copied, with a few trifling alterations, from a Chinese book. Motoöri dismisses the whole incident of the Empress's interference as a silly imitation of Chinese models. He is doubtless right.
  51. ↑ See above, p. 338.
  52. ↑ The traditional Kana rendering of 軍君 (War-lord) is Komukishi.
  53. ↑ Japan is 日本, or Nippon, by which name this country was not known till much later.
  54. ↑ Shima is the Japanese for island. The Corean is syöm, the two words being no doubt identical. See "Early Japanese History" in "T.A.S.J.," Vol. XVI. i. p. 68.
  55. ↑ Master-island.
  56. ↑ This date is noteworthy as being the first in the "Nihongi" which is confirmed by Corean history. It is true that it occurs only in a note, which was probably added by a later hand. But the narrative of the text no doubt refers to the same event. From this time forward the "Nihongi" chronology is never grossly inaccurate, though it would be too much to say that it can yet be depended on. See "Early Japanese History" in "T.A.S.J.," XVI. i. p. 67.
  57. ↑ Metre irregular.
  58. ↑ i.e. the small moor of the road.
  59. ↑ 'Ihe Japanese for silkworm is Kahiko. Kahi means to keep, to nurture, and ko is "little one;" so there was some excuse for Sukaru's mistake.
  60. ↑ Chihisako means "little child." The title and office seem merged in one here.
  61. ↑ The Wu dynasty came to an end A.D. 280, and at this time the Sung dynasty held rule, but, as Mr. E. H. Parker has pointed out, Wu was also a territorial designation of that part of China about Nanking. Of course, by tribute is meant presents. The Japanese early adopted the Chinese arrogant way of speaking of foreign nations.
  62. ↑ Thunderbolt.
  63. ↑ Oho-sofa means The Great Void (of Heaven). We have had above a name Takama, i.e. High Heaven.
  64. ↑ Small bells like the French grêlots were used as ornaments to the wrist or attached to garters.
  65. ↑ White lead ceruse.
  66. ↑ Mimana or Kara in Corea, where there was a Japanese resident.
  67. ↑ Elder lord and younger lord.
  68. ↑ The "Central Land" is evidently Japan. The Kana has "Mikado."
  69. ↑ Fishermen.
  70. ↑ Possibly these are the names of two men. The Western Aya were the Aya of Kahachi.
  71. ↑ Corea.
  72. ↑ This must refer to Silla.
  73. ↑ Imaki is the name of a place in Yoshino in Yamato. It means "newcomer," and the term may have been applied in the first place to this batch of emigrants to distinguish them from previous ones.
  74. ↑ As a matter of fact, they are not; the "Shukai" rejects this note. As the "Shukai" editor points out, all this cannot belong to the same year of Yūriaku's reign.
  75. ↑ Ko An-chön. Probably a Corean. Chön means copper cash, which were unknown in Japan at this time.
  76. ↑ This must refer to the Pèkché artisans.
  77. ↑ Otherwise called the Eastern Aya.
  78. ↑ The first mention of the art of painting.
  79. ↑ The Aya or Han would now appear to have three branches—the Eastern or Yamato Aya, the Western or Kahachi Aya, and the New or Imaki Aya, whose introduction is here related. They all consisted of skilled men from Corea.
  80. ↑ Japan.
  81. ↑ Kokuryö, the proper name of this country, resembles the onomatopoetic word for the crowing of a cock: English, cock-a-doodle-doo; French, kokeriko; Japanese, Bekkakō.
  82. ↑ Which are always wobbling about.
  83. ↑ In the original 日本府. The "Shukai" editor alters this to 官府 or official authorities, for no better reason than that the latter term is the one used in Kimmei's reign. 日本 occurs frequently after this time, no doubt being employed retrospectively. Probably the actual word used by the King of Silla was Wa.
  84. ↑ i.e. Japanese.
  85. ↑ It is difficult to say how much truth there is in this Corean episode. The "Tongkam" lends no corroboration. On the contrary the only notices of Japan which it contains about this time relate to Japanese descents on the Silla Coast. One is recorded in 459, one in 463, and one in 476. No unusual enmity between Silla and Koryö at this time is mentioned in the "Tongkam." Nor does this narrative square very well with what is related below, XIV. 26, 27. I am inclined, nevertheless, to believe that it has a solid foundation of fact, only that the dates must be wrong.

    From "having pierced" to "great rout" is copied mutatis mutandis from a Chinese history of the Wei period, reign of Wu Ti, and Kashihade no Omi's speech to the King of Silla is extracted from the same source.

  86. ↑ This curious name means "fragrance-giver."
  87. ↑ In Yamato.
  88. ↑ The Kana rendering is Kamu-niha (divine courtyard), which is not exactly an altar, but a plot of ground set apart for the worship of the Gods. See above, p. 81, note 9.
  89. ↑ Bow-makers.
  90. ↑ Awi is indigo, the Polygonum tinctorium.
  91. ↑ The Katari were reciters attached to the Court. Unfortunately we know very little about them, or what the subjects of their recitations were.
  92. ↑ Great sea.
  93. ↑ See above, p. 249, where it would seem that Tok was a part of Kara.
  94. ↑ Or title.
  95. ↑ Sic in original.
  96. ↑ The eight cords, or measuring tapes, i.e. the eight quarters of the universe.
  97. ↑ The four seas are not put for Japan, but for the universe. All this bombast is copied from a Chinese book.
  98. ↑ i.e. by distant campaigning.
  99. ↑ The Hanishi were the clay-workers whose office it was to make the clay images which were set up round the tombs of the Emperors. His appointment was therefore an appropriate one. But although the office and the title sometimes coincided as in this case, they had often nothing to do with each other. A few pages back we had a Katari no Muraji (Chief of the Reciters) and a Kashihade no Omi (Lord Steward) in command of troops in Corea.
  100. ↑ These names are Japanese.
  101. ↑ Domestics.
  102. ↑ In Suwō.
  103. ↑ This is a stupid note which the "Shukai" very properly rejects. In "Nihongi" language Yamato-ko no Muraji is the surname.
  104. ↑ i.e. Ki no Ohiha no Sukune.
  105. ↑ Both Hiakŭson and Kariu are Chinese words. This story is apparently a report by one of the recorders whose appointment is mentioned above, p. 307.
  106. ↑ Ōjin Tennō.
  107. ↑ As usual, this purpureus pannus is copied from a Chinese author.
  108. ↑ The clay horses here referred to were of the kind described at p. 181 as having been substituted for the living horses previously sacrificed at the tomb. Some of these have been preserved, and specimens may be seen in the Museum at Uyeno, Tōkiō. The illustration represents one of these.
  109. ↑ No doubt to take charge of the cormorants. Kahase, which means river-reach, may or may not be a proper name.
  110. ↑ Kure is the same as Wu, a part of China. Kotobiki means lute-player. It came to be a proper name.
  111. ↑ From which it would seem that the office coolies were of higher rank than the Bird-keepers.
  112. ↑ Winabe is the name of a place in Settsu. Tsuke is in Yamato.
  113. ↑ Sake is 酒 rice-beer. This person was, perhaps, a descendant of the Corean Prince Chhyu mentioned above, A.D. 353, and whose name is written with the same character. The word Hada, however, points to a Chinese ancestry. Hada is the Japanese traditional rendering of the character for T‘sin, the Chinese dynasty of that name.
  114. ↑ Some commentators explain part of this poem differently. The metre is irregular.
  115. ↑ It is not clear why so remote a descendant of a Mikado should be called Mikoto.
  116. ↑ Tachibana moto means "orange-stem, or orange-bottom," and possibly is to be taken here in this sense, and not as the name of a place.
  117. ↑ Here is the magician (world-wide) who can change himself into a beast, but on being wounded or killed is obliged to assume his natural form.
  118. ↑ The plane was apparently unknown.
  119. ↑ The ink-cord is a contrivance for ruling lines on wood, used to this day by Japanese carpenters. A cord is passed through a pot of ink and then drawn taut, and let go so as to strike the wood. A chalked line is sometimes used in the same way in this country. See illustration in "Transactions of Japan Society," Vol. II. p. 217. The metre of this poem is irregular, being a tanka with an additional line of seven syllables between the second and third.
  120. ↑ This is one of many explanations of the conventional epithet nubatama, applied to dark or black things.
  121. ↑ For Aya and Kure the Chinese characters are 漢 and 呉;, i.e. Han and Wu, the Chinese dynasties so called. But in this connection the Japanese render these names by Aya and Kure.

    The "Shukai" editor has a note here to the effect that Han is Chang-an and Loh-yang, formerly capitals of Han; Wu is Chien-kang (Chien-yeh?), the Wu capital, near the present Nanking.

  122. ↑ Wu acclivity.
  123. ↑ The plain of Wu. It is in Yamato.
  124. ↑ Yamato.
  125. ↑ See above, p. 330.
  126. ↑ See above, p. 331.
  127. ↑ Wo means little.
  128. ↑ Hada. Several families of this name are mentioned in the "Seishiroku." They were believed to be descended from She Hwang-Ti, the celebrated Chinese Emperor of the T‘sin dynasty, who reigned B.C. 221 to 209.
  129. ↑ 180 is, of course, a fancy number.
  130. ↑ This is an attempt to connect this name with tsumoru, to be piled up.
  131. ↑ Potters.
  132. ↑ Ancestor here cannot mean founder of the House.
  133. ↑ Nihe means food; these potters were for the supply of the Emperor's table utensils.
  134. ↑ Green tumulus.
  135. ↑ Great-axe-hand.
  136. ↑ The village of Wina-Be, in Ise, with its inhabitants.
  137. ↑ In memory of the Emperor Anaho.
  138. ↑ The "Tongkam" date is 475. We have now arrived at pretty exact chronology.
  139. ↑ 倉下. The traditional Kana renders this Hesu-oto—perhaps an attempt to reproduce the native Corean name.
  140. ↑ 末多. The Coreans call him 牟大, i.e. Mu-tè. He was Munchu's successor. The Traditional Kana has Arushi for 下, lower. The Corean for Lower is arè.
  141. ↑ The syllable ko in this name is probably an error, as below (reign of Keidai), Upper Tari and Lower Tari are mentioned as districts. National vanity is a powerful stimulus to the mythopœic faculty, and the above narrative must be taken with a few grains of salt. But it is no doubt true in the main. The "Tongkam," which gives a short account of the war, says that Silla sent an army of 10,000 men to the assistance of Pèkché. Under the year 475 it records the removal of the Pèkché capital to Ung-chin. Now Ung-chin or Ung-chhön (熊津 or 熊川) was a town in Kyong-syang-do, near the present Keumhè, and the meaning is Bear-port or Bear-river, evidently, therefore, the same with the Kuma-nari of the text. Kuma is for koma, the Corean word for bear, and nari is a dialectical or ancient form of năi (pronounced nè), river. It occurs above in the name of the river which the King of Silla swears by at p. 231. Ung-chin or Kuma-nari was in the Imna territory, the capital of which was Keumhè, then controlled by Japan, and it is not at all improbable that it should be ceded to Pèkché on this occasion.

    The "Tongkam" mentions a Japanese descent on the eastern coast of Silla in 476. They were driven off with a loss of 200 men.

  142. ↑ Or turtle.
  143. ↑ "Mount Hōrai is the P‘eng-Lai-Shan of the Chinese, one of the Three Isles of the Genii, which were believed to lie in the Eastern Sea, opposite to the coast of China. This happy group was the paradise of the Genii, who there maintained a sempiternal vigour by quaffing the waters of the fountain of life which flowed for them in a perpetual stream. The pine, the plum, the peach-tree, and the sacred fungus grow for ever upon its rocky shores; and the ancient crane builds its nest upon the giant limbs of its never-dying pine." Catalogue of Japanese paintings in the British Museum, Anderson, p. 224. See also Dickins' "Taketori-Monogatari," in the "R.A.S. Transactions." The "Manyōshiu," an ancient collection of Japanese poems, contains a beautiful version of this legend, which has been rendered into English verse by Mr. B. H. Chamberlain, in his "Classical Poetry of the Japanese," and of which a prose version may be found in my grammar of the Japanese written language. The Chinese and Japanese legendary lore associated with Hōrai San is of boundless extent.

    The Interlinear Kana renders Hōrai San by Tokoyo no Kuni, or Eternal Land, which is quite inadequate.

  144. ↑ The "Shukai" editor rejects this as an unauthorized addition.
  145. ↑ There is no Pèkché king of this name. King Sam-Keun (三斤), who died in this year (the month differs), is doubtless meant. The first character 文 came in somehow from the name of the preceding King (文州) Munchu. The following is from the "Tongkam," IV. 32, under the date A.D. 477. "Summer, 4th month. The King of Pèkché appointed his eldest son Samkeun to be Heir Apparent. Hèku of Pèkché killed his Prince Munchu. The Heir Apparent Samkeun came to the throne. His age was thirteen. The military administration of the country was placed in entire charge of Hèku. Before this Hèku exercised authority in an arbitrary way, and corrupted the laws, cherishing feelings of disloyalty to his Prince. The King (Munchu) was unable to control him. Hereupon the King went hunting and stayed abroad for the night, and Hèku sent a robber who murdered him." Hèku was put to death in the following year.

    In 479 we have the following:—"Winter, 11th month. King Samkeun of Pèkché died, and was succeeded by Mutè, son of King Munchu's younger brother Kônchi.

  146. ↑ East Castle, probably in allusion to the Eastern situation of Ungchin.
  147. ↑ War is far off.
  148. ↑ See p. 337.
  149. ↑ "His brethren" is not in the original, but there is an allusion to the Shooking (Legge, Vol. III. Pt. II. p. 535), where the complete phrase is found.
  150. ↑ The sovereignty.
  151. ↑ This speech is copied, with some unimportant changes, from a passage in a Chinese History of the Sui dynasty, where it is assigned to the Emperor Kaotsu, who died A.D. 604, i.e. 125 years after the death of Yūriaku.
  152. ↑ In Suwō.
  153. ↑ Chinese legend mentions archers so skilful that they could shoot birds and beasts without any arrows whatever.
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