Nihongi/Book XXV
The Emperor Ame-yorodzu toyo-hi was a younger brother by the same mother of the Empress Ame-toyo-takara ikashi-hi tarashi-hime.[3] He honoured the religion of Buddha and despised the Way of the Gods[4] [as is instanced by his cutting down the trees of the shrine of Iku-kuni-dama]. He was of a gentle disposition, and loved men of learning. He made no distinction of noble and mean, and continually dispensed beneficent edicts.
In the fourth year, the sixth month, and the fourteenth day of her reign, the Empress Ame-toyo-takara ikashi-hi tarashi-hime wished to transfer the Dignity to Naka no Ohoye, and made order, saying:—"etc., etc." Naka no Ohoye, when he retired (from her presence), informed Nakatomi, Kamako no Muraji, who advised him, saying:—"Furubito no Ohoye is Your Highness's elder brother: the Imperial Prince Karu is (XXV. 2.) Your Highness's maternal uncle. If at present, during the lifetime of Furubito no Ohoye, Your Highness should ascend to the Imperial Dignity, it would be a transgression against the sentiment of respect and obedience due from younger brothers. Would it not, therefore, be better to raise your maternal uncle to the throne, and so respond to the expectations of the people?" Upon this Naka no Ohoye was profoundly pleased with this advice and reported it privately to the Empress. The Empress Ame-toyo-takara ikashi-hi tarashi-hime granted the Imperial Seal and resigned the Dignity to the Imperial Prince Karu, and made a rescript, saying:—"Thou, the Imperial Prince Karu, etc., etc." The Imperial Prince Karu declined firmly and repeatedly in favour of Furubito no Ohoye [also called the Imperial Prince Furubito no Ohochi], saying:—"Ohoye no Mikoto is the offspring of the former Emperor,[5] and he is of mature age, for both which reasons it is fit that he should occupy the Celestial Dignity." Upon this, Furubito no Ohoye left his seat, and, retiring to a distance, folded his arms and excused himself, saying:—"Let us comply with the sage will of the Empress. Why shouldst thou take the trouble to transfer it to thy servant? It is my desire to renounce the world, and to go to Yoshino, there to devote myself to the practice of the Law of Buddha, and thus render support to the Emperor." When he had concluded his refusal, he ungirt the sword which he had on, and flung it to the ground. Moreover he gave orders to all his household[6] to ungird their swords. That same day he went to the Temple of Hōkōji, and there, between the Hall of Buddha and the pagoda, he shaved off his beard and (XXV. 3.) hair, and put on the kesa. In consequence the Imperial Prince Karu was unable to persist in his refusal, and, ascending the throne, assumed the Dignity.
At this time Ohotomo no Nagatoko no Muraji [his cognomen was Mumakahi], girt with a golden quiver, stood on the right hand of the throne,[7] and Inugami no Takebe no Kimi, girt with a golden quiver, stood on the left hand of the throne. The functionaries, Omi, Muraji, Kuni no Miyakko, Tomo no Miyakko and the 180 Be, ranged in order, went round[8] making obeisance. On this day the title of Kō-so-bō[9] was conferred on the Empress Toyo-takara, and Naka no Ohoye was made Prince Imperial, Abe no Uchimaro no Omi was made Sa-dai-jin, and Soga no Kurayamada Ishikaha no Maro no Omi was made U-dai-jin.[10] A great brocade cap of honour was given to Nakatomi no Kamako no Muraji, and he was made Naijin,[11] with an increased feudal revenue of a large number of houses,[12] etc., etc. Nakatomi no Kamako no Muraji cherished the most sincere loyalty. Trusting to his power as ruling Minister, he took place over the various functionaries. In respect therefore to advancements and dismissals, taking measures or abandoning them, everything (XXV. 4.) was done in accordance with his counsel, etc., etc.[13] The Buddhist priest[14] Min Hōshi and Kuromaro Takamuko no Fubito were made national doctors.[15]
15th day. Golden tablets were granted to the Oho-omi, Abe no Kurahashi no Maro, and to the Oho-omi, Soga no Yamada no Ishikaha no Maro. [One book says they were granted refined gold.]
19th day. The Emperor, the Empress Dowager, and the Prince Imperial summoned together the Ministers under the great tsuki[16] tree, and made an oath appealing to the Gods of Heaven and Earth, and saying:—
"Heaven covers us: Earth upbears us: the Imperial[17] way is but one. But in this last degenerate age, the order of Lord and Vassal was destroyed, until Supreme Heaven (XXV. 5.) by Our hands put to death the traitors. Now, from this time forward, both parties shedding their heart's blood, the Lord will eschew double methods of government, and the Vassal will avoid duplicity in his service of the sovereign! On him who breaks this oath, Heaven will send a curse and earth a plague, demons will slay them, and men will smite them. This is as manifest as the sun and moon."[18]
The style 4th year of the Empress Ame-toyo-takara ikashi-hi tarashi-hime was altered to Daikwa, 1st year.[19]
A.D. 645. Daikwa, 1st year, Autumn, 7th month, 2nd day. The Imperial Princess Hashibito, daughter of the Emperor Okinaga tarashi-hi hiro-nuka,[20] was made Empress. Two consorts were appointed. The senior was Wo-tarashi-hime, daughter of the Oho-omi, Abe no Kurahashi no Maro. She was the mother of the Imperial Prince Arima. The junior consort was Chi-iratsume, daughter of the Oho-omi, Soga no Yamada no Ishikaha no Maro.
10th day. Koryö, Pèkché, and Silla all sent Envoys at the same time bearing tribute. The Pèkché tribute-envoys were also charged with the office of Envoys from Imna and with the Imna tribute. But the Pèkché Chief Envoy, the Cha-phyöng[21] Yön-pok, fell ill, and remained in the official residence of the Port,[22] so that he did not enter the capital. Kose no Tokuda no Omi addressed the Koryö Envoys on the Emperor's behalf, saying:—"This is the mandate of the Emperor of Japan, who rules the world as a God incarnate. 'The Envoys sent by the Emperor and the Envoys sent by the Koryö Sons of the Gods,[23] (XXV. 6.) have a brief past, but a long future. Let them, therefore, simply continue to pass backwards and forwards with friendly hearts.'" Next he addressed the Pèkché Envoys on the Emperor's behalf, saying:—"This is the mandate of the Emperor of Japan, who rules the world as a God incarnate. 'At first, in the reign of our remote Imperial ancestor, the Land of Pèkché was made an interior Miyake[24] which might be compared to a three-fold cord.[25] In more recent times Imna was handed over to be a dependency of Pèkché. After that, Adzumabito, Miwa no Kurikuma no Kimi, was sent to inspect the frontier of the Land of Imna, and the King of Pèkché, in obedience to the Emperor's behest, showed him all the frontier. Yet there is a deficiency in the tribute, and it is therefore returned. The articles which are the produce of Imna are distinctly observed by the Emperor. Now for the future the country should be noted down as well the tribute which comes from it.[26] May you, the Cha-phyöng and the others, come back unchanged in appearance,[27] and speedily bring us a clear answer. Adzumabito, Miwa no Kimi, and Mŭmakahi no Miyakko will now be sent again.'"
A further Imperial order was given—"Let the wife and children of Wi-sa, a Talsol of Kwipu, be sent away."[28]
12th day. The Emperor gave command to the Oho-omi, Abe no Kurahashi no Maro, and the Oho-omi, Soga no Ishikaha no Maro, saying:—"The Empire should be ruled by (XXV. 7.) following in the footsteps of the Emperors of antiquity. Moreover, in your government of the Empire, you should preserve fidelity."
13th day. The Emperor gave command to the Oho-omi, Abe no Kurahashi no Maro, and the Oho-omi, Soga no Ishikaha no Maro, saying:—"Inquire of the Daibu and the hundred Tomo no Miyakko, one after another, as to the method of making gladness the means of using the people's services.[29]
14th day. The Oho-omi, Soga no Ishikaha no Maro, addressed the Emperor, saying:—"First of all the Gods of Heaven and Earth should be propitiated by worship; thereafter affairs of government ought to be considered."
On this day, Hirafu, Yamato no Aya no Atahe, was sent to the province of Wohari and Komaro, Imbe no Obito to the province of Mino, to levy offerings for the Gods.[30]
8th month, 5th day. Governors of the Eastern provinces were appointed. Then the Governors were addressed as follows:—"In accordance with the charge entrusted to Us by the Gods of Heaven, We propose at this present for the first time to regulate the myriad provinces.
When you proceed to your posts, prepare registers of all the free subjects of the State and of the people under the control of others, whether great or small. Take account also of the acreage[31] of cultivated land. As to the profits arising from the gardens and ponds, the water and land, deal with them in common with the people.[32] Moreover it is not competent for the provincial Governors, while in their provinces, to decide criminal cases, nor are they permitted by accepting bribes to bring the people to poverty and misery. When they come up to the capital they must not bring large numbers of the people in their train. They are only allowed to bring with them the Kuni no Miyakko and the district officials.[33] But when they travel on public business they may ride the horses of their department, and eat the food of their department. From the rank of Suke[34] upwards those who obey this law will surely be rewarded, while those who disobey it shall be liable to be (XXV. 8.) reduced in cap-rank. On all, from the rank of Hangwan[35] downwards, who accept bribes a fine shall be imposed of double the amount, and they shall eventually be punished criminally according to the greater or less heinousness of the case. Nine men are allowed as attendants on a Chief Governor, seven on an assistant, and five on a secretary. If this limit is exceeded, and they are accompanied by a greater number, both chief and followers shall be punished criminally.
If there be any persons who lay claim to a title,[36] but who, not being Kuni no Miyakko, Tomo no Miyakko, or Inaki of districts by descent, unscrupulously draw up lying memorials, saying:—'From the time of our forefathers we have had charge of this Miyake or have ruled this district'—in such cases, ye, the Governors, must not readily make application to the Court in acquiescence in such fictions, but must ascertain particularly the true facts before making your report.
Moreover on waste pieces of ground let arsenals be erected, and let the swords and armour, with the bows and arrows of the provinces and districts, be deposited together in them. In the case of the frontier provinces which border close on the Yemishi, let all the weapons be mustered together, and let them remain in the hands of their original owners. In regard to the six districts of the province of Yamato, let the officials who are sent there prepare registers of the population, and also take an account of the acreage of cultivated land.
This means to examine the acreage of the cultivated ground, and the numbers, houses, and ages of the people.
Ye Governors of provinces, take careful note of this and withdraw."[37] Accordingly presents were made them of silk and cloth, which varied in the case of each person.
(XXV. 9.) This day a bell and box were provided in the Court.[38] The Emperor issued an order, saying:—"If there be a complainant, in case the person in question belongs to a Tomo no Miyakko, let the Tomo no Miyakko first make inquiry and then report to Us. In case the person in question has an elder,[39] let the elder first make inquiry and then report to Us. If, however, the Tomo no Miyakko or the elder does not come to a clear decision respecting the complaint, let a document be received and placed in the box, and punishment will be inflicted according to the offence. The person who receives the document should at dawn take it and make report to the Inner Palace, when We will mark on it the year and month, and communicate it to the Ministers. In case there is any neglect to decide it, or if there are malpractices on the part of intriguing persons, let the complainant strike the bell. This is why the bell is hung and box provided in the Court. Let the people of the Empire know and appreciate Our intention.
Moreover the law of men and women shall be that the children born of a free man and a free woman shall belong to the father: if a free man takes to wife a slave woman, her children shall belong to the mother: if a free woman marries a slave man, the children of the marriage shall belong to the father; if they are slaves of two houses, the children shall belong to the mother. The children of temple serfs shall follow the rule for freemen. But in regard to others who become slaves, they shall be treated according to the rule for slaves. Do ye now publish this well to the people as a beginning of regulations."[40]
8th day. A messenger was sent to the Great Temple[41] to (XXV. 10.) summon together the Buddhist priests and nuns, and to address them on the part of the Emperor, saying:—"In the 13th year of the reign of the Emperor[42] who ruled the world in the Palace of Shikishima, King Myöng of Pèkché reverently transmitted the Law of Buddha to our great Yamato. At this time the Ministers in a body were opposed to its transmission. Only Soga no Iname no Sukune believed in this Law, and the Emperor accordingly instructed him to receive it with reverence. In the reign of the Emperor who ruled the world in the Palace of Wosada,[43] Soga no Mŭmako no Sukune, influenced by his reverence for his deceased father, continued to prize highly the doctrines of Buddha.[44] But the other Ministers had no faith in it, and its institutes had almost perished when the Emperor instructed Mŭmako no Sukune reverently to receive this Law. In the reign of the Empress who ruled the world in the Palace of Woharida,[45] Mŭmako no Sukune, on behalf of the Empress, made an embroidered figure of Buddha sixteen feet high and a copper image of Buddha sixteen feet high. He exalted the doctrine of Buddha and showed honour to its priests and nuns. It is Our desire anew to exalt the pure doctrine and brilliantly to promulgate great principles. We therefore appoint as professors the following ten persons:—The S‘ramana, Pok-nyang, Hyé-un, Syang-an, Nyöng-un, and Hyé-chi, Taihōshi[46] of Koma, and Sōbin, Dōto, Yerin, Yemyō and Yeon, (XXV. 11.) chief priests of temples.[47] We separately appoint the Hōshi, Yemyō, chief priest of the Temple of Kudara.
Let these ten professors well instruct the priests in general in the practice of the teachings of Shaka. It is needful that they be made to comply with the Law. If there is a difficulty about repairing Temples built by any from the Emperor down to the Tomo no Miyakko, We will in all cases assist in doing so. We shall also cause Temple Commissioners and Chief Priests to be appointed, who shall make a circuit to all the temples, and having ascertained the actual facts respecting the priests and nuns, their male and female slaves, and the acreage of their cultivated lands, report all the particulars clearly to us."
Accordingly Kume no Omi, Miwa no Shikobu no Kimi, and Ohi, Nukadabe no Muraji, were appointed Hōtō.[48]
9th month, 1st day. Officials were sent on a mission to all the provinces to regulate the matter of weapons.
One book says:—"From the 6th to the 9th month messengers were sent to the provinces of the four quarters to collect weapons of all kinds."
3rd day. The Imperial Prince Furubito, Kahahori, Soga no Taguchi no Omi, Shihimi, Mononobe no Yenowi no Muraji, Shidaru, Kibi no Kasa no Omi, Maro, Yamato no Aya no fumi no Atahe, and Takutsu, Yechi no Hada no Miyakko, plotted rebellion.
One book says:—"The Heir Apparent Furubito." One book says:—"Furubito no Ohoye." This Imperial Prince repaired to the mountains of Yoshino, and he is therefore (XXV. 12.) sometimes styled the Heir Apparent of Yoshino.
12th day. Shidaru, Yoshino no Kasa no Omi, surrendered himself to Naka no Ohoye, saying:—"The Imperial Prince Yoshino no Furubito and Kahahori, Soga no Taguchi no Omi, etc., having plotted rebellion, thy servant became an accomplice of their party."
One book says:—"Shidaru, Kibi no Kasa no Omi, told Abe no Oho-omi and Soga no Oho-omi that he was an accomplice of the band of rebels of the Imperial Prince of Yoshino, and that he therefore now surrendered himself."
Naka no Ohoye straightway sent Uda no Yenomuro no Furu and Koma no Miyachi with a considerable force to attack the Imperial Prince Furubito no Ohoye and his companions.
One book says:—"11th month, 30th day. Naka no Ohoye sent Abe, Kosobe no Omi, and Sahekibe no Komaro, these two, with a force of thirty men to attack Furubito no Ohoye. They slew Furubito no Ohoye and his children. His consorts strangled themselves." One book says:—"11th month. Prince Yoshino no Ohoye plotted rebellion, but the matter having become public, he was executed."
19th day. Commissioners were sent to all the provinces to take a record of the total numbers of the people. The Emperor on this occasion made an edict, as follows:—
"In the times of all the Emperors, from antiquity downwards, subjects have been set apart for the purpose of making notable their reigns and handing down their names to posterity.[49] Now the Omi and Muraji, the Tomo no Miyakko and the Kuni no Miyakko, have each one set apart their own vassals, whom they compel to labour at their arbitrary pleasure. Moreover they cut off the hills and seas, the woods and plains, the ponds and rice-fields belonging to the provinces and districts, and appropriate them to themselves. Their contests are never-ceasing. Some engross to themselves many tens of thousands of shiro[50] of rice-land, while others possess in all patches of ground too small to stick a needle into. When (XXV. 13.) the time comes for the payment of taxes, the Omi, the Muraji, and the Tomo no Miyakko, first collect them for themselves and then hand over a share. In the case of repairs to palaces or the construction of misasagi, they each bring their own vassals, and do the work according to circumstances. The Book of Changes says:—"Diminish that which is above: increase that which is below: if measures are framed according to the regulations, the resources (of the State) suffer no injury, and the people receive no hurt."[51]
"At the present time, the people are still few. And yet the powerful cut off portions of land and water,[52] and converting them into private ground, sell it to the people, demanding the price yearly. From this time forward the sale[53] of land is not allowed. Let no man without due authority make himself a landlord, engrossing to himself that which belongs to the helpless."
The people were greatly rejoiced.
Winter, 12th month, 9th day. The Emperor removed the capital to Toyosaki in Nagara at Naniha. Old people, remarking upon this to one another, said:—"The movement of rats towards Naniha from spring until summer was an omen of the removal of the capital."[54]
24th day. It was reported from the land of Koshi:—"Drift-wood of the sea shore passed away towards the east, leaving an impression on the sand like a ploughed rice-field in appearance."
This year was the year Kinoto Mi (42nd) of the Cycle.
A.D. 646. 2nd year, Spring, 1st month, 1st day. As soon as the ceremonies of the new year's congratulations were over, the Emperor promulgated an edict of reforms, as follows:—
"I. Let the people established by the ancient Emperors, etc., as representatives of children be abolished, also the Miyake of (XXV. 14.) various places and the people owned as serfs by the Wake,[55] the Omi, the Muraji, the Tomo no Miyakko, the Kuni no Miyakko and the Mura no Obito.[56] Let the farmsteads[57] in various places be abolished." Consequently fiefs were granted for their sustenance[58] to those of the rank of Daibu and upwards on a descending scale.[59] Presents of cloth and silk stuffs were given to the officials and people, varying in value.
"Further We say. It is the business of the Daibu to govern
Bell-token.the people. If they discharge this duty thoroughly, the people have trust in them, and an increase of their revenue is therefore for the good of the people.
II. The capital is for the first time to be regulated, and Governors appointed for the Home provinces and districts. Let barriers, outposts, guards, and post-horses, both special and ordinary, be provided, bell-tokens[60] made, and mountains and rivers regulated.[61]
For each ward in the capital let there be appointed one (XXV. 15.) alderman,[62] and for four wards one chief alderman,[63] who shall be charged with the superintendence of the population, and the examination of criminal matters. For appointment as chief aldermen of wards let men be taken belonging to the wards, of unblemished character, firm and upright, so that they may fitly sustain the duties of the time. For appointments as aldermen, whether of rural townships or of city wards, let ordinary subjects be taken belonging to the township or ward, of good character and solid capacity. If such men are not to be found in the township or ward in question, it is permitted to select and employ men of the adjoining township or ward.
The Home provinces shall include the region from the River Yokogaha at Nabari[64] on the east, from Mount Senoyama in Kiï on the south, from Kushibuchi in Akashi on the west, and from Mount Afusaka-yama in Sasanami in Afumi on the north. Districts of forty townships[65] are constituted Greater Districts, of from thirty to four townships are constituted Middle Districts, and of three or fewer townships are constituted Lesser Districts. (XXV. 16.) For the district authorities, of whatever class, let there be taken Kuni no Miyakko of unblemished character, such as may fitly sustain the duties of the time, and made Tairei and Shōrei.[66] Let men of solid capacity and intelligence who are skilled in writing and arithmetic be appointed assistants and clerks.
The number of special or ordinary post-horses given shall in all cases follow the number of marks on the posting bell-tokens. When bell-tokens are given to (officials of) the provinces and barriers, let them be held in both cases by the chief official, or in his absence by the assistant official.
III. Let there now be provided for the first time registers of population, books of account and a system of the receipt and re-granting of distribution-land.[67]
(XXV. 17.) Let every fifty houses be reckoned a township, and in every township let there be one alderman who shall be charged with the superintendence of the population,[68] the direction of the sowing of crops and the cultivation of mulberry trees, the prevention and examination of offences, and the enforcement of the payment of taxes and of forced labour.
For rice-land, thirty paces in length by twelve paces in breadth shall be reckoned a tan.[69] Ten tan make one chō. For each tan the tax is two sheaves and two bundles (such as (XXV. 18.) can be grasped in the hand) of rice; for each chō the tax is twenty-two sheaves of rice. On mountains or in valleys where the land is precipitous, or in remote places where the population is scanty, such arrangements are to be made as may be convenient.[70]
IV. The old taxes and forced labour are abolished, and a system of commuted taxes instituted. These shall consist of fine silks, coarse silks, raw silk, and floss silk,[71] all in accordance with what is produced in the locality. For each chō of rice-land the rate is one rod[72] of fine silk, or for four chō one piece forty feet in length by two and a half feet in width. For coarse silk the rate is two rods (per chō), or one piece for every two (XXV. 19.) chō of the same length and width as the fine silk. For cloth the rate is four rods of the same dimensions as the fine and coarse silk, i.e. one tan[73] for each chō. [No rates of weight are anywhere given for silk or floss silk.] Let there be levied separately a commuted house tax.[74] All houses shall pay each one rod and two feet of cloth. The extra articles of this tax, as well as salt and offerings,[75] will depend on what is produced in the locality. For horses for the public service, let every hundred houses contribute one horse of medium quality. Or if the horse is of superior quality, let one be contributed by every two hundred houses. If the horses have to be purchased, the price shall be made up by a payment from each house of one rod and two feet of cloth. As to weapons, each person shall contribute a sword, armour, bow and arrows, a flag, and a drum. For coolies, the old system, by which one coolie was provided by every thirty houses, is altered, and one coolie is to be furnished from every fifty houses [one is for employment as a menial servant] for allotment to the various functionaries. Fifty houses shall be allotted to provide rations for one coolie, and one house shall contribute two rods and two feet of cloth and five masu[76] of rice in lieu of service.
(XXV. 20.) For waiting-women in the Palace,[77] let there be furnished the sisters or daughters of district officials of the rank of Shōrei or upwards—good-looking women [with one male and two female servants to attend on them], and let 100 houses be allotted to provide rations for one waiting-woman. The cloth and rice supplied in lieu of service shall, in every case, follow the same rule as for coolies."[78]
In this month the Emperor occupied the separate Palace of Koshiro. He sent messengers to command the provinces and districts to repair the arsenals. Yemishi came and did homage.
One book says:—"The Miyake of Koshiro, in the village of Sayabe, at Naniha, was pulled down, and a temporary Palace erected."
2nd month, 15th day. The Emperor proceeded to the Eastern Gate of the Palace, where, by Soga, Oho-omi of the Right,[79] he decreed as follows:—
"The God Incarnate, the Emperor Yamato-neko,[80] who rules the world, gives command to the Ministers assembled in his presence, to the Omi, Muraji, Kuni no Miyakko, Tomo no Miyakko, and subjects of various classes, saying:—
'We are informed that wise rulers of the people hung a bell at their gate, and so took cognizance of the complaints of their subjects; they erected buildings in the thoroughfares, where they listened to the censures of the passers-by. Even the opinions of the grass and firewood gatherers[81] they inquired personally and used for their guidance. We therefore, on a former occasion, made an edict, saying:—"In ancient times the Empire was ruled by having at the Court flags of honour for the encouragement of good, and a board of censure, the object being to diffuse principles of Government and to invite remonstrances." All this served widely to ascertain the opinions (XXV. 21.) of those below. Kwan-Tsze[82] said:—"The Emperor Hwang, by establishing the Conferences of the Bright Hall,[83] observed the opinions of the wise on the upper hand, while the Emperor Yao, having the inquiries of the street-houses, listened to the people on the lower hand. Shun again had flags to proclaim merit and thus secure publicity; and Yü set up a drum at his Court, thus providing for the investigation into expectations. T'ang[84] had the Court of the general control of Districts, whereby he observed the faults of the people. King Wu[85] had the park of the Spirit terrace, and therefore the wise had advancement. Thus the sage Emperor and Illustrious Sovereigns of antiquity possessed and did not lose; they gained and did not destroy."
The object of hanging up a bell, of providing a box, and of appointing a man to receive petitions, is to make those who have grievances or remonstrances deposit their petitions in the box. The receivers of petitions are commanded to make their report to Us every morning. When We receive this report We shall draw the attention of the Ministers to it, and cause them to consider it, and We trust that this may be done without (XXV. 22.) delay. But if there should be neglect on the part of the Ministers, and a want of diligence or partizan intrigues, and if We, moreover, should refuse to listen to remonstrance, let the complainant strike the bell. There has been already an Imperial command to this effect. But some time afterwards there was a man of intelligence and uprightness who, cherishing in his heart the spirit of a national patriot, addressed Us a memorial of earnest remonstrance, which he placed in the box prepared for the purpose. We therefore now publish it to the black-haired people here assembled. This memorial runs as follows:—"Those subjects who come to the capital in connection with the discharge of their duty to the Government of the Country, are detained by the various public functionaries and put to forced labour of various kinds, etc., etc." We are still moved with strong sympathy by this. How could the people expect that things would come to this? Now no long time has elapsed since the capital was removed, so that so far from being at home, we are, as it were, strangers. It is therefore impossible to avoid employing the people, and they have therefore been, against Our will, compelled to labour. As often as Our minds dwell on this We have never been able to sleep in peace. When We saw this memorial we could not refrain from a joyous exclamation. We have accordingly complied with the language of remonstrance, and have put a stop to the forced services at various places.
In a former edict, We said:—"Let the man who remonstrates sign his name." Those who disobey this injunction are doubtless actuated by a wish to serve their country, and not by a desire of personal gain. Whether a man signs his name or not, let him not fail to remonstrate with Us on Our neglect or forgetfulness.'"[86]
Another edict was made as follows:—"There are many things of which the assembled people of the land complain. We are now about to explain our principles. Listen attentively to what We say. Those who come to the capital and assemble at Court in order to obtain decisions of doubtful points, should not disperse in the morning,[87] but remain together in attendance at Court."
Koryö, Pèkché, Imna, and Silla all together sent envoys to offer tribute.
22nd day. The Emperor returned from the detached Palace of Koshiro.
3rd month, 2nd day. An edict was issued to the Governors of the Eastern provinces, saying:—"Do all ye Ministers and Daibu assembled in attendance on Us, as well as ye Omi, Muraji, Kuni no Miyakko, and Tomo no Miyakko, and also ye subjects of every class, listen to this:—He that is lord between (XXV. 23.) Heaven and Earth and rules the myriad people ought not to exercise control alone: he must have Ministers to support him. From generation to generation, therefore, Our Imperial ancestors have governed along with the ancestors of you, My Ministers. It is Our wish also, with the protecting power of the Gods, to associate you with Ourselves in the government. We therefore, on a former occasion, appointed Daibu, of good family, to the government of the eight Eastern provinces. Then the Governors went to their posts. Six obeyed the laws, and two were regardless of Our commands. In each case censure or praise became audible. We thereupon commended those who kept the law, and were severe with those who disregarded the instructions given them. He that would be a ruler, whether he be Lord or Minister, should first correct himself, and then correct others. If he do not correct himself, how shall he be able to correct others?[88] He therefore who does not correct himself, be he Lord or be he Minister, will meet with calamity. Should one not be watchful? If ye, the leaders, are upright, who shall presume to be otherwise? Do ye now be guided by Our former commands in dispensing your judgments."
19th day. The Emperor made a decree to the Chōshūshi[89] of the Eastern provinces, saying:—
"Hear this, all ye Ministers and Daibu assembled in Our presence, as well as ye Kuni no Miyakko and Tomo no Miyakko, together with the subjects of all classes! In the 8th month of last year, We in person admonished you, saying:—'Do not use your official authority to appropriate public or private property: you should consume food of your own domain, and ride horses of your own domain. Those who disregard this admonition, if of the rank of Assistant Governor or higher, shall be degraded in official rank, if of the rank of Clerk or lower, shall be sentenced to flogging. Those who convert property to their own use shall be mulcted in double its value.' Such was the edict which We issued. Now, when We inquired from the Chōshūshi and the Miyakko of the various provinces whether the local Governors, when they proceeded to their (XXV. 24.) posts, attended to this admonition or not, the Chōshūshi and the others informed Us fully of the facts, to wit:—The offence of Kuhi, Hodzumi no Omi, consists in having made exactions from each family among the people, and though he repented and gave back the things, not doing so completely. His two assistants, Fuse no Omi and Shidamu, Kose no Omi, have offended by not correcting the error of their chief, etc., etc. The inferior officials have all been guilty of offences. The offence of Kose no Tokune no Omi consists in having made exactions from each family among the people, and though he repented and returned the things, not doing so completely. He has moreover taken away the horses of the agricultural serfs. His two assistants, Yenowi no Muraji and Oshizaka no Muraji, did not correct the faults of their chief, but on the contrary joined with him in prosecuting their own advantage. They have moreover taken away horses belonging to the Kuni no Miyakko. Sumi, Utena no Atahe, although at first he remonstrated with his chief, yet at last became corrupt along with him. The inferior officials are all guilty of offences. The offence of Ki no Marikida no Omi consists in having sent men to Asakura no Kimi and Winouhe[90] no Kimi to fetch their horses for him to look at. Further, he made Asakura no Kimi manufacture swords. Further, he got from Asakura no Kimi his bow-cloth.[91] Further, he did not honestly return to their owners the articles sent by the Kuni no Miyakko in lieu of weapons, but delivered them to the Kuni no Miyakko in an irregular manner.[92] Further, in the province committed to his charge, he allowed himself to be robbed of a sword. Further, in (XXV. 25.) the province of Yamato he allowed himself to be robbed of a sword. These are the offences of Ki no Omi and of his assistants, Oho-guchi, Miwa no Kimi, and Momoyori, Kahabe no Omi. Their subordinate officials, Shihatsu, Kahabe no Omi, Tajihi no Fukame, Mozu no Nagaye, Katsuraki no Saigusa, Naniha no Kuhikame, Inukahi no Isogimi, Maro, Iki no Fubito, Tajihi no Inume[93]—these eight persons, all are guilty of offences. The offence of Adzumi no Muraji consists in this—that when Wadoku no Fubito was ill, he caused the Kuni no Miyakko to send (him?) government property. Further, he took horses belonging to the Yube.[94] The offence of his assistant Momoyori, Kashihade no Omi, consists in his having received and stored in his house articles paid in lieu of hay. Further, he took the horses of the Kuni no Miyakko and exchanged them for others. The two brothers, Ihatsutsu and Yumaro, Kahabeno Omi,[95] have also been guilty of offences. Ohochi no Muraji's offence consists in his having disobeyed Our former decree, which was (XXV. 26.) as follows:—'Let not the local Governors personally judge the plaints of the people in the districts placed under their charge.' He has disobeyed this edict in that he has taken it upon himself personally to judge the plaints of the men of Udo, and the matter of the slaves of Nakatomi no Toko. Nakatomi no Toko is equally guilty with him in this matter. The offence of Kishida no Omi consists in his having had his official sword stolen when he was in the province of Yamato. This showed a want of circumspection. As for Womidori no Omi and Tamba no Omi, they have been simply incompetent, but not guilty of any offence. The two men, Imbe no Konomi and Mutsuki,[96] Nakatomi no Muraji, have also been guilty of offences. Neither of these two men, viz. Hada no Omi and Taguchi no Omi, have committed any offence. The offence of Heguri no Omi consists in his having neglected to investigate the plaints of the men of Mikuni. Upon a review of these facts we find that all this is owing to the neglect and incompetence of you three, viz. Ki no Mariki no Omi, Kose no Tokune no Omi and Hodzumi no Kuhi no Omi. Is it not painful to Us to think of your disobedience to Our edict? Now if he who has pastoral care of the people, whether as Lord or Minister, gives a personal example of upright conduct, who shall presume to do otherwise? But if he, whether Lord or Minister, be not upright in heart, it is fit that he should bear the guilt. What avails it to repent afterwards? We shall therefore consider the cases of all these local Governors and punish them according to the gravity of their offences.
With regard moreover to the Kuni no Miyakko who have disobeyed Our edict by sending presents to the Governors of their provinces, and, at length joining with them in the pursuit of gain, constantly conceive foul wickedness, repressive measures are indispensable. But although such are Our thoughts, we have only begun to occupy our new palace, and are about to make offerings to all the Kami, both which (XXV. 27.) matters belong to the present year. Moreover it is not meet to employ the people in labour during the months of agriculture. But in connection with the building of a new palace, it was decidedly impossible to avoid doing so. Deeply conscious of both these considerations, We proclaim a general amnesty throughout the Empire. From this time forward, let the local Governors of provinces and districts be zealous and do their utmost. Let them avoid profligacy. Let messengers be sent to release all banished men of the various provinces, and all prisoners in the gaols without exception.
In contradistinction from the rest, the following six men, viz. Shihoya no Konoshiro,[97] Kamikozo[98] no Saigusa,[99] Asakura no Kimi, Mariko no Muraji, Mikaha no Oho-tomo no Atahe and Suzuki wo no Atahe, have been obedient to the Emperor. We profoundly commend their sentiments.
Let the official rice-fields belonging to the public offices in various places be done away with, as well as the lent-rice[100] in various places belonging to the Kō-so-bō Kibishima[101] and let her official rice-lands be distributed among all Our Ministers and Tomo no Miyakko. Moreover, let rice-land and hill-tracts[102] (XXV. 28.) be given to those temples which are omitted from the registers."
20th day. The Prince Imperial, by a messenger, addressed a petition to the Emperor, saying:—"In the reigns of the former Emperors, they treated the Empire as a whole, and so ruled it. But, when we come to the present time, there was division and separation, to the injury of the Work [the work of the State is meant]. Now that it has devolved on the Emperor our Sovereign to have pastoral charge of the myriad people, Heaven and Man respond harmoniously to each other, and the government has been reformed.[103] I, therefore, filled with joy and veneration, place it on my head,[104] and prostrating myself, address Your Majesty:—'The Emperor who now rules the Land of the Eight Islands as an Incarnate Deity inquired of thy servant, saying:—"Should the Koshiro no Iribe in the possession of Ministers, Muraji, Tomo no Miyakko, Kuni no Miyakko, and established in the days of former Emperors, the Mina no Iribe in the private possession of Imperial Princes, and the Mina no Iribe belonging to the Imperial Father[105] Ohoye [Hikobito Ohoye is meant], as well as their Miyake, be allowed to remain the same as in former generations, or not?"[106] Thy servant having received this command with reverence, replies respectfully, saying:—"In Heaven there are not two suns: in a country there are not two rulers. It is therefore the Emperor alone who is supreme over all the Empire, and who has a right to the services of the myriad people. Make a special selection of labourers from the Iribe and from the people granted in fee, and follow the former arrangement.[107] For the rest,[108] it may be feared that they will be put to forced labour on private authority. I therefore offer to the Emperor 524 men of the Iribe, and 181 Miyake."'"
(XXV. 29.) 22nd day. The Emperor made a decree, as follows:—"We are informed that a Prince of the Western Land[109] admonished his people, saying:—'Those who made interments in ancient times resorted to a high ground which they formed into a tomb. They did not pile up a mound, nor did they plant trees.[110] The inner and outer coffin were merely enough to last till the bones decayed, the shroud was merely sufficient to last till the flesh decayed. I shall therefore cultivate[111] the unproductive pieces of land occupied by these tombs, to the end that their place may be forgotten after changing generations. Deposit not in them gold or silver or copper or iron, and let earthenware objects alone represent the clay chariots and straw figures[112] of antiquity. Let the interstices of the coffin be varnished. Let the offerings consist of rice presented three times, and let not pearls or jewels be placed in the mouth of the deceased. Bestow not jewel-shirts or jade armour. All these things are practices of the unenlightened vulgar.' Again it is said:—'Burial is putting away, and proceeds from the desire to prevent the dead from being seen by people.' Of late, the poverty of our people is absolutely (XXV. 30.) owing to the construction of tombs.[113] We now issue regulations making distinction of noble and mean.
The inner dimensions of tombs of persons of the rank of Princes and upwards[114] shall be nine feet in length by five in width. Their outer limits shall be nine fathoms square and their height five fathoms.[115] The work shall be completed by 1000 labourers in seven days. At the time of interment white cloth shall be used for the hangings (of the bier), etc. A hearse may be used.
The inner dimensions of tombs of Superior Ministers[116] shall be similar in length, breadth and height to the above. Their outer limits shall be seven fathoms square, and they shall be three fathoms in height.[117] The work shall be completed by 500 labourers in five days. At the time of interment white cloth shall be used for the hangings of the bier, which shall be borne on men's shoulders.
The inner dimensions of a tomb of a Minister of a lower class shall be in every respect similar in length, breadth, and height to the above. Their outer limits shall be five fathoms square, and they shall be two and a half fathoms in height. The work shall be completed by 250 labourers in three days. At the time of interment white cloth shall be used for hangings. In other matters the same rule as before is to be followed.
(XXV. 31.) The inner dimensions of the tombs of persons of the rank of Dainin and Shōnin shall be nine feet in length and four feet in height and breadth. The ground shall be made level and no mound raised. The work shall be completed by 200 labourers in one day.
In the case of persons from the rank of Dairei to that of Shōchi inclusive, the tombs shall in all respects follow the rule of Dainin; but the work shall be completed by fifty labourers in one day.
Let small stones[118] be used for the tombs of all from the rank of Prince down to that of Shōchi, and let white cloth be used for the hangings.
When ordinary persons die, let them be buried in the ground, and let the hangings be of coarse cloth. Let the interment not be delayed for a single day.
The construction of places of temporary interment is not allowed in any case, from Princes down to common people.
Not only in the Home provinces, but in the provinces generally, let plots of ground be set apart for interments.[119] It is not permitted to pollute the earth by dispersed interments in various places.
When a man dies, there have been cases of people sacrificing themselves by strangulation, or of strangling others by way of sacrifice, or of compelling the dead man's horse to be sacrificed, or of burying valuables in the grave in honour of the dead, or of cutting off the hair, and stabbing the thighs and pronouncing an eulogy on the dead (while in this condition). (XXV. 32.) Let all such old customs be entirely discontinued.
A certain book says:—'No gold or silver, no silk brocades, and no coloured stuffs are to be buried.' Again it is said:—'From the Ministers of all ranks down to the common people, it is not allowed to use gold or silver.'
Should there be any cases of this decree being disregarded and these prohibitions infringed, the relations shall surely receive punishment.
Again, there are many cases of persons who, having seen, say that they have not seen, or who, having not seen, say that they have seen, or who, having heard, say that they have not heard, or who, having not heard, say that they have heard, being deliberate liars, and devoid of truth in words and in sight.
Again, there have been many cases in which slaves, both male and femme, false to their masters in their poverty, betake themselves of their own accord to influential houses in quest of a livelihood, which influential houses forcibly detain and purchase them, and do not send them to their original owners.
Again, there have been very many cases in which wives or concubines, when dismissed by their husbands, have, after the lapse of years, married other husbands, as ordinary morality allows. Then their former husbands, after three or four years, have made greedy demands on the second husband's property, seeking their own gain.
Again, there have been very many cases in which men, relying on their power, have rudely demanded people's daughters in marriage. In the interval, however, before going to his house, the girl has, of her own accord, married another, and the rude suitor has angrily made demands of the property of both families for his own gain.
Again, there have been numerous cases of this kind. Sometimes a wife who has lost her husband marries another man after the lapse of ten or twenty years and becomes his spouse, or an unmarried girl is married for the first time. Upon this, people, out of envy of the married pair, have made them perform purgation.[120]
Again, there are cases in which women, who have become men's wives and who, being put away owing to their husbands' dislike of them, have, in their mortification at this injury, compelled themselves to become blemished[121] slaves.
Again, there are cases in which the husband, having frequent occasion to be jealous of his wife's illicit intercourse with others, voluntarily appeals to the authorities to decide the matter. Let such persons not lay their information until they have obtained, let us say, three credible witnesses to join with them in making a declaration. Why should they bring forward ill-considered plaints.
Again, there have been cases of men employed on forced labour in border lands who, when the work was over and they were returning to their village, have fallen suddenly ill and (XXV. 33.) lain down to die by the roadside. Upon this the (inmates of the) houses by the roadside say:—'Why should people be allowed to die on our road?' And they have accordingly detained the companions of the deceased and compelled them to do purgation. For this reason it often happens that even if an elder brother lies down and dies on the road, his younger brother will refuse to take up his body (for burial).
Again, there are cases of peasants being drowned in a river. The bystanders say:—'Why should we be made to have anything to do with drowned men?' They accordingly detain the drowned man's companions and compel them to do purgation. For this reason it often happens that even when an elder brother is drowned in a river his younger brother will not render assistance.
Again, there are cases of people who, when employed on forced labour, cook their rice by the roadside. Upon this the (inmates of the) houses by the roadside say:—'Why should people cook rice at their own pleasure on our road?' and have compelled them to do purgation.
Again, there are cases when people have applied to others for the loan of pots in which to boil their rice, and the pots have knocked against something and have been upset. Upon this the owner of the pot compels purgation to be made.
All such practices are habitual among the unenlightened vulgar. Let them now be discontinued without exception, and not permitted again.
Again, there are cases in which peasants, when they are about to proceed to the capital, apprehensive lest their riding horses should be worn out and unable to go, give two fathoms of cloth[122] and two bundles of hemp to men of the two provinces of Mikaha or Wohari, to hire them to feed their horses. After they have been to the capital and are on their way home, they make them a present of a spade, and then find that the men of Mikaha, etc., have not only failed to feed their horses properly, but have allowed them to die of starvation. In the case of horses of a superior class, they conceive covetous desires, and invent lying tales of their having been stolen, while in the case of mares which become pregnant in their house, they cause purgation to be made, and in the end make a plunder of the beast.
Such things having come to our ears, We therefore now establish the following regulation:—
Whenever horses are left at livery in any of the provinces along the highway, let the owner take with him the man whom he engages for this purpose, and make a full statement to the village elder, handing over (to the latter) at the same time the articles given as remuneration. It is unnecessary for him to (XXV. 34.) make any further payment when he returns home. If he has caused the horse to suffer harm, he should get nothing.
If anyone disobeys this edict, a severe penalty shall be imposed.
The dues payable to Market Commissioners,[123] for main roads, and to ferrymen; are abolished and lands are granted instead.
Beginning with the Home provinces, and embracing the provinces in all four quarters, during the agricultural months,[124] let everyone apply himself early to the cultivation of the rice-land. It is not meet at such a time to let them eat dainty food or drink sake. Let faithful messengers be appointed to intimate this to the Home provinces. And let the Kuni no Miyakko of the provinces in every quarter choose good messengers to urge (the peasants to work) in accordance with the edict."
Autumn, 8th month, 14th day. An edict was issued, saying:—
"Going back to the origin of things, we find that it is Heaven and Earth with the male and female principles of nature,[125] which guard the four seasons from mutual confusion. We find, moreover, that it is this Heaven and Earth[126] which produces the ten thousand things. Amongst these ten thousand things Man is the most miraculously gifted. Among the most miraculously gifted beings, the sage takes the position of ruler. Therefore the Sage Rulers, viz. the Emperors, take Heaven as their exemplar in ruling the World, and never for a moment dismiss from their breasts the thought of how men shall gain their fit place.
Now as to the names of the early Princes, the Omi, Muraji, Tomo no Miyakko and Kuni no Miyakko have divided their various Be[127] and allotted them severally to their various titles (or surnames). They afterwards took the various Be of the people, and made them reside in the provinces and districts, one mixed up with another. The consequence has been to make father and child to bear different surnames, and brothers to be reckoned of distinct families, while husbands and wives have names[128] different from one another. One family is divided into five or split up into six, and both Court and country are therefore (XXV. 35.) filled with contentious suits. No settlement has been come to, and the mutual confusion grows worse and worse. Let the various Be, therefore, beginning with those of the reigning Emperor and including those in the possession of the Omi, Muraji, etc., be, without exception, abolished, and let them become subjects of the State. Those who have become Tomo no Miyakko by borrowing the names of princes, and those who have become Omi or Muraji on the strength of the names of ancestors,[129] may not fully apprehend our purport, and might think, if they heard this announcement without warning, that the names borrowed by their ancestors would become extinct. We therefore make this announcement beforehand, so that they may understand what are our intentions.
The children of rulers succeed one another in the government of the Empire, and it is well known that the names of the actual Emperor and of his Imperial ancestors will not be forgotten by the world. But the names of sovereigns are lightly given to rivers and plains,[130] or common people are called by them. This is a truly fearful state of things. The appellations of sovereigns, like the sun and moon, will float afar: the names of those of the Imperial line[131] will last for ever, like unto Heaven and Earth. Such being our opinion, we announce as follows:—'Do ye all, from those of the Imperial line down to the Ministers, the Daibu, Omi, Muraji, and Tomo no Miyakko, who do Us service, (in short) all persons of whatever Uji[132] [One book has 'royal subjects of whatever name'], give ear to what We say. With regard to the form of your service, We now abolish the former offices and constitute afresh the hundred bureaus. We shall, moreover, grant grades of rank and confer official dignities.[133]
Let the local Governors who are now being despatched, and also the Kuni no Miyakko of the same provinces, give ear to what we say. In regard to the method of administration notified last year to the Court Assembly,[134] let the previous arrangement be followed, and let the rice-lands which are received and measured be granted equally to the people, without distinction of persons.[135] In granting rice-lands the peasants' houses should adjoin the land. Those whose houses lie near the lands must therefore have the preference. In this sense receive Our injunctions.
In regard to commuted taxes,[136] they should be collected from males (only).
Labourers should be supplied at the rate of one for every (XXV. 36.) fifty houses. The boundaries of the provinces should be examined and a description or map prepared, which should be brought here and produced for Our inspection. The names of the provinces and districts will be settled when you come.
With respect to the places where embankments are to be constructed, or canals dug, and the extent of rice-land to be brought under cultivation, in the various provinces, uniform provision will be made for causing such work to be executed.'
Give ear to and understand these injunctions."
9th month. The Shōtoko, Kuromaro, Takamuko no Hakase, was sent to Silla to cause them to send a hostage. Ultimately the tribute from Imna was discontinued.
In this month the Emperor occupied the temporary Palace of Kahadzu.[137] [Some books have "detached Palace."]
In this year the rats of the province of Koshi drew together in troops by night and day, and took their departure towards the East.
A.D. 647. 3rd year, Spring, 1st month, 15th day. There was archery at the Court.
On this day Koryö and Silla sent messengers together to offer tribute.
Summer, 4th month, 29th day. An edict was issued as follows:—
"The Empire was entrusted (by the Sun-Goddess to her descendants, with the words) 'My children, in their capacity of Deities, shall rule it.' [The phrase 惟神 means to follow the way of the Gods, or again to possess in oneself the way of the Gods.] For this reason, this country, since Heaven and Earth began, has been a monarchy. From the time that Our Imperial ancestor[138] first ruled the land, there has been great concord[139] in the Empire, and there has never been any (XXV. 37.) factiousness. In recent times, however, the names, first of the Gods, and then of the Emperors, have in some cases been separated (from their proper application) and converted into the Uji of Omi or Muraji, or they have been separated and made the qualifications of Miyakko,[140] etc. In consequence of this, the minds of the people of the whole country take a strong partisan bias, and conceiving a deep sense of the me and thee, hold firmly each to their names. Moreover the feeble and incompetent Omi, Muraji, Tomo no Miyakko and Kuni no Miyakko make of such names their family names; and so the names of Gods and the names of sovereigns are applied to persons and places in an unauthorized manner, in accordance with the bent of their own feelings. Now, by using the names of Gods and the names of sovereigns as bribes, they draw to themselves the slaves of others, and so bring dishonour upon unspotted names. The consequence is that the minds of the people have become unsettled and the government of the country cannot be carried on. The duty has therefore now devolved on Us in Our capacity as Celestial Divinity, to regulate and settle these things. In order to make them understood, and thereby to order the State and to order the people, We shall issue, one after another, a succession of edicts, one earlier, another later, one to-day and another to-morrow. But the people, who have always trusted in the civilizing influence[141] exercised by the Emperors, and who are used to old customs, will certainly find it hard to wait until these edicts are made. We shall therefore remit to all, from Princes and Ministers down to the common people of all classes, the tax in lieu of service."
In this year Wogohori[142] was pulled down and a Palace built.
The Emperor, having taken up his residence in the Palace of Wogohori, established a Law for Ceremonies, the regulations of which were as follows:—
All persons holding official rank must draw up in lines to right and left outside the south gate at the hour of the Tiger,[143] and wait there until the first appearance of the sun. They shall then enter the Court, and having made their obeisances, shall attend in the Hall. Those who come late will not be permitted to enter and take up their attendance. When the hour of the Horse[144] arrives, they shall retire when they hear the sound of the bell. The officer whose business it is to strike the bell shall wear a red apron. The bell-stand shall be set up in the Middle Court.
The engineer of the rank of Daisen,[145] Aratawi no Hirafu,[146] (XXV. 38.) Yamato no Aya no Atahe, mistakenly dug a canal which he led to Naniha and thereby distressed the people. Upon this some one presented a memorial of remonstrance, and the Emperor made a decree, saying:—"We unwisely gave ear to Hirafu's misrepresentations, and so dug this canal to no purpose. It is We who are to blame." That same day the work was discontinued.[147]
Winter, 10th month, 11th day. The Emperor made a progress to the hot baths of Arima. He was accompanied by the Oho-omi of the Right and Left, and by the other Ministers and Daibu.
12th month, last day. The Emperor returned from the hot baths and stayed in the temporary Palace of Muko.
On this day the Palace of the Prince Imperial took fire, to the great marvel of the people of that time.
In this year there were instituted caps of seven kinds and thirteen grades.
The first was called Shoku-kwan.[148] Of this there were two grades, the greater and the lesser. It was made of woven stuff, and embroidered on the borders. The colour of the clothing was in both cases dark purple.
The second was called Shu-kwan.[149] Of this there were two grades, the greater and the lesser. It was made of embroidered stuff. The border of the cap and the colour of the clothing was the same as for the Shoku-kwan.
(XXV. 39.) The third was called Shi-kwan.[150] Of this there were two grades, the greater and the lesser. It was made of purple material, with a border of woven stuff. The colour of the clothing was light purple.
The fourth was called Kin-kwan.[151] Of this there were two grades, the greater and the lesser. The greater Kin-kwan was made of Dai-haku-sen[152] brocade, and had the cap-border of woven stuff: the lesser Kin-kwan was made of Shō-haku-sen brocade, and had the cap-border of Dai-haku-sen brocade. The colour of the clothing was in both cases true dark red.
The fifth was called Sei-kwan,[153] and was made of blue silk. Of this there were two grades, the greater and the lesser. The greater Sei-kwan had a border of Dai-haku-sen brocade. The colour of the clothing was in both cases deep violet.
The sixth was called Kok-kwan,[154] and was made of black silk. Of this there were two grades, the greater and the lesser. The greater Kok-kwan had a border of wheel-pattern brocade. The lesser Kok-kwan had a border of diamond-pattern brocade. The colour of the clothing was in both cases green.[155]
The seventh was called Kembu[156] [the initial (or lowest) rank. It was also called Risshin].[157] It was made of black silk and had a border of dark violet.
In addition to the above there were Tō-kwan,[158] made of black silk. These caps had varnished gauze stretched behind.
Distinctions of rank were indicated by the border and the hair ornaments.[159] The latter were in shape like a cicada. The hair ornaments of the grades from the Lesser Kin-kwan upwards were of a combination of gold and silver: the hair (XXV. 40.) ornaments of the Greater and Lesser Seikwan were made of silver: the hair ornaments of the Greater and Lesser Kok-kwan were made of copper. The Kembu caps had no hair ornaments.
These caps were worn at Grand Assemblies,[160] when foreign guests were entertained, and at the (Buddhist) maigre feasts of the fourth[161] month and seventh month.
Silla sent Kim Chhyun-chhyu, a Superior Minister, of the rank of Greater Ason, and others to accompany the Hakase, Takamuko no Kuromaro, of Shōtoko rank, and Oshikuma, Nakatomi no Muraji, of middle Shōsen rank,[162] and bring a present to the Emperor of a peacock and a parrot. Chhyun-chhyu was made a hostage. He was a handsome man, who talked and smiled agreeably.[163]
The Nutari[164] barrier was constructed, and a barrier-settlement established. Old men talked to one another, saying:—"The migration of the rats towards the East some years ago prefigured the making of this barrier."
A.D. 648. 4th year. Spring, 1st month, 1st day. The ceremony of New Year's congratulations took place.
In the evening the Emperor proceeded to the Palace of Toyosaki in Naniha.
2nd month, 1st day. Student priests were sent to Corea.
8th day. The Oho-omi Abe invited the four classes[165] to the Temple of Shitenōji, where, having brought in four images of Buddha, he had them enshrined within the pagoda. He constructed a figure of the wondrous Vulture Mountain,[166] which he (XXV. 41.) made by piling up drums on one another.
Summer, 4th month, 1st day. The old caps were discontinued. The Oho-omi of the Left and Right, however, continued to wear the old caps.
This year Silla sent envoys bearing tribute.
The barrier of Ihabune[167] was put to rights as a precaution against the Yemishi. Eventually subjects from the provinces of Koshi and Shinano were selected, and a barrier-settlement for the first time established.
A.D. 649. 5th year. Spring, 1st month, 1st day. The New Year's congratulations took place.
2nd month. Nineteen cap grades were instituted, as follows:—
| First | Dai-shiki | (greater-woven-stuff) |
| Second | Shō-shiki | (lesser-woven-stuff) |
| Third | Dai-shū | (greater embroidery) |
| Fourth | Shō-shū | (lesser embroiderydo.) |
| Fifth | Dai-shi | (greater purple) |
| Sixth | Shō-shi | (lesser purpledo.) |
| Seventh | Upper Dai-kwa | (greater flower) |
| Eighth | Lower Dai-kwa | (greater flowerdo.) |
| Ninth | Upper Shō-kwa | (lesser flower) |
| Tenth | Lower Shō-kwa | (lesser flowerdo.) |
| Eleventh | Upper Dai-sen[168] | (greater mountain) |
| Twelfth | Lower Dai-sen | (greater mountaindo.) |
| Thirteenth | Upper Shō-sen | (lesser mountain) |
| Fourteenth | Lower Shō-sen | (lesser mountaindo.) |
| Fifteenth | Upper Dai-otsu[169] | |
| Sixteenth | Lower Dai-otsu | |
| Seventeenth | Upper Shō-otsu | |
| Eighteenth | Lower Shō-otsu | |
| Nineteenth | Risshin | (Promotion or advancement) |
In this month an order was given to the Hakase, Takamuko no Kuromaro, and the Buddhist Priest Bin to establish Eight Departments of State and one hundred bureaus.[170]
(XXV. 42.) 3rd month, 17th day. Abe no Oho-omi died. The Emperor proceeded to the Shujaku[171] gate, where he raised up lamentations for him and showed much emotion. The Empress Dowager, the Prince Imperial, and the other Princes, together with the Ministers of every rank, all, following his example, mourned and lamented.[172]
24th day. Hiuga, Soga no Omi [styled[173] Musashi] slandered the Oho-omi Kurayamada to the Prince Imperial, saying:—"Maro, thy servant's elder brother by a different mother, is watching the opportunity of the Prince Imperial making an excursion to the seaside, in order to do him a mischief. He will ere long commit treason." The Prince Imperial believed this. The Emperor sent Ohotomo no Komano Muraji, Mikuni no Maro no Kimi, and Hodzumi no Kurafu no Omi to the Oho-omi, Kurayamada no Maro, and questioned him as to the truth of the charge of treason. The Oho-omi answered and said:—"I will have a personal interview with the Emperor, and shall then answer to the charge brought against me." The Emperor again sent Mikuni no Maro no Kimi and Hodzumi, Kurafu no Omi, to investigate the circumstances of the treason. The Oho-omi, Maro, again answered as before. The Emperor was therefore about to raise an armed force and surround therewith the Oho-omi's house, when the Oho-omi, taking with him his two sons, Hōshi[174] and Akagoma [also called Mawosu], fled by way of Chinu towards the boundary of the province of Yamato. Before this, Koshi, the Oho-omi's eldest son, was already staying in Yamato, where he was building the Temple. [This means that he was staying in the Yamada house.] Now being suddenly apprised that his father was coming thither in flight, he went out to meet him at the great Tsuki tree in Imaki. Having approached, he took the lead and entered the Temple. Then he looked back to the Oho-omi and said:—"Koshi desires to advance straight on in person, and oppose the army which is coming." But the Oho-omi would not allow it. That night Koshi conceived the idea of burning the Palace [the Palace of Woharida is meant], and went on assembling troops.
(XXV. 43.) 25th day. The Oho-omi addressed his eldest son Koshi, saying:—"Dost thou love thy life?" Koshi answered and said:—"I love it not." The Oho-omi thereupon harangued the priests of the Yamada Temple, his eldest son Koshi and some tens of other persons, saying:—"Shall one who is in the position of vassal contrive treason against his Lord? Shall the duty of a son to a father be brought to nothing? This temple was originally built, not for me personally, but under a vow for the sake of the Emperor. I have now been slandered by Musashi, and I fear that I shall be unjustly put to death. With so near a prospect of the yellow springs,[175] I would withdraw (from life) still cherishing fidelity in my bosom, and the object of my coming to this Temple is that my last moments may be made easier."
When he had done speaking, he opened the door of the Buddha Hall and uttered a vow, saying:—"In all future births and existences, let me not have resentment against my sovereign!" When he had made this vow, he strangled himself and died. His wife and children, to the number of eight persons, sacrificed[176] themselves with him.
On this day, Oho-tomo no Koma no Muraji and Soga no Hiuga no Omi were sent as Generals in command of a body of troops to pursue the Oho-omi. General Ohotomo no Muraji and his colleague had gone as far as Kuroyama when Mu, Hashi no Muraji, and Omimaro, Uneme no Omi, came running from the Yamada Temple, and brought information that the Oho-omi Soga, with his three sons and one daughter, had already committed suicide together by strangulation. The Generals therefore returned from Tajihi no Saka.
26th day. The wife, children, and personal attendants of the Oho-omi Yamada, who committed suicide by strangulation, were many. Kurafu, Hodzumi no Omi, arrested in a body the Oho-omi's people, viz. Tsukushi, Taguchi no Omi, and others, placed cangues round their necks, and tied their hands behind their backs. That night, Maro, Ki no Omi, Hiuga, Soga no Omi, and Kurafu, Hodzumi no Omi, having surrounded the Temple (XXV. 44.) with an armed force, called Shiho, Mononobe no Futsuta no Miyakko, and ordered him to cut off the Oho-omi's head. Upon this Futsuta no Shiho drew his sword, raised up the body on its point, yelled and reviled, and then cut it off.
30th day. There were executed, as implicated with the Oho-omi, Soga no Yamada, Tsukushi, Taguchi no Omi, Miminashi no Dōtoko, Takada no Shikowo,[177] Nukadabe no Yumasu no Muraji, Hada no Adera and others, fourteen persons in all. Nine were strangled,[178] and fifteen banished.
In this month, messengers were sent to take over the property of the Oho-omi, Yamada. Among his property was a beautiful book with the inscription "Book belonging to the Prince Imperial," and a valuable object inscribed "Property of the Prince Imperial." When the messengers returned and reported the circumstances of their having taken over the property, the Prince Imperial recognized for the first time that the heart of the Oho-omi had remained pure and unspotted. He was seized with shame and remorse for the past, and bewailed his fate incessantly. Hiuga no Omi was accordingly appointed Viceroy of Tsukushi. The people of the time said to one another, "Is (XXV. 45.) not this a disguised banishment?"
When Soga no Miyakko hime, consort of the Prince Imperial, heard that her father the Oho-omi had been decapitated by Shiho, she took it deeply to heart, and grieved bitterly. She detested hearing Shiho's name mentioned, and so her personal attendants, whenever they had occasion to speak of salt (shiho), altered the word and called it Kitashi.[179] At last Miyakko hime died of a broken heart. When the Prince Imperial heard that she had passed away, he was grieved and deeply shocked, and bewailed her loss exceedingly. Upon this Mitsu, Nunaka Kahara no Fubito, came forward and presented verses of poetry as follows:—
On a mountain-stream
Two mandarin-ducks[180] there be,
Well matched together:—
But the wife who was a like mate for me
Who is it that has taken away?
This was the first verse.
Though on every tree
The flowers are blooming,
How can it be that
My darling wife
Does not blossom again?
This was the second verse.
The Prince Imperial, with a sigh of deep despair, praised the verses, saying:—"How beautiful! how pathetic!" So he gave him his lute[181] and made him sing them. He also presented him with four hiki of silk, twenty tan of cloth, and two bags of floss silk.
Summer, 4th month, 20th day. Kose no Tokodako no Omi, of Shōshi rank, was granted the rank of Daishi, and was made Oho-omi of the Left.[182]
Ohotomo no Nagatoko no Muraji [styled Mŭmakahi] of Shōshi rank, was granted the rank of Daishi, and was made Oho-omi of the Right.[183]
5th month, 1st day. Shikofu, Miwa no Kimi, of Lower Shōkwa rank, Tsunomaro, Harahibe no Muraji[184] of Upper (XXV. 46.) Daisen rank, and others were sent to Silla.
This year, the Queen of Silla sent Kim Ta-sya, Sa-son of Sa-tök-pu, as hostage. He had a suite of thirty persons.
A.D. 650. Hakuchi,[188] 1st year, Spring, 1st month, 1st day. The Imperial chariot proceeded to the Palace of Ajifu, where the Emperor viewed the ceremonies of the New Year's congratulations.
On this day the Imperial chariot returned to the Palace.
2nd month, 9th day. Shikofu, Kusakabe no Muraji, Governor of the Province of Anato, presented to the Emperor a white pheasant, saying:—"Nihe, a relation of Obito, the Kuni no Miyakko, caught it on the 9th day of the first month on Mount Wonoyama." Upon this inquiry was made of the Lords of Pèkché, who said:—"In the eleventh year[189] of Yung-p‘ing, in the reign of Ming Ti of the Later Han dynasty, white pheasants were seen in a certain place." Further, inquiry was made of the Buddhist priests, who answered and said:—"With our ears we have not heard, nor with our eyes have we seen (XXV. 47.) such. May it please Your Majesty to order a general amnesty; and so give joy to the hearts of the people."
The Priest Dōtō said:—"At one time Koryö desired to build a Buddhist Temple. There was no place which was not examined for this purpose. Then in a certain place a white deer was seen quietly moving, and eventually a Temple was built on this spot. It was called the Temple of the park of the white deer, and the practice of the Buddhist Law was there permanently established. Again, a white sparrow was seen at the farmstead of a certain Temple. The people of the country all said that it was a good omen. Moreover, Envoys sent to Great Thang[190] brought back a dead crow with three legs.[191] The people of the country again said that this was a good omen. Though these things are trifles, yet they are deemed of favourable omen. Much more is this so in the case of a white pheasant."
The Priest Bin said:—"This is to be deemed a lucky omen, and it may reasonably be accounted a rare object. I have respectfully heard that when a Ruler extends his influence to all four quarters, then will white pheasants be seen. They appear, moreover, when a Ruler's sacrifices are not in mutual disaccord, and when his banquets and costumes are in due measure. Again, when a Ruler is of frugal habits, white pheasants are made to come forth on the hills. Again, they appear when the Ruler is sage and humane. In the time of the Emperor Ch‘ēng Wang of the Chou Dynasty, the Yüeh-shang[192] family brought and presented to the Emperor a white pheasant, saying:—'We were told by the old men of our country:—"What a long time it has been since there have been any exceptional storms or long-continued rains, and that the great rivers and the sea have not surged up over the land! Three years have now elapsed. We think that in the Central (XXV. 48.) Land there is a Sage. Would it not be well to go and pay your respects at his Court?" We have therefore come, having tripled our interpreters.' Again, in the first year of Hien-ning[193] in the reign of Wu-ti of the Tsin Dynasty, one was seen in Sung-tsze. This is accordingly a favourable omen. A general amnesty ought to be granted."
Upon this the white pheasant was let loose in the garden.
15th day. The array of guards at Court was like that on the occasion of a New Year's reception. The Oho-omi of the Right and Left and all the functionaries formed four lines outside of the purple gate. Ihimushi, Ahata no Omi, and three others were made to take the pheasant's litter and move off ahead, while the Oho-omi of the Right and Left at the head of all the functionaries and Phung-chyang, Lord of Pèkché, his younger brother Sē-syöng, Chhyung-seung,[194] the physician to the King of Koryö, by name Mo-chhi, the scholar attached to the Court of Silla, and others, advanced into the Central Court. These four men, viz. Maro, Mikuni no Kimi, Takami, Wina no Kimi, Mikaho, Miwa no Kimi, and Maro Kida,[195] Ki no Omi, taking up the pheasant's litter in turn, advanced in front of the (XXV. 49.) Hall. Then the Oho-omi of the Right and Left approached and held the litter by the forward end. The Prince of Ise, Maro, Mikuni no Kimi, and Woguso, Kura no Omi, took hold of the hinder end of the litter and placed it before the Imperial throne. The Emperor straightway called the Prince Imperial, and they took it and examined it together. The Prince Imperial having retired, made repeated obeisances, and caused the Oho-omi Kose to offer a congratulatory address, saying:—"The Ministers and functionaries offer their congratulations. Inasmuch as Your Majesty governs the Empire with serene virtue, there is here a white pheasant, produced in the western region. This is a sign that Your Majesty will continue for a thousand autumns and ten thousand years peacefully to govern the Great-eight-islands[196] of the four quarters. It is the prayer of the Ministers, functionaries, and people that they may serve Your Majesty with the utmost zeal and fidelity."
Having finished this congratulatory speech, he made repeated obeisances. The Emperor said:—
"When a sage Ruler appears in the world and rules the Empire, Heaven is responsive to him, and manifests favourable omens. In ancient times, during the reign of Ch‘ēng-wang of the Chou Dynasty, a ruler of the Western land,[197] and again in the time of Ming Ti of the Han Dynasty, white pheasants were seen. In this our Land of Japan,[198] during the reign of the Emperor Homuda,[199] a white crow made its nest in the Palace. In the time of the Emperor Oho-sazaki,[200] a Dragon-horse appeared in the West.[201] This shows that from ancient times until now, there have been many cases of auspicious omens appearing in response to virtuous rulers. What we call (XXV. 50.) phœnixes, unicorns,[202] white pheasants, white crows, and such like birds and beasts, even including herbs and trees, in short all things having the property of significant response, are favourable omens and auspicious signs produced by Heaven and Earth. Now that wise and enlightened sovereigns should obtain such auspicious omens is meet and proper. But why should We, who are so empty and shallow, have this good fortune? It is no doubt wholly due to our Assistants, the Ministers, Omi, Muraji, Tomo no Miyakko and Kuni no Miyakko, each of whom, with the utmost loyalty, conforms to the regulations that are made. For this reason, let all, from the Ministers down to the functionaries, with pure hearts reverence the Gods of Heaven and Earth, and one and all accepting the glad omen, make the Empire to flourish."
Again he commanded, saying:—
"The provinces and districts in the four quarters having been placed in our charge by Heaven, We exercise supreme rule over the Empire. Now in the province of Anato, ruled over by Our divine ancestors, this auspicious omen has appeared. For this reason We proclaim a general amnesty throughout the Empire, and begin a new year-period, to be called Haku-chi.[203] Moreover we prohibit the flying of falcons within the limits of the province of Anato."
Presents were made to the Ministers, Daibu and officials of lower rank down to the clerks, varying in value according to their rank. Hereupon the local Governor, Shikofu, Kusakabe no Muraji, was commended and granted the rank of Daisen, together with liberal presents. The commuted taxes and corvées of Anato were remitted for three years.
Summer, 4th month. Silla sent Envoys to offer tribute.
One book says:—"In the reign of this Emperor the three countries of Koryö, Pèkché and Silla sent Envoys bearing tribute every year."
(XXV. 51.) Winter, 10th month. In respect of the tombs which had been demolished in order to include the ground in a site for a Palace, and of the people who had been made to remove for the same purpose, presents were given, varying in value. This having been done, the chief builder Hirafu, Aratawi no Atahe, was sent to set up the boundary posts of the Palace.
In this month the construction was begun of an embroidery[204] figure of Buddha sixteen feet in height with its attendant Bosatsu,[205] and of figures of beings of the eight classes[206]—forty-six figures in all.
In this year, Ohoguchi, Aya no Yamaguchi no Atahe, in obedience to an Imperial order, carved one thousand images of Buddha.
Agata, Yamato no Aya no Atahe, Abumi, Shiragabe no Muraji, and Agura, Naniha no Kishi, were sent to the province of Aki to build two Pèkché ships.
A.D. 651. 2nd year, Spring, 3rd month, 14th day. The sixteen feet high embroidery figure of Buddha and the others were finished.
15th day. The Empress Dowager invited the ten Buddhist professors[207] and prepared a maigre entertainment for them.
6th month. Pèkché and Silla sent Envoys to bring tribute and to offer presents.
Winter, 12th month, last day. More than 2100 priests and nuns were invited to the Palace of Ajifu, and made to read the Issaikyō.[208]
That night over 2700 lights were lit in the courtyard of the Palace, and there were caused to be read the Antaku and Dosoku[209] Sutras, etc. Upon this, the Emperor removed his (XXV. 52.) residence from Oho-gohori to the new Palace. It received the name of the Palace of Naniha no Nagara no Toyosaki.
This year the Silla tribute-envoys, Chi-man, of Sa-son rank, and his companions anchored at Tsukushi, wearing garments of the Thang country. The Government, disgusted at this wanton change of habit, reproved them and drove them back again. At this time Kose no Oho-omi addressed the Emperor, saying:—"If we do not give a blow to Silla at this present time, we shall certainly have to regret it afterwards. Now as to the manner of giving a blow to Silla, we can do so without raising a sword.[210] From the port of Naniha as far as Tsukushi let the surface of the sea be covered with ships, one touching another. Then if Silla be summoned and called to an account for her offences, it will be easy for us to gain our object."
A.D. 652. 3rd year, Spring, 1st month, 1st day. When the New Year's ceremonies were over, the Imperial chariot proceeded to the Palace of Oho-gohori.
From the 1st month to the 2nd month the distribution of rice-lands[211] had been brought to a close. As to the length[212] of the rice-fields, thirty paces made a tan, and ten tan a chō.
The tax-rice was one sheaf and a half per tan, or fifteen sheaves per chō.
3rd month, 9th day. The Imperial chariot returned to the Palace.
Summer, 4th month, 15th day. The Shamon,[213] Ye-un, was invited to the interior of the Palace and made to explain the Muryōjiu[214] Sutra, the Shamon Ye-ji was made lecturer and 1000 Shamon were constituted the audience.
20th day. The explanations (of the Sutras) was discontinued. From this day forward rain began to fall continually, lasting for nine days. It demolished buildings, and destroyed the young rice-plants in the fields. Many men, horses and oxen were drowned.
(XXV. 53.) In this month the registers of population were prepared. Fifty houses were made a township, and for each township there was appointed an elder. The senior member of the family[215] was always made the head of the household. The houses were all associated in groups of five for mutual protection, with one elder to supervise them one with another.
Silla and Pèkché sent Envoys to bring tribute and offer presents.
Autumn, 9th month. The building of the Palace was completed. It is impossible adequately to describe the appearance of the Palace Halls.
Winter, 12th month, last day. The priests and nuns of the Empire were invited to the interior of the Palace and entertained with meagre fare. Plentiful alms were given, and lights kindled.
A.D. 653. 4th year, Summer, 5th month, 12th day. There were sent to Great Thang, as Chief Ambassador, Kishi no Nagani, of Upper Shōsen rank, as Associate Ambassador, Kishi no Koma [also called Ito] of Upper Shō-otsu rank, as Student Priests, Dōgen, Dōtsū, Dōkwō, Yese, Gakushū, Benshō, Yeshō, Sōnin, (XXV. 54.) Chisō, Dōshō, Jōye[216] [Jōye was the eldest son of the Oho-omi of the Middle[217]], Adachi [Adachi was the son of Nakatomi no Kome no Muraji] and Dōkwan [Dōkwan was the son of
Tomb of the Minister of State, Kamatari.
Kudara, Kasuga no Ahata no Omi] as students,[218] Kusuri, Kose no Omi [son of Toyotari no Omi], and Okina, Hi no Muraji [son of Madama. Another book adds the student priests Chiben and Gitoku and the student Ihatsumi, Sakahibe no Muraji], in all 121 persons, who sailed together in the same ship. Mita, Nunobara no Obito, was appointed as envoy to accompany them. Again, the Chief Ambassador Nemaro [also called Yatsukahagi], Takada no Obito, of Lower Daisen rank, and the Associate Ambassador Womaro, Kamori[219] no Muraji, of Upper Shō-otsu rank, with the student priests Dōfuku and Gikō, in all 120 persons, sailed together in one ship. Yatsute, Hashi no Muraji, was appointed as Envoy to escort them.
In this month the Emperor visited the chamber of the priest Bin, inquired after his illness, and at length from his own mouth delivered his gracious commands.
One book says:—"In the 7th month of the 5th year, (XXV. 55.) the priest Bin took ill in the Temple of Adzumi. Thereupon the Emperor paid him a visit of inquiry, and taking him by the hand, said:—'If your Reverence dies to-day, We shall follow you in death to-morrow.'"
6th month. Pèkché and Silla sent Envoys bearing tribute and offering presents.
The highways of various places were repaired.
The Emperor was informed of the death of the priest Bin, and sent a messenger of condolence and also numerous presents.
The Empress Dowager, the Prince Imperial, etc., all sent messengers to offer condolences on the death of the priest Bin. Eventually the Emperor commanded Komaro, Koma no Tachibe, a painter, with Funado no Atahe and others to make a large number of figures of Buddha and Bosatsu, to be placed in the Temple of Kahara [one book says they are in the Temple of Yamada].
Autumn, 7th month. Takada no Nemaro and his colleagues, the Ambassadors sent to Great Thang, were drowned by the sinking of their ship in the Gate[220] of Takashima, off the coast of Satsuma. Only five men who lashed themselves to a plank, floated ashore on the island of Takashima. They knew not what to do, until one of the five, named Kadobe no Kogane, gathered bamboos[221] and made of them a raft, with which they anchored at the island of Shitoji-shima. These five men passed six days and six nights without any food whatever. Thereupon Kogane was complimented (by the Emperor), advanced in rank, and presents given him.
This year the Prince Imperial petitioned the Emperor, saying:—"I wish the Imperial residence were removed to the Yamato capital." The Emperor refused to grant his request. Upon this the Prince Imperial took with him the Empress (XXV. 56.) Dowager, the Empress Hashibito, and the younger Imperial Princes, and went to live in the temporary Palace of Asuka no Kahabe in Yamato. At this time the Ministers and Daibu, with the various functionaries, all followed and changed their residence. The Emperor resented this, and wished to cast away the national Dignity. He had a palace built in Yamazaki and sent a song to the Empress Hashibito, saying:—
The pony which I keep,
I put shackles on
And led it not out:
Can anyone have seen
The pony which I keep?
A.D. 654. 5th year, Spring, 1st month, 1st day. In the night the rats migrated towards the Yamato capital.
Nakatomi no Kamatari no Muraji was granted the Shikwan,[222] and his fief increased by a number of houses.
2nd month. The Controlling Envoys sent to Great Thang, namely, Kuromaro, Takamuku no Obito, of Upper Daikin rank [one book says:—"Summer, 5th month. There were sent to Great Thang the Controlling Envoy Takamuku no Kuromaro, of Lower Daikwa rank"], the Chief Ambassador Maro, Kahabe no Omi, of Lower Shōkin rank, the Associate Ambassador Kusushi[223] Yenichi, of Lower Daisen rank, the two Hangwan, Maro Fumi no Atahe, of Upper Daiotsu rank, and Miyaji no Amida [one book says:—"The Hangwan, Maro, Fumi no Atahe, of Lower Shōsen rank"], Yoroshi, Oka no Kimi, of Upper (XXV. 57.) Shō-otsu rank, Daihaku, Okizome no Muraji, Oyu, Nakatomi no Hashibito no Muraji, of Lower Shō-otsu rank, Tori, Tabe no Fubito, and others. They embarked separately on two ships. Having delayed for several months, they proceeded by way of Silla, and anchored at Laichou.[224] At last they reached the capital, where they had an audience of the Emperor. Thereupon Kuo Wēn-chü, superintendent of the guards of the Prince Imperial's Palace, inquired particularly of them regarding the geography of the Land of Japan, and the names of the Gods of the beginning of the country. To all which inquiries suitable answers were given.
The Controlling Envoy Takamuku no Kuromaro died in Great Thang.
Yuki no Hakatoko says:—"The student-priest Yemyō died in Thang; Chisō died at sea; Chikoku died at sea; Chisō[225] returned in a Silla ship in the year Kanoye Tora[226]; Gakushō died in Thang; Gitsū died at sea; Jōye returned in the year Kinoto Ushi[227] in the ship of Liu Teh-kao[228]; Myōi, Hōshō and the students Okina, Hi no Muraji and Kō Wō-gon,[229] twelve persons in all, with Kan Chikō and Cho Gempō, of foreign Japanese birth, came back this year along with the envoys."
Summer, 4th month. Two men and two women of the Land of Tukhāra[230] and one woman of S‘râvastî[231] were driven by a storm to Hiuga.
Autumn, 7th month, 24th day. Kishi no Nagani and his colleagues, who had gone as Envoys to the Western Sea,[232] anchored in Tsukushi with Escorting Envoys from Silla and (XXV. 58.) Pèkché. This month the Emperor commended the Envoys to the Western Sea for having had a personal audience of the Emperor of the Thang country, and for having obtained numerous books and precious objects. He bestowed on the Chief Ambassador Kishi no Nagani, of Upper Shōsen rank, the lower grade of Shōkwa rank, and granted him a fief of 200 houses with the name of the Kure House. On the Associate Ambassador, Kishi no Koma, of Lower Shō-otsu rank, there was bestowed the upper grade of the Shōsen rank.
Winter, 10th month, 1st day. The Prince Imperial, being informed that the Emperor had taken ill, proceeded to the Naniha Palace with the Empress Dowager, the Empress Hashibito, and also accompanied by the younger Imperial Princes and the Ministers.
10th day. The Emperor died in the State Bedchamber. He was temporarily interred in the southern courtyard. Dōtoko, Mozu no Hashi no Muraji, of Upper Shōsen rank, superintended the business of the Palace of Temporary Interment.
12th month, 8th day. He was buried in the misasagi of Shinaga at Ohosaka.[233]
On this day, the Prince Imperial, accompanied by the Empress Dowager, changed his residence to the Temporary Palace of Kahabe in Yamato. Old people said:—"The migration of the rats to the Yamato capital was an omen of the transference of the capital thither."
In this year, Koryö, Pèkché and Silla sent ambassadors of condolence.
- ↑ Heaven-myriad-abundant-sun.
- ↑ Virtue of filial piety. There is much evidence in this reign of the extension and development of the Imperial power in the provinces.
- ↑ Kōgyoku Tennō.
- ↑ i.e. Shintō.
- ↑ Jomei Tennō.
- ↑ The toneri.
- ↑ Probably a raised daïs is meant.
- ↑ Probably passing before the Emperor in rotation, as at our levees.
- ↑ Empress Dowager. Lit. Empress grandmother or ancestress.
- ↑ Sadaijin and Udaijin are respectively Great Minister of the Left and Great Minister of the Right. The left has precedence of the right in these matters. It is the same characters which above represent Oho-omi which are here used for daijin. That a change in the mode of reading them took place at some time is certain, but it is impossible to fix it exactly. Oho-omi is retained below, though daijin is possibly more correct. Sadaijin and Udaijin have been in use in our own day.
- ↑ Minister (Omi) of the Interior, i.e. of the Household, a rank next after that of Prime Minister.
- ↑ Of serfs.
- ↑ The "Shukai" editor says the etc., etc. marks a hiatus in the MS. much to be deplored. The previous two sentences are a quotation from a Chinese history.
- ↑ The word used is Shamon, the equivalent of the Sansk. S'ramana. Vide Eitel, p. 157. Min Hōshi is probably the priest who studied in China, and whose astronomical knowledge is above referred to. Hōshi is a priestly rank, the Sansk. Upadhyāya.
- ↑ Hakase, men of learning—not medical men.
- ↑ Planera.
- ↑ Or Divine.
- ↑ It may be noted that there is nothing Buddhist or Shintō in this vow. It is pure Chinese. It is not exactly an oath according to our ideas, but an imprecation on rebellion.
- ↑ This is the first introduction of the nengō, 年號, or year-period, a Chinese chronological device. Vide Introduction to "Satow's Chronological Tables." Daikwa means great civilization or development. As a matter of fact very revolutionary changes took place in this reign.
- ↑ Jomei Tennō.
- ↑ Minister of the Left.
- ↑ Doubtless Osaka.
- ↑ A polite term for kings.
- ↑ i.e. immediately dependent on the throne.
- ↑ This is explained to mean Pèkché, the Japanese authority in Imna, and the native Kings of Imna.
- ↑ The meaning seems to be that, as the Emperor takes special notice of the produce of Imna, a list should be prepared showing what tribute is sent by Pèkché and what by Imna, so that any deficiency may be at once recognizable.
- ↑ By sickness or old age.
- ↑ They were probably hostages. Vide XXIV. 10.
- ↑ Of reconciling the people to forced labour.
- ↑ Shintō.
- ↑ 畆, which is here rendered acreage, is the Chinese mow, now fixed by treaty as equal to 73312 sq. yards. 田 is used here in the more general sense of cultivated land generally, not merely rice-fields. The Kana gloss tahatake appears to me to be put for 田 in this wider sense. Dr. Florenz interprets this expression differently. He takes hata or hatake to represent 畆, making the whole mean rice-land and dry fields—Reis- und Trockenfelder.
- ↑ Take them into your counsel.
- ↑ This is the way in which the commentators construe this passage. If there was any authority for doing so, I should like to take 領 as equivalent to 所領人 a few lines above, or to suppose that this phrase has been omitted. This would give the meaning, "the serfs of the Kuni no Miyakko and of the district." These local Governors usually were Kuni no Miyakko.
- ↑ Assistant to a Governor.
- ↑ The interlinear gloss is Matsurigotobito, i.e. Government-man. It is doubtful whether this and many more of these glosses are anything more than translations of the Chinese. The hangwan was a sort of aide of the chief local authority. Chancellor, perhaps nearly corresponds to it.
- ↑ Lit. name.
- ↑ It would seem that at this time there was a reorganization of the local governments, giving a more centralized character to the administration, temporary Governors superseding in some measure the hereditary titular officials. No clear account is given of this change, but it seems plainly to be inferred from the above passage. Kokushi, 國司, are not now mentioned for the first time, and it is clear that the change was not made all at once. The similar change from the Daimio system to that of local prefectures in 1868 will occur to the reader.
- ↑ The box was for the purpose of receiving petitions and complaints, like the Me-yasu-bako of later times. This custom was derived from China. See Florenz's note.
- ↑ The senior member of his family.
- ↑ The first example of what we should call legislation. Compare the so-called laws of Shōtoku Daishi above, A.D. 604.
- ↑ Kudara Temple.
- ↑ Kimmei Tennō.
- ↑ Bindatsu Tennō.
- ↑ Nō-jin, 能仁, "he who can produce benevolence," i.e. Sakyamuni.
- ↑ Suiko Tennō.
- ↑ A rank in the Buddhist priesthood.
- ↑ I give the last five names the Japanese pronunciation. But some of them may have been Coreans. Some editions make "chief priests of temples" part of the original commentary.
- ↑ i.e. Heads of the Law. See above, XXII. 38.
- ↑ The reference is to the institution of Be with names commemorative of the reign.
- ↑ A land measure of 15.13 acres.
- ↑ Vide Legge's "Yih-King," pp. 247 and 262.
- ↑ i.e. rice ground and other cultivated land.
- ↑ By sale is evidently meant letting. An early example of a "Land Act."
- ↑ A similar story is related in Chinese History (in the Wei dynasty) of rats indicating a change of capital by their movements.
- ↑ See above, Vol. I. p. 192.
- ↑ Chief men of villages.
- ↑ Of serfs.
- ↑ Instead of the serfs taken from them.
- ↑ The "Roku-rei" gives a scale of sustenance-fiefs at a later period. A Prime Minister had 3000 houses, a Junior Prime Minister 2000, a Dainagon 800, etc., etc. These fiefs were hereditary.
- ↑ I was at first disposed to regard the bells and tokens as different objects, but now agree with Dr. Florenz that they are the same. They were small globular bells, sometimes single, sometimes in groups as in the illustration, and indicated by their shape and number how many horses the bearer was entitled to. This institution was borrowed from China.
- ↑ By the regulation of mountains and rivers is meant the provision of guards at ferries and mountain passes which serve as boundaries between different provinces.
- ↑ The interlinear gloss is wosa, or chief.
- ↑ The interlinear gloss is unagashi, one who demands.
- ↑ In Iga.
- ↑ 里 A ri or sato consisted of 50 houses.
- ↑ Greater and Lesser Governors. These terms are rendered Kōri no Miyakko and Suke no Miyakko in the interlinear glosses. But I have little doubt that the Chinese words are intended, and that these are mere translations, and not the real titles of these officials.
- ↑ The Denryō (Land Regulations) says, "In granting Kō-bun-den (land shared in proportion to population) men shall have two tan, women a third less, and children under five years of age none. Lands are granted for a term of six years." This seems to point to a general redistribution of lands once in six years, something after the manner still practised in Russia.
- ↑ i.e. of the registers of population.
- ↑ Allowing five feet to the pace, this would make the tan 9000 square feet. The Japanese foot is not very different from our own. The present tan is 10,800 square feet. The interlinear gloss of 段 is kida; but I am strongly inclined to think that the Chinese word tan is here intended.
- ↑ The "Shūkai" editor brings in this last sentence at the end of the previous paragraph. It would then apply to the appointment of rural aldermen. The old reading is better.
- ↑ The "Shūkai" adds 布, or cloth, by which is meant fabrics of hemp or of the fibre of the inner bark of the paper mulberry. Textiles served the purpose of currency in this period, so that this commutation was in the nature of a substitution of payment in money for payment in rice.
- ↑ Ten feet.
- ↑ There are two tan to the hiki or piece, which now measures about 2112 yards.
- ↑ The Chinese is 調, rendered in Japanese by mitsugi, or tribute. Here it seems to exclude the rice-tax, but to include various miscellaneous taxes.
- ↑ Or "salted articles of food for the Emperor's table."
- ↑ Or shō = 109 cubic inches.
- ↑ Uneme.
- ↑ For an account of the modern system of taxation in Japan the reader is referred to a paper in the "T.A.S.J.," Vol. XX., Supplement, p. 121.
- ↑ Or we should perhaps construe Udaijin.
- ↑ This title is found in the Japanese names of the ancient Emperors Kōrei and his two successors. It also occurs in the Japanese names of the Empresses Gemmei and Genshō in the early part of the eighth century. Here Yamato-neko is used by the Emperor himself, although it was no part of his name. It would appear therefore that it had become, to some extent, a common name, like Pharaoh or Cæsar.
- ↑ Vide Legge's "Shiking," p. 501. The ancients had a saying, "Consult the grass and firewood gatherers." This is the equivalent of our "Man in the street."
- ↑ One of the most renowned statesmen of Chinese antiquity. Died B.C. 645. Vide Mayers' "Chinese Manual," p. 91. The quotation is by no means accurate.
- ↑ As this is purely legendary, it is useless to inquire the nature of the institution in question. The term Bright Hall, or Meidō, is now applied to the Imperial University in Japan.
- ↑ Founder of the Shang Dynasty in China, B.C. 1766.
- ↑ The founder of the Chow Dynasty, B.C. 1169–1116. Vide Mayers "Handbook," p. 264.
- ↑ This is a difficult passage; Dr. Florenz renders it somewhat differently.
- ↑ The interlinear Kana has shibaraku, "for a while."
- ↑ See Legge's "Chinese Classics," Vol. I. p. 221.
- ↑ The institutes of the T'hang dynasty define Chōshūshi (court-assemble-messenger) as persons sent to the capital bearing tribute from the provinces. Here they seem to have been officials who reported on the conduct of the local officials.
- ↑ Now pronounced Inoüye.
- ↑ The meaning of this phrase is not quite clear. Cloth was the money of the period, and perhaps the bow-cloth was by way of commutation for bows to be furnished, or an allowance for making bows. Or it may have been one of the articles referred to in the next clause as deposited with the local authorities as a security for arms lent out.
- ↑ The "Shukai" editor's rendering is—"reported falsely to the Kuni no Miyakko that they had done so."
- ↑ It may be observed that the higher ranks of the local authorities seem to have been filled from the old nobility. Most of the subordinates, as appears from this passage, had no titles, only a personal name and a name indicative of the locality of their birth or residence.
- ↑ The Yube was originally a Be for the purpose of providing hot baths for some Emperor or Prince. This term was also applied to the village where the serfs of the Be lived, and subsequently became a mere proper name. It is not easy to decide in which application it is here used.
- ↑ Both had the title Kahabe no Omi.
- ↑ This name has the curious signification of 1st month.
- ↑ Shihoya means salt-house; Konoshiro is the name of a kind of herring.
- ↑ Shintō shrine.
- ↑ Herb of luck.
- ↑ Lent out to the peasants at seed-time, to be returned at harvest.
- ↑ The Empress Dowager. She died A.D. 643.
- ↑ Not arable land.
- ↑ This is the same term (i-shin) as is used of the revolution of 1868.
- ↑ This is a figurative expression of his respect for the reformed Government. At this day a Japanese often puts a present to his head in token of thanks.
- ↑ Father of Jomei Tennō.
- ↑ Ko-shiro means literally "equivalent of children." The Koshiro no Iribe seem to have been communities of serfs (be) instituted (iri) by persons who had no children, to perpetuate their name. This practice is frequently mentioned above. Mina means august name, and the Mina no Iribe were apparently similar communities instituted to perpetuate an Emperor's (or Empress's) name. Vide also Chamberlain's "Kojiki," pp. 186, 197, 268, 269, etc.
- ↑ See above, XXV. 19.
- ↑ Others than Iribe and people granted in fee.
- ↑ i.e. China.
- ↑ The trees planted were evergreens, viz. the fir and cryptomeria, for the same reasons as make the yew to be considered a proper churchyard tree in this country.
"When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around."—Legge's "Yih-King," p. 308.
- ↑ The "Shūkai" has 勞 in error for 營.
- ↑ See Vol. I. p. 181.
- ↑ It must be remembered that some of these were of enormous size. Vide Chamberlain's "Things Japanese," 2nd Ed. p. 27. Also above, Vol I. p. 135.
- ↑ This does not apply to Imperial tombs.
- ↑ The height is probably measured along the slope, not perpendicularly. The fathom is now of about five feet, but may have been more in those days.
- ↑ i.e. Oho-omi, says the "Shūkai" editor.
- ↑ Or 24 feet, says the "Shūkai".
- ↑ The reference is doubtless to the stones covering the roof of the vault, which were of great size, some which I have seen weighing many tons. A note to the "Shukai" says that stones with monumental inscriptions are meant. But no such stones have been found in connection with the tombs of this period.
- ↑ There are numerous groups of these tombs still to be seen, more especially in the Home provinces, sometimes thirty or forty together, usually on the lower slopes of the hills.
- ↑ Harahi, clearing away, purgation, is properly a religious ceremony. The Oho-harahi, or "Great Purgation," was performed every year by the Nakatomi as a general purification of the sins of the people. The ritual used on this occasion has come down to us, and is perhaps the most interesting of the Norito. When harahi was performed in the case of individual offences the necessary offerings to the Gods were provided by the guilty person (see above, Vol. I. p. 49). From this to a penalty the transition is easy, and has parallels in other countries. In the present passage the harahi was evidently what we should now call a "squeeze." The "Tsūshō" commentator quotes here a statement by one Kurokaha, to the following effect:—"During the first month of the year following the marriage of a newly-united couple, their friends assemble at the house bearing pails of water, with which they souse the husband liberally. This is called harahi." It may not be out of place to point out that marriage is in many uncivilized countries considered as an infringement of the rights of the community which calls for some sort of compensation.
- ↑ The meaning of this term—rendered kotosaka in the "Original Commentary"—is not very clear. It perhaps applies to persons who were made slaves on account of some offence or vice.
Dr. Florenz and some Japanese scholars whom he consulted take this view of this paragraph. I am not sure, however, that the real meaning is not that the husband, mortified that his wife has left him from dislike, sells her as a slave.
- ↑ Cloth was evidently used as money.
- ↑ The "Shoku-in-ryō" says the Market Commissioner shall have superintendence of the currency, commerce, the genuineness of wares, the justness of weights and measures, buying and selling prices, and prohibitions and offences (relating thereto.)
- ↑ i.e. of getting in the crops.
- ↑ The Yin and Yang of Chinese philosophy. The interlinear gloss has samuku-atataka, i.e. "cold and warm," a most inadequate rendering.
- ↑ i.e. Nature.
- ↑ Instituted in commemoration of Princes and bearing their names, or names intended to recall their memory.
- ↑ 名 or Names must here apply to surnames, or rather Be names. The Japanese at this time had no proper surnames, and the Chinese characters for the two kinds of names are not always rightly distinguished.
- ↑ The "Shukai" quotes here the instances of Kibitsuhiko no Mikoto, whose descendants were called Kibi no Omi, and Achiki, whose descendants were styled Achiki no Fubito.
- ↑ The "Shukai" editor instances Annei Tennō, whose name of Shiki-tsu-hiko is borne by the plain of Shiki in Yamato, and Yūriaku Tennō, whose name of Ohohatsuse is applied to the River Hatsuse-gawa. But it is more likely that the facts are the other way, and that the names of places were given to the Emperors.
The "Shoku-ni-hon-go-ki" (a continuation of the "Nihongi") records an edict which directed the alteration of names of persons, villages, mountains, or rivers, which coincided with the names (imina) of Emperors.
- ↑ 祖子, lit. ancestors and children. But I strongly suspect that 祖 is a mistake for 皇 imperial.
- ↑ House of nobles.
- ↑ This edict seems intended as a final severance of titles of various kinds from the offices they nominally represent. Official rank (位) and grade of office (官) do not invariably correspond, though they do in a general way. A Daijin, for example, is not necessarily first rank, though he will doubtless hold high rank, second or third at least.
- ↑ Chōshū. The reference is to the Chōshūshi named above, XXV. 23.
- ↑ See above, XXV. 17.
- ↑ Of other things than rice.
- ↑ Probably pronounced Kōdzu and identical with 商津 (Kōdzu), where a palace of the Emperor Nintoku stood at Osaka.
- ↑ Jimmu Tennō.
- ↑ Vide Legge's "Shooking," p. 337.
- ↑ The "Shūkai" editor gives as instances that the descendants of the God Oho-kuni-nushi are called Oho-kuni-nushi, of Oho-kume no Mikoto are called Kume no Atahe.
- ↑ The interlinear gloss is mi omofu koto, i.e. "august thoughts," which is ludicrously inadequate. It is as impossible to render such phrases in pure Japanese as it would be in Anglo-Saxon.
- ↑ The small (government house of a) district. It seems to have become a proper name.
- ↑ 3 to 5 a.m.
- ↑ 11 to 1, noon.
- ↑ This rank was not introduced until later.
- ↑ It is the same person who is called above Hirafu, Yamato no Aya no Atahe, and below Hirafu, Aratawi no Atahe. A few lines further on, the Emperor speaks of him as Hirafu. The complete title Aratawi no Hirafu, Yamato no Aya no Atahe, corresponds pretty exactly to such an English description as "Edmund of Langley, Duke of York." Hirafu is the personal name corresponding to Edmund; Langley and Aratawi are names of places, the residences of the persons in question or their forefathers; Duke and Atahe are titles. Yamato no Aya is, however, the name of a community of artisans of presumed Chinese descent who were settled in Yamato, while York is a territorial designation, of which, it may be noted, there are plenty among the ancient Japanese nobility.
- ↑ I have myself in 1869 seen a canal in course of construction at Osaka, which cost many thousands of pounds, and which was ultimately abandoned as impracticable.
- ↑ i.e. woven-cap. No doubt some special fabric is meant, which it is now difficult to identify.
- ↑ Embroidered cap.
- ↑ Purple-cap.
- ↑ Brocade-cap.
- ↑ Nothing more is known of this than that Hakusen seems to have been the name of a place.
- ↑ Blue cap. Neither the Chinese nor Japanese in ordinary speech or writing think it worth while to distinguish between green and blue. 靑, the Chinese character used here stands for both colours, and the corresponding Japanese word awoki may be either green or blue. It is also used of a pale complexion, and, strange to say, of a black horse. It does not follow that these nations cannot distinguish between green and blue. I have seen a dyer's sample book which contained numerous shades of both, each with an appropriate name.
- ↑ Black-cap.
- ↑ Especially grass-green.
- ↑ Kembu means "to establish valour."
- ↑ Risshin means advancement.
- ↑ Stirrup-caps, so called no doubt from their shape. The Japanese name is tsubo-kammuri, i.e. jar-caps.
- ↑ Uzu.
- ↑ As at the New Year's receptions, the ceremony of accession, etc.
- ↑ The anniversary of the birth of Buddha and the festival of All-Souls—now known as bon. Vide Eitel's "Handbook"—article Ullambana, also "Things Japanese," pp. 155, 156.
- ↑ See below, XXV. 41, where, however, no middle Shōsen rank is mentioned, only upper and lower.
- ↑ He is mentioned in the "Tongkam."
- ↑ In Echigo, as a defence against the Yemishi or Ainos.
- ↑ Of Buddhists, viz.: Biku (Bhikchu), Bikuni (Bhikchuni), Uhasoku (Upāsaka) and Ubai (Upāsika). Priests, nuns, and lay members, male and female.
- ↑ Gridhrakūta. Vide Eitel, sub voce.
- ↑ In Echigo.
- ↑ Or Daisan.
- ↑ Otsu (乙) is stated by the Japanese commentators to be put for 鶵, which has the same sound. Dai-otsu would then mean Greater Kingfisher, and Shō-otsu Lesser Kingfisher, and it is true that there was a kingfisher cap in China. But does not rather the following extract from Giles apply?—"The 乙 of the tiger,—i.e. its majesty, which is supposed to be in the shape of this character, and concealed under the skin of its ribs. Anyone who gets it and wears it, as an official will be a terror to evil-doers, while as a private individual he will have no enemies."
- ↑ These eight Departments were in imitation of the six boards of the Thang Dynasty in China. They were the Nakatsukasa Shō, or Central Department; the Shikibu Shō, or Board of Civil Office; the Jibu Shō, or Board of Ceremonies; the Mimbu Shō, or Board of Population; the Hyōbu Shō, or Board of War; the Gyōbu Shō, or Board of Justice; the Ohokura Shō, or Treasury; and the Kunai Shō, or Household Department. Those who wish to examine this matter more particularly are referred to Walter Dickson's "Japan," Count Itō's "Commentaries on the Constitution of the Empire," from which Dr. Florenz quotes largely, and Mayers' "Chinese Handbook," pp. 324, 326, 332. Of course the word "hundred" in hundred bureaus is not to be taken literally.
- ↑ The Scarlet Bird or South Gate.
- ↑ This reminds one of Achilles acting as fugleman to the mourners at the funeral of Patroclus:—τοῖσι δὲ Πηλεῒδης ἁδινοῦ ἐξῆρχε γόοιο. "Iliad," XXIII. 17. The official character of the mourning is shown by the fact that it took place at the Southern Gate of the Palace. The Emperor's official position is facing the South, even at this day.
- ↑ The 字 or style. "A name or style taken at the age of twenty. A man's Prince and father call him by his ming (名), other people call him by his 字 or style."—Giles.
- ↑ Hōshi means Buddhist priest.
- ↑ Hades.
- ↑ 殉死, Junshi.
- ↑ Ugly-man.
- ↑ Owing to the objection entertained in China and Japan to the mutilation of the body, hanging or strangulation is reckoned a less severe punishment than decapitation.
- ↑ Hard or coarse salt.
- ↑ The emblem of conjugal love in China and Japan, like the turtle dove in Europe.
- ↑ Koto.
- ↑ Sadaijin in later parlance.
- ↑ Udaijin.
- ↑ A note in the "Shūkai" identifies this family with the Kamori no Muraji of the "Seishiroku." They seem to have had originally something to do with the performance of the harahi or purification ceremonies.
- ↑ In China 侍郎 are Vice-Presidents of a Board. Chancellors (?)
- ↑ 中客, literally middle guests, officials of middle rank.
- ↑ Including skilled artisans.
- ↑ i.e. "white pheasant." The reason for this name of the year-period appears below.
- ↑ A.D. 68.
- ↑ China.
- ↑ We have obviously here an echo of the Chinese myth of a red three-legged crow which inhabits the sun, and which has all manner of mystical significance.
- ↑ The name of a region lying to the south of China.
- ↑ A.D. 275.
- ↑ Phung-chyang's uncle.
- ↑ So the "Shūkai" edition. But it has been conjectured with some probability that Kida is really the name of the Silla scholar just mentioned, which has come in here by mistake.
- ↑ Oho-ya-shima. See Vol. I. p. 15.
- ↑ China.
- ↑ The characters are 日本, but whether the Emperor actually said Nippon or Yamato is not quite clear. The interlinear gloss has Mikado, which is absurd.
- ↑ Ōjin Tennō.
- ↑ Nintoku Tennō.
- ↑ The dragon-horse has wings on its head. It crosses water without sinking. It appears when an illustrious sovereign is on the throne.
- ↑ Kirin.
- ↑ White pheasant.
- ↑ No doubt what we call tapestry.
- ↑ See above, XXI. 6.
- ↑ The eight classes are described as I. Heaven; II. Dragons; III. Yasha, the Sanskrit Yaksha, a kind of demons; IV. Kentatsuba, the Sanskrit Gandharva, a kind of demons; V. Asura, the mightiest of all demons; VI. Karora, Sanskrit Garuda, a kind of monstrous bird; VII. Kinnara, Sanskrit Kimnara, doubtful (horned) spirits, the musicians of Kuvēra; VIII. Makōraka, Sanskrit Mahoraga, demons shaped like a boa.
- ↑ See above, XXV. 10.
- ↑ The complete Buddhist canon as received in China. It consists of hundreds of volumes, and was no doubt read by the tendoku system, i.e. by reading a few words at the beginning and at the end of each volume, turning rapidly over the intermediate pages by a single motion of the hand.
- ↑ These are not known as Sutras. Probably they were litanies used as suitable for the occasion of taking up a residence in the new Palace. An-taku means "peaceful-house," and Do-soku "earth-side," or perhaps "earth-survey."
- ↑ The older reading is "without an effort." I follow the "Shūkai" editor's emendation of 刀 for 力.
- ↑ See above, XXV. 17.
- ↑ The breadth is not stated here. From other evidence it appears to have been twelve paces.
- ↑ Sanskrit S‘ramana, Buddhist priests or ascetics. Vide Eitel, sub voce.
- ↑ i.e. immortal life, called in Sanskrit the Sukhâvatî Vyûha Sutra.
- ↑ i.e. the eldest son or heir, to the exclusion of uncles, say the commentators. This would be primogeniture. This principle had not yet become established for the succession to the throne.
- ↑ There is a biography of Jōye extant. He remained for many years studying in China. On his return to Japan he had the body of his father removed from the old-fashioned dolmen-tomb in which he had been interred, and buried under a miniature pagoda of stone. This marks the decline of the old style of interment. The original tomb is still in existence. It is shown in the annexed illustration, which is reproduced with the kind permission of the editor of the "Asiatic Quarterly Review," where it appeared, July, 1892.
- ↑ Naidaijin.
- ↑ i.e. students of Chinese literature.
- ↑ See above, XXV. 45.
- ↑ A narrow passage between two islands. Or it may mean the entrance to a harbour.
- ↑ Takashima means "bamboo island."
- ↑ Or purple cap.
- ↑ Doctor.
- ↑ In Shantung.
- ↑ Spelt with a different Chinese character to the other.
- ↑ A.D. 690.
- ↑ A.D. 665.
- ↑ Presumably a Chinese.
- ↑ A Japanese who had taken a Chinese name.
- ↑ The region round Badakshan in India. Vide Eitel, sub voce.
- ↑ An ancient city of India situated near Sirkhee or Fuzabad. Vide Eitel. It is absurd to speak of natives of India being cast ashore in Hiuga. It is plain from a comparison of the passage in Book XXVI. 4, in which these persons are again referred to, that the place here called Tukhāra is really the island of Tokara, one of the Loochoo group. The writer of the "Nihongi," however, shows by the characters with which he writes the name, and by his poetic license of associating S‘râvastî with it, that he was thinking of the Indian locality. The native commentators follow him in this.
- ↑ China.
- ↑ In the province of Kahachi.