6oth year, Summer, 6th month, 11th day. The Emperor died, aged 107.
‘ Meaning lanes running N. and S. and lanes running E. and W.
? The modern division of the provinces between Kidto and Shimonoseki, the Sanyddo and Sanindo, rests on this distinction.
3 His own son had perhaps died.
BOOK VEIT.
THE EMPEROR TARASHI-NAKATSU-HIKO.
(CHIUAI TENNO.)
THE Emperor Tarashi-nakatsu-hiko was the second child of Yamato-dake no Mikoto. The Empress’? his mother was called Futachi-iri-hime no Mikoto. She was the daughter of the Emperor Ikume-iri-hiko isachi. The Emperor’s countenance was of perfect beauty, and his stature was ten feet. He was appointed Prince Imperial in the forty-eighth year of the Emperor Waka-tarashi-hiko, being at this time thirty-one years of age. The Emperor Waka-tarashi-hiko having no male offspring, appointed him as his successor. In the sixtieth year of his reign the Emperor died, and in the following year, Autumn, the gth month, 6th day, was buried in the Tatanami misasagi in Saki, in the province of Yamato.
Ist year, Spring, rst month, 11th day. The Prince Imperial assumed the Imperial Dignity.
Autumn, gth month, 1st day. The Empress-mother was granted the honorary title of Grand Empress.
Winter, 11th month, 1st day. The Emperor commanded his Ministers, saying:—‘‘ The Prince, Our father, died before We reached the status of a youth. His divine spirit became changed into a white bird and ascended to Heaven. Our longing re- gard for him knows not a day’s intermission. Therefore it is Our wish to procure white birds and to keep them in the pond * within the precincts of the misasagi, so that, looking on these birds, we may comfort our feelings of longing.” Orders were 1 Chiu means the middle one of three sons; ai, to be sad, to grieve. 2 She was not Empress. 5 The misasagi are surrounded with a moat.
Ast. Moos VIII. 2.
VIII.-3.
218 NIHONGI, therefore sent to the various provinces to send tribute of white birds.
Intercalary 11th month, 4th day. The province of Koshi sent tribute of four white birds. Now the messengers who were sent with the birds stayed for the night on the bank of the Fiver Wik: Then Prince Gama-mi-wake, of Ashigami, seeing the white birds, made inquiry, saying:—‘‘ Whither are you taking these white birds?”’ The men of Koshi answered and said:—‘‘ The Emperor, out of his longing for the Prince, his father, intends to keep them as pets. Therefore do we bring them as tribute.” Prince Gama-mi-wake spake to the men of Koshi, saying:—‘‘ These may be white birds, but when they are roasted they will become black birds.” So he forcibly seized the white birds and carried them away. Hereupon the men of Koshi came and reported to the Emperor, who was indignant at the affront offered by Prince Gama-mi-wake to the late Prince, and sending troops, put him to death.
Prince Gama-mi-Wake was the younger brother of the Emperor by a different mother. The people of that time said: —‘‘ A father is Heaven, an elder brother isa Lord; how can he escape execution who is wanting in respect to Heaven, and who thwarts his Lord?”?
This year was the year Midzunoye Saru (gth) of the Cycle.
2nd year, Spring, ist month, 11th day. Oki-naga-tarashi- hime was appointed Empress. Before this the Emperor had taken to him as consort Oho-nakatsu-hime, daughter of his uncle Hiko-bito Ohine. She bore to him the Imperial Prince Kakosaka and the Imperial Prince Oshikuma. Next he took to him as consort Oto-hime, daughter of Oho-saka-nushi,’ the ancestor of the Miyakko of Kukumada. She bore to him the Imperial Prince Homuya wake.
2nd month, 6th day. The Emperor made a progress to Tsunoga,® where he erected a temporary palace and dwelt in it. This was called the Palace of Kehi. In the same month the granary of Ahaji was established.
3rd month, 15th day. The Emperor made a tour of inspec- ' These phrases are Chinese, and therefore an anachronism in a history of this period. Great-sake-master. 3 Tsuruga.
CHIUAI. 219 tion to the Southern provinces. Hereupon he left behind the Empress and the functionaries, and with two or three High officials’ and several hundred officers in attendance, he pro- ceeded, thus lightly equipped, as far as the land of Kii, where he dwelt in the Palace of Tokorotsu. At this time the Kumaso rebelled and did not bring tribute. The Emperor thereupon prepared to smite the Land of Kumaso, and starting from Tokorotsu, borne over the sea, he made a progress to Anato. On the same day he sent messengers to Tsunoga and commanded the Empress, saying:—‘“‘ Set out straightway from that harbour and meet me at Anato.”
Summer, 6th month, roth day. The Emperor anchored in the harbour of Toyora, while the Empress, who had set out from Tsunoga on her way there, arrived at the Strait of Nuta, and partook of food on board her ship. A great many tahi assembled beside the ship. The Empress sprinkled sake upon the tahi, which forthwith became drunk and floated to the surface. Then the fishermen, having caught numbers of these tahi, were delighted, and said:— ‘““They are the fish given us by our wise sovereign.” There- fore the fish of that place, when the sixth month comes, are in the habit of floating belly upwards as if they were drunk. This was the origin of it.
Autumn, 7th month, 5th day. The Empress anchored in the harbour of Toyora. On this day the Empress found in the sea a Nyoi’ pearl.
gth month. The Emperor erected a Palace in Anato, and dwelt init. It was called the Palace of Toyora in Anato.
8th year, Spring, ist month, 4th day. The Emperor pro- ceeded to Tsukushi. At this time Kuma-wani,’® the ancestor of the Agata-nushi of Oka, hearing of the Emperor’s arrival, pulled up beforehand a 500-branched Sakaki tree, which he set 1 Daibu. | 2 The Nyoi (4 i) is a sort of sceptre seen in the hands of Buddhist idols. It contains the Mani, one of the Sapta ratna, a fabulous pearl which is.ever bright and luminous, and therefore a symbol of Buddha and of his doctrines.
A Buddhist term is of course an anachronism in this narrative. 3. Bear (i.e. enormous), sea-monster, a fit name for a personage of a legendary narrative. See p..61, note 3.
VIL. 4.
VIII. 5.
up on the bows of a nine-fathom ship. On the upper branches he hung a white-copper mirror, on the middle branches he hung a ten-span sword, and on the lower branches he hung Yasaka jewels. With these he went out to meet him at the Bay of Saha in Suwo, and presented to him a fish-salt-place.’ In doing so, he addressed the Emperor, saying:—‘‘ Let the Great Ferry from Anato to Mukatsuno be its Eastern Gate and the Great Ferry of Nagoya’ be its Western Gate. Let the Islands of Motori and Abe and none else be the august baskets: let the Island of Shiba be divided and made the august pans: let the Sea of Sakami be the salt-place.’’ He then acted as the Emperor’s pilot. Going round Cape Yamaga, he entered the Bay of Oka. But in entering the harbour, the ship was unable to go forward. So he inquired of Kuma-wani, saying:—‘‘ We have heard that thou, Kuma-wani, hast come to us with an honest heart. Why does the ship not proceed?’”’ Kuma-wani addressed the Emperor, saying:—‘“‘ It is not the fault of thy servant that the august ship is unable to advance. At the entrance to this bay there are two Deities, one male and the other female. The male Deity is called Oho-kura-nushi,* the female Deity is called Tsubura-hime. It must be owing to the wish of these Deities.” The Emperor accordingly prayed to them, and caused them to be sacrificed to, appointing his steersman Iga-hiko, a man of Uda in the province of Yamato, as priest.’ So the ship was enabled to proceed. The Empress entered in a different ship by the Sea of Kuki. As the tide was out, she was unable to goon. Then Kuma-wani went back and met the Empress by way of Kuki. Thereupon he saw that the august ship made no progress, and he was afraid. He hastily made a fish-pond and a bird-pond, into which he collected all the fishes and birds. When the Empress saw these fishes and birds sporting, her anger was gradually appeased, and with the flowing tide she straightway anchored in the harbour of Oka.
1 A salt-pan.
? Near Karatsu. It was from Nagoya that Hideyoshi’s expedition sailed for Corea. By the salt-place is evidently meant the whole northern coast of Kiushiu. Salt is still made here, though the chief seat of this manufacture is now the shores of the Inland Sea. See Wileman in “T-AS.J.” XVII. 1.
_Curval. 221 Moreover, Itote, the ancestor of the Agata-nushi of Ito! in Tsukushi, hearing of the Emperor’s coming, pulled up sakaki trees of 500 branches, which he set up in the bow and stern of his ship. On the upper branches he hung Yasaka jewels, on the middle branches white-copper mirrors, and on the lower branches ten-span swords, and coming to meet the Emperor at Hikejima in Anato, presented them to him. In doing so, he addressed the Emperor, saying:—‘‘ As to these things which thy servant dares to offer, mayst thou govern the universe with subtlety tortuous as the curvings of the Yasaka jewels;* may thy glance survey mountain, stream and sea-plain bright as the mirror of white copper; mayst thou, wielding this ten-span sword, maintain peace in the Empire.” Thereupon the Emperor commended Itote, and called him Isoshi. ‘ Where- fore the men of that time called the native place of Itote the Land ofIso. The present name Ito is a corruption of this.
22nd day. The Emperor arrived in the district of Naka. Here he dwelt in the palace of Kashihi.
Autumn, 9th month, 5th day. The Emperor addressed his Ministers, and consulted with them as to attacking the Kumaso. At this time a certain God inspired the Empress and instructed her, saying:—‘‘ Why should the Emperor be troubled because the Kumaso do not yield submission? It is a land wanting in backbone. Is it worth while raising an army to attack it? There is a better land than this, a land of treasure, which may be compared to the aspect of a beautiful woman—the land of Mukatsu,* dazzling to the eyes. In that land there are gold and silver and bright colours in plenty. It is called the Land of Silla of the coverlets of paper-mulberry.* If thou worship- pest me aright, that land will assuredly yield submission freely, and the edge of thy sword shall not at all be stained with blood.
1 This place is mentioned by a Chinese traveller to Japan in the third century of our era. “There are” (he says) “hereditary kings in Ito, who all owe allegiance to the Queen country.” > No doubt Maga-tama are meant. 3 Opposite.
4 Taku-fusuma in Japanese. This is a pillow-word, prefixed to Silla, not in the least because coverlets of cloth woven from the inner bark of the paper-mulberry were in use in that country, but because Silla (in Japanese Shiraki) suggests Shira, white, and textiles of paper-mulberry were white. By “bright colours” is probably meant dyed textile goods.
VII. 7.
VIL. 85 VII. 7.
VIL. 85 A.D. 2CC.
222 NIHONGI.
Afterwards the Kumaso will surrender. In worshipping me, let these things be given as offerings, namely, the Emperor’s august ship and the water-fields' called Ohota,? presented to him by Homutachi, the Atahe of Anato.” When the Emperor heard the words of the God, his mind was filled with doubt, and straightway ascending a high hill, he looked away into the distance. But far and wide there was the ocean, and he saw no land. Hereupon the Emperor answered the God, and said:—‘* We have looked all around, and there is sea, and no land. Can there be a country in the Great Void?* Who is the God who cheats Us with vain illusions? Moreover, all the Emperors Our ancestors have worshipped the Gods of Heaven and Earth without exception, and none has been omitted.” Then the God again spake by the mouth of the Empress, saying:—‘‘I see this country lie outstretched like a reflection from. Heaven in the water. Why sayest thou that there is no country, and dost disparage my words? But as thou, O King! hast spoken thus, and hast utterly refused to believe me, thou shalt not possess this land. The child with which the Empress has just become pregnant, he shall obtain it.”
The Emperor, however, was still incredulous, and persisted in attacking the Kumaso. But he retreated without having gained a victory.
gth year, Spring, 2nd month, 5th day. The Emperor took suddenly ill, and died on the following day, at the age of 52.
One version says:—‘‘ The Emperor having gone in person to smite the Kumaso, was hit by an enemy’s arrow, and slain.”
Thereupon the Empress and the Prime Minister Takechi no Sukune suppressed the mourning for the Emperor, and did not allow it to be known to the Empire.
Accordingly the Empress commanded the Prime Minister, the Nakatomi* Ikatsu no Muraji, Oho-miwa no Ohotomo- 1 ie, rice lands. * Great fields.
3 The sky. Corea is visible from the Japanese island of Tsushima, and must have been well known to the Japanese at this time. There has already been frequent mention of it in the “ Nihongi” itself.
4 Probably here used in its original signification of Middle Minister.
CHIUAI. 22% nushi no Kimi, Mononobe no Ikuhi no Muraji, and Ohotomo no Takemotsu no Muraji, saying:—‘‘ The Empire is still ignorant of the Emperor’s decease. If the people were to know of it, there would be negligence.” So she instructed the four high officials to cause the functionaries to keep watch within the Palace while the body of the Emperor was secretly taken up and entrusted to Takechi no Sukune. He removed it by sea to Anato, and buried it temporarily in the Palace of Toyora, giving it a fireless temporary burial.
22nd day. The Prime Minister, Takechi no Sukune, re- turned from Anato, and made his report tothe Empress. This year, owing to the expedition against Silla, it was impossible to bury the Emperor.’
1 The commentators say that for the sake of secrecy there were no lights used..
2 An army of labourers was needed to build one of the enormous tumuli which were the fashion at this time.
VIII. 9.
EX 3; BOOK IX. OKINAGA-TARASHI-HIME NO MIKOTO.
(JINGO! KOGU,) OKINAGA-TARASHI-HIME NO MIKOTO was the great-grandchild of the Emperor Waka-Yamato-neko-hiko Ohohihi” and the daughter of Prince Okinaga* no Sukune. Her mother’s name was Katsuraki no Taka-nuka-hime. She was made Empress in the second year of the Emperor Naka-tsu-hiko. Whilst still young, she was intelligent and shrewd, and her counte- nance was of such blooming beauty that the Prince her father wondered at it.
In his gth year, Spring, the 2nd month, the Emperor Naka-tsu-hiko died in the palace of Kashihi in Tsukushi. At this time the Empress was grieved that the Emperor would not follow the Divine instructions, and had consequently died a premature death. She thought she would find out what God had sent the curse, so that she might possess herself of the land of treasures. She therefore commanded her Ministers and functionaries to purge offences *and to rectify transgres- Divine merit or success. 2 Kaikwa Tenno.
3’ Name of a place in Ohomi. This is hardly consistent with the state- ment at the end of this reign that Oki-naga -(long life) was a posthumous name given her, apparently owing to the great age to which she attained.
+ The ceremony of purification (harahi) is referred to.
Motowori observes on the parallel passage of the “ Kojiki” that tsumi, offence, includes kegare, pollutions, ashiki waza, ill-deeds, and wazawahi, calamities. The offences for which the ceremony of purification was required are enumerated in the “ Kojiki” as flaying alive, flaying backwards, breaking down the divisions between rice-fields, filling up irrigating channels, com- mitting nuisances, incest, and bestiality. The Oho-harahi, or Great Purifica- tion Ritual, gives a similar but more detailed description. See Ch. K,, JINGO. | 225 sions, also to construct a Palace of worship’ in the village of ‘Wayamada.
3rd month, 1st day. The Empress, having selected a lucky day,” entered the Palace of worship, and discharged in person the office of priest.» She commanded Takechi no Sukune to play on the lute,* and the Nakatomi, Igatsu no Omi, was designated as Saniha.? Then placing one thousand pieces of cloth, high pieces of cloth, on the top and bottom of the lute, she prayed saying:—‘* Who is the God who on a former day instructed the Emperor? I pray that I may know his name.” After seven days and seven nights there came an answer, saying:—‘‘ I am the Deity who dwells in the Shrine of split-bell Isuzu in the district of hundred-transmit Watarahi in the province of divine- wind Ise,° and my name is Tsuki-sakaki idzu no mi-tama ama- zakaru Muka-tsu hime‘ no Mikoto.
Again she inquired:—‘“‘ Other than this Deity, are there any Deities present?”’ The answer was:—‘‘I am the Deity who TX.
comes forth on the ears of the flag-like Eulalia,* and my dwell- _ ing is in the district of Aha in Ada-fushi in Oda.” She inquired:—‘‘ Are there others?” There was an answer, saying:—‘‘ There is the Deity who rules in Heaven, who rules in the Void, the gem-casket-entering-prince, the awful Koto- shiro-nushi.”’ * 1 Lit. religious abstinence. See above, p. 176. 2 “ Lucky day” is probably a Chinese trait. 3 Kannushi.
* The Japanese or Adzuma koto, described as an instrument five or six feet long, with six strings.
* Saniha is explained as the official who examines the utterances prompted by the Deity. The literal meaning is “pure court,” from the place in which he stood during the ceremony. See Ch. K., p. 229.
6 The epithets split-bell, hundred-transmit and divine-wind are makura- kotoba or pillow-words, which have no meaning to us. Split-bell is put before Isuzu because suzu means bell (Fr. grélot). Wataru, “to cross over,” suggests the phrase momo-tsutahe (hundred-transmit). See Ch. K., p. 247.
7 The awful spirit of the planted Cleyera, the lady of sky-distant Mukatsu. Mukatsu, as appears from p. 221, is Corea. The Deity who dwells at Ise is the Sun-Goddess. But she chooses (apparently) to represent herself as a Corean Deity. Sakaki (Cleyera Japonica) is the sacred tree of Shinto.
S A tall grass, like pampas grass, hence the epithet flag-like.
° Koto-shiro-nushi, thing-know-master. Thing-know is a Chinese idiom for “to rule,” and it is the same word which is rendered rule just above.
Q 4.
226 NIHONGI.
“She inquired:—‘‘ Are there others?” There was an answer, saying:—‘“‘ It is not known whether there are others or not.” Hereupon the Saniha' said:—‘‘ There is no answer now, but they will speak again afterwards.” So there was an answer, saying:—‘‘ There are the Gods who have settled to the bottom of the water of the Little Strait of Tachibana” in the Land of Hiuga, and who are produced and dwell there like fresh water plants. Their names are Uha-tsutsu no wo, Naka- tsutsu. no wo, and Soko-tsutsu no wo.?
She inquired:—“ Are there others?”’ There was an answer, saying:—‘‘ Whether there are or not is unknown.” And nothing more was ever said as to the existence of other Gods.
Now that the Divine words* had been obtained, the Gods were worshipped in accordance with their instructions. There- after, Kamo no Wake, the ancestor of the Kibi no Omi, was sent to attack the Kumaso. Before many days had elapsed they freely submitted.
Moreover, there was in the village of Notorita a man named Hashiro Kuma-washi.° He was a fellow of powerful frame, and had wings on his body, so that he could fly, and with them soar aloft. Therefore he would not obey the Imperial commands, but habitually plundered the people.
17th day. The Empress desired to attack Kuma-washi. So from the Palace of Kashihi she returned to the Palace of Matsunowo. At this time a whirlwind suddenly arose, and her august hat was blown off by the wind. Therefore the men of the time called that place Mikasa.° 20th day. She arrived at the Moor of Sosoki, where she took up arms and smote Hashiro Kuma-washi, and destroyed him. Then she addressed her courtiers, saying:—‘‘ My mind is at peace now that we have taken Kuma-washi.” Therefore the name of that place was called Yasu.’
25th day. Going on from thence, she arrived at the district of Yamato,’ where she put to death a Tsuchi-gumo named * Little Strait is in the original Wodo: the Bungo Channel.
4 The term “divine words” probably means the proper names and titles of the Deities.
8 In Chikugo.
JINGO. 227 Tabura-tsu-hime.. Now Tabura-tsu-hime’s elder brother Natsuha had raised an army and advanced against. the Empress, but on hearing that his younger sister had been already put te death, he took to flight.
Summer, 4th month, 3rd day. Proceeding northwards, she arrived at the district of Matsurain the Land of Hizen, and partook of food on the bank of the river Wogawa,' in the village of Tamashima. Here the Empress bent a needle and made of it a hook. She took grains of rice and used them as bait. Pulling out the threads of her garment, she made of them a line. Then mounting upon a stone in the middle of the river, and casting the hook, she prayed, saying:—‘‘ We are proceeding westward, where we desire to gain possession of the Land of Treasure. If we are to succeed, let the fish of the river bite the hook.” Accordingly, raising up her fishing-rod, she caught a trout. Then the Empress said:—“ It is astrange thing.” Wherefore the men of theday called that place the Land of Medzura. The present name Matsura isa corruption of this. For this reason, whenever the 1st decade of the 4th month comes round, the women of that land take hooks, which they cast into the river and catch trout—a custom which has not ceased unto this day. The men may angle for fish, but they cannot catch any.
This having been done, the Empress knew that there was virtue in the teaching of the Gods, and she made sacrifice anew to the Gods of Heaven and Earth. As it was her purpose in person to chastise the West, she set apart a sacred rice-field, and tilled it. Then, in order to divert water from the Naka- gaha with which to irrigate it, she dug a channel as far as the Hill of Todoroki. But a great rock stood in the way, and she was unable to pierce a channel through it. Then the Empress sent for Takechino Sukune, and offering a sword and a mirror made him pray tothe Gods of Heaven and Earth, and ask them to allow the channel to be completed. Straightway there came thunder and lightning, and stamped that rock asunder, so that the water passed through. Therefore the men of the time called that channel the Channel of Sakuta.’ mere 1 Little river.. * Medzurashiki means “strange.” Matsura is really Matsu-ura, fir-bay. 3 Sundered field..
OFZ EX Se IDS 6.
228 NIHONGI.
The Empress returned to the Bay of Kashihi, and loosing her hair, looked over the sea, saying:—‘‘ I, having received the instructions of the Gods of Heaven and Earth, and trusting in the Spirits of the Imperial ancestors, floating across the deep blue sea, intend in person to chastise the West. Therefore do I now lave my head in the water of the sea. If Iam to be successful, let my hair part spontaneously into two.”’ Accord- ingly she entered the sea and bathed, and her hair parted of its own accord. The Empress bound it up parted into bunches.’
Then she addressed her ministers, saying:—‘‘ To make war and move troops is a matter of the greatest concern toa country.
-; Peace and danger, success and failure must depend on it. IfI now entrusted to you, my ministers, the duties of the expedition we.are about to undertake, the blame, in case: of ill-success, would rest with you. This would be very grievous to me. Therefore, although I am a woman, and a feeble woman too, I will fora while borrow the outward appearance of a man, and force myself to adopt manly counsels. Above, I shall receive support from the Spirits of the Gods of Heaven and Earth, while below I shall avail myself of the assistance of you, my ministers. Brandishing our weapons, we shall cross the towering billows: ‘preparing an array of ships, we shall take possession of the Land of Treasure. If the enterprise succeeds, all of you, my ministers, will have the credit, while if it is unsuccessful, I alone shall be to blame. Such have been my intentions, do ye deliberate together regarding them.’”’ The ministers all said:— ‘* The object of the measure which the Empress has devised for the Empire is to tranquillize the ancestral shrines and the Gods of the Earth and Grain, and also to protect her servants from blame. With heads bowed to the ground we receive thy commands.” * Autumn, gth month, roth day. The various provinces were ordered to collect ships and to practise the use of weapons. But an army could not be assembled. The Empress said:— ** This is surely the will of a God.” So she erected the Shrine of Oho-miwa, and offered there a sword and aspear. Then the troops assembled freely. Hereupon a fisherman of Ahe, by ‘ In manly fashion. " ? This speech is copied from a Chinese book.
Junco. | 229 name Womaro, was sent out into the Western Sea, to spy if IX. 7. there was any land there. He came back and said:—“ There is no land to be seen.” Again a fisherman of Shika, named Nagusa, was sent to look. After several days he returned, and -said:—“ To the north-west, ther¢ is a mountain girt. with clouds and extending crosswise.. This is perhaps a country.”’ Hereupon a lucky day was fixed upon by divination. There was yet an interval before they should set out. Then the Empress in person, grasping her battle-axe, commanded the three divisions of her army, saying:—‘‘If the drums are beaten out of time, and the signal-flags are waved confusedly, order cannot be preserved among the troops: if greedy of | wealth, and eager for much, you cherish self and have regard for your own interests, you will surely be taken prisoners: by the enemy. Despise not the enemy, though his numbers may be few; shrink not from him, though his numbers may be many. Spare not the violent, slay not the submissive. There will surely be rewards for those who ultimately conquer in battle, and of course punishments for those who turn their backs and flee.”
After this a God gave instructions, saying:—‘‘ A gentle spirit will attach itself to the Empress’s person, and keep watch over her life: a rough spirit will form the vanguard, and be a guide to the squadron.” So when she had received the divine instructions she did worship, and for this purpose appointed Otarimi,! Yosami no Ahiko to be the Director of the ceremonies in honour of the God.
The time had now come for the Empress’s delivery. So she took a stone which she inserted in her loins, and prayed, say- ing:—‘‘ Let my delivery be in this land on the day that I return after our enterprise is at an end.” That stone is now on the road-side in the district of Ito.” cae After this the rough spirit was told to act as vanguard of the forces, and the gentle spirit requested to act as. guardian of the Royal vessel.
_ 1 Otarimi is the na, or personal name; Yosami the uji, or name of the House; Ahiko is the Kabane, or title.
2 Tradition pointed out ¢wo white egg-shaped stones a little over a foot long as those used on this occasion. They were afterwards stolen.
XEEO: 230 NiHONGI.
‘Winter, roth month, 3rd day. Sail was set from the har- bour of Wani.’ Then the Wind-God.made a breeze to spring up, and the Sea-God? uplifted the billows. The great fishes of the ocean, every one, came to the surface and encompassed the ships. Presently a great wind blew from a favourable quarter on the ships under sail, and following the waves, without the labour of the oar or helm, they arrived at Silla. The tide-wave following the ships reached far up into the interior of the country. Hereupon the King of Silla feared and trembled, and knew not what to do, so he, assembled all his people and said to them:—‘‘ Since the State of Silla was founded, it has never yet been heard that the water of the sea has encroached upon the land. Is it possible that the term of existence granted -to it by Heaven has expired, and that our country is to become a part of the ocean?” Scarce had he spoken when a warlike fleet overspread the sea. Their banners were resplendent in the sunlight. The drums and fifes raised up their voices, and the mountains and rivers all thrilled to the sound. The King of Silla beholding this from afar felt that his country was about to be destroyed by this extraordinary force, and was terrified out of his senses.. But presently coming to himself, he said:— “IT have heard that in the East there is a divine country named Nippon, and also that there is there a wise sovereign called the Tenno. This divine force must belong to that country. How could we resist them by force of arms?”’ So he took a white flag, and of his own accord rendered submission, tying his hands behind his back with a white rope. He sealed up the . maps and registers, and going down before the Royal vessel _ bowed his head to the ground, and said:—‘‘ Henceforward, as long as Heaven and Earth endure, we will obediently act as thy forage-providers. Not allowing the helms of our ships to become dry, every spring and every autumn we will send tribute of horse-combs and whips. And, without thinking the sea-distance a trouble, we will pay annual dues of male and female slaves.” He confirmed this by repeated oaths, saying:— ‘‘ When the sun no longer rises in the East, but comes forth ' In Tsushima. iad ? The words used here for Wind-God and Sea-God are purely Chinese. “ Eolus” and “ Neptune” would be just as appropriate in a Saga.
_JINGO, 2a in the West; when the River Arinare' turns its course back- ward, and when the river pebbles ascend and become stars— if before this we fail to pay homage every spring and every autumn, or neglect to send tribute of combs -and whips, may the Gods of Heaven and Earth both together punish us.”
Then someone said:-—“‘Let us put to death the King of Silla.” Hereupon the Empress said:—‘‘ When I first received the Divine instructions, promising to bestow on me the Land of Gold and Silver, I gave orders to the three divisions of the army, saying:—‘ Slay not the submissive.’ Now that we have taken the Land of Treasure, and its people have freely offered submission, it would be unlucky to slay them.” So she loosed the cords with which he was bound, and made him her forage- provider.
Ultimately she proceeded to the interior of that country, placed seals on the magazines of precious treasure, and took possession of the books of maps and registers.” The spear on which the Empress leant * was planted at the gate of the King of Silla as a memorial to after ages. Therefore that spear even now remains planted at the King of Silla’s gate.
Now Phasa Mikeun,‘ King of Silla, gave as a hostage Mi- cheul-kwi-chi Pha-chin Kan-ki,> and with gold and silver, bright colours, figured gauzes and silks, he loaded eighty vessels, which he made to follow after the Imperial forces. This was the origin of the King of Silla always sending eighty ships of tribute.
Hereupon the kings of the two countries of Koryé and Pékché° 1 Supposed to be the Am-nok-kang.
* The Cadastral records. 3 As a staff.
4 The traditional kana rendering is Hasa Mukin. Phasa was the 6th King of Silla. He reigned from A.D. 80 to A.D. 112. Mikeun or Mukin is not clear. The last syllable corresponds with the last syllable of ni-sé-keun (Je fii 4), an old Silla word for king, mentioned in the Introduction to the ‘ Tongkam.”
5 The traditional kana has Mi-shi-ko-chi Ha-tori Kamu-ki. Pha-chin was the fourth official rank in Silla (see * Tongkam,” I. 31), and Kank is said by the Shiki to bea title. A Silla Prince named Mis&heun (in Japanese Mishikin) was sent as hostage to Japan A.D. 402. It is clear from what follows (A.D. 205) that this is the same person.
6 The original name of this country is Kokuryé. It did not become officially known as Koryé until A.D. 936, but the contracted form was in use 232 NIHONGI.
hearing that Silla had rendered up its maps and registers,! and made submission, secretly caused the warlike power (of the Empress) to be spied out. Finding then that they could not be victorious, they came of themselves without the camp, and bowing their heads to the ground, and sighing, said:—‘‘ Hence- forth for ever, these lands shall be styled thy western frontier provinces, and will not cease to offer tribute.’ “Accordingly interior Governments were instituted. This is what is termed the three Han.”
The Empress returned from Silla.
12th month, r4th day. She gave birth to the Emperor Homuda in Tsukushi. Therefore the men of that time called the place where he was born Umi.
long before, and there are examples of it in Chinese literature as early as A.D. 500 (Parker, ‘hace struggles im Corea,” TA S.J 3 XVII Pt IL). The capital was Phyéngyang, at least at one time.