The Japanese name for this kingdom was Koma, a word of doubtful derivation. I think it possible that it means bear (in Corean kom), and that the Koma of Corea and the Kuma of Japan were the same race—like the Saxons of Germany and the Saxons of England. Parker, in the article just referred to (p. 216), suggests that Koma was really a part of Pékché, and not Koryo. The town of Koma or Kuma was certainly in Pékché territory, and was for a while the capital. But I cannot think that the Japanese could have been mistaken on this point. They were far too well acquainted with Corean matters, and with them Koryé and Koma are the same thing. It is probable nevertheless that Koma or Kumanari was at some time the seat of the race of that name, as Kumamoto in Japan was of the Japanese Kuma. It is now Ung-chhon (bear-river), near the mouth of the R. Nak-tong, and a convenient port for crossing over to Japan.
Pékché, known to the Japanese as Kudara, was the S.-W. kingdom of Corea.
‘i.e, the territory described in them.
* Corea at one time was divided into three kingdoms, called Ma-han, Sin- han, and Pyén-han, corresponding respectively to Pékché, Silla, and Koryé. But there is some doubt on the subject.
The three Han are rendered in the kana gloss mitsu no Kara-kuni. But although Kara is sometimes used loosely for all Corea, and even to include China, I doubt much whether there ever was such a phrase as the three Karas. It looks like a mere literal translation of Samhan.
For an estimate of the historical value of this narrative of the conquest of Corea, I would refer the reader to my paper on a Pa Japanese History in SS Bircn, One version says:—‘‘ When the Emperor Tarashi- nakatsu-hiko dwelt in the palace of Kashihi in Tsukushi, there were Deities who spake by the mouth of Uchi-saru- taka, Kuni-saru-taka, and Matsu-ya-tane, ancestors of the Agata-nushi of Saha, and admonished the Emperor, saying:—‘If the august descendant wishes to gain the Land of Treasure, we will presently bestow it on him.’ So on a later day, a lute was brought and given to the Empress. And the Empress played upon the lute, in accordance with the word of the Gods. Hereupon the Gods spake by the mouth of the Empress, and admonished the Emperor, saying:—‘The land which the august descendant wishes for is, as it were, a stag’s horn, and not a real country. But if the august descendant now makes due offering to us of the ship in which he sails, and of the water-field’ called Ohota given him as tribute by Homutate, the Atahe of Anato, we will bestow on the august descendant a dazzling land, a land of plenteous treasures, fair to look upon as a beautiful woman.’ Then the Emperor answered the Gods, saying:—‘ Gods though ye may be, why these deceiving words? Where is there any country? Moreover, when the ship in which We sail has been offered to you Deities, in what ship shall We sail? Nor do I know what Gods ye are. I pray you, let me know your names.’ Then the Gods gave their names, saying:—‘ Uha-tsutsu no wo, Naka-tsutsu no wo, Soko- tsutsu no wo.’ Such were the names of the three Gods given by them. And again one said:—‘I am Mukahitsu no wo, Kiki-so-ofu-itsuno mitama, Hayasa-nobori no Mikoto.’ Then the Emperor spake to the Empress, and said:—‘ What ill-sounding things they say! Is it a woman? What is meant by Hayasa-nobori?’? Then the Gods addressed the Emperor, saying:—‘O King, since thou art thus unbelieving, thou shalt not possess that country. But the child which is now in the Empress’s womb, he will doubtless take possession of it.’ On that night the Emperor took suddenly ill, and died. Afterwards the Empress performed worship in accordance with the IDES vid 234 NIHONGI, directions of the Gods.’ Then the Empress, clad in male attire, went on the expedition against Silla, and the Gods guided her. Accordingly the wave which followed the ship reached far into the interior of the Land of Silla. Hereupon the Silla Prince Urusohorichiu? came to meet the Empress, and kneeling down, took hold of the Royal vessel. Bowing his head to the ground, he said:—‘ Hence- forward thy servant will act as an interior Government for the child of the Gods who dwells in Japan, and will not cease to furnish tribute.’”’ | One version says:—‘‘ She took prisoner the Prince of Silla, and going to the sea-side, plucked out his knee-caps,* and causing him to crawl on the rocks, suddenly slew him, and buried him in the sand. Accordingly she stationed there one man as Governor of Silla, and departed. After- wards, the wife of the Prince of Silla, not knowing where the body of her husband was buried, all by herself con- ceived the thought of deluding the Governor. So, enticing him, she said:—‘ If thou wilt let me know the place where the Prince’s body is buried, I will surely reward thee liberally, and will become thy wife.’ Here- upon the Governor believed these deluding words, and secretly made known to her the place where the body was buried. Then the Prince’s wife and the people of the country, having consulted together, slew the Governor, and having disinterred the Prince’s body, buried it in another place. Then they took the Governor’s body, and buried it in the earth under the Prince’s tomb, and taking up the coffin, deposited it on the top of the Governor’s body, saying:—‘ This is as it ought necessarily to be, according to the order of things exalted and things base.’ Hereupon the Empress,* when she heard of this, was ' Le. offering the ship and lands.
2 This transliteration follows the traditional Japanese pronunciation. The Corean would be U-ryu-cho-pu-ri-chi-u. It may be suspected that the final u J is a mistake for “F kan, a frequent element of Corean titles, perhaps = khan, kami? See Parker’s “ Race Struggles in Corea,” p. 220, %’ A Chinese punishment.
4 The original has Tennd, a word which, strictly speaking, is either masculine or feminine, but which is not usually applied to this Empress.
JINGO, - 235 mightily incensed, and raised a large army, with which it was her intent utterly to.destroy Silla. So, with war- ships filling the sea, she proceeded thither. At this time the people of Silla were all afraid, and knew not what to do. Having assembled, they consulted together, and slew the Prince’s wife by way of apology for their crime.”? Hereupon the three Gods who accompanied the expedition, viz. Uha-tsutsu no wo, Naka-tsutsu no wo, and Soko-tsutsu no wo, admonished the Empress, saying:—‘‘ Let our rough spirits be worshipped at the village of Yamada in Anato.” Now * The “Tongkam,” Vol. III. p. 21, has the following under the date A.D. 249, Summer, 4th month:—“ The Was invaded Silla, and killed Uro. Bgfore this the Was had sent Kalyako as Ambassador to Silla. The King made Uro entertain him. Uro said, jesting:—‘“ Sooner or later we shall make your King our salt-slave,and your Queen our cook-wench.” When the King of Wa heard this, he sent his General Uto-chiu to invade Silla. The King went out and dwelt at Yuchhon. Uro said:—‘‘ To-day’s attack is owing to the words of thy servant. I pray thee let me deal with it.” So he went eventually to the Wa army, and said:—“ My words on a former day were a jest, and nothing more. Who would have thought that war should be waged, and that things should come to this extremity?” The men of Wa took him, and made a pile of firewood, on which they burnt him to death, and then went away. Afterwards an Ambassador came from Wa. Uro’s wife begged leave from the King to entertain him on her own score. Accordingly she made the Ambassador drunk, seized him, and burnt him. The Was, enraged at this, besieged Keumsyéng,*buthad to retire unsuccessful.”
Notwithstanding the difference of date—a.D, 200 and A.D. 249—and other discrepancies, I believe these two narratives relate to the same events. The Prince Urusohorichiu of the Japanese account is the Uro of the Corean history. The word which I have translated Prince is =£, which might also be rendered King. But there is no King of this name in Corean history, and, as appears from a Corean authority quoted in the “ Ishdnihonden,” XIV. 11, Syk Uro was the son of King Nahé of Silla. The “ Tongkam” relates several other events of his life, among others his appointment as S6-pul-han (or S6-pul-ya), whence probably the sohori of the name given him in the Japanese narrative.
Kalyako is no doubt the same person as the Katsuraki no Sotsu-hiko mentioned below as having been sent on a mission to Silla. Kal is written $3, which is katsura in Japanese.
In “ Early Japanese History” I have given reasons for thinking that, for this period, Corean history is much more in accordance with facts than that of Japan.
* The Silla capital.
TEX 226 NIHONGI.
TEX 226 NIHONGI.
Homutate, the ancestor of the Atahe of Anato, and Tamomi no Sukune, ancestor of the Muraji-of Tsumori, represented to the Empress, saying:—‘‘ Surely thou wilt set apart unto the Gods the lands where they desire to dwell.” So Homutate was appointed master of the worship of the rough spirits, and a shrine was erected in the village of Yamada in Anato. Now in Spring, the second month of the year following the expedition against Silla, the Empress removed with her ministers and functionaries to the palace of Toyora in Anato, where she took up the Emperor’s remains, and proceeded towards the capital by the sea-route. Now Prince Kakosaka and Prince Oshikuma, hearing of the Emperor’s decease, as well as of the Empress’s expedition to the West, and of the recent birth of an Imperial Prince, plotted secretly, saying:— ““The Empress has now a child, and all the ministers obey her. They will certainly consult together and establish an infant sovereign. But shall we, the elders, obey our younger brother?” So, pretending that it was in order to build a misasagi for the Emperor, they went to Harima, and raised a misasagi at Akashi.’ Accordingly they joined boats together in a string across to the island of Ahaji, and so transported the stones of that island to build it. Now they made every man take a weapon, and so they awaited the Empress. Hereupon Kurami-wake, the ancestor of the Kimi of Inugami, and Isachi no Sukune, ancestor of the Kishi,? together joined them- 1 Two or three miles to the east of Maiko, on the bluff above the village of West Tarumi, there is a very large double mound, which local tradition has associated with the name of Chiuai Tenno. It is surrounded by the usual circles of clay cylinders, known in the neighbourhood as “‘ Chiuai no sen-tsubo,” i.e. “the thousand jars of Chiuai.”
There is a smaller mound of circular shape close to the other, also sur- rounded by a circle of clay cylinders. This isno doubt the tomb of a wife, son, or minister of the personage buried in the main tumulus. The “ Nihongi ” tradition does not account for it.
The stones were to build the megalithic chamber.
2 Kishi (FH fii) is obviously the same as the Silla fourteenth official grade kilst (FF —k). See “ Tongkam,” I. 31. Ason, so frequently met with in later times, is also a Corean official grade. Has sukune anything to do with the Silla word for king, istkeun?
The “ Kojiki” has “ Kishi of Naniha” in this passage, no doubt r ghtly. Gi. Kis ph eas: ol Fineo.! D7 selves unto Prince Kakosaka, who made them his generals, and directed them to raise troops from the Eastern Land. Then Prince Kakosaka and Prince Oshikuma went forth together to the moor of Toga, and made a “ hunt-prayer,’’’ saying:—“ If our project is to be successful, then surely let us take some good game.’ The two Princes sat each in his shelter, when a wild-boar” sprang out suddenly, and climbing on to the shelter, bit Prince Kakosaka and killed him. The soldiers every one shuddered with fear. Then Prince Oshikuma addressed Kurami-wake, saying:—‘‘ This is a very ominous thing. We ought not to await the enemy here.” So he withdrew his troops, and retreating again, encamped at Sumiyoshi.* At this time, the Empress heard that Prince Oshikuma had raised an army, and was awaiting her. She commanded Takechi no Sukune to take in his bosom the Imperial Prince, and going out across by way of the south-sea provinces,‘ to anchor in the har- bour of Kii, while the Empress’s ship made straight for Naniha. At this time the Empress’s ship swerved towards the midst of the sea, and was unable to proceed. She returned again to the harbour of Muko,’ where she made divination as to this. Hereupon Ama-terasu no Oho-kami admonished her, saying: —‘* My rough spirit may not approach the Imperial residence. Let him dwell in the land of Hirota in Mikokoro.” So Ha- yama-hime, daughter of Yamashiro-neko, was appointed to worship him. Moreover, Waka-hiru-me no Mikoto admonished the Empress, saying:—‘‘ I wish to dwell in the land of Nagawo in Ikuta.”"® So Una-gami no Isachi was appointed to worship her. Again, Koto-shiro-nushi no Mikoto admonished her, saying:—‘‘ Worship me in the land of Nakata in Mi-kokoro.’’* So Naga-hime, younger sister of Ha-yama-hime, was appointed to worship him. Again the three Gods, Uha-tsutsu no wo, Naka-tsutsu no wo, and Soko-tsutsu no wo, admonished her, saying:—‘‘ Let our gentle spirits dwell at Nagawo * in Nuna- 1 Ukehi-gari, a kind of divination.
* Lit. a red pig, so called from its flesh being red. The domestic pig is the white pig.
3 Near Kobe. 4 Now called Shikoku. 5 Now Hidge.
* Just behind the foreign settlement of Kobe.
? Mikokoro here and above may mean “after my august heart.” 8 Sumiyoshi, near Kobe.
EXa7.
ENS ELO ‘238 NIHONGI.
kura in Ohotsu, so that they may look upon the ships passing back and forward.” Hereupon these Gods were enshrined in accordance with their instructions, and the Empress was enabled to cross the sea in peace.
Prince Oshikuma, again withdrawing his troops, retreated as far as Uji, where he encamped. The Empress proceeded southwards to the land of Kii, and met the Prince Imperial at Hitaka. Having consulted with her Ministers, she at length desired to attack Prince Oshikuma, and removed to the Palace of Shinu. It so happened that at this time the day was dark like night.. Many days passed in this manner, and the men of that time said:—‘‘ This is the Eternal Night.” The Empress inquired of Toyomimi, the ancestor of the Atahe of Ki, saying: —‘‘ Wherefore is this omen?” Then there was an old man who said:—‘‘ I have heard by tradition that this kind of omenis called ‘Atsunahi no tsumi.’”’' She inquired:—‘‘ What does it mean? ” He answered and said:—‘‘ The priests” of the two shrines have been buried together.” Therefore she made strict investigation in the village. There was a man who said:—‘‘ The priest of Shinu and the priest of Amano were good friends. The priest of Shinu fell ill, and died. The priest of Amano wept and wailed, saying:—‘ We have been friends together since our birth. Why in our death should there not be the same grave for both?’ So he lay down beside the corpse and died of himself, so that they were buried together. This is perhaps the reason.” So they opened the tomb, and on examination found that it was true. Therefore they again changed their. coffins and interred them separately, upon which the sunlight shone forth, and there was a difference between day and night.
3rd month, 5th day. The Empress commanded Takechi no Sukune and Take-furu-kuma, ancestor of the Omi of Wani, to lead an army of several tens of thousands of men to attack Prince Oshikuma. Hereupon, Takechi no Sukune and his colleague, having taken picked men, went out by way of Yamashiro as far as Uji, where they. encamped north of the river. Prince Oshikuma came out from his camp, and offered ‘ The calamity of there being no sun.? Hafuri.
Jinco. 239 battle. Now there was a man called Kuma! no Kori, who formed the vanguard of Prince Oshikuma’s army. One version says:—‘“ Ancestor of the Obito of Katsurano no ki.” Another says:—“‘ The remote ancestor of the Kishi of Tako.” | Accordingly, in order to encourage his men, he sang with a loud voice, saying:— Beyond the river Is the rough pine-clad plain— To that pine-clad plain Let us cross over, With bows of ¢szkz, And store of sounding arrows. My dear fellow!
My dear fellows!
My cousin too!
My cousins!.
Come! let us join battle With Uchi no Aso!?
(Within a tile Is there any sand?)8 Come! let us join battle!
Then Takechi no Sukune, giving command to the three divisions of the army, made them all bind up their hair mallet- wise. Accordingly he made an order, saying:—‘“‘ Let every one of you have spare bow-strings concealed in your top-knots, and gird on wooden swords.” Having done so, in accordance with the commands of the Empress, he deluded Prince Oshi- kuma, saying:—‘‘I am not greedy to possess the Empire. Only, while cherishing the infant Prince, we will obey my ‘Lord the Prince. Why should I contend with thee in battle?
1 The reader will have noticed how frequently Kuma, bear, occurs in proper names. It is, I think, the race Kuma (in Corean, Koma) to which they should be referred.
? Aso is the same as Ason or 'Asomi, probably derived from Ason (fi] 26), the 6th Silla official rank. ‘This is the first mention of this title. The reference is to Takechi (Take-uchi) no Sukune. Uchi has a pillow-word (tamaki haru) prefixed, which is quite untranslatable. Cf.
* These two lines are, of course, utterly irrelevant. They are brought in for the sake of a play of words, with which it is not worth while troubling the reader.
ID. eR 240 | NIHONGI, I pray thee let us both cut our bow-strings, fling away our weapons, and be in harmony together. Then mayest thou, my Lord the Prince, mount to the Heavenly office, and sit a peace, making high thy pillow, and wielding at thy will the ten thousand appliances.” * So he openly gave orders to his army that they should all cut their bow-strings, and ungirding their swords, fling them into the river-water. Prince Oshikuma believed these deluding words, and ordered all his troops to ungird their weapons and fling them into the water of the river, and also to cut their bow-strings. Upon this, Takechi no Sukune commanded the three divisions of his army to produce their spare bow-strings, and to string their bows again, and, girt with their real swords, to advance across the river. Prince Oshikuma, seeing that he had been’ deceived, spake to Kurami-wake and Isachi ‘no Sukune, saying:—‘‘ We have been deceived, and have now no spare weapons. How shall we be able to fight?” So he withdrew his forces and gradually retreated. Then Takechi no Sukune sent forth his choice troops and pursued him, and having come up to him just at Afusaka, put him to the rout. Therefore that place was called Afusaka.* The army took to flight, and ran as far as Kurusuin Sasanami. Many were slain. Hereupon the blood overflowed into Kurusu. Therefore in horror of this, until this day, the fruit of Kurusu® is not offered to the Imperial Palace. Prince Oshikuma, not knowing whither to betake himself in his flight, called to him Tsachi no Sukune and made a song, saying:— Come! my child, Isachi Sukune!
Rather than receive a severe wound From the mallet * OfUchi no Aso, Like unto the grebe Let us make a plunge!
1 i.e. all the machinery of Government.
2 Pronounced Osaka, i.e: the hill of meeting. The pass on the road from Kidto to Otsu. A railway tunnel now goes under it.
3 Kurusu means chestnut-village.
JINGO. | 241 So they sank together in the crossing-place of Seta, and died. Then Takechi no Sukune made a song, saying:— The birds that dived, At the ferry of Seta, By the sea of Afumi.!
Since with my eyes I cannot see them, ‘Can they be still alive?
Hereupon they searched for their dead bodies, and were un- able to find them. But several days after, they came out on the river-bank at Uji...Then Takechi no Sukune again made a song, saying:— | In the sea of Afumi, At the ferry of Seta, The birds that dived— Passing Tanakami,° Have been caught at Uji.
Winter, roth month, 3rd day. The ministers honoured the Empress with the title of Grand Empress. This year was the year Midzunoto I (60th) of the Cycle. It was reckoned the first year of her administration of the Government.
2nd year, Winter, 11th month, 8th day. The Emperor was buried in the misasagi of Nagano, in the province of Kahachi.
3rd year, Spring, ist month, 3rd day. The Imperial Prince Homuda-wake was appointed Prince Imperial. Accordingly, the capital was made at Ihare. It was called the Palace of Wakazakura.
5th year, Spring, 3rd month, 7th day. The King of Silla sent O-nyé-sa-pol, Mo-ma-ri Cheul-chi and Pu-ra-mo-chi with tribute. It was their desire to get back Mi-cheul Hé-chi pol- han, who had formerly come as a hostage. With this object they tampered with Hé6-chi pél-han and caused him to use deceit, telling him to make petition and say:—‘‘The envoys O-nyé-si-pol, Mo-ma-ri Cheul-chi, and the other have in- formed me that my king, on account of my long failure to return, has wholly confiscated my wife and family and made 1 Now called Lake Biwa, in the province of Afumi or Omi.
* Ujiis some miles further down the river issuing from Lake Biwa than Seta. Seta is just where it leaves the lake.
3’ The name of the upper part of the Uji River.
IX.
242 NIHONGI.
them slaves. I pray thee, let me return for a while to my own country and learn whether this be true or false.” The Emperor forthwith gave him leave to go, and accordingly sent him away, accompanied by Katsuraki no Sotsuhiko. They reached Tsushima together, and stayed for the night at the harbour of Sabi no umi. Then the Silla envoys Mo-ma-ri Cheul-chi and the others secretly provided a separate ship and sailors, on board of which they put Mi-cheul Han-ki and made him escape to Silla. They also made a straw figure which they put in Mi-cheul Hé-chi’s berth, and making it appear like a sick man, they informed Sotsuhiko, saying:—‘‘ Mi-cheul H6-chi has taken suddenly ill, and is on the point of death.” Sotsu- hiko sent men to nurse him, and so discovered the deception. Having seized the three Silla envoys, he placed them.in a cage which he burnt with fire and so killed them. Then he pro- ceeded to Silla, where he touched at the harbour of Tatara. He took the Castle of Chhora; and returned. The captives taken on this occasion were the first ancestors of the Han’ people of the four villages of Kuhabara, Sabi, Takamiya, and Oshinomi.?
‘The Chinese character is Ya, ie. the Chinese Han dynasty. The interlinear kana has ayabito, which also means Chinese. Possibly they were descendants of Chinese emigrants to Corea.
2 Under the date a.p. 418, Autumn, the “ Tongkam” (Vol. IV. 18) has the following:— “Pak Ché-syang of Silla went to Wa and died there. The king’s younger brother Misakeun came from Wa. Before this Pok-ho (another brother of the King, who had been sent as hostage to Kokuryé) had returned. The King addressed Ché-syang, saying:—‘ My love for my two younger brothers is like my left and right arms. Now I have got only one arm. What does itavail?’ Ché-syangsaid:—‘ Though my abilities are those of a broken down horse, I have devoted myself to my country’s service. What reason could I have for declining? Kokuryé, however, is a great country, and the king also is wise. Thy servant was able to make him understand with one word. But in dealing with the Was it will be meet to use stratagem to deceive them, and not by mouth and tongue to reason with them. I will pretend that I have committed a crime and absconded. After I have gone I pray thee arrest thy servant’s family.’ So he swore upon his life not to see again his wife and children, and went to Nyul-pho. The cable was already loosed when his wife came after him, lamenting loudly. Ché-syang said:— “I have already taken my life in my hands, and am leaving for a certain death.’: At length he went to the Wa country, where he gave out that he was a JINGo. 243 13th year, Spring, 2nd month, 8th day. Takechi no Sukune rebel. The Lord of Wa doubted this. Before this time men of Pékché had gone to the Wa country, and made a false report, saying:—‘ Silla and Kokury6 are about to plot together to attack Wa.’ The Lord at length sent troops to guard the frontier. And when Kokuryé, having invaded Silla, slew those guards also, the Lord of Wa believed that the story told by the Pékché men was true. But when he heard that the King of Silla had im- prisoned the family of Misiheun and Ché-syang, he thought that Ché- syang was really a rebel. Hereupon he sent forth an army in order to attack Silla, and made Ché-syang and Misaheun guides. Coming to an island in the ‘sea, all the generals consulted secretly how they should destroy Silla and return with Ché-syang and Misaheun’s wives and children. Ché-syang, knowing this, sailed with Mis&aheun every day in a boat, under the pretence of making pleasure excursions. The Was had no suspicion. Ché-syang advised Misaheun to return secretly to his country. Misaheun said:—‘ How could I have the heart to abandon thee, my lord, and return alone?’ Ché-syang said:—‘ Supposing that I succeed in saving my Prince’s life, and thus gratify the feelings of the Great King, it will be enough, Why should I be so fond of living?’ Misaheun wept, and taking his leave, made his escape back to his country. Ché-syang alone slept in the boat. He got up towards evening and waited until Misaheun was far on his way. The Was, when they found that Misaheun had disappeared, bound Ché-syang, and pursued Misaheun, but mist and darkness coming on, they could not overtake him. ‘The Lord of Wa was enraged. He flung Ché-syang into prison,.and questioned him, saying:—‘ Why didst thou secretly send away Misaheun?’ Ché-syang said:—‘ As asubject of Kélin (Silla), I simply wished to carry out the desires of my Lord.’ The Lord of Wa was wroth, and said:—‘ As thou hast now become a vassal of mine, if thou callest thyself a vassal of Kélin, thou shalt surely be subjected to the five punishments. But if thou callest thyself a vassal of the Wa country, I will certainly reward thee liberally.’ Ché-syang said:—‘I had rather be a puppy-dog of Kélin, than a vassal of the Wa country. I-had rather be flogged in Kélin than have dignities and revenues in the Wa country.” The Lord of Wa was wroth. He flayed Ché-syang’s feet, cut sedge, and made him walk on it (perhaps on the stubble left after the sedge was cut). Then he asked him, saying:—‘ Of what country art thou the vassal?’ He said:— ‘The vassal of Kélin.’ He also made him stand on hot iron, and asked him:—‘ Of what country art thou the vassal?’ He said:—‘ The’vassal of Kélin’ The Lord of Wa, seeing that he could not bend him, put him to death by burning.
The King, hearing of this at the island of Mokto, was much grieved, and conferred on Ché-syang the posthumous title of Great Ason. He also bestowed rewards on his family, and made Misaheun marry his second daughter; and afterwards Ché-syang’s wife, taking with her her three daughters, went up toa mountain whence she had a view of the Wa country, Re} 2 iM. Dee aie EXC 25.
344 NIHONcI.
was commanded to go with the Prince Imperial and worship the Great God of Kebi in Tsunoga.'
17th day. The Prince Imperial returned from Tsunoga. On this day the Grand Empress gave a banquet to the Prince Imperial in the Great Hall. The Grand Empress raising her cup wished long life to the Prince Imperial. Accordingly she made a song, saying:— This august liquor Is not my august liquor: This prince of liquors? . He that dwells in the Eternal land Firm as a rock— The august God Sukuna, With words of plenteous blessing, Blessing all around— With words of divine blessing Blessing again and again— Hath sent as an offering to thee. Drink of it deeply. Sal "Sa t® and having wailed bitterly, she died. She was made the Goddess-mother of this mountain, and there is now a shrine there.”
This, no doubt, relates to the same events as the above passage in the “ Nihongi.” Ché-syang is Mo-ma-ri and Misa-heun is Mi-cheul-H6-chi.
The Corean names present much difficulty. I have given the Corean pronunciation of the Chinese characters with which they are written, but there is much room for doubt whether the Japanese pronunciation would not sometimes be better. The text cannot be relied on.
The interlinear kana gives as the names of the three envoys, Ureshi- hotsu, Momari Shichi, and Furamochi, and of the hostage, Mishi Kochi hotsu-kan. Here shichi is probably for 4? #ll (sya-chi), the 13th official rank in Silla.
A Chinese authority quoted by Parker, in ‘‘ Race Struggles in Corea,” gives one or two examples of Kilin (Kélin or Silla), words which show that 1000 years ago the language was the same as modern Corean. But I cannot recognize anything of the modern language in the Corean names of the “ Nihongi.” Later, all proper names in Corea are of Chinese derivation. Many of the Corean words in the “ Nihongi” are names of offices, all of which are replaced in modern Corean by words of Chinese derivation.
1 Now Tsuruga in Echizen. See Ch. K., p. 237..
2 In the original “ Kushi no Kami.” The interpretation given above is Motowori’s. This line might also mean “the wondrous. deity” or the “ God of liquor or sake.”, 3 An interjection of encouragement or incitement.
JINGO. 245 Takechi no Sukune, on behalf of the Prince Imperial, made an answering song, saying:— The man who brewed?
This august liquor, Setting up on the mortar His drum, Singing all the while, He must have brewed it.
This august liquor Is exquisitely more and more delightful. poms iad 39th year. This year was the year Tsuchinoto Hitsuji 4-p. 2309. (56th) of the Cycle. The History of Wei says:—‘‘ In the reign of the Emperor Ming Ti, in the third year of the period King-ch‘u (A.D. 239) the Queen of Wa sent the high officer Nan-teu-mi and others to the province, where they begged permission to proceed to the Emperor and offer tribute. The T‘ai- sheu,? Tang-hia, sent an officer to escort them to the capital.” 40th year. A.D. 240. The History of Wei says:—‘‘In the first year of Chéng- Shih, Kien Chung-kiao, Wéi T‘-hi and others proceeded to the Wa country charged with an Imperial rescript and a seal and ribbon.” ® The Japanese word for brew is kamu, which also means to chew. Was chewing ever a part of the process of making strong drink in Japan as it is in some of the South Sea islands at the present time? The last line of this poem is of very doubtful interpretation.