towards him over the sea. Presently they entered the harbour of Kako in Harima. The Emperor addressed his courtiers, saying:—‘ What stags are these which come in numbers swimming over the great sea?’ Then the cour- tiers all looked at them and wondered. So a messenger was sent to make examination. The messenger, when he came there, saw that they were all men, only they had for clothing deer-skins with the horns attached. He inquired of them, saying:—‘ What men are ye?’ They replied, saying:—‘ Ushi, the Kimi of Morogata, being old in years, has ceased his service, but he cannot forget the Court. Therefore he offers his own daughter, Kami-naga-hime.’ The Emperor was delighted, and sending for her, made ‘her follow the Imperial ship. For this reason, the men of that time called the place where they reached the shore the harbour of Kako.' It was perhaps at this time that the practice began of using the word kako as a general name for sailors.” 14th year, Spring, 2nd month. The King of Pékché sent as tribute a seamstress named Maketsu.? She was the: first ancestress of the present seamstresses of Kume.* This year the Lord of Yutsuki* came from Pékché and offered his allegiance. Accordingly he addressed the Emperor, saying:—‘‘ Thy servant was coming to offer allegiance with one hundred and twenty districts of the people of his own land, when the men of Silla prevented them, and they were all forced to remain in the land of Kara.” Hereupon Katsuraki no Sotsuhiko was sent to bring the men of Yutsuki from Kara. Now three years passed, and Sotsuhiko did not come. 15th year, Autumn, 8th month, 6th day. The King of Pékché sent A-chik-ki with two quiet horses as tribute. So they were fed in stables on the acclivity of Karu. Accordingly A-chik-ki was appointed to have charge of their foddering.
1 Kako is written with characters which mean deer-little-one.
2 T have here followed the traditional kana pronunciation. The Corean pronunciation of the Chinese characters would be Chin-mo-chin. Another reading makes two women.
3 In Yamato.
* Yutsuki is the traditional rendering of the characters F HQ. This in Corean would be Kung-wol.
262 NIHONGI.
Therefore the place where the horses were kept was named Mumaya-saka.! Moreover, A-chik-ki was able to read the classics, and so the Heir Apparent, Ujino Waka-iratsuko,” made him his teacher. Heréupon the Emperor inquired of A-chik-ki, saying:—‘‘ Are there other learned men superior to thee?” He answered and said:—‘‘ There is Wang-in,* who is superior.” Then Areda wake, ancestor of the Kimi of Kédzuke, and Kamu nagi wake were sent to Pékché to summon Wang-in.
This A-chik-ki was the first ancestor of the A-chik-ki (or Atogi) no Fumi-bito.* 16th year, Spring, 2nd month. Wang-in® arrived, and straightway the Heir Apparent, Ujino Waka-iratsuko, took him 1 Stable-hill.
2 But he was not the heir. Oho-sazaki was heir. See Ch. K., pp. 254 ’ The traditional reading is Wani, which is also found in the “ Kojiki.”
a SCtipes.
5 There are clear indications that the Chinese language and character were not wholly unknown in Japan from a time which may be roughly put as coinciding with the Christian epoch. But this knowledge was probably confined to a few interpreters. There were no schools, and no official records. The arrival of Wangin was therefore a most important event in Japanese history. It was the beginning of a training in Chinese ideas which has exercised a profound influence on the whole current of Japanese thought and civilization up to our own day.
The date given for it in the “ Nihongi,” however, cannot be correct. As I have endeavoured to show in a paper on “ Early Japanese History ” contributed to the Transactions of the Asiatic Society of Japan, Wangin’s arrival must be placed 120 years later, i.e. in 405 instead of in 285. Whether, the whole chronology of this period requires to be altered accordingly, as I am disposed to believe, or only the dates of those events which relate to Corea, is a question which has not yet received an adequate answer.’ It is curious that the “ Kiujiki” omits all mention of them.
Corea preceded Japan by only a very short time in the establishment of schools of Chinese learning and in the institution of official records. Kokury6 established a High School in 372, and Pékché appointed a Professor of Chinese two years later. Before this time, says the “ Tongkam,” Pékché had no written records. See “ Writing, Printing, and Alphabet in Corea,” ee RPG LOO.
A-chik-ki is the Corean pronunciation of the characters Pa} [& IX. The traditional rendering in kana is Achiki or Atogi. The “ Kojiki” calls him Achi-Kishi, where Kishi is written Ff if, the name of a Corean rank of no great eminence.
as teacher, and learnt various books from him. There was none which he did not thoroughly understand. Therefore the man called Wang-in was the first ancestor of the Fumi no Obito.’: In this year King Ahwa of Pékché died. The Emperor then sent for Prince Tyén-chi,’ and addressed him, saying:—‘‘ Do thou return to thy country and succeed to the (royal) Dignity.” Accordingly he further granted to him the territory of Eastern Han, and so dismissed him.’ Eastern Han comprises Kam-na-syong, Ko-nan-syong, and I-rim-syong.*. 8th month. Kidzu no Sukune of Heguri and Tada no Sukune of Ikuba were sent to Kara. Choice troops were granted them, and the Emperor commanded them, saying:— “The long delay in Sotsuhiko’s return must be owing to his being detained by the opposition of the men of Silla. Do you go speedily, assail Silla, and open a way for him.” Hereupon 1 Fumi no obito, chiefs of writing.; 2 Prince Tyén-chi. The “ Nihongi” has 1A & here and below (25th year), which would be in Corean Chik-chi. But [ff is a mistake for Fi, the former character having slipped in from the name of the horse-keeper mentioned above.
3 The following are the notices in the ‘‘Tongkam” relating to Prince Tyénchi’s being sent to Japan:— “ Reign of Ahwa, 6th year, Summer, 5th month. Pékché made friends with Wa. Tyénchi, the Heir Apparent, was sent as a hostage.”
“ Reign of Ahwa, 14th year, Autumn, 9th month. King Ahwa of Pékché died. The Heir Apparent Tyénchi had not returned from Wa, whither he had gone asa hostage. Tyénchi’s next younger brother, Hunhé, administered the Government in expectation of the Heir Apparent’s return. The youngest brother, Sydl-lyé, slew Hunhé, and set himself up as King. When Tyonchi heard of the King’s death, he wept bitterly, and asked permission to return. The Lord of Wa gave Tyénchi one hundred soldiers as an escort. When he arrived at the frontier, a man of Hansyéng? named Hé-chhung came ‘to meet him, and said:—‘The Great King (Ahwa) having left this world, Xo Sy6l-lyé slew his elder brother and set up himself as King, I pray that the | Heir Apparent will promptly take measures for this.’ Tyonchi, guarded by the Wa soldiers, repaired to an island in the sea, and made provision there while the people of the land killed Syél-lyé, and going to meet (Tyénchi), established him as King.” “ Tongkam,” III. 14.
4 Syéng means a walled city.
' The present capital of Sdul.
264 NIHONGI.
Kidzu no Sukune and his colleague moved forward their choice troops and arrived at the Silla frontier. The King of Silla was afraid, and confessed his guilt, so they brought away with them the people of Kungw6l! and Sotsuhiko.
tgth year, Winter, roth month, 1st day. The Emperor made a progress to the Palace of Yoshino.? At this time the Kuzu* came to his Court, and presenting to the Emperor newly-brewed sake, made a song, saying:— At Kashinofu In that cross-mortar The great august sake that we have brewed Sweetly Do thou partake of it Oh! our father!° When the song was finished, they drummed on their mouths and looked up laughing. At the present time, on the day that the Kuzu° present their country’s produce to the Emperor, when their song is finished they drum on their mouths and look up laughing. This custom is probably a relic of antiquity. Now the Kuzu are very plain and honest in character. They commonly gather wild berries for food, and they also boil frogs, X. 13. which they reckon a great dainty, calling them kebi. Their country lies to the south-east of the capital, on the other side of a mountain. There they dwell by the River Yoshino (amid) steep cliffs and deep ravines. The roads are narrow, with deep hollows. Therefore, although the distance from the capital is not great, their visits to Court had been rare. However, from this time forward they came frequently, bringing the produce of their country to present to the Emperor. This produce consists of such things as chestnuts, mushrooms, and trout. 20th year, Autumn, gth month. Achi no Omi, ancestor of ? Or Yutsuki. * In the south of Yamato.
3 Local chieftains.
* It is not clear what a cross-mortar was. Vide Ch. K., p. 251.
° The word translated father is chz, which is also used more generally as a term of respect. Perhaps “ Lord” might be better here.
* Seventeen was their number in later times, according to the Yengi Shiki.
the Atahe of the Aya’ of Yamato, and his son Tsuga no Omi immigrated to Japan, bringing with them a company of their people of seventeen districts.
22nd year, Spring, 3rd month, 5th day. The Emperor made a progress to Naniha, where he dwelt in the a oe of Oho- sumi.
roth day. He ascended a lofty tower and had a distant prospect. Now he was attended by his concubine Yehime, who, looking towards the west, lamented loudly. Hereupon the Emperor inquired of Yehime, saying:—‘‘ Why dost thou lament so bitterly?” She answered and said:—“ Of late thy handmaiden has been thinking fondly of her father and mother, and so, looking towards the west, unawares she made lament. I pray thee let me return for a while that I may see my parents.” Hereupon the Emperor loved Yehime’s tender thought for the warmth and coolness” of her parents, and addressing her, said:—‘‘ Many years have passed since thou hast seen thy parents. It is clearly right that thou shouldst wish to return 1 Aya is the traditional Japanese rendering of Ws, i.e. Han, the name of a Chinese dynasty. No satisfactory explanation of the reason why this character should be read aya has been given. As a mere guess, I would suggest that Hada or hata for # (Ts‘in), Kure for Wu Je and Aya for Han may have been names given from the feulile products with which these three Chinese dynasties, or the emigrants, may have been associated; Hada or Hata meaning loom or cloth generally, Kure, dyed’ stuffs (for Kurenawi, pink or scarlet), and Aya, figured stuffs. There were numerous weavers among the Corean (or Chinese) emigrants to Japan. See below, A.D. 306. For Kure, another derivation is that which makes it mean “distant,” a sense in which it occurs more than once in the “ Manydshiu,” and in a poem in the “‘ Nihongi,” Reign of Saimei, year 4.
This family was called the Aya of Yamato to distinguish it from another family of the same name in Kahachi. These two families were also known respectively as the Higashi no Aya, or Eastern Aya, and the Nishi no Aya, or Western Aya.
Motoéri (“ Kojikiden,” XX XIII. 39) shows that, like other events relating to Corea in this part of the “ Nihongi,” this immigration must be dated 120 years later.
The Yamato Aya claimed descent from the Emperor Ling-ti of the Later Han dynasty, who reigned A.D. 168 to 190. Weare told that on the fall of that dynasty in 221, Prince Achi fled to Corea, whence he subsequently emigrated to Japan; but how much of this is true it is impossible to say.
* i.e. thoughtfulness for her parents’ comfort.
XA: BGS EoehOs 266 NIHONGI.
and visit them.” So he granted her permission, and summon- ing eighty fishermen of Mihara in Ahaji and making sailors of them, sent her to Kibi.: Summer, 4th month. Yehime set sail from Ohotsu’ and departed.
The Emperor, standing on the high tower, looked towards Yehime’s ship and made a song, saying:— Thou Island of Ahaji With thy double ranges;° Thou Island of Adzuki With thy double ranges— Ye good islands Ye have seen face to face My spouse of Kibi.
Autumn, gth month, 6th day. The Emperor hunted in the Island of Ahaji. This island lies beyond the sea to the west of Naniha. There is a confusion of peaks and cliffs; hills and valleys succeed to one another. Fragrant herbs grow luxuri- antly; it is washed by the long billows. Moreover, great deer, wild ducks, and wild geese are abundant in that island. There- fore the Emperor made frequent excursions thither.* Now the Emperor, going round by way of Ahaji, made a progress to Kibi and went on an excursion to the Island of Adzuki.
11th day. He again removed his dwelling to the Palace of Ashimori in Hata. Then Mitomo wake presented himself and entertained the Emperor, employing his brother, children and grandchildren as stewards. Hereupon the Emperor, observing the reverential fear with which Mitomo wake waited on him, was pleased, and accordingly, having divided the province of Kibi, granted it in fee to his children; that is to say, dividing off the district of Kahashima, he granted it to the eldest son, Inehaya wake. Hewas the first ancestor of the Omi of Shimo- ' Ohotsu is literally ‘‘ great port.” Perhaps Ohosaka is meant.
* Showing a double row of mountain peaks. + 3 The sixth line of the original is unintelligible.
4 Riding in his carriage, says the original, a Chinese expression which is not meant to be taken literally.
tsu-michi.’ Next he took the district of Kamu-tsu-michi and granted it to the middle son, Nakatsuhiko.” He was the first ancestor of the Omi of Kamu-tsu-michi and of the Omi of Kaya. Next he took the district of Mino and granted it to Otohiko.* He was the first ancestor of the Omi of Mino. Afterwards he took the district of Hakuke and granted it to Ahiru wake, the - younger brother of Mitomo wake. He was the first ancestor of . the Omi of Kasa. Accordingly he took the district of Sono and granted it to his elder brother, Urakori wake. He was the first ancestor of the Atahe of Sono. And taking the district of Hatori-be,’ he granted it to Yehime. Wherefore his descendants dwell to this day in the Land of Kibi. This is the reason of it.° 25th year. King Ty6n-chi of Pékché died.’ Accordingly his son Ku-ni-sin became King. The King was a child. Therefore Mong-man-chi of Yamato’ took the administration of the State. He had an intrigue with the King’s mother, and his conduct was in many ways improper. The Emperor hearing this, sent for him. The Pékché record says:—‘‘ Mong-man-chi was the son of Mong-na Keuncha,* born to him of a Silla woman ' Shimo-tsu-michi means the lower road, i.e. the part of the province furthest from the capital. Kamu-tsu-michi, on the other hand, is the higher road—the part nearest the capital.
* Middle prince. 5 Younger prince. 4 Weavers.
> If we take a broad view of Japanese History we shall recognize in it a constant oscillation between two forms of government. At one time there is a strong central authority with local governors removable at pleasure or at short intervals. By degrees the latter offices become hereditary and more independent of the throne, so that eventually a sort of feudal system is the result. Then the pendulum swings back again, and under a strong ruler the old centralized government is restored, while the local nobles, deprived of effective authority, retain their titles only.
Notwithstanding the numerous imperfections of the record, it is clear that in Ojin’s reign the feudal system prevailed. Towards the end of the seventh century, again, we find a much more centralized form of government. The Revolution of 1868 is a remarkable example of a rapid change from a feudal system to a strong central government. The converse process is always far more gradual.
° The “ Tongkam” gives A.D. 420 as the year of Tyén-chi’s death. The usual difference of 120 years is therefore not exactly realized in this case.
7 Or Great Wa. K fE * See above, p. 249: This does not look like a Japanese name.
xX. AF.
268 NIHONGI.
when he invaded that country. The great services of his father gave him absolute authority in Imna. He came into our country and went back and forward to the honourable country,’ accepting the control of the Celestial ° Court. He seized the administration of our country, and his power was supreme in that day. The Emperor, hearing of his violence, recalled him.” | 28th year, Autumn, gth month. The King of Koryé sent an envoy to the Court with tribute. He presented an address, in which it was said:—‘‘ The King of Koryé instructs the Land of Nippon.” Nowthe Heir Apparent, Uji no Waka-iratsuko, read this address and was enraged. He reproached the Koryé envoy with the rudeness of the address and tore it up. 31st year, Autumn, 8th month. The Emperor commanded his ministers,* saying:—‘‘ The Government ship named Karano was sent as tribute by the Land of Idzu. It is rotten, and unfit for use. It has, however, been in Government use for a long time, and its services should not be forgotten. Shall we not keep the name of that ship from being lost, and hand it down to after ages?’’ The ministers, on receiving this com- mand, made the functionaries take the timber of that ship and use it as firewood for roasting salt. Herewith they got five. hundred baskets of salt, which were freely given away to the various provinces, and the latter were accordingly caused to build ships. Upon this, all the provinces at the same time sent up ships as tribute, to the number of five hundred, which all assembled in the harbour of Muko. At this time the Silla 1 Japan. 7 > If this story were true, it would have to be dated 120 years later. But even then Koryo was still Kokuryd. The name Koryé did not come into official use till A.D. 918, though as a literary designation examples of it may be found as early as A.D. 500. Koryé, however, is out of place in an ostensible quotation from a formal official document of this period, and shows that this story is untrue or much garbled.
The term Nippon for Japan is also an anachronism. It was not officially notified to Corea until A.D. 670, though there are examples of its use earlier in the same century.
Waka-iratsuko did not become Heir Apparent until A.D. 309 (of the “ Ni- hongi” chronology), and as he is there alluded to as being of tender years, he must have been at this time a somewhat precocious prince.
® See above; pu257- tribute-envoys were stopping along with them at Muko.' Hereupon, of a sudden, fire broke out in the Silla lodgings. It presently spread to the fleet of ships, so that many of them were burnt. In consequence of this, the Silla men were called to an account. The King of Silla, when he heard of it, was afraid, and, greatly alarmed, sent tribute of skilful workmen. They were the first ancestors of the Wina” Be. In the begin- ning, when the ship Karano was burnt as firewood for making salt, some was left over from the burning. It was thought strange that it did not burn, and it was accordingly presented to the Emperor. The Emperor wondered at it, and had it made into a koto, which had a ringing note, and could be heard afar off. Then the Emperor made a song, saying:— (The ship) Karano Was burnt for salt: Of the remainder A koto was made.
When it is played on, (One hears) the saya-saya 3 Of the summer trees Brushing against, as they stand, The rocks of the mid-harbour— The harbour of Yura.
37th year, Spring, 2nd month, 1st day. Achi no Omi and Tsuga no Omi* were sent to Wu,’ to procure seamstresses. Now Achi no Omi and his companions crossed over to the Land of Koryé, and endeavoured to reach Wu. But on arriving at Koryé they knew not the road at all, and begged Hidgo, or some place in the vicinity, is meant.
2 A place in Settsu.
’ Saya-saya is an onomatopoetic word for rustling, equivalent to the French frou-frou.
Yura is in Ahaji. Cf. Ch. K., 285.
+ They were Coreans. See above, p. 264.
> Wu AR, called by the Japanese Go or Kure, was a Chinese dynasty, the last sovereign of which was deposed A.D. 280, long before the despatch of these envoys. We learn, however, from a note to the “ Shukai” edition that this appellation was applied (perhaps popularly) to all the six dynasties established at Nanking or the neighbourhood from Wu to Chén inclusive, i.e. from A.D. 229 to 589. To this day a draper’s shop is called in Japan a Go-fuku-ya, or “ house for Go-clothing.”
270 NIHONGI.
270 NIHONGI.
Kory6 to give them persons who knew the road. The King of Koryé sent with them as guides two men called Kureha and Kureshi.’ Inthis way they were enabled to reach Wu. The King’ of Wu thereupon gave them four women as workwomen, namely Ye-hime, Oto-hime, Kure-hatori and Ana-hatori.’
39th year, Spring, 2nd month. The King of Pékché sent his younger sister, the Lady Sin-chi-to,‘ to wait upon (the Emperor as his concubine). Now the Lady Sin-chi-to came over, bringing in her train seven women.
4oth year, Spring, 1st month, 8th day. The Emperor summoned to him Oho-yama-mori no Mikoto * and Oho-sazaki no Mikoto, and inquired of them, saying:—‘‘ Do ye love your children?” They answered and said:—‘‘ We love them ex- ceedingly.” Again he inquired:—‘‘ Which are most dear— the elder ones or the younger?” Oho-yama-mori no Mikoto answered and said:—‘‘ There is none like the elder.’”” On this the Emperor showed displeasure. Then Oho-sazaki no Mikoto, who had previously observed the Emperor’s expression of face, answered and said:—‘“‘ The older has experienced many colds and heats, and has already become a man, so that there is no reason for anxiety about him. But in the case of a young child one knows not whether he will reach manhood or not, and for that reason he is very pitiable.” The Emperor was greatly pleased and said:—‘‘ Thy words are truly in accordance with my feelings.” At this time it was the Emperor’s constant 1 The Chinese characters given in the text seem to be only Japanese phonetic renderings of the names, and I have therefore not given them their Corean sounds, which would be Ku-nyé-pha and Ku-nyé-chi. But they do not look like real names. They appear to be made up of Kure, the name of the dynasty, or rather of the country ruled by it, and a termination.
2 Some local authority must be intended.
3 These names mean respectively “elder lady,” “ younger lady,” “ Kure weaver,” and “ hole weaver.” But Ana, hole, is probably a mistake for Aya, the Japanese name of the Chinese Han dynasty. Wu (or Kure) and Han (or Aya) weavers are mentioned together below, year 14 of Yuriaku’s reign. See also above, p. 265.
* The Japanese traditional reading is Shi-se-tsu. The “ Shukai” edition rejects the name Chikchi, which in the older editions follows Pékché, It is not in the old books, and besides his death has been already recorded above.
®> He was the son of an inferior consort.
Ojmn. 294 desire to establish Uji no Waka-iratsuko as Prince Imperial, and so he wished to conciliate the minds of the two Imperial Princes. Therefore he started this inquiry. On this account he was displeased with Oho-yama-mori no Mikoto’s answer.
24th day. Uji no Waka-iratsuko was established as successor (to the throne). On the same day Oho-yama-mori no Mikoto! _ was appointed to the charge of the mountains, rivers, woods, and moors, while Oho-sazaki no Mikoto was made Assistant to the Prince Imperial, and caused to administer affairs of State.
41st year, Spring, 2nd month, 15th day. The Emperor died in the Palace of Toyo-Akira at the age of 110.”
One account says:—‘‘ He died in the Palace of Oho- kuma.”’
In this month Achi no Omi and his companions arrived in Tsukushi from Wu. Now the Great God of Muna-gata * asked for workwomen. Therefore Ane-hime was offered to the Great God of Muna-gata. She was the ancestor of the Mitsukahi‘ no Kimi, who now dwell in the Land of Tsukushi. He then took with him the three women, and proceeded to the Land of Tsu.’ But when he reached Muko the Emperor was dead and he was too late. Accordingly he offered them to Oho-sazaki no Mikoto. The descendants of these women are the present seamstresses of Kure and the seamstresses of Kaya.° * His name, Great-mountain-warden, already indicates this office. There is a distinction between the characters for. Mikoto applied to the elder and younger brothers, the latter having the more honorific character no doubt because he afterwards became Emperor. See above, p. 2.
* The “ Kojiki” says 130. He was deified at a later period under the name of Yahata or Hachiman as the God of War, and there are many shrines in his honour standing at this day.
3 In Chikuzen.
* Mitsukahi means “ august messenger.” > Settsu.
6 Kaya is written with the characters for ‘“‘ Musquito-net.” There isa place in Bittchiu of this name, but written with different characters.
BOOK XI.
THE EMPEROR OHO-SAZAKI.' (NINTOKU? TENNO.)
THE Emperor Oho-sazaki was the fourth child of the Emperor Homuda. His mother’s name was Nakatsu-hime no Mikoto. She was a granddaughter of the Imperial Prince Ihoki-iri-hiko. The Emperor from his childhood was intelligent and sagacious, and his face was fair to look upon. When he grew to manhood he was indulgent and humane. The Emperor Homuda died in Spring, the 2nd month of the 41st year of his reign. Now the Prince Imperial offered to cede the Dignity to Oho-sazaki no Mikoto. He would not assume the Imperial Dignity, but advised with Oho-sazaki no Mikoto, saying:—‘‘ He that shall rule over the Empire and govern the myriad subjects should overspread them like Heaven, and comprehend them like Earth. If there is above a cheerful heart with which to employ the people, the people are happy and the Empire tranquil. But here am I, a younger brother, and moreover wanting in talent. How shall I presume to succeed to the Dignity and to enter upon the Celestial task? But thou, O great Prince, art dis- tinguished in appearance and of a far-reaching benevolence. Thou art also of ripe years and art fit to become Lord of the Empire. The late Emperor established me as his Heir. But was this for my abilities? No, it was simply because he loved me. Moreover, there is the weighty matter of the service of the Ancestral shrines and of the Gods of the Earth and of Grain.’ For this thy servant is wanting in ready tact and is unmeet to * Great-wren. See below, XI. 7. * Benevolence-virtue. * These expressions are simply borrowed from Chinese books, and have no bearing on Japanese ancient institutions or ideas.
NINTOKU. 273 fill the office. Now, there is a general principle admitted by both ancient and modern times that the elder brother should be above and the younger brother below, that the wise man should be Lord and the stupid man a vassal. Let the Prince therefore unhesitatingly assume the Imperial Dignity, and I will be simply his servant and assistant.” Oho-sazaki no Mikoto answered and said:—‘‘ It was the intention of the late Emperor that the Imperial Dignity should not be vacant for a single day. Therefore he made choice beforehand of an illustrious virtue and established the Prince as his duplicate. The succession he bestowed on thee and the people he granted to thee. Let us honour his preference, and publish it through- out the land. Wanting in wisdom though I am, shall I dis- regard the command of the late Emperor, and without con- sideration comply with the request of the Prince, my younger brother? ” He firmly declined and would not receive it, and each of them wished to transfer (the sovereignty) to the other.
At this time the Imperial Prince Nukada no.Oho-naka-tsu- hiko, intending to take charge of the official rice-lands and granary of Yamato, addressed Oii no Sukune, ancestor of the Omi of Idzumo, who was the officer charged with these official rice-lands, saying:—“‘ These official rice-lands were originally Mountain-warden-land, and therefore I will now take the management of them. Thou oughtest not to hold them.”
Now Oiti no Sukune reported the matter to the Prince Imperial, who spake to him, saying:—‘‘ Do thou represent the matter to Oho-sazaki no Mikoto.” Hereupon Oii no Sukune made representation to Oho-sazaki no Mikoto, saying:—‘‘ The Imperial Prince Oho-naka-tsu-hiko will not allow thy servant to manage the official rice-fields which were placed in his charge.” Oho-sazaki no Mikoto inquired of Maro, the ancestor of the Atahe of Yamato, saying:—“ It is stated that the official rice-lands of Yamato were originally Mountain-warden-land. How is this?” He answered and said:—‘‘ Thy servant knows not. But thy servant’s younger brother, Akoko, knows.” It happened that at this time Akoko had been sent to the Han! country and had not yet returned. Hereupon Oho-sazaki no Corea.
Xx.
XL.
3 ale 4.
274 NIHONGI.
Mikoto spake to Oii, saying:—‘‘ Do thou go thyself to the Han country and summon Akoko. Go quickly, travelling day and night.” So he assigned to him eighty fishermen of Ahaji as sailors. Hereupon Oi proceeded to the Han country, and straightway came accompanied by Akoko. Accordingly he was asked about the Yamato official rice-lands. He replied, saying: —‘‘]T have heard by tradition that, in the time of the Emperor who reigned in the palace of Tamaki at Makimuku,' the official rice-fields of Yamato were settled in the charge of Oho-tarashi- hiko no Mikoto, the Prince Imperial. At that time there was an Imperial Decree to the effect that the official rice-lands of. Yamato were always to be the official rice-lands of the reigning Sovereign, and could not be held by anyone who was not the reigning Sovereign, even an Emperor’s child. It is therefore wrong to say that this is Mountain-warden-land.”’
Then Oho-sazaki no Mikoto sent Akoko to the Imperial Prince Nukada no Oho-naka-tsu-hiko, and made him acquaint him with these circumstances. The Imperial Prince Oho-naka- tsu-hiko knew not at all what to do, and Oho-sazaki no Mikoto, recognizing that he was in the wrong, forgave him and did not punish him. © Thereafter Prince Oho-yama-mori* was full of resentment that he was passed over by the late Emperor and not established as Prince Imperial. In addition he had this cause of hatred. So he. plotted, saying:—‘“‘ I will kill the Prince Imperial and will ultimately ascend to the Imperial Dignity.” Hereupon Oho-sazaki no Mikoto, having heard beforehand of his plot, secretly advised the Prince Imperial to prepare soldiers for his protection. Then the Prince Imperial got ready troops and awaited him.. The Imperial Prince Oho-yama-mori, not know- ing that soldiers had been prepared, took with him only a few hundred fighting men, and starting in the middle of the night, proceeded thither. At dawn he arrived at Uji, and was about to cross the river when the Prince Imperial, having put on 1 Suinin Tenno.
2 Clearly Oho-yama-mori is the same person who is spoken of above as Nukada no Oho-naka-tsu-hiko. Either Nukada all through the above passage is a mistake, or the genealogy (p. 255) which makes two persons of them is wrong. I think the latter more likely, Oho-yama-mori being an official designation, and Nukada, etc., the name.
NINTOKU. 275 NINTOKU. 275 hempen garments, took the helm, and secretly mingled with the ferrymen. He then took the Imperial Prince Oho-yama- mori on board and ferried him over as far as the middle of the river, where he induced the ferrymen to step on the (side of the) boat and make it heel over. Hereupon the Imperial Prince Oho-yama-mori fell into the river and sank. But he rose to the surface again, and while floating down the stream made a song, saying,— At the ferry of Uji Among the pole-men Those who are nimblest Will come to me.
But a large number of ambushed soldiers sprang up, so that he was unable to reach the bank, and he finally sank and died. Search was caused to be made for his dead body, and it came to the surface at the ferry of Kahara. Then the Prince Imperial seeing the dead body, made a song, saying,— O thou Mayumi tree For Adzusa bows That growest by the ferry — The ferry of Uji! In my heart I thought To cut thee, In my heart I thought To take thee, But at the bottom, Deh Rist Of my lord I bethought me, But at the top, Of thy spouse I bethought me. There I thought pitifully, Here I thought mournfully— Uncut I leave thee, O thou Mayumi tree For Adzusa bows!?
‘ The asterisks represent an untranslatable pillow-word. See Ch. K, * Mayumi is the Euonymus. Adzusa is the Catalpa, a tree suitable for making bows. It has no particular meaning here. There is much differ- elves) XI.
6.
276 NIHONGI.
So he was buried at Mount Nara. Afterwards the Prince Imperial built a palace at Uji, wherein he dwelt. Moreover in consequence of his ceding the Dignity to Oho-sazaki no Mikoto, he remained for a long time without assuming the Imperial rank. Now three years passed during which the Imperial rank was vacant. Then there was a fisherman who brought a mat-basket of fresh fish, which he offered as a present at the Uji Palace. The Prince Imperial commanded the fisherman, saying:—‘‘I am not the Emperor,” and sent him away, telling him to present it at Naniha. Oho-sazaki no Mikoto also sent him away, telling him to present it at Uji. Heréupon the’ fisherman’s mat-basket became putrid on his journeys back and forward. So he sent it away again and procured other fresh fish, which he presented, and which were declined as on the previous day. The fresh fish again became putrid. The fisherman was grieved at his frequent returning, so he flung away the fresh fish and wept. Therefore the proverbial say- ing, ‘‘ There is a fisherman who weeps on account of his own things,” which had its origin in this.