2 The Mikado deputed most of his priestly functions to the Nakatomi.
3 The ancient commentary gives the Japanese word utsushi, i.e. manifest, visible. This suggests that there was a distinction between esoteric and exoteric in the Shinto rites of this time.
4 Idzu-hime means dread or sacred princess. The “'Tsusho ” commentator says that the persons entrusted with this function were usually women, as may be seen in the case of the priestesses of Ise, Kamo, and Kasuga. But as no women were available at this time, Michi-no-Omi was given a feminine title for the occasion.
>.The interlinear Kana has tatematsuri, i.e. offered. The reference is to the feast of Nihiname described above. See p. 86., 6 The shitadami is a small shell of the turbinide class. Its introduction JIMMu. Lee In this poem, By the great rock is intended the Hill of Kunimi.
After this the er which remained was still numerous, and their disposition could not be fathomed. So the Emperor privately commanded Michi no Omi no Mikoto, saying:—‘‘ Do thou take with thee the Oho-kume, and make a great muro at the village of Osaka." Prepare a copious banquet, invite the enemy to it, and then capture them.” Michi no Omi no Mikoto thereupon, in obedience to the Emperor’s secret behest, dug a muro at Osaka, and having selected his bravest soldiers, stayed therein mingled with the enemy. He secretly arranged with them, saying:—‘‘ When they have got tipsy with sake, I will strike up a song. Do you, when you hear the sound of my song, all at the same time stab the enemy.” Having made this arrangement they took their seats, and the drinking- bout proceeded. The enemy, unaware that there was any plot, abandoned themselves to their feelings, and promptly became intoxicated. Then Michi no Omi no Mikoto struck ue the following song:— At Osaka In the great muro-house, Though men in plenty Enter and stay, We the glorious Sons of warriors, Wielding our mallet-heads, Wielding our stone-mallets, Will smite them utterly.”
Now when our troops heard this song, they all drew at the here does not seem very appropriate. Perhaps the meaning is “in number like the turbinidee.” Cf. Ch. K., p. 143. The “ Shukai” editor thinks that the shitadami represent the bandits. The great rock is, perhaps, the Miydto- seki at Futami, so often represented in Japanese pictures. See Anderson's Catalogue, p. 320, or Satow and Hawes’ Handbook, p. 150.
. * In Yamato. To be distinguished from the city of Ohosaka.
* The muro-ya is a pit-dwelling (see above, p. 71). The poem speaks of mallet-heads, but the text which follows of mallet-headed swords. I have little doubt that the former is the true phrase, and that. stone weapons are referred to. The stone-mallets are unmistakably the weapons figured above (p. 87). The mallet-heads and stone-mallets are perhaps the same thing under different names.
TIiL-2k.
NN eh 124 NIHONGI, same time their mallet-headed swords, and simultanously slew the enemy, so that there were no eaters left.!| The Imperial army were greatly delighted; they looked up to Heaven and laughed. Therefore he made a song, saying:— Though folk say That one Yemishi Is a match for one hundred men, They do not so much as resist.”
The practice according to which at the present time the Kume sing this and then laugh loud, had this origin. Again he sang, saying:— Ho! now is the time; Ho! now is the time; Ha! Ha! Psha! Even now My boys! Even now My boys 1* All these songs were sung in accordance with the secret behest of the Emperor. He had not presumed to compose them of his own motion.
Then the Emperor said:—“ It is the part of a good general when victorious to avoid arrogance. The chief brigands have now been destroyed, but there are ten bands of villains of a. similar stamp, who are disputatious. Their disposition cannot * That is, none were left alive.
The Yemishi are the Ainos, or more correctly Ainus, of whom a remnant of some ten thousand souls now inhabit the island of Yezo.. When the “ Nihongi” was written they still occupied a large part of the main island of Japan, and in earlier times, as we gather from the evidence of place-names (See Chamberlain’s Essay published by the Imperial University), they ex. tended west even of Yamato. But it would not be safe to draw any con- clusion from their mention in this poem. ‘The writer of the “ Nihongi” is in the habit of fitting ancient poetry into his narrative in a very arbitrary manner. The “ Kojiki” omits it. Yemishi or Yebisu is also applied to barbarous tribes generally, and this is probably its primary meaning. It ought, perhaps, to be added to the group of onomatopoetic words ending in sz or siz, mentioned at p. 65, the 4 or m having the same function as these letters in the words barbarian, babble, murmur, etc. See Index—Yemishi.
® Nothing could well be more primitive than this. 'The metre is irregular, and, like all Japanese poetry, there is no rhyme, quantity or regular recur- rence of accent to distinguish it from prose.
IMMU. 25 be ascertained. Why should we remain for a long time in one place? By so doing we could not have control over emer- gencies.”’ Soheremoved his camp to another place.
11th month, 7th day. The Imperial army proceeded in great force to attack the Hiko’ of Shiki. First of all the Emperor sent a messenger to summon Shiki the Elder, but he refused to obey. Again the Yata-garasu was sent to bring him. When the crow reached his camp it cried to him, saying:—‘‘ The child of the Heavenly Deity sends for thee. Haste! haste!” Shiki the Elder was enraged at this, and said:—‘‘ Just when I heard that the conquering Deity of Heaven was coming and was indignant at this, why shouldst thou, a bird of the crow tribe, utter such an abominable cry?” So he drew his bow and aimed at it. The crow forthwith fled away, and next proceeded to the house of Shiki the Younger, where it cried, saying:— “The child of the Heavenly Deity summons thee. Haste! haste!’”’ Then Shiki the Younger was afraid, and, changing countenance, said:—‘‘ Thy servant, hearing of the approach of the conquering Deity of Heaven, is full of dread morning and evening. Well hast thou cried to me, O crow.” He straight- way made eight leaf-platters,” on which he disposed food, and entertained the crow. Accordingly, in obedience to the crow, he proceeded to the Emperor and informed him, saying:—‘‘ My elder brother, Shiki the Elder, hearing of the approach of the child of the Heavenly Deity, forthwith assembled eighty bandits and provided arms, with which he is about to do battle with thee. It will be well to take measures against him without delay.”
The Emperor accordingly assembled his generals and inquired of them, saying:—‘‘It appears that Shiki the Elder has now rebellious intentions. I summoned him, but again he will not come. What is to be done?” The. generals said:—‘ Shiki the Elder is a crafty knave. It will be well, first of all, to send Shiki the Younger to mdke matters clear to him, and at the same time to make explanations to Kuraji the Elder and Kuraji the Younger. If after that they still refuse submission, it will not be too late to take warlike measures against them.” Shiki the Younger was accordingly sent to explain to them * Princes. * Or trays, made of the leaves of Kashiha, a kind of evergreen oak.
Ibe. Bish 126 NIHONGI.
their interests. But Shiki the Elder and the others adhered to their foolish design, and would not consent to submit. Then Shihi-netsu-hiko advised as follows:—‘‘ Let us first send out our feebler troops by the Osaka road. When the enemy sees them he will assuredly proceed thither with all his best troops.
We should then straightway urge forward our robust troops, and make straight for Sumi-zaka.'| Then with the water of the River Uda we should sprinkle the burning charcoal, and suddenly take them unawares, when they cannot fail to be routed.” The Emperor approved this plan, and sent out the feebler troops towards the enemy, who, thinking that a power- ful force was approaching, awaited them with all their power. Now up to this time, whenever the Imperial army attacked, they invariably capturedy and when they fought they were invariably victorious, so that the fighting men were all wearied out. Therefore the Emperor, to comfort the hearts of his leaders and men, struck off this verse:—.
As we fight,.
Going forth and watching From between the trees Of Mount Inasa, We are famished.
Ye keepers of cormorants (Birds of the island), Come now to our aid.”
In the end he crossed Sumi-zaka with the stronger troops, and, going round by the rear, attacked them from two sides and put them to the rout, killing their chieftains Shiki the Elder and the others.
12th month, 4th day. The Imperialarmyat length attacked Naga-sune-hiko and fought with him repeatedly, but was unable to gain the victory. Then suddenly the sky became overcast, and hail fell. There appeared a wondrous kite of a golden colour which came flying and perched on the end of the Emperor’s bow. The lustre of this kite was of dazzling ' The charcoal acclivity. 2 The metre is nearly regular naga-uta, which consists of alternate lines of five and seven syllables, with an additional line of seven syllables at the end. The cormorant-keepers were appealed to to supply fish for the army’s food.
JimMu. 127 brightness, so that its appearance was like that of lightning. In consequence of this all Naga-sune-hiko’s soldiers were dazzled and bewildered so that they could not fight stoutly.
Nagasune was the original name of the village, whence it became the name of a man. But in consequence of the Imperial army obtaining the favourable omen of the Kite, the men of that time called it Tobi no mura.’ It is now called Tomi, which is a corruption of this.
Ever since Itsuse no Mikoto was hit by an arrow at the battle of Kusaka and died, the Emperor bore this in mind, and constantly cherished resentment for it. On this campaign it was his desire to put all to death, and therefore he composed these verses, saying:— My mouth tingles With the ginger planted At the bottom of the hedge By the glorious Sons of warriors— I cannot forget it; Let us smite them utterly. Again he sang, saying:— In the millet- field Is one stem of odorous garlic:— The glorious Sons of warriors Binding its stem And binding its shoots Will smite it utterly.
Then again letting loose his army, he suddenly attacked him. In general, all these songs composed by the Emperor are termed ume uta, in allusion to the persons who took and sang them.
Now Naga-sune-hiko sent a foot-messenger, who addressed the Emperor, saying:—‘‘ There was formerly a child of the 1 Kite-village.
2 “ As the taste of ginger remains in the mouth for a long time after it is eaten, so do my feelings of resentment for my brother’s death remain present to my mind. I cannot forget it, so let us revenge it by destroying the enemy utterly.”
The word for shoots is me, which. also means females. This is no doubt intentional. Naga-sune-hiko is to be destroyed with all his family.
Riess Lie 26 128 NIHONGI.
Heavenly Deity, who came down from Heaven to dwell here, riding in a Rock-boat of Heaven. His name was Kushi-dama Nigi-haya-hi no Mikoto. He took to wife my younger sister Mi-kashiki-ya-bime’ [also called Naga-sune-hime, or Tomi-ya- hime]? of whom he at length had a child, named Umashi-ma-te® no Mikoto. Therefore did I take Nigi-haya-hi no Mikoto for my Lord, and did service to him. Can it be that there are two seeds of the children of the Heavenly Deity? Why should any one else take the name of Child of the Heavenly Deity and therewith rob people of their dominions? Ihave pondered this in my heart, but have as yet failed utterly to believe it.” The Emperor said:—‘‘ There are many other children of the Heavenly Deity. If he whom thou has takenasthy Lord were truly a child of the Heavenly Deity, there would be surely some object which thou couldst show to us by way of proof.” Naga-sune-hiko accordingly brought a single Heavenly- feathered-arrow of Nigi-haya-hi no Mikoto, and a foot-quiver,’ and exhibited them respectfully tothe Emperor. The Emperor examined them, and said:—‘‘ These are genuine.” Then in his turn he showed to Naga-sune-hiko the single Heavenly- feathered-arrow and quiver which he wore. When Naga-sune- hiko saw the Heavenly token he became more and more em- barrassed. But the murderous weapons were algeady prepared, and things were in such a state that he was unable to pause in his career. Therefore he adhered to his misguided scheme, and would not alter his purpose.
Nigi-haya-hi no Mikoto, knowing from the first that the Heavenly Deity had simply generously bestowed the Empire on the Heavenly Grandchild, and that in view of the perverse disposition of Naga-sune it would be useless to instruct him inthe relation of Heaven to Man,’ put him to death. He then came with his army and made submission. The Emperor, who from the first had heard that Nigi-haya-hi no Mikoto had come down from Heaven, finding that he now had actually performed faithful service, accordingly praised him, and was gracious to him. He was the ancestor of the Mono no Be House.”
4 A foot-soldier’s quiver is meant. > i.e. of Lord and Vassal. 6 The Mononobe were soldiers. Here, however, the hereditary chiefs only are meant, the Mononobe no Muraji.
Jimmu. — 120 The year Tsuchi no to Hitsuji, Spring, 2nd month, 2oth day. The Emperor commanded his generals to exercise the troops. Atthis time there were Tsuchi-gumo! in three places, viz.:—The Tohe* of Nihiki at Tada no Oka-zaki® in the district of Sofu, the Kose Hofuri at Wani no Saka-moto,’* and the Wi-Hofuri* at Hosomi no Nagara no Oka-zaki. All of these, ‘The Tsuchi-gumo are mentioned in four or fie passages of the “‘Nihongi” and one passage of the “ Kojiki,” all of which belong to the highly legendary period of Japanese history. We gather from them that the Tsuchi-gumo were usually, though not invariably, outlaws who defied the Imperial authority. They had Japanese names, and inhabited such longsettled parts of Japan as Yamato, Harima, and even Kiushiu. There is’ nothing, if we put aside the mention of Yemishi at p- 124, to suggest that they were not of Japanese race. The “short bodies,” etc., of the “Nihongi” description I take to be nothing more than a Biotic: of the popular noe nen working on the hint contained in the name Tsuchi-gumo, which is literally “earth spider.” Some etymologists prefer the derivation which connects £umo (or gumo) with komori, to hide, thus making tsuchi-gumo the “earth-hiders.” But this is probably a distinction without a difference, these two words containing the same root, and the animal which we call the spider, i.e, spinner, being in Japan.termed the “hider,” an epithet of which no one who has observed its habits will dispute the appropriateness. An ancient Japanese book says Tsuchi-gumo is a mere nickname, to be compared therefore with our clod-hopper or bog-trotter.
In one of the passages above referred to, the Tsuchi-gumo are described as inhabiting a rock-cave, but in others they are said to live in muro or pit-dwellings, and this is obviously the origin of the name.
There are several notices of Tsuchi-gumo in the ancient “ Fudoki,” or “County Histories,” but they are probably mere echoes of the older legends related in the “ Nihongi” and “ Kojiki,” and in any case they add nothing of importance to our information about them. It may be noted, however, that Hiuga and Higo are mentioned in them as habitats of bands of these Rea An amusing expansion by a modern writer of the spider conception of the Tsuchi-gumo will be found at p. 140 of Anderson’s B.M. Catalogue. See also Ch. K., p. 141, and Index.
A little wok called “ Kek-kio-k6,” in a collection entitled ““Haku-butsu- s0-sho,” published by the Japanese Imperial Museum, has brought together all the available information respecting Muro and Tsuchi-gumo.
Chiefs: * Oka-zaki means hill-spur, and is perhaps to be so understood here, and not as a proper name.
* Saka-moto (acclivity bottom) may be also a description and not a proper name.
* Hofuri is a kind of Shintd priest. It is unlikely that persons not of Japanese race should be so called..
K 130 NIHONGI.
-. trusting to their valour, refused to present themselves at Court.
The Emperor therefore sent detachments separately, and put them all to death. There were, moreover, Tsuchi-gumo at the village of Taka-wohari, whose appearance was as follows:— They had short bodies, and long arms and legs. They were of the same class as the pigmies. The Imperial troops wove nets of dolichos, which they flung over them and then slew them. Wherefore the name of that village was changed to Katsuraki.! It is in the land of Ihare. Its ancient name was Kataru, or Katatachi. When our Imperial forces routed the enemy, a.great army assembled and filled that country. Its name was accordingly changed to Ihare.”
Another account says that when the Emperor on a previous occasion tasted the food of the sacred jars, he moved forward his army on an expedition towards the West. At this time the eighty bandits of Katsuraki were encamped together there. A great battle with the Emperor followed, and they were at length destroyed by the Imperial army. Therefore that place was called the village of Ihare.* Again, the place where the Imperial troops made a warlike stand was called Takeda.’ The place where he built a castle was named Kita.’ More- over, the place where the enemy fell in battle, their dead bodies prostrate, with their forearms for pillows, was called Tsura- maki-da.°® The Emperor, in Autumn, the gth month of the previous year, secretly took clay of the Heavenly Mount Kagu, with, which he made eighty platters, and thereafter performing abstinence in person, sacrificed to all the Gods. He was thereby at length enabled to establish the world’ in peace. Therefore he called the place where the clay was taken Hani- yasu.® 1 Dolichos Castle.
2 The interlinear Kana gives for “fill,” ihameri, a word which I do not know.
3 The “ original commentary” says that the Japanese word corresponding to the Chinese characters rendered “encamp” is ihami, a word not otherwise known to me.
7 “World” is not quite a merely rhetorical expression for the Empire of Japan. Hirata justifies Hideyoshi’s invasion of Corea on the grounds that the sovereigns of Japan are de jure lords of the whole earth.
JimMv. 131 3rd month, 7th day. The Emperor made an order,! say- ing:—‘‘ During the six years that our expedition against the East has lasted, owing to my reliance on the Majesty of Imperial Heaven, the wicked bands have met death. It is true that the frontier lands are still unpurified, and that a remnant of evil is still refractory. But in the region of the Central Land there is no more wind and dust. Truly we should make a vast and spacious capital, and plan it great and strong.’
At present things are in a crude and obscure condition, and the people’s minds are unsophisticated. They roost in nests or dwell in caves.> Their manners are simply what is customary. Now if a great man were to establish laws, justice could not fail to flourish. And even if some gain should accrue to the people, in what way would this interfere with the Sage’s * action? Moreover, it will be well to open up and clear the mountains and forests, and to construct a palace. Then I may reverently assume the Precious Dignity, and so give peace to my good subjects. Above, I should then respond to the kindness of the Heavenly Powers in granting me the Kingdom, and below, I should extend the line of the Imperial descendants and foster rightmindedness. Thereafter the capital may be extended so as to embrace all the six cardinal points, and the eight cords may be covered so as to form a roof. Will this not be well?
When I observe the Kashiha-bara® plain, which ies ’ This whole speech is thoroughly Chinese in every respect, and it is preposterous to put it in the mouth of an Emperor who is supposed to have lived more than a thousand years before the introduction of Chinese learning into Japan. The strange thing is that it is necessary to make this remark. Yet there are still writers who regard this part of the “ Nihongi” as historical.
? The Kana rendering is mi-araka, “an august shrine” or “an august palace.” This would imply a different reading, jf instead of ie ° The reader must not take this as any evidence of the manners and’ customs of the Ancient Japanese. It is simply a phrase suggested by the author’s Chinese studies.. 4 Meaning the Emperor’s action. * The character for roof 4 also means the universe. The eight cords, or measuring tapes, simply mean “ everywhere.” ° Kashiha is an evergreen oak, the Quercus dentata. Hara means plain. JS aed JMS 2%e%, He 30 is - NIHONGI.
S.W. of Mount Unebi, it seems the Centre of the Land. I must set it in order.” — Accordingly he in this month commanded officers to set about the construction of an Imperial Residence.
Year Kanoye Saru, Autumn, 8th month, 16th day. The Emperor, intending to appoint a wife, sought afresh ' children of noble families. Now there was a man who made representation to him, saying:—‘ There is.a child who was born to Koto-shiro-nushi no Kami by his union with Tama- kushi-hime, daughter of Mizo-kuhi-ni no Kami of Mishima. Her name is Hime-tatara-i-suzu-hime no Mikoto. She is a woman of remarkable beauty.”” The Emperor was rejoiced, and on the 24th day of the gth month he received Hime- tatara-i-suzu-hime no Mikoto and made her his wife.
Year Kanoto Tori, Spring, 1st month, 1st day. The Emperor assumed the Imperial Dignity in the Palace of Kashiha-bara. ‘This year is reckoned the first -year of his reign? He honoured his wife by making her Empress. The children born to him by her were Kami-ya-wi-mimi no Mikoto and Kami-nunagaha mimi no Mikoto.
Therefore® there is an ancient saying in praise of this, as follows:—‘‘ In Kashiha-bara in Unebi, he mightily established his palace-pillars on the foundation of the bottom-rock, and reared aloft the cross roof-timbers to the Plain of High Heaven.’
This afterwards became a proper name. Here it is perhaps simply a description.
1 He had already a consort, but she was apparently not considered a wife.: 2 Japanese History is often said to begin with this year. The fact is that nothing which really deserves the name of history existed for nearly a thousand years more. This date is very much like that given for the foundation of Rome by Romulus, B.c. 753. The very calendar by which the reckoning was made was not invented or known in Japan until many centuries after. See Bramsen’s “‘ Chronological Tables,” and “Early Japanese History ” in“ T.A.S.J.”
3 As above remarked, the author often introduces this word without much reason.; 4 It was a mark of Shrines or Imperial Palaces to have the rafters at each end of the roof projecting upwards for several feet beyond the roof-tree, as in the illustration. These were called Chigi. See Ch. K., p. 311. Shinto temples at the present day are thus distinguished. What would those Japanese Jimmu. 33 The name of the Emperor who thus began to rule the as was Kami Yamato Ihare-biko Hohodemi.”’
On the day on which he first began the Heavenly institution, Michi no Omi no Mikoto, the ancestor of the Ohotomo House, accompanied by the Oho-kume Be, was enabled, by means of a secret device received from the Emperor, to use incantations and magic formulz so as to dissipate evil influences. The use of magic formule had its origin from this.
and year, Spring, 2nd month, 2nd day. The Emperor ascer- tained merit and dispensed rewards. To Michi no Omi no PO LE RI RE Te Shrine at Ise.
Mikoto he granted a site for a house in which to dwell at the village of Tsuki-zaka, thereby showing him special favour. Moreover, he caused the Oho-kume to dwell at a place on the river-bank, west of Mount Unebi, now called Kume no mura." Such was the origin of this name. Utsu-hiko was made Miyakko of the land of Yamato. Moreover, he gave to Ukeshi ‘the younger the village of Parone constituting him oe Euhemerists who think Takama ga hara (the Plain of High Heaven) to be the name of a country, make of this passage? i ive. the villagé of the kume or soldiers.
Wi Hii HII ey NIHONGI.
nushi’ of Takeda. He was the ancestor of the Mohi-tori? of Uda. Shiki the younger, whose personal name was Kuro-haya, was made Agata-nushi of Shiki. Moreover, he appointed a man called Tsune to be Miyakko- of the Land of Katsuraki. The Yata-garasu was also included in the ranks of those who received rewards. His descendants are the Agata-nushi of Katsurano and the Tonomori® Be.
4th year, Spring, 2nd month, 23rd day. The Emperor issued the following decree:—“ The spirits of our Imperial ancestors reflecting their radiance down from Heaven, illuminate and assist us. All our enemies have now been subdued, and there Is peace within the seas. We ought to take advantage of this to perform sacrifice to the Heavenly Deities, and therewith develop filial duty.”
He accordingly established spirit-terraces amongst the Tomi hills, which were called Kami-tsu-wono no Kaki-hara and ‘Shimo-tsu-wono no Kaki-hara.‘| There he worshipped his Imperial ancestors, the Heavenly Deities.’
gist year, Summer, 4th month, ist day. The Imperial palanquin ® made a circuit, in the course of which the Emperor ascended the Hill Waki Kamu no Hotsuma. Here, having viewed the shape of the land on all sides, he said:—‘‘Oh! what a beautiful country we have become possessed of! Though a blessed land of inner-tree-fibre,’ yet it resembles a dragon-fly licking its hinder parts.” From this it first received the name of Akitsu-shima.* * Ruler of district. _ * The Mohi-tori, afterwards mondori or mondo, were originally the officials charged with the water supply of the Palace. The designation Mondo no Kami remained until quite recent times.
* Tonomori, guardian of a palace or shrine.
* These names mean respectively the Persimmon plain of Upper Little- moor and the Persimmon plain of Lower Little-moor. The “ spirit terraces” (a Chinese phrase) seems meant for the plots of ground consecrated for Shint6 worship. See above, p. 81.
° The union of the offices of priest and king is to be noted all through this narrative.
* It is considered respectful to speak of the Imperial car or palanquin when the Emperor himself is meant.
* The inner-tree-fibre is the inner bark of the paper mulberry, used for weaving into cloth. It is here an ornamental epithet.
* The real meaning of Aki-tsu-shima is the “region of harvests.” See Of old, Izanagi no Mikoto, in naming this country, said:— ““Yamato is the Land of Ura-yasu:? it is the Land of Hoso- hoko no Chi-taru:? it is the Land of Shiwa-Kami-Ho-tsu-ma.” * Afterwards Oho-namuchi no Oho-kami named it the Land of Tama-gaki no Uchi-tsu-kuni.* Finally, when Nigi-haya-hi no Mikoto soared across the Great Void in a Heaven-rock-boat, he espied this region and descended upon it. Therefore he gave it a name and called it Sora-mitsu-Yamato.®.
42nd year, Spring, ist month, 3rd day. He appointed Prince Kami-nunagaha-mimi no Mikoto Prince Imperial.
76th year, Spring, 3rd month, r1th day. The Emperor died in the palace of Kashiha-bara. His age was then 127.6 The following year, Autumn, the 12th day of the gth month, he was buried in the Misasagi’ N.E. of Mount Unebi.
above, p. 13. It has nothing to do with akitsu, the dragon-fly. This insect may often be seen with its tail touching its mouth, so that its body forms a ring. The appearance of the province of Yamato, which is a plain sur- rounded by a ring of mountains, suggested the simile in the text. Later historians have converted this into a comparison of Japan to a dragon-fly with outstretched wings. j 1 Bay-easy. Explained to mean “ which has peace within its coasts.”
2 Slender-spears-thousand-good. ‘‘ Well supplied with weapons,” say the commentators.
® Sky-saw-Yamato. But Sora-mitsu really means “that fills the sky,” i.e. that reaches to the farthest horizon. These names are merely poetical inventions. They were never in actual use.
7 The Misasagi are still to be seen in large numbers in Japan, especially in the Gokinai or five metropolitan provinces. They are particularly numerous in Kahachi and Yamato.
In the most ancient times, say the Japanese antiquarians, the Misasagi or tombs of the Mikados were simple mounds. At some unknown period, Misasagi, side view.
however, perhaps a few centuries before the Christian epoch, a highly specialized form of tumulus came into use for this purpose, and continued for several hundreds of years without much change. It consists of two 136 NIHONGI.
-mounds, one having a circular, the other a triangular base, merging into each other after the manner shown in the illustration, the whole being surrounded by a moat, or sometimes by two concentric moats with a narrow strip of land between. The interment took place n the circular mound, the other probably serving as a platform on which were performed the rites in honour of the deceased. Seen from the side the appearance is that of a saddle-hill, the circular mound being somewhat higher than the other. There are sometimes two smaller mounds at the base of the larger ones, filling up the angle where they meet. The slope of the tumulus is not Ground plan of Misasagi.
regular, but is broken up by terraces, on which are placed in’ rows, a few inches apart, curious cylinders made of baked clay shaped in a mould, and measuring from 1 to 2 feet in height, and from 6 to 14 inches in diameter. They are buried in the earth, their upper rims being just level with the surface.
- In some, perhaps in most cases, the Misasagi contains a large vault of great unhewn stones without mortar. The walls of the vault converge JimMu. 137 gradually towards the top, which is roofed in by enormous slabs of stone weighing many tons each. The entrance was by means of a gallery roofed with similar stones.
Sarcophagi of stone or pottery have been found in some Misasagi.
The above description is quoted from an article by the present writer in Chamberlain’s “ Things Japanese.” I would ask travellers in China and Corea to compare with it any ancient tumuli which they may discover in those countries.
I learn from Mr. W. Gowland, who has visited the spot recognized officially as the Misasagi of Jimmu Tenno, that there are here two enclosures, the inner of which contains two low mounds each about 18 feet in diameter and 2 feet in height. A Chokushi or Imperial Envoy visits this Misasagi annu- ally on the 3rd April with offerings of products of mountain, river, and sea, viz., tahi, carp, sea-weed, salt, water, sake, mochi (a preparation of rice), warabi (fern flour?), pheasants and wild ducks.
The site of Jimmu’s tomb is a question even with Japanese antiquaries, and European scholars may be pardoned if they are somewhat sceptical about it. Véde “San-rio-shi” ({If S& FR), p. 9.
EVE 22.
BOOK IV. THE EMPEROR KAMI-NUNAGAHA-MIMI. (SUIZEI TENNO.)
Tue Emperor Kami-Nunagaha-mimi was the third child of the Emperor Kami-Yamato-Ihare-biko Hohodemi. His mother’s name was Hime-tatara-Isuzu no Mikoto, the eldest daughter of Koto-shiro-nushi no Kami.