districts in due season assemble in court. How shall they not with their whole hearts diligently observe the Imperial decrees? In principle our relation is that of Prince and vassal, but in feeling it is also that of father and child. It was my hope that by the help of the wisdom of the Omi and Muraji the hearts of the people both in the capital and elsewhere might be rejoiced, and I desired long to preserve peace throughout the Empire. But unexpectedly disease has come upon me. It has rooted itself deeper and deeper, and has greatly increased. This is the common lot of humanity, and is not worth wasting words over.
But in the capital and in the country the clothing and caps have not yet attained to freshness and neatness: civilization and Government still remain short of perfection. When ‘I begin to reflect on this, I am simply lost in chagrin. But it is now many years since I could be described as in the vigour of youth. My strength of body and of mind have together become worn out. What I now do is of course not for my own benefit, but solely from a desire to facilitate the nourishment of the people. Therefore is it that I do this. What one of the descendants of mankind is absent from my thought? For the sake of the Empire, private feelings should be severed. At the present time! Prince Hoshikaha cherishes treason in his heart. His conduct is wanting in friendliness towards (his brethren).’? It has been said by a man of old:—‘ There is no one who knows the minister so well as his Lord: there is no one who knows the child so weil as his father.’ Even supposing that Hoshikaha should make up his mind to unite (with his brethren) in ruling the State, certain disgrace would come universally upon the Omi and Muraji, and a cruel poison overflow the nation. Now a bad. descendant is to be dreaded for the people’s sake: a good * “His brethren” is not in the original, but there is an allusion to the Shooking (Legge, Vol. III. Pt. II. p. 535), where the complete phrase is found.
YURIAKU. BWA descendant is sufficient to sustain the burden of the Great — Task.’ Although this is a matter concerning Our House, in principle it does not admit of concealment. The Ohomuraji and the officials of the Home Department are widespread and pervade the whole country: the Prince Imperial, who is in the position of becoming my successor, is known to the world for his benevolence and filial piety. His conduct is such that he is a sufficient person to carry out Our ideas. If along with him ye administer the Empire, even although Our eyes are closed, what room is there for repining?”’?
In one book it is said:—‘‘ It is known to all the world that Prince Hoshikaha is of an evil disposition and of a violent heart. If unfortunately after Our death he should attempt to harm the Prince Imperial, ye and the officials of the Home Department are very numerous. Strive your utmost to render each other mutual aid, and let there be no contemptuousness.”’ | At this time Oshiro, Kibi no Omi, General of the expedition against Silla, arrived at the province of Kibi, and passed by his house. Afterwards 500 Yemishi under his command, hearing of the Emperor’s death, spoke to one another, saying:—‘‘The Emperor who controls our country is dead. The opportunity should not be lost.’ So assembling them- selves into a band, they invaded the neighbouring districts. Hereupon Oshiro came from his house, and meeting the Yemishi at Port Saba,’ fought with them, and shot at the Yemishi. But some skipped and others lay down, thereby succeeding in avoiding the arrows. In the end he was unable to shoot them. Therewith Oshiro twanged his empty bow by the sea-shore, and of the skippers and skulkers two companies were shot to death." Two cases of arrows were all used up..
So he called to boatmen and asked them for arrows. But they were afraid, and of their own accord retired. Then 1 The sovereignty.
? This speech is copied, with some unimportant changes, from a passage in a Chinese History of the Sui dynasty, where it is assigned to the Emperor Kaotsu, who died A.D. 604, i.e. 125 years afver the death of Yiriaku.
3 In Suwo.
* Chinese legend mentions archers so skilful that they could shoot birds and beasts without any arrows whatever.
Bab 2 EXSTAV Gat tre 372 NIHONGI.
Oshiro set up his bow, and taking it by the end, made a song, saying:— On the way he met them, The Boy of Oshiro!
It is in Heaven only that Unheard of he will be, For on Earth at least He will be heard of.
Having finished this song, he slew many men with his own hand and pursued them on as far as Port Uragake in the Land XIV. 52. of Tamba, where they were all massacred. One book says:—“‘ He pursued them as far as Uragake, and then sent men who slew them all.”
BOOK XV.
THE EMPEROR SHIRAGA | -TAKE-HIRO-KUNI-OSHI-WAKA-YAMATO- NEKO.
(SEINEI? TENNO.)
Tue Emperor Shiraga-take-hiro-kuni-oshi-waka-Yamato-neko was the third child of the Emperor Ohohatsuse-waka-take. His mother’s name was Katsuraki no Kara-hime. The Emperor’s hair was white * from his birth. When he grew up to manhood, he loved the people. The Emperor Ohohatsuse ‘had a special admiration for him amongst all his children, and in the 22nd year of his reign appointed him Prince Imperial. The Emperor Ohohatsuse died in the 8th month of the 23rd year of his reign. Then Kibino Waka-hime secretly addressed the Imperial Prince, the younger son Hoshikaha, saying:— ‘“‘If thou dost desire to ascend to the Imperial rank, do thou first of all take the office of the Treasury.” The eldest son, the Imperial Prince Ihaki, hearing this advice of the Lady his mother to her younger son, said:—‘‘ Although the Prince Imperial is my younger brother, why should he be betrayed? This thing should not be done.’ But Prince Hoshikaha would not give ear. He rashly followed the advice of the Lady his mother. Finally he took possession of the Treasury, and locked the outer door, therewith making provision against 1 Shiraga means white hair. The “ Kojiki” gives his name as Shiraga no oho-Yamato-neko.
2 Seinei, pure and tranquil.
3 The same thing is related of the Chinese philosopher Laotze and other Chinese worthies.
DOV822 pg 374 NIHONGI.
disaster. He exercised arbitrary authority, and squandered the official property. Hereupon Ohotomo no Muruya no Oho- muraji spake to Yamato no Aya no Tsuka no Atahe, saying:— “The time has now come when the dying injunctions of the Emperor Ohohatsuse are to be fulfilled. It is meet that we should comply with them and do service to the Prince Imperial.” So they raised an armed force and besieged the Treasury. They blockaded it from without, and setting fire to it, roasted to death the Imperial Prince Hoshikaha. At this time Kibi no Waka-hime, the Imperial Prince Ihaki, Ani- kimi,' his elder brother by a different father, and Ki no Okazaki no Kume’* were roasted to death along with him. Then _ Wone, the Agata-nushi of Mino in Kahachi, in trepidation and alarm, burst away from the fire and made his escape. He embraced the legs of Ayahiko, Kishi of Kusakabe, and through him begged his life of the Ohomuraji, Ohotomo no Muruya, saying:—‘‘ Thy slave Wone, the Agata-nushi, was the faithful servant of the Imperial Prince Hoshikaha, but yet he was not rebellious towards the Prince Imperial. He prays that a generous mercy be accorded him, and a human life spared. Accordingly Ayahiko represented this fully to Ohotomo, the Ohomuraji, on his behalf, and he was not entered in the rank of those who were executed. Wone thereupon made repre- sentation to the Ohomuraji through Ayahiko, saying:—‘* My Lord Ohotomo the Ohomuraji, owing to thy great mercy bestowed on me, my life, which was in imminent danger, has been continued and lengthened so that I can see the light of day.” So he hastened to present to the Ohomuraji ten ché of rice-land at Ohowido in the village of Kume in Naniha. He also presented rice-land to Ayahiko as a return for the favour shown him.: In this month, the Omi of the upper province of Kibi, hearing of the disturbances at the Court, wished to aid their uterine brother, the Imperial Prince Hoshikaha, and came floating over the sea with a fleet of forty war vessels. When they arrived they heard of the roasting to death, and went away again without landing. The Emperor straightway sent ? Or Ye-kimi. This name means elder Lord. * Probably for Kume no Muraji.
SEINEI, $75 messengers to call the Omi' of Upper Kibi to an account, and to deprive them of the mountain Be of which they had control.
Winter, roth month, 4th day. The Ohomuraji, Ohotomo no Muruya, attended by the Omi and Muraji, delivered to the Prince Imperial the Seal.
Ist year, Spring, Ist month, 15th day. The Emperor, by command to the officials, prepared an arena at Mikakuri in Ihare, and there assumed the Imperial Dignity. He at length established his Palace, and honoured Katsuraki no Kara-hime with the title of Grand Consort. The Ohomuraji, Ohotomo no Muruya, was made Ohomuraji, and the Oho-omi of Matori in Heguri was made Oho-omi, so that both were continued in their former positions. The Omi, Muraji, and Tomo no Miyakko each took the rank belonging to their several offices.
Winter, roth month, gth day. The Emperor Ohohatsuse was buried in the misasagi on the Takawashi plain in Tajihi. At this time the Hayato lamented night and day beside the misasagi, and refused the food which was offered them. Seven days passed, and then they died. The officials constructed a mound to the north of the tumulus, where they were buried with due ceremony. This was the year Kanoye Saru (57th) of XV. 4.
the Cycle.
2nd year, Spring, 2nd month. The Emperor, vexed that he had no children, sent the Ohomuraji, Ohotomo no Muruya, to the provinces, and established the Be of Shiraga no Toneri,’ the Be of Shiraga no Kashihade,* and the Be of Shiraga no Yugehi,’ in the hope of leaving a trace which might be seen of posterity. > Winter, r1th month. For the purpose of the offerings of the feast of first-fruits, Wodate, of the Be of Kume of Iyo, ancestor of the Yamabe no Muraji and Governor of Harima, was sent thither. In the new muro of Hosome, Miyakko * No doubt the Yamamori Be or Mountain wardens mentioned in the reign of Ojin * Kara-hime, not having been Empress, could not be appointed Grand Empress like other Imperial relicts.
* Attendants. 4 Stewards.
® Lit. quiver-bearers, or archers, a part of the Imperial Guard. The “* Kojiki” mentions only a Shiraga Be.
XV, 370 NIHONGI.
of the Oshinomi Be and Obito of the granary of Shijimi in the district of Akashi, he saw Ohoke and Woke, sons of the Imperial Prince Oshiha of Ichinobe. He took them together reverently to his bosom, recognized them as his lords, and attended to their nurture with extreme care. -From his own private income he arranged for the construction of a palace of brushwood, in which he lodged them temporarily, and mounting a swift steed, hastened to inform the Emperor. The Emperor was astonished, and after exclaiming for a good while, he said with emotion:—‘‘ Admirable! Delightful! Heaven in its bountiful love has bestowed on us two children.”’ In this month he sent Wodate with a token of authority, and some of the Toneri in attendance on him, to Akashi to meet them (and escort them back).
The story’ is given in the history of the Emperor Woke.
3rd year, ist month, ist day. Wodate and his companions arrived in the province of Settsu, escorting Ohoke and Woke. Then Omi and ‘Muraji were sent, with emblems of authority and a royal green-canopied carriage,” to meet them and bring them into the Palace.
Suminer, 4th month, 7th day.. Prince Ohoke was appointed Prince Imperial, and Prince Woke was made an Imperial Prince.
Autumn, 7th month. Regina (princess) Ihitoyo primum coivit cum maritoin Palatio Tsunuzashi. Dixit alicui:—‘‘ Nunc aliquantum cognovi viam feminarum. Quid habet mirum in se? Non sum cupida unquam rursus coéundi cum viro.” [It is not clear that she had a husband at this time. | gth month, 2nd day. The Omi and Muraji were sent on circuit to inspect the manners and customs.
Winter, roth month, 4th day. An edict was made pro- hibiting dogs, horses, and playthings from being offered to the Emperor.* 11th month, 18th day. The Omi and Muraji were feasted in the Great Court, and received presents of floss-silk. They 1 See below, XV: 8, also'Ch. K., p. 328. * This is purely Chinese. Motowori says that no such vehicles were ever known in Japan. * These same words are found in a History of the Chinese Sui Dynasty, under the year 581 A.D.
K ENZO. 377 were all allowed to take as much as they pleased themselves, and they went forth exerting their utmost strength.
In this month, the various outlying provinces beyond the sea all sent envoys with tribute.
4th year, Spring, rst. month, 7th day. The envoys of the various outlying provinces beyond the sea were feasted in the Audience Hall, and received presents of various values. Summer, Intercalary 5th month. There was a national drinking festival, which lasted five days.’
Autumn, 8th month, 7th day. The Emperor personally held an inspection” of prisoners. On this day the Yemishi and Hayato together rendered homage.
gth month, 1st day. The Emperor was present in the Hall of Archery. He invited the functionaries and the envoys from beyond the sea to join in the shooting. Each received presents varying in value.
5th year, ist month, 16th day. The Emperor died in the Palace. His years were many.’
Winter, 11th month, 9th day. He was buried in the misasagi on the Sakato plain in Kahachi.
THE EMPEROR WOKE. (KENZO* TENNO.)
The Emperor Woke (otherwise called Kume no Wakako) was the grandchild of the Emperor Ohoye’ no Izaho-wake and son of the Imperial Prince Ichinobe no Oshiha. His mother’s name was Hayehime.
’ The History of the Chinese Emperor Ming Ti (58—75 A.D.) has mention of a great drinking festival lasting five days.
2 Williams says that Ek in this phrase means ‘“‘to release.” No doubt the object was to release such as were deserving of pardon.
8 His age is reckoned variously by other authorities at thirty-nine and forty-one.
4 Tllustrious ancestry.
5 His name is not given elsewhere with.the prefix Ohoye, which means “ oreat elder brother.”
OV ae GV eS 378 NIHONGI. ° ' In the ‘Genealogy’ it is said:—‘‘ The Imperial Prince Oshiha of Ichinobe took to wife Hayehime, daughter of Ari no Omi, and at length had by her three sons and two _ daughters. The first was named Winatsu hime, the second Prince Ohoke, also called Shima no Wakako, also called Ohoshi no Mikoto, the third was named Prince Woke, also called Kume no Wakako, the fourth was named Princess Thitoyo, also called Princess Oshinomibe, and the fifth Prince Tachibana. In one book Princess Ihitoyo is ranked above Prince Ohoke. Ari no Omi was the son of Hada no Sukune.”
The Emperor, having lived for a long time on the borders, was thoroughly acquainted with the miseries of the people, and whenever he saw them oppressed, he felt as if his own four members were plunged in a ditch. He dispensed virtuous in- fluence, he bestowed blessings; the regulations of government were everywhere enforced; charity was shown to the poor, and the husbandless were supported. The Empire rendered him cordial allegiance. | In the roth month of the 3rd year of the Emperor Anaho, the Emperor’s father,' the Imperial Prince Ichinobe no Oshiha was slain, together with the Toneri, Saheki be no Nakachiko, . by the Emperor Ohohatsuse on the moor of Kaya.*, They were accordingly buried in the same grave. Thereupon the Emperor? and Prince Ohoke, hearing that their father had been shot to death, were afraid, and both escaped and hid themselves. The Toneri, Omi, Kusakabe no Muraji [Omi is the personal name of Kusakabe no Muraji], with his son Adahiko, secretly served the Emperor and Prince Woke, so that they avoided disaster by fleeing to the district of Yosa in the province of Tamba. Omi at length changed his name and called himself Tatoku, but being still afraid of being put to death, he fled from this place to a cave in Mount Shijimi in the province of Harima. There he strangled himself. The Emperor, being still ignorant whither Omi had gone, urged his elder brother, Prince Ohoke, to turn his steps towards the district of Akashi in the province of Harima. There they both changed their names to Tamba ? i.e. Emperor Woke’s father. > See above, p. 336. 3 Woke is meant.
KENZO. 379 no Waraha,' and entered the service of the Obito of the Shijimi granafies. The Obito of the Shijimi granaries was Hosome Oshi- nomi Be no Miyakko. Adahiko at this time did not leave them, but remained constant to his duty as their vassal.
In Winter, the 11th month of the 2nd year of the reign of the Emperor Shiraga, the Governor of the province of Harima, Wodate Iyo no Kumebe, ancestor of the Yamabe no Muraji, went to the district of Akashi to make arrangements in person for the offerings of the festival of first-fruits.
One writing says:—‘‘ Went on a circuit to the kohori and agata’ to collect the land tax.”
It so happened that he arrived just when the Obito of the granaries of Shijimi was holding a house-warming for a new muro and was extending the day by adding to it the night. Hereupon the Emperor spake to his elder brother, Prince Ohoke, saying:—‘‘ Many years have passed since we fled hither to escape ruin. It belongs to this very evening to reveal our names and to disclose our high rank.” Prince Ohoke exclaimed with pity:—‘‘ To make such an announcement our- selves would be fatal. Which of us could keep safe his person and avoid danger?” The Emperor said:—‘‘ We, the grand- sons of the Emperor Izahowake, are a man’s drudges, and feed his horses and kine. What better can we do than make known our names and be slain?” At length he and Prince Ohoke fell into each other’s arms and wept, being unable to contain their emotion. Prince Ohoke said:—‘‘In that case who else but thou, my younger brother, is capable of making a heroic effort, and is therefore fit to make this disclosure?” The Emperor refused firmly, saying:—‘‘ Thy servant has no ability. How can he make so bold as to display virtuous action?” Prince Ohoke said:—‘‘ There are here none to excel my younger brother in ability and wisdom.” And in this way they mutu- ally held back each in favour of the other for two or three times. It was ultimately arranged, with the Emperor’s con- sent, that he should make the announcement. Together they went to the outside of the muro and sat down in the lowest * The boys of Tamba.? Districts.
XV.
XV.
9.
Io.
380 NIHONGI, place. The Obito of the granary ordered them io sit beside the cooking-place and hold lights to right and left. When the night had become profound, and the revel was at its height, and every one had danced in turn, the Obito of the granary addressed Wodate, saying:—‘‘ Thy servant observes that these light-holders honour others, and abase themselves; they put others before, and themselves behind. By their respectfulness they show their observance of just principles; by their retiring behaviour they illustrate courtesy. They are worthy of the name of gentlemen.” Upon this Wodate played on the lute and gave orders to the light-holders, saying:—‘‘ Get up and dance.” Then the elder and younger brothers declined in each other’s favour for a good while and did not get up. Wodate urged them, saying:—‘‘ Wherefore all this delay? Get up quickly and dance.”” Prince Ohoke got upand danced. When he had done, the Emperor stood up in his turn, and having adjusted his dress and girdle, proposed a health for the Muro, saying:— The Dolichos roots? of the new muro which he has upbuilt; The pillars which he has upbuilt— These are’ the calm of the august heart of the master of the house: The ridge-poles which he has raised aloft— These are the grove * of the august heart of the master of the house: The rafters which he has set— These are the perfect order of the august heart of the master of the house: The laths which he has placed— These are the fairness of the august heart of the master of the house: ’ The Dolichos roots present a difficulty. They are better known for yielding a starchy food like arrowroot than as material for house-building., The stems are mentioned below. Another objection is that their introduc- tion here spoils the symmetry of the composition, which though not exactly poetry, is something closely verging on it. I would prefer to omit the words “ Katsura ne tsuki-tatsuru ” of the original, so that the first two lines would become only one, viz.— “ The pillars of the new muro which he has upbuilt.”: * i.e. represent. * Grove. The commentators say this means shigeki, thick, which in Japanese is a metaphor for cordial, hearty, kind.
KENZO. S55 The Dolichos cords which he has tied—* These are the endurance of the august life of the master of the house: The reed-leaves it is thatched with— These are the superabundance of the august wealth of the master of the NV.
house: On all sides? (of it) there are fields of fresh culture: With the ten-span rice-ears, Of these fresh fields, In a shallow pan We have brewed sake.
With gusto let us drink it, O my boys!
Whenever we dance Uplifting the horns ofa buck # Of these secluded hills (Weary to the foot) Sweet sake from Yega market-town Not buying with a price, To the clear ring of hand-palms Ye will revel,* Oh! my immortal ones!?
‘When he had ended proposing this health, he sang to the accompaniment of music, saying:— The willow that grows by the river— i.e. tied the laths (of sedge) to the uprights of the walls, which were then plastered with a mixture of mud and straw. The firmness with which they were tied represents the endurance of the master’s life.
* In this passage, as in the well-known poem attributed to Susa no wo, I have ventured to render idzumo as equal to idzukumo, on all sides, although without native authority.
8 Animal dances, in which the performer represented a deer, wild boar, butterfly, bird, etc., were common in ancient Japan. The Shishi mai, or lion-dance, danced by two boys, one of whom wears a grotesque mask sup- posed to represent a lion, and the other supports the body, made of cotton stuff, may still be seen in the streets. rh * The word for “revel” is uchi-ageS which means literally to strike up. But the uchi (strike) must also be taken with “hand-palms” in the sense of “ clapping.”; 5 A way of saying, “ May you live for ever!” In this passage the author had in mind a speech in Japanese, the original language of which, although mainly expressed by Chinese ideographs, can be conjectured with some degree of certainty.
* The first line of this poem contains the single word Ina-mushiro, “ sleep- DOVE 382 Ninonct.
When the water has gone, It raises up (its stem that was) bent down, And its roots perish not.
Wodate addressed him, saying:—‘ Capital! Pray let us hear something more.” .The Emperor at length made.a special dance, This is what was anciently called a Tatsutsu (stand out) dance. The manner of it was that it was danced while standing up and sitting down.
and striking an attitude, said:— Of Yamato, Soso chihara Asachihara' The younger Prince am I.
Hereupon Wodate thought this profoundly strange, and asked him to say ‘more. The Emperor, striking an attitude, said:—; The sacred cedar? ‘ Of Furu in Isonokam i—* Its stem is severed, Its branches are stripped off.
Of him who in the Palace of Ichinobe Governed all under Heaven, The myriad Heavens, The myriad lands— Of Oshiha no Mikoto The august children are we.* ing-mat” (a rice straw mat), a conventional epithet or makura-kotoba of kaha, skin, perhaps because the Japanese used skins for sleeping on at one time. It has, properly speaking, nothing to do with kaha, river, but the un- expected conjunction is witty—from a Japanese point of view. The allusion to the position of the two Princes is plain.
’ Chihara; or as it may be read Ashihara, means reed plain, a poetical term’ for Japan. So so is interpreted as an onomatope representing the rustling of reeds, Asa is shallow, and asachihara is said to be a plain on which the reeds grow short. The speech (or poem) is a (no doubt with intention) mysteriously worded announcement of Woke’s-rank as an Imperial Prince.
* The sugi or Cryptomeria Japonica.
3 In Yamato. * He never reigned. See above, p. 336.
° There is hardly any metre here. This passage is just on the border line between poetry and prose.
-KENZO. 383 Wodate was greatly astonished. He left his seat, and, vexed with himself," made repeated obeisance to them. He under- took to provide for them, and brought his people to prostrate themselves reverently. Then he levied all the inhabitants of that district, and in a few days built a palace, in which the Princes were temporarily lodged. Going up to the capital, he asked that some one should be sent to meet the two Princes. The Emperor Shiraga was rejoiced to hear this, and exclaimed, saying:—‘‘ We have no children; we must make them our successors.”’ Along with the Oho-omi and the Ohomuraji, he settled on a plan within the forbidden precinct.? So Kumebe no Wodate, the Governor of Harima, was sent with emblems of authority, and accompanied by personal attendants of the Emperor, to go to meet them at Akashi. In Spring, the rst month of the third year of the Emperor Shiraga, the Emperor,* with Prince Ohoke, arrived at the province of Settsu, where Omi and Muraji were sent with emblems of authority and a Royal green-canopied carriage to meet them and _ bring them into the Palace. In Summer, the 4th month, Prince Ohoke was appointed Prince Imperial, and the Emperor was raised to the rank of Imperial Prince.
In Spring, the rst month of the 5th year of his reign, the Emperor Shiraga died. In this month the Prince Imperial Ohoke and the Emperor ceded to each other the Dignity, and for along time did not occupy it. Therefore the Emperor’s elder sister,* the Imperial Princess Awo of [hi-toyo, held a Court and carried on the Government in the Palace of Tsunuzashi in Oshinomi, styling herself Oshinomi no Ihitoyo no Awo no Mikoto. A poet of that day made a song, saying:— In Yamato What I long to see Is the Tsunuzashi Palace In this Takaki °® Of Oshinomi.
Winter, 11th month. Ihitoyo, Awo no Mikoto died. She was buried in the misasagi on the Hill of Haniguchi in Katsuraki.
* For the neglect shown to the Princes.
2 A Chinese term for the Palace. 3° Viz, Woke. The “ Kojiki” makes her his maternal aunt.. Takaki means high castle, but is here the name of a place.
XY.
rei XV. I4.
384 NIHONGI.
12th month. There was a great assembly of the officials, at which the Prince Imperial Ohoke took the Imperial Seal, and placing it on the seat occupied by the Emperor, did him repeated obeisance. He then took his place among the Ministers, and said:—‘‘ This rank of Emperor should be occu- pied by a man possessed of merit. The disclosure of our rank, and our being sent for by the late Emperor, is all a result of the policy of my younger brother. I resign the Empire in his favour.” The Emperor, on the other hand, resigned it on the grounds that as a younger brother he might not presume to assume the Dignity, and also because he was aware that the Emperor Shiraga had appointed his elder brother Prince Imperial with the previous purpose of transmitting it to him. For these two reasons he firmly declined, saying:—‘‘ When the sun and moon appear, is it not impossible that a candle should not give way before their radiance? When a seasonable rain falls, is it not superfluous trouble to go on watering from a pond?! The conduct which should be esteemed by him who is in the position of a younger brother is to serve his elder brother by devising methods of averting from him disaster, to illustrate virtue, and to unravel complications without putting himself forward. For if he puts himself forward, he will be wanting in the reverence which is due from a younger brother. Woke cannot bear to put himself forward.’ Itis animmutable law that the elder brother should be affectionate and the younger brother reverent. So I have heard from our elders. How can I of myself alone make light of it?” The Prince Imperial Ohoke said:—‘‘ The Emperor Shiraga, by reason of my being the elder brother, at first assigned to me all the affairs of the Empire. But I am ashamed to accept it. Now the great Prince’s conduct is established in beneficial retire-. ment,’ so that those who hear him utter sighs of admiration.
1 From “ When” to “pond” is taken from a Chinese book.
* From “The conduct” to “forward” is imitated from a passage in the eS dailey,” 3 He probably makes allusion to the Yih-king, Diagram xxxiil. Sect. 6, which is thus translated by Legge: “The sixth line, undivided, shows its subject retiring in a noble way. It will be advantageous in every respect.” This means, perhaps, that his modest behaviour proves that his reign will be beneficial to the people.
KENZO. 335 He has displayed the qualities of an Imperial scion, so that all who see him let fall tears. The pitiable gentry will rejoice to bear the gladness of sustaining the Heavens: the wretched black-haired people will be delighted to enjoy the happiness of treading the earth. Therewith the four corners of the earth will be made solid, so as to flourish perpetually to ten thousand ages. His meritorious work will approach that of creation; his honest policy will illuminate the age. How pre-eminent! How recondite! Words fail me to describe. How shall I, albeit his elder, put myself forward before him? If, having no merit, I should accept the throne, self-reproach would surely be the result. I have heard that the office of Emperor ought not to remain long vacant, and that the will of Heaven should not be evaded out of humility. Let the Great Prince make the Temples of the Earth and of Grain his thought, and let him make the people his heart.’ As he uttered these words, his earnest emotion led him to shed tears. Upon this the Emperor saw that if he persisted in his refusal to come forward, he would be’ acting contrary to his elder brother’s wishes, and gave his consent. But he would not take his place on the Imperial throne. The world was rejoiced to see how well they sincerely yielded in each other’s favour, and said:— “Excellent! With such good feeling between elder and younger brother, the Empire will tend to virtue: with such love between relations, the people will stimulate benevolence.”
Ist year, Spring, ist month, rst day. The Oho-omi and the Ohomuraji made a representation to the Emperor, saying:— “The Prince Imperial Ohoke, out of the abundance of his wisdom, has delivered over the Empire. Your Majesty, in his rightful governance, ought to accept the vast inheritance, and thus becoming the Lord of the Temple of Heaven, to continue the infinite line of his ancestors, so as, above, to correspond to the mind of Heaven, and, below, to satisfy the hopes of the people. To refuse to enter upon the Dignity would be to cause the destruction of the hopes of all the Gold and Silver? frontier lands, and of all the functionaries both far and near. It belongs ' The “ Nihongi” introduces a 4x (not) here. The “ Kiujiki” reading seems preferable, and I have followed it in the translation. * Corea is called the gold and silver country at p. 221.
KV, rs OVEn Oe XV.
1 356 NIHONGI.