to you by the will of Heaven, and has been ceded to you by the Prince Imperial. Your wisdom is abundant, and your good fortune conspicuous. While young you were diligent, humble, respectful, affectionate and docile. May it please you to comply with the command of your elder brother, and take over the conduct of the great undertaking.” The Emperor made an order, saying:—‘“‘ Beit so.””. Accordingly he summoned the Ministers of State and the functionaries to the Yatsuri Palace in Hither Asuka, and there assumed the Imperial Dignity, and the functionaries entered upon office, to the great delight of all..
One book says the Emperor Woke had two palaces, one at Wono, the other at Ikeno. Another book says that he made his palace at Mikakuri.
In this month, Princess Wono of Naniha was appointed Empress, and a general amnesty was made.
Princess Wono of Naniha was the daughter of Prince Wakugo of Oka, grandson of Prince Ihaki, who was the great-grandson of the Emperor Wo-asatsuma-wakugo no Sukune.
and month, 5th day. The Emperor spoke, saying:—‘‘ The late Prince, having met with much misfortune, lost his life on a desert moor. We were then a child, and fled away and concealed Ourselves. Then, by a piece of undeserved good fortune, We were sought out and sent for, and were raised up to continue the Great Work. We have searched for his honoured bones far and wide, but there is no one who can tell where they are.’ Having finished speaking, the Emperor and the Prince Imperial Ohoke burst into tears of passionate emotion, which they could not control.
In this month the Emperor summoned together the old people, and in person made inquiry of them one after another. Now there was one old woman who came forward and said:— ‘“‘Okime knows where the honoured bones were buried, and begs permission to point out the place to the Emperor.”
Okime was the old woman’s name. It is stated below that the younger sister of Yamato-bukuro no Sukune, ancestor of the Kimi of Mount Sasaki in the province of Ohomi, was called Okime.
Thereupon the Emperor and the Prince Imperial Ohoke, KENZO. 387 aking with them the old woman, made a progress to the moor of Kaya in Kutawata in the province of Ohomi, where they dug them up, and found that it was really as the old woman had.
said. Looking down into the grave, they made lament, and their words showed deep and passionate feeling. From antiquity until now never was there anything so cruel. The body of Nakachiko’ lay across the honoured bones, and were mixed with them so that it was impossible to distinguish them from one another. Then there appeared the nurse of the Imperial Prince Ihazaka, who made representation to the Emperor, saying:—‘‘ The upper teeth of Nakachiko had fallen out, so that by this they can be distinguished.” But although they were able, in accordance with the nurse’s words, to dis- tinguish the skulls, they never succeeded in separating the bones of the four members. Accordingly a pair of misasagi were erected on the moor of Kaya resembling each other, so that they seemed but one. The funeral rites also were alike. The Emperor ordered the old woman, Okime, to live in the neighbourhood of the palace, where he treated her with respect and showed her kindness, not allowing her to be in want.
In this month he made an order, saying:—‘‘ Old woman! thou art desolate and infirm, and walking is not convenient for thee. Let there be a rope stretched across to support thee when thou goest out and comest in. And let there be a bell attached to the end of the rope, so that there may be no need for any one to announce thee. When thou comest, ring this bell, and we shall know that thou art coming.” Herewith the old woman, in obedience to the Imperial order, rang the bell before she came forward. The Emperor, hearing from afar the sound of the bell, made a song, saying:— Past Wosone, In Asajihara, The far-extending ay There the bell tinkles! Okime must be coming!?
TE SeeraWovien SuhV. i ? The point of this poem is not to be expressed in English. It rests on the similarity of the first syllable of nute, bell, with nu, a moor, which must be read twice in different senses. The first half of the poem takes nu in the latter sense. With the latter half it is only the first syllable of suze. CEC XGVew ion XGVE 388 NIHONGI.
3rd month, 1st day of the Serpent ' (the 2nd). The Emperor went to the Park, and there held revel by the winding streams.
Summer, 4th month, 11th day. The Emperor made an order, saying:—‘‘ The means by which a sovereign encourages the people is no other than the granting of office: that by which a country is exalted is naught else but the granting of rewards for merit. Now the former Governor of Harima, Kumebe no Wodate [his other name was Ihadate], sought Us out, came to meet Us, and raised Us up. His merit is manifold. Let him not hesitate to express his wishes.” Wodate thanked the Emperor, saying:—‘‘ The mountain office? has always been my desire.” He was appointed to the mountain office, and a new title was granted him, viz. the House of the Yamabe no Muraji.* Kibi no Omi was associated with him, and the Yamamori Be were made their serfs. The Emperor praised his good qualities, made conspicuous his deserts, showed gratitude for his services, requited his kindness, and treated him with the utmost affection. His prosperity was unequalled.
5th month. Karabukuro no Sukune, Kimi of Mount Sasaki, who was implicated in the assassination of the Imperial Prince Oshiha, when about to be executed, bowed down his head to the ground, and his words expressed extreme sorrow. The Emperor could not bear to put him to death, so he added him to the misasagi guardians, making him at the same time mountain-warden,* and erasing his name from the census registers. He was then handed over to the jurisdiction of the Yamabe no Muraji.’
1 This unusual way of designating the day of the month suggests that a different document is here quoted from.
2 i.e, Warden of the Mountains, or, as we should say, “Woods and Forests.” It included the charge of game.
% Muraji of the Mountain Be. * Game-keeper 5 The erasure of his name from the register was on account of his being attached to the service of the misasagi; the mountain wardenship placed him under the jurisdiction of the Yamabe no Muraji.
May not these guardians of the Imperial tombs have been among the ancestors of the Eta or Hinin, a pariah caste (abolished by the revolution of 1868), who lived in villages by themselves, and did not intermarry with or have any social intercourse with other Japanese? They followed the occupations of leather-dressers, shoemakers, buriers of dead animals, KENZO. 389 But Yamato-bukuro no Sukune, by reason of the good ser- vices of his younger sister, Okime, was granted his original title, namely, the House of the Kimi of Mount Sasaki.
6th month. The Emperor visited the Hall of Avoidance of the heat, and had music there. The Ministers were as- sembled, and a banquet was prepared for them.
This year was the year Kinoto Ushi (2nd) of the Cycle.
2nd year, Spring, 3rd month, Ist day of the Serpent (2nd). The Emperor went to the Park, where he held revel by the winding streams. At this time he assembled in great numbers the Ministers, the High Officials, the Omi, the Muraji, the Kuni no Miyakko, and the Tomo no Miyakko, and made revel. The Ministers uttered reiterated cries of ‘Long live the Empetor.’’* Autumn, 8th month, 1st day. The Emperor addressed the Prince Imperial Ohoke, saying:—‘‘Our father the late Prince was, for no crime, slain with an arrow shot by the Emperor Oho-hatsuse, and his bones cast away on a moor. Even until now, I have been unable to get hold of him, and my bosom is filled with indignation. I lie down to weep, and as I walk abroad I cry aloud. It is my desire to wash away the disgrace cast on us by our enemy. Now, I have heard that no one should live under the same Heaven as his father’s enemy, that no one should lay aside arms against the enemy of his brother, that no one should dwell in the same country with the enemy of his comrade. Even the son of a common man, rather than serve with the enemy of his parents, sleeps on a coarse mat, and making a pillow of his buckler, refuses office. He will not dwell in the same country as his enemy, but whenever he meets him, in market or in Court, will not lay aside his weapon until he has encountered him in combat.
Much more I who, two years ago, was raised to the rank of XV. 21.
Son of Heaven! It is my desire to demolish his misasagi, executioners, and watchmen of cemeteries. The name Hinin (not-man) accords well with the circumstance mentioned here of their names being erased from the census registers. They were supposed to belong to the service of the dead, and no longer to be reckoned with the living.
Most of the misasagi had from one to five guardians’ houses allotted to them.
1 Ban-zai or Man-zai, lit. 10,000 years. This term is still in use.
390 NIHONGI.
to crush his bones, and fling them broadcast. Would it not be a filial act to take revenge in this way?’ The Prince Imperial Ohoke could hardly answer for sighing and sobbing. He remonstrated with the Emperor, saying:—‘‘It is not well to do so. The Emperor Oho-hatsuse presided over the Empire as the rightful director of the myriad machinery of Government. Court and country looked up to him with joy. He was an Emperor, whereas the late Prince our father, ' although an Emperor’s son, met with obstacles in his career, and never rose to the Imperial Dignity. Looking on the matter in this light, there is the difference of exalted and base. And if thou hadst the heart to demolish the misasagi, who would recognize as Lord and do service to the Soul of Heaven? This is one reason why the tomb should not be destroyed, Moreover, had it not been for the warm affection and special favour bestowed on the Emperor and Ohoke by the Emperor Shiraga, wouldst thou ever have attained to the precious Dignity? But the Emperor Oho-hatsuse was the father of the Emperor Shiraga. Ohoke has heard:-that it has been said by all the ancient sages, ‘Without words there can be no response; without virtue there is no requital.’’ If there is cause for gratitude, and no return is made, this is profoundly prejudicial to good morals. Your Majesty feasts the Country, and his. virtuous conduct is felt far and wide over the Empire. But if he pulls down the misasagi, and shows himself in an opposite light to Court and Country, Ohoke fears that it will become impossible to govern the land and to bring up the people as his children. This is a second reason why it should not be destroyed.”” The Emperor said, ‘‘It is well,’ and counter- manded the work.’
1 Virtue is in Chinese active, not merely the negation of vice.
> The “ Kojiki” tells a somewhat different story. Vide Ch. K., p. 336. This. misasagi (which I have visited) is at the present day a round single mound, encircled by a moat, but there are sufficient remains of the second mound and of the original moat to show that it was once a double-topped misasagi of the ordinary type. See above, p. 136. A large quantity of earth must have been removed in order thus to deprive this tomb of its distinctive character as an Imperial tumulus, and to give it the appearance of the tomb of a mere subject. It appears as if both the “ Nihongi” and “ Kojiki” regarded the demolition of a misasagi as an impious action, and tried to minimize it...KENZO. 391 gth month. Okime, being decrepit from old age, asked leave to return to her home, saying:—‘‘ My vigour has decayed. I am old, infirm, and emaciated. Even with the help of the rope I am unable to walk. I pray thee let me return to my native place,’ so that there I may spend my last days.” When the Emperor heard this he was moved with pity. He gave her a present of a thousand pieces, and grieving in anticipation at the divergence of their paths, he repeatedly lamented that they could no longer meet. So he gave her a song, saying:-— Oh! Okime!
Okime of Afumi!
From to-morrow, Hidden by the deep mountains, Thou wilt no more be seen!
Winter, roth month, 6th day. The Emperor entertained his Ministers. At this time the Empire was at peace; the people were not subjected to forced labour, the crops reached maturity, and the peasantry were prosperous. A measure of rice was sold for one piece of silver,” and horses and kine covered the moors.
3rd year, Spring, 2nd month, 1st day. Kotoshiro Ahe no Omi, acting by Imperial command, went on a mission to Imna. Hereupon the Moon-God, by the mouth of a certain man, addressed him, saying:—‘‘ My ancestor Taka-mimusubi had the merit in conjunction (with other Deities) of creating Heaven and Earth. Let him be worshipped by dedicating to him people and land. I am the Moon-God, and I shall be pleased if an offering is made according to his desire.” Koto- shiro accordingly returned to the capital, and reported these 1 Lit., The Mulberry and Euphorbia trees. There is an allusion to a verse in the ‘‘ Chinese Book of Odes ” (Legge, Vol. IV. p. 337):— “Even the mulberry trees and the tsze (of one’s home) Must be regarded with reverence.”
2 This is the first mention of coin in the “ Nihongi.” It is impossible to say what the measure of rice was, or what the value of the coin. Indeed, I take the whole passage to be a flight of the author’s fancy, stimulated by his recollections of Chinese literature. It contains several phrases borrowed from Chinese works. See Index—Currency.
Ae Ios 487- XN Gree: RV ich.
392 NIHONGI.
things fully to the Emperor. The Utaarasu rice-fields were dedicated to the God, and Oshimi no Sukune, the ancestor of the Agatanushi of Yuki, was appointed to attend upon his shrine.
3rd month, rst day of the Serpent (8th). The Emperor went to the Park, where he held revel by the winding streams.
Summer, 4th month, 5th day. The Sun-Goddess, by the mouth of a certain man, addressed Kotoshiro, Ahe no Omi, saying:—‘‘ Let the Ihare rice-fields be dedicated to my ancestor Taka-mimusubi.” Kotoshiro accordingly reported the matter to the Emperor, and in compliance with the Goddess’s request, fourteen ché' of rice-land were dedicated to him. The Atahe of Shimo no agata in Tsushima was ap- pointed to attend upon his shrine.
13th day. The Saki-kusa Be? was established.
25th day. The Emperor died in the palace of Yatsuri.
In this year, Ki no Ohiha no Sukune, bestriding and making a base of Imna, held communication with Koryé. In order to rule the three Han on the west, he established a government, and styled himself a Deity. By means of a plan laid -by Cha-ro-na-kwi and Tha-kap-syo of Imna he slew Mak-ni-ke, the heir to the throne of Pekché, at Irin.2 [This is a place in Kory6.] He built the castle of Té-san,‘ and then stood on the defensive as regards the Eastern province, cutting off the harbour by which supplies were transported, and caus- ing the army to suffer from famine. The King of Pekché was greatly enraged, and despatched General Ko-ni-ké and an officer of the military store department, named Mak-ko-ké, in command of troops to Te-san, to lay siege to it. Upon this, Ohiha no Sukune moved forward his army, and attacked them 1 See below, XXV; 18.
? Saki-kusa is literally the herb of happiness. It is also called man-nen- gusa, or the ‘‘ herb of 10,000 years.” It was said to grow in the Court of the Temple to the sovereign’s ancestors. The “Seishiroku” says:—“‘In the reign of the Emperor Kenzo, the officials were summoned to a banquet. At this time, a herb of three stems was growing in the courtyard of the palace. One of these was plucked up and presented to the Emperor, who thereupon conferred on the donor the title of Saki Be no Miyakko.”
8 Trin is called in Ojin’s reign, year 16, a place in Imna.
‘ The Kana rendering is Shitoromo or Shitoromure.
NINKEN. 308 with continually growing valour. All that opposed him were put to the rout. But he was but one against a hundred. Suddenly his weapons ran short, and his power became ex- hausted. He saw that he could not bring matters to a con- clusion, and returned from Imna. Consequently the Land of Pekché slew Cha-ro-na-kwi, pep kap- ie and their people— more than three hundred men."
: THE EMPEROR OHOKE.’ (NINKEN®? TENNO.)
The Emperor Ohoke’s personal name was Ohoshi.’ Otherwise Ohosu. This is the only instance of an Emperor’s personal name’® or designation being stated. It is taken from an old manuscript.
His designation was Shima no Iratsuko.* He was the elder brother by the same mother of the Emperor Woke. In his childhood he was intelligent, of quick parts and great attain- ments. When he grew to man’s estate, he was kind, indulgent and gentle. At the death of the Emperor Anaho, he took refuge in the 1 The “Tongkam” does not mention this affair, but there is no reason to doubt that the “ Nihongi” narrative is substantially true.
The “ Kojiki” practically ends here. Nominally, it is carried down to the death of Suiko in A.D. 628, but all after this is mere genealogy.
2 Also read Oke. Ohoke is the “ Kojiki” reading.
4 Big-leg or big-foot. The name is written above, XV. 7, with characters which mean big-stone.
5 Or taboo name. In China the use of the personal name is not thought respectful except by a chief or parent. Instead of it the designation (*f) is used. The latter was assumed at the age of fifteen (or twenty), when the ceremony of capping took place. In writing the personal names of the Emperors of the reigning dynasty, the Chinese are careful to alter one or two strokes of the character.
6 Shima no Wakako, above, XV. 7.
XV.
394 NIHONGI.
district of Yosa in the province of Tamba. In the first year of the reign of the Emperor Shiraga, Winter, 11th month, Wodate, Yamabe no Muraji, Governor of Harima, went to the Capital and requested permission to go to fetch him. The Emperor Shiraga accordingly caused Wodate, provided with symbols of authority, and accompanied by his own personal attendants, to proceed to Akashi, and respectfully to go to meet him. UIti- mately, in the third year of his reign, Summer, the 4th month, the Emperor Ohoke was appointed Prince Imperial.' In his fifth year, the Emperor Shiraga died, and the Emperor abdi- cated the Empire in favour of the Emperor Woke, becoming Prince Imperial as before. In the third year of his reign, Summer, the 4th month, the Emperor Woke died.
Ist year, Spring, Ist month, 5th day. The Prince Imperial assumed the Imperial rank in the Palace of Hirotaka in Isono- kami.
One book says:—‘‘ There were two palaces of the Emperor Ohoke, the first at Kahamura,? the second at Takano in Shijimi. The pillars of the Hall remain un- decayed until this day.”
2nd month, 2nd day. His former consort, the Imperial Princess Kasuga no Oho-iratsume,® was appointed Empress. | The Princess Kasuga no Oho-iratsume was the daughter of the Emperor Oho-hatsuse by Woguna Kimi, daughter of Fukame, Wani no Omi.
She at length bore to him one son and six daughters. The first was called the Imperial Princess Takahashi no Oho- iratsume; the second was called the Imperial Princess Asat- suma; the third was called the Imperial Princess Tashiraga; the fourth was called the Imperial Princess Kusuhi; the fifth was called the Imperial Princess Tachibana; the sixth was called the Emperor Wo-hatsuse no Waka-sazaki.. When he came to possess the Empire, he made his capital at Namiki in Hatsuse. The seventh was called the Imperial Princess. Mawaka.*; This is a curious way of putting it, but the original is so.
This is the temporary palace built by Wodate. See above, XV. 5. See above, XIV. 7, for an accouni of her birth.
The “ Kojiki” makes Mawaka a Prince.
ee Ue NINKEN, | 395 One book has a different arrangement, the Imperial Princess Kusuhi taking the third place and the Imperial Princess Tashiraga the fourth.
Next there was Nuka-kimi no Iratsume, daughter of Hiuri, Wani no Omi, who bore one daughter who was made the Imperial Princess Kasuga no Yamada..
One book says:—‘‘ Ohonuka no Iratsume, daughter of Hifure, Wani no Omi, bore one daughter who was made the Imperial Princess Yamada no Oho-iratsume, also called the Imperial Princess Akami.” Notwithstanding the trifling difference of the documents, the facts are the same.
Winter, roth month, 3rd day. The Emperor Woke was buried in the misasagi on the hill of Ihatsuki at Kataoka.
This year was the year Tsuchinoye Tatsu (5th) of the Cycle.
2nd year, Autumn, gth month. The. Empress Naniha no Wono, fearful on account of her long-standing want of respect (for the Emperor), died by her own hand.
One authority says:—‘“‘In the time of the Emperor Woke, the Prince Imperial Ohoke was present at a banquet. He took upa melon to eat, but there was no knife. The Emperor Woke himself took a knife and com- manded his wife Wono to carry it and present it to the Prince Imperial. She came before him, and, in a standing position, laid the knife on the melon tray. Moreover, on the same day,'she poured out sake, and, in a standing position, gave it to the Prince Imperial to drink. In con- sequence of this disrespect, she feared to be put to death, and died by her own hand.”
3rd year, Spring, 2nd month, 1st day. The Isonokami Be of palace attendants’ was established.
4th year, Summer, 5th month. Kashima Ikuba no Omi and Hohe no Kimi, being guilty of crimes, were both thrown into prison, where they died.
5th year, Spring, 2nd month, 5th day. General search was made in the provinces and districts for the dispersed Saheki Be, and a descendant of Nakachiko of the Saheki Be was made Saheki no Miyakko.
1 Toneri.
DOE Piiee XV.
396 NIHONGI.
Nakachiko of the Saheki Be is mentioned in the history of the reign of Woke Tenno. 6th year, Autumn, gth month, 4th day. Hitaka no ish was sent to Corea to fetch skilled artizans. This autumn, after Hitaka no Kishi was despatched, there was a woman dwelling at Mitsu* in Naniha who made lament, saying:— Woes me, my youthful? spouse! For to me he is an elder brother, And to my mother too an elder brother.
The sound of her lament was exceeding pathetic, even to the rending of men’s bowels.? A man of the village of Hishiki, named Kaso, hearing it, came in front of her, and said:— ‘““Why is thy lamentation so exceedingly sorrowful?” The woman answered and said:—‘‘ Think of the autumn garlic’s ever clustering growth.”* Kaso said:—‘‘ Thou art right. Now I understand what thou hast said.” But a companion of his, not comprehending her meaning, inquired, saying:—‘‘ By what dost thou understand?” He answered and _ said:— 29. Funame of the Naniha Jewellers’ Be was wedded to Karama no Hataye® and bore to him Nakume,* who was wedded toa man of Sumuchi named Yamaki and bore to him Akitame. Karama no Hataye and his daughter Nakume having both died, Yamaki, the man of Sumuchi, had illicit intercourse with Funame’ of the Jewellers’ Be, and had by her a son named Araki, who took to wife Akitame. Upon this Araki set out for Koryo in the suite of Hitaka no Kishi. Therefore his wife Akitame, restless and full of longing, has lost her wits and become distraught, and the sound of her lamentation is very touching, even to the rending of men’s bowels.” Funame of the Jewellers’ Be and Karama no Hataye became husband and wife, and had a daughter named 1 The august harbour. * Literally young herb or grass.
* Cf. the Biblical expression “ bowels of compassion.”
4 By the clusters of the garlic bulbs in autumn she indicates the some- what complicated family relations described below.
» Kara-fisher’s-field. * The (professional) weeping woman.
7 His wife’s mother. This union was regarded as incestuous.
NINKEN. 397 Nakume. Yamaki, a man of Sumuchi, married Nakume, and had a daughter named Akitame. Yamaki’s wife’s father Karama no Hataye and the latter’s child Nakume having both died, Yamaki, the man of Sumuchi, had an amour with his wife’s mother, Funame of the Jewellers’ Be, the fruit of which was Araki. Araki took to wife Akitame. One book says:—‘‘ Funame of the Jewellers’ Be bore Nakume to her first husband Karama no Hataye; again to her second husband Yamaki, a man of Sumuchi, she bore Araki, so that Nakume and Araki were sister and brother by a different father. Consequently Nakume’s daughter Akitame called Araki’ her mother’s elder brother. Nakume having married Yamaki, bore Akitame. More- over, Yamaki having had illicit intercourse with Funame had by her Araki, so that Akitame and Araki were sister and brother by a different mother. Consequently Akitame called Araki her elder brother. In ancient times women called their brothers se * (elder brother), without distinction of age; while men called their sisters imo (younger sister). Hence the expression, ‘To my mother an elder brother, to me an elder brother.’’’® In this year Hitaka no Kishi returned from Koryé, and delivered to the Emperor the artizans Sunyuki and Nonyuki.* They were the ancestors of the Koryé tanners of the village of Nukada in the district of Yamabe in the province of Yamato. 7th year, Spring, ist month, 3rd day. Wo-hatsuse Waka- sazaki no Mikoto was appointed Prince Imperial.
8th year, Winter, roth month. The people said:—*“ At this time there is peace throughout the land; the officials fill their offices worthily. Everywhere within the seas there is a move- ment towards good feeling; the subjects pursue peacefully their avocations.” This year the five grains were produced in abundance, the silkworm and wheat afforded a rich harvest.
' In the speech above quoted.
Se and imo also mean respectively husband and wife. * This note is from the “ Shiki” or ‘‘ Scholiast.”
* Possibly the Japanese reading of the characters is preferable, viz. Suruki, Toruki.
o VERIO 398 NIHONGI.
Far and near there was purity and calm, and the population multiplied.
r1th year, Autumn, 8th month, 8th day. The Emperor died in the Chief Bedchamber.
Winter, roth month, 5th day. He was buried in the misa- sagi at the foot of the Hanifu acclivity.
BOG el THE EMPEROR WOHATSUSE WAKA-SAZAKI.'
(MURETSU? TENNO.)
THE Emperor Wohatsuse waka-sazaki was the eldest son of the Emperor Ohoke. His mother was called the Empress Kasuga no Iratsume. He was made Prince Imperial in the seventh year of the Emperor Ohoke. When he grew to man- hood, he was fond of criminal law,:and was well versed in the statutes. He would remain in Court until the sun went down, so that hidden wrong was surely penetrated. In deciding cases he attained to the facts.? But he worked much evil, and accomplished no good thing. He never omitted to witness in person cruel punishments of all kinds, and the Bests of the whole land were all in terror of him.
In the 11th year, the 8th month of his reign, the Emperor Ohoke died. The Minister of State Heguri no Matori no Omi usurped the government of the country and tried to reign over _Japan. Pretending that it was for the Emperor’s eldest son, he built a palace, and ultimately dwelt in it himself. On all occa- sions he was arrogant, and was utterly devoid of loyal principle. Now the eldest son wished to betroth to himself Kagehime, the daughter of Mononobe no Arakahi no Ohomuraji, and sent a middleman to Kagehime’s house to arrange for their union. But Kagehime had already formed an illicit connection with Shibi, son of Matori, the Minister of State. Fearing, however, to offer opposition to the eldest son’s proposal, she answered 1 Wo, little; hatsuse, name of place; waka-sazaki, young-wren.
? Muretsu, martial ardour.; ’ This description from ‘‘ When” down to “ facts” is taken from the history of the Chinese Emperor Mingti of the Later Han Dynasty.
XVI. 2 XVI. 3.
400 NIHONGI.
him, saying:—‘‘ Thy handmaiden wishes to wait upon thee on the street of Tsubaki-ichi.” Accordingly the eldest son, in order to go to the place of assignation, sent one of his personal attendants to the house of the Oho-omi Heguri to ask for official horses, saying that he did so by his command. The Ohoq-omi mocked him, pretending that he would send them, and said:—‘‘ For whom (else) are official horses kept? Of course his orders shall be obeyed.” But for a long time he did not send them. The eldest son cherished resentment at this, but controlled himself, and did not let it appear on his countenance. Ultimately he went to the place of assignation, and taking a place among the song-makers,' took hold of Kage- hime’s sleeve, and was loitering about unconcernedly, when suddenly Shibi no Omi came, and pushing away the eldest son from Kagehime, got between them. Hereupon the eldest son let go Kagehime’s sleeve, and turning round, confronted Shibi no Omi, and addressing him straight in the face, made a song, saying:— Of the briny current,” The breakers as I view, By the fin of the Tunny That comes sporting I see my spouse standing.
[One book has ‘‘ harbour ”’ instead of ‘‘ briny current.’’] Shibi no Omi answered with a song, saying:— Dost thou tell me, O Prince! to yield to thee The eight-fold bamboo fence * Of the Omi’s child?
1 In Japanese uta-gaki, i.e. poetry-hedge. The utagaki seems to have been a sort of poetical tournament. The “ Kojiki” (Ch. K., p. 330) gives a different and not very intelligible account of this war of verses. That work places it at the beginning of an earlier reign, and makes the Emperor Woke the hero. The whole story is no doubt the work of some romancist. It would be a mere waste of time to try to sift out what grains of truth it may contain. It indicates, however, very different and much more unrestricted social relations between the sexes than that which prevailed in China and other Eastern countries. Of this there is abundant other evidence.
* Shibi means tunny-fish. This suggests the introduction of the “briny current ” of the first line.
% The fence in this and the following verses is the enclosure of the bridal chamber. See above, pp. 13, 54.
MuRETSU. 401 The eldest son made a song, saying:— My great sword Hung at my girdle I will stand; Though I may not draw it, Yet in the last resort I am resolved to be united to her.
Shibi no Omi answered with a song, saying:— The great Lord’s He may try to build, Still for want of strict care,' The retiring-fence is not built.
The eldest son made a song, saying:— The eight-fold fastening fence Of the Omi’s child Should an earthquake come, shaking, Reverberating below, *Twill be a ruined fastening fence.
[A various version of the first line is ‘‘ eight-fold Kara fence.” | The eldest son gave Kagehime a song, saying:— If Kagehime, who comes and stays At the head of the lute,?
Were a jewel, She would be a white sea-ear* pearl— The pearl that I love.
Shibi no Omi answered on behalf of Kagehime, and made a song, saying:— The great Lord’s Girdle of Japanese Joom ee e 1 “ For want of strict care” is in the original Ama-shimi. This word con- tains an allusion to the Omi’s name Shibi. Miand bi are often interchanged in Japanese.
7 i.e. on my right hand.
3 The sea-ear is in Japanese ahabi, which may be intended to suggest ahazu, ‘‘not to become united to.”
pd OVIL. 5.
402 NIHONGI.
Hangs down in a bow." Whosoever it may be— There is no one (but me) whose love she requites.
The eldest son then for the first time saw that Shibi had already possessed Kagehime, and became conscious of all the disrespect shown him by the father and the son. He blazed out into a great rage, and forthwith, on that same night, pro- ceeded to the house of Ohotomo no Kanamura no Muraji, where he levied troops and concerted his plans. Ohotomo no Muraji waylaid Shibi no Omi with a force of several thousand men. He slew him at Mount Nara.
One book says:—‘‘Shibi was spending the night in Kagehime’s house, and that same night he was slain.”
At this time Kagehime followed on to the place where he had been slain, and seeing that he had already been put to death, was shocked, so that she did not know what she was doing, and tears of sorrow filled her eyes. At length she made a song, saying:— Passing Furu In Iso no Kami, Passing Takahashi In Komo-makura, Passing Oho-yake Where things are in plenty Passing Kasuga Of the spring-day, Passing Wosaho The spouse-retiring, In a precious casket, Placing boiled rice, In a precious vase, Placing water also, She lets fall tears as she goes. Alas! for Kagehime.”