was charged to erect a great pillar’ on the top of the hill of earth. Now the pillar set up by Yamato no Aya no Saka no Uhe no Atahe was very much higher than the others, and the men of that time gave him the name of Ohohashira (great- pillar) no Atahe.
12th month, 1st day. There was a red appearance in the sky, over a rod in length, and resembling the tail of a fowl in shape.
This year, the Prince Imperial, in. concert with Shima no Oho-omi, drew up a history of the Emperors, a history of the country, and the original record of the Omi, the Muraji, the Tomo no Miyakko, the Kuni no Miyakko, the 180 Be, and the free subjects.”
29th year, Spring, 2nd month, 5th day. In the middle of the night the Imperial Prince Mimayado no Toyotomimi no Mikoto died in the Palace of Ikaruga. At this time all the Princes and Omi, as well as the people of the Empire, the old, as if they had lost a dear child, had no taste for salt and vinegar * in their mouths, the young, as if they had lost a beloved parent, filled the ways with the sound of their lamenting. The farmer ceased from his plough, and the pounding woman laid down her pestle. They all said:—‘‘ The sun and moon have lost their brightness; heaven and earth have crumbled to ruin: henceforward, in whom shall we put our trust?”
In this month the Prince Imperial Kamitsumiya* was buried in the Shinaga Misasagi.
At this time Hyé-cha, the Buddhist priest of Koryo, heard of the death of the Prince Imperial Kamitsumiya, and was greatly grieved thereat. He invited the priests, and in honour of the Prince Imperial gave them a meal,’ and explained the sacred books in person. On this day he prayed, saying:— ‘‘In the land of Nippon there is a sage, by name the Imperial 1 These pillars were probably of wood. No trace of them now remains. Dr. Florenz says the custom of erecting pillars was introduced by the Buddhists. This is the first mention of it.
2 This is the work afterwards known as the “ Kiujihonki,” “ Kiujiki,” or “ Kujiki.” See below, XXIV. 26.
3 To be understood generally of well-flavoured food.
4 Prince Mimayado. ° Of vegetarian food only.
SUIKO. 149 Prince Kamitsumiya Toyotomimi. Certainly Heaven has freely endowed him with the virtues of a sage.’ Born in the Land of Nippon,’ he thoroughly possessed the three funda- mental principles,* he continued the great plans of the former sages. He reverenced the Three Precious Things,‘ and assisted the people in their distress. He was truly a great ‘sage. And now the Prince Imperial is dead. I, although a foreigner, was in heart closely united to him. Now what.
avails it that I alone should survive? I have determined to die on the 5th day of the 2nd month of next year.’ So shall I meet the Prince Imperial Kamitsumiya in the Pure Land, and together with him pass through the metempsychosis of all living creatures.” Now when the appointed day came, Hyé- cha died, and all the people of that day said one to.another:— ‘“Prince Kamitsumiya is not the only sage, Hyé-cha is also a sage..:* This year Silla sent the Nama, Imimé, with tribute anda memorial, stating to the Empress the object of his mission. It was perhaps from this time that Silla began to present memorials.; 30th year, Autumn, 7th month. Silla sent as ambassador the Nama, Chi-syén-i, and Imna sent the Talsol Nama, Chi. They came to Court together, and brought tribute of a golden image of Buddha, a golden pagoda, and relics, alS0 a great baptismal flag,’ with twelve smaller ones. Now the image of * Whether or not the previous examples of the use of the characters H AX (Nippon) for Japan are authentic, or merely introduced retro- spectively by later compilers, the present instance is probably a genuine case of its use. Itis natural to suppose that it was used in an informal way for some time before it was used officially.
There is here, no doubt, an allusion to the meaning of Nippon, viz. “ Origin of the sun.”
3 Viz. Heaven, Earth, and Man. The meaning is that he was a philo- sopher.
4 Buddha, Dharma, and Samgha.
° The anniversary of the Prince’s death.
6 The ‘‘ Kiujiki” ends here.
7 The Buddhist baptism consists in washing the top of the head with per- fumed water. The baptismal flags were so called because they had the same efficacy, raising those who passed under them first to the status of a XXII. 34.
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Buddha was placed in the Hada’ Temple at Kadono. The other articles, namely the relics, the golden pagoda, and the baptismal flags, were all deposited in Shitenoji.” At this time, the Buddhist priests E-sai and E-ko, with the phy- sicians E-jitsu and Fuku-in, students of the learning of Great Thang, arrived in company with Chi-syén-i and the others. Now E-jitsu and the rest made together a representation to the Empress, saying:—‘‘ Those who have resided in Thang for study*® have all completed their courses, and ought to be sent for. Moreover, the Land of Great Thang is an admirable country, whose laws are complete and fixed. Constant com- munication should be kept up with it.”
This year Silla invaded Imna,* and Imna became a depen- dency of Sillas The Empress thought of invading Silla, and consulted with the Oho-omi. She also asked the opinion of all the Ministers. Then Tanaka no Omi answered and said:-—‘‘ An invasion should not be too hastily undertaken. It will not be too late to attack when we have first learnt the condition of affairs and ascertained that they are (really) mutinous. I pray that the experiment be made of sending an envoy thither to view the state of things.” ~ Kuni, Nakatomi no Muraji, said:—‘‘Imna is originally an inner Miyake of ours. The Silla people have now attacked and taken possession of it. I pray that our troops be disci- plined, that Silla be chastised, and Imna taken from it and given to Pékché. Would not this be better than that it should ‘be possessed by Silla?” Tanaka no Omi said:—‘‘ Not so!
Tchakra Radja (vide Eitel), and ultimately of a Buddha. -Fishes were benefited by such flags being floated down a river.
There is at the present day a survival of this practice in the Nagare- kanjd (kanjO means baptism, or head-sprinkling), described in Yamada’s Dictionary as follows:—“ Four posts are set up near water, on which white cloth is hung. To this are attached leaves of lign-aloes, etc., as offerings for the benefit of the souls of the friendless dead, of drowned persons, or of still-born children.” There is an interesting account of the nagare-kanjé in a little book called “Our Neighbourhood,” by T. A. P. (the late Dr. Purcell, of Tokio).
’ Called the Hachiwoka Temple above..
2 At Osaka. See above, Ist year of reign. * See above, XXII. 215 4 The “Tongkam” says nothing of this. Pékché and Silla were on hostile terms about this time. Besides, the downfall of Imna is already mentioned above.
ae SUIKO. 151 Pékché is a very changeable country.' Even on the roads they lie. Everything they ask for is unjust. Therefore (Imna) should not be given over to Pekché.” So the expe- dition was not carried out. Hereupon Kishi no Ihakane was sent to Silla, and Kishi no Kuranoshita to Imna, to inquire into the Imna affairs.
Now the Lord of Silla sent eight Daibu to inform Ihakane of the affairs of Silla and Kuranoshita of the affairs of Imna. Therefore they promised as follows:—‘‘ Imna, though a small country, is a dependency of the Empress. Why should Silla unceremoniously take possession of it? Let it be once for all recognized to be, as always, an inner Miyake (of Japan), and we pray let there be no more trouble about it.”
So the Nama, Chi-syén-i, was sent along with Kishi no Ihakane and an Imna man, the Talsol Nama named Chi, along with Kishi no Kuranoshita to bring tribute from both countries. But that same year, before Ihakane and the other had returned, the Daitoko, Womaro, Sakahibe no Omi, and the Shdtoko, Kuni, Nakatomi no Muraji, were appointed generals of the first rank; the Shotoko, Nedzu, Kahabe no Omi, the Shotoko, Itto, Mononobe no Yosami no Muraji, the Shétoko, Hironiha, Hada no Omi, the Shdtoko Ihifuta, Afumi no Ashimi no Omi, the Shotoko, Ushi, Heguri no Omi, the Shdtoko, Ohotomo no Muraji, and the Shotoko, Ikusa, Ohoyake no Omi, were made assistant-generals.
They invaded Silla with an army of several tens of thou- sands of men. Now Ihakane and the others had assembled at the port, and were waiting for a fair wind and smooth sea in order to embark. Hereupon a numerous naval force arrived, filling the sea. The Envoys of the two countries, gazing upon it, were struck with alarm, and returned home.
In their stead, Kamchi Té-chhang” was made tribute- bearer for Imna, and came with an offering of tribute. Here- upon Ihakane and his colleague said to one another:—“ The outbreak of this war is contrary to the previous agreement, therefore the Imna affairs cannot now be settled.” So they put to sea, and crossed over to Japan. The generals, how- 1 P&kché is so described in the “ Tongkam.” 2 Té-chhang, as the “ Shukai” suggests, is probably a mistake for Té-sya, a Silla official title.
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ever, first went to Imna, and having held a consultation, were about to attack Silla. Hereupon the King of the Land of Silla, hearing that a large force had arrived, became appre- hensive and tendered his submission. Then the generals consulted together, and forwarded a memorial, which was granted by the Empress.
Winter, 11th month. Ihakane, Kuranoshita, and the rest returned from Silla. Thereupon the Oho-omi inquired the state of affairs there. They answered and said:—“ Silla received the Imperial commands with profound respect, and accordingly designated two special Envoys to deliver tribute from the two countries. But when they saw a naval force arrive, the Envoys with tribute for our Court went home again. The tribute, however, has been brought, notwith- standing this.” Hereupon the Oho-omi said:—‘‘ What a pity that the army was despatched so soon! ”’ The men of that time said that this war was owing to Sakahibe no Omi and Adzumi no Muraji having formerly ' received many presents from Silla, and that they had again urged the Oho-omi, with the consequence that the expedition was despatched before receiving the Envoy’s report.’
Before this time, when Ihakane and his colleague crossed over to Silla, a gaily-decorated boat came to meet them at a bay as they were approaching the harbour. Ihakane inquired:— ‘*To what country does this boat sent to meet us belong?” They answered and said:—“It is a Silla boat.” Ihakane again said:—‘‘ Why is there no boat to meet us from Imna?”’ A second boat was at once added on behalf of Imna. The practice of Silla sending two boats to meet our Envoys began from this time.
From spring till autumn there were heavy rains and floods, and the five grains did not reach maturity.
3Ist.year, Spring, 4th month, 3rd day. There was a Buddhist priest who took an axe and smote therewith his paternal grandfather. Now the Empress, hearing of this, ' i.e. in the 8th year of this reign.
2 So that they might have again an opportunity of levying blackmail on Silla.
% The interlinear Kana gives here oya, parent. This may serve as an example of the inaccuracy of these glosses.
SUIKO. 153 SUIKO. 153 sent for the Oho-omi, and gave command, saying:—‘‘ The man who has entered religion should be devoted to the Three Precious Things, and should cherish devoutly the prohibitions of the Buddhist law. How can he without compunction be readily guilty of crime? We now hear that there is a priest who has struck his grandfather. Therefore, let all the priests and nuns of the various temples be assembled, and investi- gation made, Let severe punishment be inflicted on any who are convicted of offences.’’ Hereupon the priests and nuns were all assembled, and an examination held. The wicked priests and nuns were all about to be punished, when Kwal- leuk, a Buddhist priest of Pékché, presented a memorial, as follows:—‘‘The law of Buddha came from the Western Country to Han.’ Three hundred years later it was handed on to Pékché, since which time barely one hundred years had elapsed, when Our King, hearing that the Emperor of Nippon was a wise man, sent him tribute of an image of Buddha and of Buddhist Sutras. Since that time, less than one hundred years have passed, and consequently the priests and nuns have not yet learned the Buddhist laws, and readily commit wickedness. On this account all the priests and nuns are afraid, and do not know what to do. I humbly pray that with the exception of the wicked (priest who struck his grand- father) all the other priests and nuns may be pardoned and not punished. That would be a work of great merit.”
Accordingly the Empress granted (his petition).
13th day. A decree was made as follows:—‘ If even the priests continue to offend against the law, wherewithal shall the laymen be admonished? Therefore from this time for- ward we appoint a Sdjo and a Sodzu for the superintendence of the priests and nuns.”
17th day. The priest Kwal-leuk was appointed S6jo, and Kurabe no Tokuseki was made Sodzu. On the same day Adzumi no Muraji was made Hoto.’
Autumn, 9th month, 3rd day. There was an inspection of the temples, and of the priests and nuns, and an accurate record made of the circumstances of the building of the 1 The Chinese dynasty of that name. 2 Lit. head of the law (of Buddha). This was the chief official of the Department of the Buddhist religion.
DONE St XXII. 39.
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temples, and also of the circumstances under which the priests and nuns embraced religion, with the year, month and day of their taking orders. There were at this time 46 temples, 816 priests, and 569 nuns—in all, 1385 persons.
Winter, roth month, 1st day. The Oho-omi sent the two Ministers, Adzumi no Muraji and Maro, Abe no Omi, to inform the Empress, saying:—‘ The district of Katsuraki is my original residence, and I have therefore taken my name from it. I pray accordingly that I may have this district perma- nently, and I desire that it should be constituted my fief.” Hereupon the Empress made an order, saying:—' “We are sprung from the Soga family. Moreover the Oho-omi is Our uncle by the mother’s side. Therefore the words of the Oho-omi, if spoken at night, (are carried into effect by us) before the night has given way to morning; if spoken in the daytime, (they are carried into effect) before the day has become dark. What speech of his have We not attended to? But if now in this Our reign, We were rashly to part with this district, future sovereigns would say, ‘A foolish woman ruled the Empire, and rashly lost this district.’ Not only should We be accounted unwise, but the Oho-omi would be thought disloyal. Such would be Our ill-fame in ages to come.” So she refused.
32nd year, Spring, ist month, 7th day. The King of Koryé sent tribute of a Buddhist priest, named Hyé-kwan. He was appointed Sojo.
34th year, Spring, Ist month. Peach and plum trees blossomed.
3rd month. It was cold, and hoar-frost fell.
Summer, 5th month, 2zoth day. The Oho-omi died. He was buried in the tomb at Momohara. The Oho-omi was the son of Iname no Sukune. He had a talent for military tactics, and was also gifted with eloquence. He reverenced deeply the Three Precious Things. His house stood on the bank of the river Asuka. A small pond had been dug in the courtyard, and there was a little island in the middle of the pond. Therefore the men of that time called him Shima no Oho- ‘omi.} 6th month. Snow fell. This year from the 3rd to the 7th 1 The Island Premier.
$a SuIKo. 155 month there were continual rains, and great famine in the Empire. The old ate the roots of herbs, and died by the road- side. Infants at the breast died with their mothers. Thieves and robbers sprang up in great numbers, and could not be put down.
35th year, Spring, 2nd month. In the province of Michinoku there was a mujina! which changed into a man and sang. Summer, 5th month. Flies gathered together in great numbers. They clustered together for ten rods, and floated away in the air across the Shinano pass” with a sound like thunder. They reached as far east as the province of Kami- tsuke, and then spontaneously dispersed.
36th year, Spring, 2nd month, 27th day. The Empress took to her sick bed.
3rd month, 2nd day. There was a total eclipse of the sun.
6th day. The Empress’s illness became very grave, and (death) was unmistakably near. So she sent for the Imperial Prince Tamura, and addressed him, saying:—‘‘ To ascend to the Celestial Dignity, and therewith to regulate the vast foundation, to direct the manifold machinery of government, and thereby to nourish the people—this is not a matter to be lightly spoken of, but one which demands constant and serious attention. Do thou therefore be careful and observant, and let no hasty words escape thee.” On the same day she summoned to her Tamashiro no Ohoye, and instructed him, saying:—‘‘ Thy heart is young. Whatever thou mayst wish in thy bosom, do not utter it in speech, but be sure to await the expression of general opinion, and act accordingly.”
“th day. The Empress died at the age of seventy-five.’ She was temporarily interred in the Southern Court (of the Palace). | Summer, 4th month, 15th day. Hail fell, of the size of peaches.
16th day. Hail fell, of the size of plums. There was a drought, which lasted from spring till summer. Autumn, jth month, 2oth day. The rites of mourning for the Empress began. At this time all the Ministers each pro- 1 A kind of badger. 2 The present Usui Toge. 3 The “ Kojiki” ends here.
XAT, “gy.
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nounced a funeral eulogy at the shrine of the temporary burial- place.
Before this time the Empress had given her dying injunc- tions to the Ministers, saying:—‘‘ Of late years the five grains have not produced well, and there is great famine among the people. Let there be therefore no costly interment ' by raising for me a misasagi, but let me be buried in the misasagi of the Imperial Prince Takeda.
24th day. The Empress was buried in the misasagi of Prince Takeda.
1 Buddhist influence is traceable in the avoidance of costly forms of burial. It led subsequently to the abolition of misasagi.
BOOK XXIII.
THE EMPEROR OKINAGA TARASHI-HI HIRO-NUKA.’
(JOMEI*® TENNO.) Tue Emperor Okinaga tarashi-hi hiro-nuka was the grandson of the Emperor Nunakura futo-dama-shiki,* and the son of the Imperial Prince Hikobito no Ohoye. His mother’s name was the Imperial Princess Nukade hime.
In the 2oth year of the reign of the Empress Toyo-mike Kashikiya hime‘ the Prince Imperial Toyotomimi no Mikoto died. No successor to him had been appointed. In the 3rd month of the 36th year the Empress died. In the gth month the funeral ceremonies were completed, but no decision as to who should succeed to the throne had yet been come to. At this time Soga no Yemishi no Omi was Oho-omi. He wished to decide the matter of the succession on his sole authority. But apprehending that the Ministers generally would not acquiesce in this, he consulted Abe no maro no Omi, and having assembled all the Ministers, they entertained them in the Oho-omi’s house. When the feast was over, and they were about to disperse, the Oho-omi through Abe no Omi addressed the Ministers, saying:—‘‘The Empress is dead, leaving no successor. If measures are not taken promptly, civil disturbances are to be feared. Which, therefore, of the Princes is to be her successor? When the Empress took ill, she commanded the Imperial Prince Tamura, saying:—‘ The Empire is a great charge, and, of course, not to be lightly spoken of. Do thou 1 Okinaga is the name of a place; tarashi-hi, suffice-sun, a honorific; hiro-nuke, broad forehead, is no doubt descriptive of. the Emperor’s appearance.
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the Imperial Prince Tamura be watchful and observant, and not remiss.’ She next sent for Prince Yamashiro no Ohoye, and said to him:—‘ Do thou avoid brawling speech of thine own, and fail not to follow the words of the many. Be self- restrained, and not contentious.’ These were the dying injunctions of the Empress. Whom now shall we make Emperor?” The Ministers were silent, and made no answer. Again he asked them, but there was no reply. He persisted in questioning them, and thereupon Ohotomo no Kujira no Muraji advanced and said:—‘‘Let us simply obey the Empress’s dying injunctions. There is no need to go beyond them, and consult general opinion.’’ Abe no Omi straightway inquired, saying:—‘‘ What does this mean? Explain thy opinion.” He answered and said:—‘‘ What was the Empress’s intention when she gave command to the Imperial Prince Tamura, saying: ‘The Empire is a great charge; be not remiss’? Judging by this, the Imperial Dignity is already decided. And who shall gainsay this decision?” Then the four Ministers, Mareshi, Uneme no Omi, Uma, Taka-muku no Omi, Mike, Nakatomi no Omi, and Musashi, Naniha no Kishi, said:—‘ Let us comply with the advice of Ohotomo no Muraji; there is no more objection to be made.’’ Ohomaro, Kose no Omi, Adzumédo, Saheki no Muraji, and Shihote, Ki no Omi, these three, stood forward and said:—‘‘ It is Prince Yamashiro no Ohoye who should be made Emperor.” But Soga no Kuramaro no Omi [also called Womasa] alone said:—‘‘ I am unable to say anything at this moment, but I will think further over the matter and declare myself later.” Upon this the Oho-omi, seeing that the Ministers were inharmonious, and that the matter could not be accomplished, retired.
Before this, the Oho-omi had by himself inquired of Saka- hibe no Marise no Omi, saying:—‘‘ The Empress has died, leaving no heir. Whom shall we’ make Emperor?” He answered and said:—‘‘ Let us raise up Yamashiro no Ohoye, and make him Emperor.” At this time Yamashiro no Ohoye was living in the Palace of Ikaruga. This consultation having come to his ears, he sent Prince Mikuni and Wajiko, Sakurawi no Omi, these two, with a secret message to the Oho-omi, saying:—‘‘It has come to my knowlege that (thou) my maternal uncle art desirous of making the Imperial Prince Jomet. 159 Tamura Emperor. On hearing this report, I have thought of it standing and have thought of it sitting, but without being able to see on what just grounds it.rests. I beg that I may be clearly informed of my uncle’s intentions.” Hereupon the Oho-omi, when he received this message from Yamashiro no Ohoye, was unable of himself to give an answer. So he sent for Abe no Omi, Nakatomi no Muraji, Ki no Omi, Kahabe no Omi, Takamuku no Omi, Uneme no Omi, Ohotomo no Muraji, and Kose no Omi, to whom he communicated fully Yamashiro no Ohoye’s message. He then proceeded to address these Daibu, saying:—‘‘ Go, ye Daibu, in a body to the Palace of Ikaruga, and say to Prince Yamashiro no Ohoye, ‘ How should his humble servant! be so rash as of his own authority to decide the succession to the Dignity? All that he has done is to take up the Empress’s dying commands, and communicate them to the Ministers.’ The Ministers said with one voice, ‘ In accord- ance with the dying instructions of the Empress, the Imperial Prince Tamura is the natural successor to the Dignity. Who has any further objection?’ Such were the words of the Ministers.: They are not specially my sentiments. Although I have a private opinion of my own, out of respect I refrain from communicating it by message, and await the opportunity of an interview in order to inform thee personally.” Hereupon the Daibu, having received the words of the Oho-omi, proceeded together to the Palace of Ikaruga, where Prince Mikuni and Sakurawi no Omi were made to deliver to Yamashiro no Ohoye the message of the Oho-omi. Now Prince Ohoye made them go and ask the Daibu what were the dying commands of the Empress. They answered and said:—‘‘ We do not know the depth of the matter. Only we gathered from the account given us of the circumstance by the Oho-omi that on the day in which the Empress took to her sick bed, she gave command to the Imperial Prince Tamura, and said to him, ‘The future government of the country is not to be lightly spoken of. Therefore do thou the Imperial Prince Tamura speak of it with self-restraint, and be not remiss.’ She next gave command to Prince Ohoye, and said to him, ‘ Thy heart is young; avoid 1 The interlinear Kana version has yakkora, making the humble servant plural, and to refer to the Daibu.
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brawling words, and fail not to obey the: voice of general opinion.’ The princesses in immediate attendance on the Empress, and the ladies-in-waiting all know this. Moreover, it is within the direct knowledge of the great Prince.” Here- upon Prince Ohoye caused further inquiry to be made, saying: —‘‘Is there any special person who has heard these dying injunctions of the Empress?” The answer was, ‘“‘ We have no knowledge of any secret particulars.’’ After this he sent a fresh message to the Daibu, saying:—‘‘ My beloved maternal uncle has been at the pains to send me not simply a single messenger, but a number of high officials for my instruction. For this I am deeply grateful. It appears, however, that the dying commands of the Empress which the Ministers now tell me of are somewhat different from what I heard. As soon as I learnt that the Empress had taken to her sick bed, I hastened ' to the: palace and waited at the gate. Then Mike, Nakatomi Sx. s.
no Muraji, came out from the forbidden precinct, and said:— ‘I summon thee by command of the Empress.’ Accordingly I proceeded to the inner gate. Moreover Kurome, Kurikuma no Uneme, met me in the courtyard, and led me to the Great Hall. Now the Empress’s personal attendants, with Princess Kurimoto at their head, and eight ladies-in-waiting, Shibime among the number, several tens of persons in all, were in attend- ance beside the Empress. The Imperial Prince Tamura was also present. Now the Empress was very ill, and could not see me. Accordingly Princess Kurimoto informed her that Prince Yama- shiro no Ohoye, whom she had sent for, had arrived. Then the Empress raised herself up and gave command, saying:—‘ We, with our poor abilities, have long borne the burden of the great institution. But now our destined career is drawing to a close; and this disease admits of no avoidance. Therefore, thou hast always been dear to Our heart, and Our affection for thee has no parallel. Now the great foundation of the State is not a thing of Our reign (alone), but from all time has demanded diligence. Do thou, though thy heart’ is young, be watchful over thy words.’ All those who were in immediate attendance on the Empress at that time know this. Therefore when this great favour was conferred on me, I was on the one hand full of awe, and on the other full of grief. I leaped for joy, and 1 Lit. liver (kimo), He was thirty-six.
JoMEI. 161 knew not what to do. Then I bethought me:—‘ The Spirits of the land and of grain and the ancestral shrines are weighty matters. I am young and devoid of wisdom: how can I presume to accept this charge?’ Just at this time I desired to converse with my maternal uncle and the Ministers on the subject, but there was no (fit) opportunity for me to speak, and it is for this reason only that I have been silent up to the present. Ona former occasion I went to the capital in order to pay a visit of inquiry to my sick maternal uncle, and lodged in the Temple of Toyora. On this day the Empress sent Shibime, Yakuchi no Uneme, to me with an Imperial message, saying:—‘ Thy’ maternal uncle, the.Oho-omi, constantly expresses anxiety on thy account. After a hundred years,’ is it not to thee that the succession to the Dignity will fall? Be, therefore, watchful, and spare thyself.’ This matter is clear. What doubt can there be about it? But am I covetous of the - Empire? Iam simply declaring what I have heard, and I call to witness to its truth the Gods both of Heaven and Earth. Therefore it is my desire to ascertain accurately the dying commands of the Empress. Moreover, ye, the Ministers sent to me by the Oho-omi, are men who have always addressed the sovereign as it were holding the sacred spear by the middle.’ Will you be so good, therefore, as to inform my uncle?”
After this Prince Hatsuse, the second son (of Prince Ohoye’*), sent for Nakatomi no Muraji and Kahabe no Omi separately, and said to them:—‘ Both my father and I spring from the Soga family, as is well known to the world. We, therefore, rely on it as on a high mountain. I pray, therefore, that the succession to the Dignity be not lightly spoken of.’ So he sent Prince Mikuni and Sakurawi no Omi along with the Ministers, saying:—‘“‘ I desire to receive an answer.” Then the Oho-omi sent Ki no Omi and Ohotomo no Muraji to say to Prince Mikuni and Sakurawi no Omi:—‘‘ On a former occasion I said all I had to say: there is nothing else. However, how should I presume to despise one prince and honour another? ” Several days after, Prince Yamashiro no Ohoye again sent Sakurawi no Omi to the Oho-omi to say:—‘‘ What I repre- 1 Le. some day or another: after my death.
2 Without bias (?).
3 Prince Ohoye could, therefore, not have been very young. Vom. 4 M XXIII. 6.
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sented on the former day was cou what I heard. Shall I oppose my maternal uncle? ” On this day the Oho-omi was ill, and unable to hold a personal conversation with Sakurawi no Omi.
The next day the Oho-omi sent for Sakurawi no Omi, and straightway despatched Abe no Omi, Nakatomi no Muraji, Kahabe no Omi, Oharida no Omi, and Ohotomo no Muraji to address Prince Yamashiro no Ohoye, saying:—‘‘ From the time of the Emperor ' who reigned in the Palace of Shikishima until recently, the Ministers have all been wise men. Now I am not wise, yet having happened on a time when men are scarce, I hold rank wrongfully above all the Ministers. This being.so, I have been unable to settle the great foundation.’ This is, however, a grave matter, and cannot well be discussed by intermediaries. Therefore,’ although my age makes it burdensome to me, I will speak with thee personally. This is merely that there may be no misunderstanding as to the Empress’s dying Bae, and not because I have any private views of my own.’
After this the Oho-omi sent Abe no Omi and Nakatomi no Muraji with a message to Sakahibe no Omi to inquire again of him, saying:—‘‘ Which Prince shall be made Emperor?” He answered and said:—‘‘ When the Oho-omi formerly asked me in person, his slave said all that he had to say on the matter. What need is there now for any further message?”’ And he was greatly enraged, and got up and went out. Just at this time there was a gathering of all the kinsmen of the Soga House to construct a tumulus for Shima no Oho-omi. They lodged at the place where the tomb was. Hereupon Marise no Omi,°® having pulled down the sheds at the tomb, retired to the Soga farm-house, and would do no official duty. Upon this, the Oho-omi was angry, and sent Katsushi, Musa no Kimi, and Akawi, Nishikori no Obito, to admonish him, saying:—‘“‘ I know thy evil speeches, but by reason of our relationship of elder and younger brother I cannot injure thee. But if others are wrong and thou art right, I shall oppose them and follow thee: if others are right and thou art wrong, I shall in that 1 Kimmei Tenno. 2 That is, the succession to the throne. > The same as Sakahibe no Omi.
OMEI. 1623 ro) case oppose thee and follow them. If, therefore, thou shouldst eventually disagree with me, there will be a breach between us, and there will, moreover, be civil broils in the land. Then posterity will say that thou and I have brought the country to ruin. Such would be our ill-fame with after generations. Do thou be watchful, nor allow a rebellious spirit to arise.”
But he still refused compliance, and at length went to Ikaruga, where he dwelt in the Palace of Prince Hatsuse. Hereupon the Oho-omi became more and more wrathful, and sent the Ministers to make a request of Yamashiro no Ohoye, saying:—“‘ Marise has of late been disobedient to me, and has concealed hiniself in the Palace of Prince Hatsuse. I pray thee, let me have Marise, so that I may examine the reasons.” Hereupon, Prince Ohoye answered and said:—‘‘ Marise was always a favourite of the wise Empress, and has only come here for a short visit. Howshould he set himself in opposition to the sentiments of my maternal uncle? I pray thee, do not find fault with him.” Accordingly he spoke to Marise, saying: — It is most kind of thee to come, not forgetting the gratitude which thou owest to the former prince.’ But the peace of the Empire is now threatened on thy sole account. Moreover, the former Prince, when near his end, addressed his children, saying:—‘ Avoid wickedness of every kind, practise good of every kind.’ I heard this speech, and have made it my con- stant rule of life. On this account, although I have my private sentiments, I am patient, and not wrathful. Nor can I set myself in opposition to my uncle. I pray thee, henceforward, be not afraid to reform thy views. Yield to the many, and do not withdraw thyself.’?