One book says:—‘‘ Iruka, Soga no Omi, had a profound repulsion for the prestige and fame of the Kamutsumiya Princes throughout the Empire, and plotted by himself how to become established in their stead.”
In this month the water of the Mamuta pond became clear again..: tith month, 1st duy. Iruka, Soga no Omi, sent the Shotoko, Kose no Tokudai no Omi, and the Dainin, Hashi no Saba no Muraji, to seize Prince Yamashiro no Ohoye and the rest at Ikaruga.
One book says:—‘‘ With Kose no Tokudai no Omi and Yamato no Mtma-kahi no Obito as commanders.”
1 The sons of Shdtoku Daishi.
2 The kama-shishi is probably the animal now known as the kamoshika, a kind of antelope with a shaggy fleece. Vzde “ Satow and Hawes’ Handbook,” 2nd ed. p. [41]. See below, XXIV. 14, for an interpretation of this poem.
DOTS: 182 NIHONGI.
Hereupon the slave Minari and several tens of toneri came forth and fought in their defence. Hashi no Saba no Muraji was hit by an arrow and died, and the troops were afraid, and retreated. They said to one another:—‘‘ The saying ‘one man as good as a thousand’ is applicable to Minari.” Yamashiro no Ohoye accordingly took the bones of a horse and flung them into his sleeping-chamber, and eventually, taking with him his consort, and accompanied by the younger members of his family, seized an opportunity to escape, and concealed himself on Mount Ikoma. Miwa,no Fumuya no Kimi, a toneri named Tame no Muraji, and his daughter Uda no Morowoshi, and Ise no Abe no Katafu followed him.
Kose no Tokudai no Omi and the others, having burnt the Palace of Ikaruga, found bones among the ashes, and wrongly imagined that the Prince was dead. So they raised the siege and withdrew. Therewith Prince Yamashiro no.Ohoye and his companions tarried on the mountain for four or five days. They had nothing to eat or drink.. Miwa no Fumuya no Kimi advanced, and advised him, saying:—“‘ Let us, I pray thee, go over to the Miyake of Fukakusa, and thence on horseback towards the Eastern provinces. Let us make Mibu our headquarters, and having raised troops, come back and fight. Our success is not doubtful.” Prince Yamashiro no Ohoye and his com- panions* answered and said:—‘“‘If we did as thou sayest, we should certainly succeed. In my heart, however, I desire for ten years not to impose a burden on the people. For the sake of one person only, why should I distress the ten thousand subjects? Moreover, I do not wish it to be said by after generations that for my sake anyone has mourned the loss of a father or mother. Is it only when one has conquered in battle that he is to be called a hero? Is he not also a hero who has made firm his country at the expense of his own life?”’ There was a man who from afar perceived the Princes of Kamutsu- miya on the mountains, and went back and told this to Iruka, Soga no Omi. When Iruka heard this he was much afraid, and immediately set in movement an armed force. Then he informed Kuni-oshi, Takamuku no Omi, where the Prince was, and said:—‘‘ Thou must at once proceed to the mountain and arrest the Prince.” Kuni-oshi answered and said:—‘‘ Thy 1 The speech itself can be only that of Prince Yamashiro.
KOGyOoKu. 183 slave guards the Imperial Palace, and dares not go elsewhere.” Iruka was about to go himself when the Imperial Prince Furubito no Ohoye arrived, panting for breath, and asked whither he was going. Iruka informed him of the whole circumstances. Then the Imperial Prince Furubito said:— ‘* The rat lies down in its hole and lives; it leaves its hole and dies.” Accordingly Iruka gave up the idea of going, and sent commanders to make search at Ikoma, but they were never able to find him.
Hereupon Prince Yamashiro no Ohoye and his companions returned from the mountain and entered the Temple of Ikaruga. The commanders straightway surrounded the Temple with troops. Then Prince Yamashiro no Ohoye sent Miwa no Fumuya no Kimi with a message to the commanders, saying:— “Tf I had raised an army, and attacked Iruka, I should cer- tainly have conquered. But for the sake of one person, I was unwilling to destroy the people. Therefore I deliver up myself to Iruka.” Finally he and the younger members of his family, with his consorts, strangled themselves at the same time, and died together. At this time five coloured banners and umbrellas shone in the sky, and descending, hung over the Temple to the sound of various music. Every one looked up with cries of admiration. At length they were pointed out to Iruka, upon which the banners and umbrellas were changed into a black cloud, so that Iruka was unable to see them.
Yemishi, Soga no Oho-omi, hearing that Prince Yamashiro no Ohoye and his people had all been destroyed by Iruka, chid him angrily, saying:—‘ Ah! Iruka! Thou are foolish ex- ceedingly, and dost arbitrarily practise outrage. Is not thine own life precarious?”
The people of that day explained the application of the above poem’ as follows:— By “the cliff” is meant Kamutsumiya:* by the “little monkey” is meant Hayashi no Omi [Hayashi no Omi is Iruka]: by ‘‘cooking rice” is intended the burning of Kamutsumiya: by “‘ Pass on, having stolen even the very rice, oh thou mountain-goat old man,’ Prince Yamashiro’s head of hair, which was streaked with grey so as to resemble 1 See above, XXIV. 11. 7 ie. Upper Palace.
XXIV. 14.
XXIV. 15, 184 NIHONGI.
that of a wild goat, is alluded to. Another explanation is that it refers to his having abandoned his Palace and concealed himself deep among the mountains.
This year the Heir Apparent to the throne of Peékché, Yo Phung-chyang, set loose and kept four hives of honey-bees on Mount Miwa; but they did not multiply their kind. 3rd year, Spring, ist month, 1st day. Nakatomi no Kamako' no Muraji was appointed Chief? of the Shinté religion. He declined the appointment several times, and would not take it up. On the plea of ill-health he went away and lived at Mishima. At this time the Imperial Prince Karu had an ailment of the leg which prevented him from coming to Court. Now Nakatomi no Kamako no Muraji had before this a friendship for the Imperial Prince Karu, and therefore went to his Palace to spend the night in attendance on him. The Imperial Prince Karu, knowing well that Nakatomi no Kamako no Muraji was a man of exalted sentiments and of a bearing which made rudeness to him impossible, sent his favourite consort, a lady of the Abe House, to sweep out a separate room and to spread high a new sleeping-mat. There was nothing which was not provided for him, and the respect shown him was extraordinary. Nakatomi no Kamako no Muraji was very sensible of (the cordiality of) his reception, and addressed the toneri, saying:—‘‘ I have been treated with a special kind- ness which exceeds all that I had expected. Who would not make him Ruler over the Empire?” The toneri accordingly reported to the Imperial Prince what he had said. The Irnperial Prince was greatly pleased.
Nakatomi no Kamako no Muraji was a man aie an upright and loyal character and of a reforming disposition. He was indignant with Soga no Iruka for breaking down the order of Prince and Vassal, of Senior and Junior, and cherishing veiled designs upon the State. One after another he associated with the Princes of the Imperial line, trying them in order to discover a wise ruler who might establish a great reputation. He had accordingly fixed his mind on Naka no Ohoye, but for want of intimate relations with him he had been for so far unable to unfold his inner sentiments. Happening to be x qt Wwe {A, Kamutsukasa no Kami. 2 Better known as Kamatari Ko. See below, XXV. 54.
KOGYOKU. 185 one of a football’ party in which Naka no Ohoye played at the foot of the keyaki tree of the Temple of Hokoji, he observed the (Prince’s) leathern shoe fall off with the ball. Placing it on the palm of his hand, he knelt before the Prince and humbly offered it to him. Naka no Ohoye in his turn knelt down and respect- fully received it. From this time they became mutual friends, and told each other all their thoughts. There was no longer any concealment between them. They feared, however, that jealous suspicions might be caused by their frequent meetings, and they both took in their hands yellow rolls,’ and studied personally the doctrines of Chow* and Confucius with the learned teacher of Minabuchi.! Thus they at length while on their way there and back, walking shoulder to shoulder, secretly prepared their plans. On all points they were agreed.
Now Nakatomi no Kamako no Muraji counselled him, saying:—‘‘ For him who cherishes great projects, nothing is so essential as support. I pray thee, therefore, take to thee the eldest daughter of Soga no Kurayamada no Maro, and make her thy consort. When a friendly marriage relationship has been established, we can then unfold our desire to associate him with us in our plans.,There is no shorter way to success than this. Now when Naka no Ohoye heard this, he was much pleased, and acted in accordance with his advice in every particular. Nakatomi no Kamako no Muraji accordingly went himself, and as go-between conducted the marriage negotiations to a successful result. On the night, however, fixed upon for (the consummation of the marriage with) the eldest daughter, she was stolen away by a relation [his name was Musa no Omi]. In consequence of this, Kurayamada no Omi was 1 Dakiu, “strike-ball,” the word here used, now means “ polo,” for an account of which see “ Things Japanese,” p. 350. But here some kind of football is evidently meant. What kind of football—like ours, or in Chinese fashion, knocking the ball from one to another like a shuttle-cock—does not appear.
2 i.e. Chinese books.
5 Chow, the supposed author of the Chow-li, a set of rules for the guidance of officials. Vzde Mayers, p. 20.
4 No doubt the Shodan above mentioned, XXII. 21. It is often far from clear, as here, whether a proper name is to be understood as a man’s name or as the name of his place of residence. ‘The latter meaning fades into the former.
XXIV. 16.
XXIV.17.
XXIV. 18.
186 NIHONGI.
grieved and alarmed. He looked up and looked down, and knew not what to do. His younger daughter, wondering at her father’s grief and alarm, went up to him and inquired of him, saying:—‘‘ Why art thou sorrowful and in fear?” Her father told her the cause. The younger daughter said:—‘“‘ I beseech thee, do not grieve, but offer me. It is still not too late.” Her father was. greatly rejoiced, and at length offered this daughter. She served (the Prince) with sincerity of heart,’ and without any shyness whatever.
Nakatomi no Kamako no Muraji recommended Komaro, Saheki no Muraji, and Amida,’ Katsuraki no Waka-inu-kahi * no Muraji, to Naka no Ohoye, saying, &c., &c.
3rd month. An owl brought forth young in the Miyake of Ohotsu belonging to Toyora no Oho-omi.
It was reported from the Province of Yamato:—‘“‘ Lately a man of the Uda district, called Oshizaka no Atahe, went with a boy for a walk over the snow. They climbed Mount Uda, and there they saw purple mushrooms growing out of the snow six inches or more in height, and covering about four chod.* So he made the boy gather them, and went back and showed them to his neighbours. They all said:—‘ We do not know them,’ and suspected that they were poisonous. Hereupon Oshizaka no Atahe and the boy boiled and ate them. They were very savoury. The next day they went to see, but there were none at all. Oshizaka no Atahe and the boy, from having eaten the mushroom soup, were free from disease, and lived long. Some one said:—‘ Probably the common people, not knowing the herb of long life,’ mistakenly called it a mushroom.”
Summer, 6th month, 1st day. Ohotomo no Muimakahi no Muraji presented to the Empress a lily, the stem of which was eight feet in length, separated as to the lower part, but joined together as to the end.
4 The cho is at present, according to Hepburn, a land measure of 3000 tsubos, or 108,000 square feet.
5 The “ Yengishiki” describes the Hi as a plant resembling coral in shape, with clustering leaves and branches. Some are red, others purple, others black, others golden-coloured, while some change their colour in the four seasons. It blossoms three times a year, and gives long life to the person who eats it.
KoGyoKku. 187 3rd day. It was reported from the district of Shiki no Kami:—‘‘ There was a man on Mount Miwa who, seeing a monkey haying its noonday sleep, stealthily took it by the elbow, but without doing it bodily harm. The monkey kept its eyes closed, and sang a song, saying:— It can be none but the soft hand Of a friend who stands On the opposite hill That has taken my hand: Whose happy hand is it —Oh happy, happy hand!— That hath taken my hand?!
The man was amazed at the monkey’s song. He set it free and came away. This was a portent, indicating, after many years had passed, the siege of the Kamutsumiya Princes on Mount Ikoma by Soga no Kura-tsukuri.”
6th day. Among the lotuses in the Tsurugi pond, there was one which had two flowers on one stem. Toyora no Oho-omi inferred without sufficient reason that this portended the future prosperity of Soga no Omi. So he made a picture’ with golden ink, and presented it to the sixteen feet high Buddha of Great Hok6ji.
In this month the witches and wizards*® of the whole country, breaking off leafy branches and hanging them with tree fibre,* watched the time when the Oho-omi was crossing a bridge and vied with one another in addressing to him subtle interpretations of divine words. They were in great numbers, so that they could not be distinctly heard. Old people said * The metre belongs to no recognized standard. The text of this song is probably corrupt. As it stands it is very obscure, though, perhaps, not more so than we should expect from a drowsy monkey. The Japanese com- mentators vary widely in its interpretation. Dr. Florenz’s version will be found to differ from the one given above. I should be sorry to say that mine is any improvement.
2 Or writing.
* The interlinear Kana has Kamunai (for Kamunagi), which Yamada renders by miko. See Vol. I. p. 79, Note.
* In the manner of offerings to the Gods. The Chinese characters for tree-fibre now mean cotton, which is a much later introduction into Japan. The fibre was probably that of the inner bark of the paper mulberry.
XXIV. 19.
BROXGIV 20; 188 NIHONGI.
that this was a sign of changes. At this time three popular songs were made. The first was:— From afar off Something is heard— The jungle-plain of Shima.} The second was:— Though I have slept, Not allowing a noise to be made By the pheasants of the Ahanu plain, On yonder side, Others allow them to make a noise.
The third was:— I know not the face, Nor do I even know the house Of him who did it, Having led me Into the Little Wood.’
Autumn, 7th month. A man of the neighbourhood of the River Fuji in the East Country named Ohofu Be no Oho urged his fellow-villagers to worship an insect, saying:—‘‘ This is the God of the Everlasting World. Those who worship this God will have long life and riches.” At length the wizards and witches, pretending an inspiration of the Gods, said:—‘‘ Those who worship the God of the Everlasting World will, if poor, become rich, and, if old, will become young again.’ So they more and more persuaded the people to cast out the valuables of their houses, and to set out by the roadside sake, vegetables, and the six domestic animals.’ They also made them cry out: —‘* The new riches have come!” Both in the country and in the metropolis people took the insect of the Everlasting World 1 Shima is the Oho-omi’s place of abode. The “ something heard” is said to mean the explanations of the wizards above referred to.
2 Wood (Hayashi) is an allusion to Hayashino Omi. The commentators have done their best to explain the political allusions in the above verses, but they do not at all agree among themselves, and are none of them very satisfactory. See below, XXIV. 26.
3 i.e. the flesh of these animals, viz., of the horse, ox, sheep, pig, dog, fowl. But this is merely a Chinese phrase for domestic animals generally. There is no reason to suppose that the Japanese had sheep at this time.
Kodcyoxv. 189 and, placing it in a pure place, with song and dance invoked happiness. They threw away their treasures, but to no purpose whatever. The loss and waste was extreme. Here- upon Kahakatsu, Kadono no Hada no Miyakko, was wroth that the people should be so much deluded, and slew! Ohofu Be no Oho. The wizards and witches were intimidated, and ceased to persuade people to this worship. The men of that time made a song, saying:— Udzumasa?
Has executed The God of the Everlasting World Who we were told Was the very God of Gods.
This insect is usually bred on orange trees, and sometimes on the Hosoki.’ It is over four inches in length, and about as thick as a thumb. It is of a grass-green colour with black spots, and.in appearance entirely resembles the silkworm.’
Winter, 11th month. Iruka no Omi, son of Yemishi, Soga no Oho-omi, built two houses on the Amagashi Hill. The Oho-omi’s house was called the Palace-Gate:* Iruka’s house was called the Valley-Palace-Gate. Their sons and daughters were styled Princes and Princesses. Outside the houses palisades were constructed, and an armoury was erected by the gate. At each gate there was set a tank for water, and several tens of wooden hooks as a provision in case of fire." Stout fellows were constantly employed to guard the houses, with arms in their hands.
The Oho-omi made Osa no Atahe build the Temple of Hoko- nuki on Mount Ohoniho. Moreover, he built a house on the east side of Mount Unebi and dug a pond,’ so as to make of ita 1 The original is FJ, strike, which I take to be a euphemism for slay.
2 i.e. Hada no Miyakko.
* The Chinese characters used mean “creeping pepper.” I have not been able to identify this plant or tree. It is also called itachi-hajikami, i.e. weasel-ginger.
* It was evidently a caterpillar of some kind.
° The interlinear Kana version has Uhe no Mikado, Upper Palace, which suggests that a character has been lost here.
6*A pole with a hook at the end is in use by Japanese firemen at the present day for pulling down houses.
7 i.e. a moat.
OC TVG 2s XXIV. 22.
190 NIHONGI.
castle. He erected an armoury, and provided store of arrows. In his goings out and comings in he was always surrounded by an attendant company of fifty soldiers. These sturdy fellows were called the Eastern’ Company. The people of the various Uji® came to his gate, and waited upon him. He called him- self their father, and them his boys. The Aya no Atahe attended wholly upon the two houses.* 4th year, Spring, rst month. On mountain-peaks, by river- sides, or among shrines and temples, there was a something visible afar, and there was heard a humming of monkeys, as it were ten or sometimes twenty together. But when one approached to see what it might be, nothing was visible. There was still heard the sound of crying and screaming, but no one was able to distinguish any bodily form.
An old book says:—‘‘In this year the capital was removed to Naniha, and this was an indication that the Itabuki palace would become a waste.”
The men of that day said:—‘‘ These are the messengers of the Great Deity of Ise.” * Summer, 4th month, Ist day. The Koryé student-priests said that their fellow-student Kura-tsukuri no Tokushi had made friends witha tiger, and had learnt from him his arts, such as to make a barren mountain change into a green mountain, or to cause yellow earth to become clear water, and all manner of wonderful arts too many to enumerate. More-.
over, the tiger bestowed on him his needle, saying:—‘“‘ Be watchful! be watchful, and let no one know! Treated with this, there is no disease which may not be cured.” Truly, as the tiger had said, there was no disease which was not cured when treated byit.* Tokushi always kept the needle concealed in a pillar. Afterwards the tiger broke the pillar and ran away, taking the needle with him. The Land of Koryé, hearing that Tokushi wished to return, put him to death by poison.
6th month, 8th day. (Prince) Naka no Ohoye secretly 1 Perhaps because his house stood on the eastern side of Mount Unebi. An interlinear gloss has Adzuma or East Country. The Soga family had much to do with the Eastern provinces, as the name of its head, viz. Yemishi (Aino) suggests. Possibly the guard here spoken of consisted of Ainos. ’ 2 Noble houses. 3 Of the father and son.
4 The Sun-goddess. > Acupuncture is no doubt meant.
KOGYOKU. I9l addressed Kurayamada no Maro no Omi, saying:—‘“‘ On the day that the three Corean kingdoms present their tribute I will surely cause thee to read aloud their memorial,” and | went on to inform him of his plan for slaying Iruka no Omi. Maro no Omi respectfully assented.
12th day. The Empress held a Court in the Taikyokuden.' (Prince) Furubito no Ohoye was in attendance.
Nakatomi no Kamako no Muraji, knowing that Soga, Iruka no Omi, was of a very suspicious nature, and wore a sword day and night, showed the performers an expedient to make him lay it aside. Iruka no Omi laughed, and, having un- girded his sword, entered and took his place in attendance by the throne. Kurayamada Maro no Omi advanced and read aloud the memorials of the three kingdoms of Corea. Here- upon (Prince) Naka no Ohoye ordered the Guard of the Gates to fasten all the twelve gates at the same time, and to allow nobody to pass. Then he called together the Guards of the Gates to one place and promised them rewards. (Prince) Naka no Ohoye then took in his own hands a long spear and hid it at one side of the Hall. Nakatomi no Kamako no Muraji and his people, armed with bows and arrows, lent their aid. Katsumaro, Ama no Inukahi no Muraji, was sent to give two swords in a case to Komaro, Saheki no Muraji, and Amida, Katsuraki no Waka-inu-kahi no Muraji, with the message, ’ “Up! up! make haste to slay him.’”’ Komaro and the other tried to send down their rice with water, but were so frightened that they brought it up again.» Nakatomi no Kamako no Muraji chid and encouraged them. Kurayamada Maro no Omi feared lest the reading of the memorials should come to an end before Komaro and his companion arrived. His body was moist with streaming sweat, his voice was indistinct, and his hands shook. Kuratsukuri no Omi wondered at this, and inquired of him, saying:—‘‘ Why dost thou tremble?” Yamada Maro answered and said:—It is being near the Empress that makes me afraid, so that unconsciously the perspiration pours from me.” Naka no Ohoye, seeing that ‘The Fe File, Taikyoku, is the Absolute or first principle of Chinese philosophy, from which proceed the Yin and Yang. The Taikyokuden was the Great Hall of Audience.
* Probably only to be taken’ metaphorically.
XXIV. 23.
XXIV. 24.
XXIV. 25.
192 NIHONGI.
Komaro and his companion, intimidated by Iruka’s prestige, were trying to shirk and did not come forward, cried out “Val” and forthwith coming out with Komaro and his com- panion, fell upon Iruka without warning, and with a sword cut open his head and shoulder. Iruka started up in alarm, when Komaro with a turn of his hand flourished his sword and wounded him on the leg. Iruka rolled over to where the Empress sat, and bowing his head to the ground, said:— ‘‘She who occupies the hereditary Dignity is the Child of Heaven. I, Her servant, am conscious of no crime, and I beseech Her to deign to make examination into this.’’ The Empress was greatly shocked, and addressed Naka no Ohoye, saying:—‘‘I know not what has been done. What is the meaning of this?” Naka no Ohoye prostrated himself on the earth, and made representation to Her Majesty, saying:— ‘‘Kuratsukuri wished to destroy utterly the Celestial House, and to subvert the Solar Dignity. Is Kuratsukuri to be sub- stituted for the Celestial descendants?’’ The Empress at once got up, and went into the interior of the Palace. Komaro, Saheki no Muraji, and Amida, Waka-inu-kahi no Muraji, slew Iruka no Omi. On this day. rain fell, and puddle-water over- flowed the Court. They covered Kuratsukuri’s body with screens of matting.! When Furubito no Ohoye saw this, he ran into his private palace, and said to his people:—‘‘ The Coreans have slain Kuratsukuri no Omi. My heart is sore.”
Then he went into his sleeping-chamber, shut the door, and would not come out.
Naka no Ohoye presently entered the Temple of Hokoji, which he fortified and prepared to defend. The Imperial Princes, Ministers, Daibu, Omi, Muraji, Tomo no Miyakko, and Kuni no Miyakko, one and all followed him. Men were sent to deliver the body of Kuratsukuri no Omi to Yemishi no Oho-omi. Hereupon the Aya no Atahe* assembled all their clan. Clad in armour and with weapons in their hands, they came to the assistance of the Oho-omi, and formed an army. Naka no Ohoye sent the General Kose no Tokuda*® no Omi to explain to the rebel band that ever since the creation of Heaven and Earth there were lords and vassals, and to make 1 Or mats and screens. 2 See above, XXIV. 21. 3 Called Tokudai above.
KOGYOKU. 193 himself acquainted with the cause of this uprising. Hereupon Kunioshi, Takamuku no Omi, addressed the Aya no: Atahe, saying:—‘‘ We are bound to receive (capital) punishment on account of our Lord’s' eldest son. Moreover, it is not doubtful that to-day or to-morrow swift execution awaits the Oho-omi. This being so, for whom should we fight to no purpose, rendering ourselves all liable-to be put to death?” When he had finished speaking, he ungirded his sword, flung away his bow, and went away, deserting the cause. The rebel troops, moreover, following his example, dispersed and ran away.
13th day. Yemishi, Sams no Omi, and his people, when about to be executed, burnt the History of the Emperors, the History of the Country, and the objects of value. Yesaka Funa no Fubito straightway hastened to seize the burning History of the Country, and delivered it up to Naka no Ohoye. On this day permission was given for the interment of the bodies of Yemishi, Soga no Omi, and Kuratsukuri in seu ak Lament for them was also allowed.
Upon this, some explained the first of the popular songs,’ saying:— The song which says— From afar off Something is heard— The jungle-plain of Shima, prefigured the building of palaces together at the house of Shima no Oho-omi, and the secret conspiracy of Naka no Ohoye and Nakatomi, Kamako no Muraji in the cause of justice, with their plot to kill Iruka. The second of the popular songs was explained as follows:— The song which says— Though I have slept, Not allowing a noise to be made By the pheasants of the Ahanu plain * On yonder side, Others allow them to make a noise, ge * Yemishi, * Haka, not misasagi. See above, XXIV. 5 See above, XXIV. 19. WOle gs ABE O XXIV. 26.
194 NIHONGI, was ominous of the Kamutsumiya Princes, of gentle dis- position, and none of them guilty of a crime, being harmed by Iruka, and of Heaven bringing about his death by the hands of others, though they could not themselves have their revenge.
The third popular song was explained as follows:— The song which says— I know not the face, Nor do I even know the house Of him who did it, Having led me Into the little wood, was ominous of Iruka no Omi heing suddenly slain in the Palace by Komaro, Saheki no Muraji, and Amida, Wakainu- kahi no Muraji.
14th day. The Dignity was abdicated in favour of the Imperial Prince Karu, and Naka no Ohoye was made Prince Imperial.
BOOK XXV. THE EMPEROR AME-YORODzU TOYO-HI.! (KOTOKU? TENNO) Tue Emperor Ame-yorodzu toyo-hi was a younger brother by the same mother of the Empress Ame-toyo-takara ikashi-hi tarashi-hime.* He honoured the religion of Buddha and despised the Way of the Gods* [as is instanced by his cutting down the trees of the shrine of Iku-kuni-dama]. He was of a gentle disposition, and loved men of learning. He made no distinction of noble and mean, and continually dispensed beneficent edicts..
In the fourth year, the sixth month, and the fourteenth day of her reign, the Empress Ame-toyo-takara ikashi-hi tarashihime wished to transfer the Dignity to Naka no Ohoye, and made order, saying:—‘‘etc., etc.’ Naka no Ohoye, when:he retired (from her presence), informed Nakatomi, Kamako no Muraji, who advised him, saying:—‘‘ Furubito no Ohoye -is Your Highness’s elder brother: the Imperial Prince Karu is Your Highness’s maternal uncle. If at present, during the life- time of Furubito no Ohoye, Your Highness should ascend to the Imperial Dignity, it would be a transgression against the sentiment of respect and obedience due from younger brothers.
Would it not, therefore, be better to raise your maternal uncle to the throne, and so respond to the expectations of the people?”’ Upon this Naka no Ohoye was profoundly pleased with this advice and reported it privately to the Empress. The * Heaven-myriad-abundant-sun. 2 Virtue of filial piety. There is much evidence in this reign of the exten- sion and development of the Imperial power in the provinces. 3 Kogyoku Tenno. * 1.6. Shinto. One, XSKVAS2: XXV. 3.
196 NIHONGI.
Empress Ame-toyo-takara ikashi-hi tarashi-hime granted the Imperial Seal and resigned the Dignity to the Imperial Prince Karu, and madea rescript, saying:—‘‘ Thou, the Imperial Prince Karu, etc., etc.’ The Imperial Prince Karu declined firmly and repeatedly in favour of Furubito no Ohoye [also called the Imperial Prince Furubito no Ohochi], saying:—‘‘ Ohoye no Mikoto is the offspring of the former Emperor,’ and he is of mature age, for both which reasons it is fit that he should occupy the Celestial Dignity.” Upon this, Furubito no Ohoye left his seat, and, retiring to a distance, folded his arms and excused himself, saying:—‘‘ Let us comply with the sage will of the Empress. Why shouldst thou take the trouble to transfer it to thy servant? It is my desire to renounce the world, and to go to Yoshino, there to devote myself to the practice of the Law of Buddha, and thus render support to the Emperor.” When he had concluded his refusal, he ungirt the sword which he had on, and flung it to the ground. Moreover he gave orders to all his household? to ungird their swords. That same day he went to the Temple of Hokoji, and there, between the Hall of Buddha and the pagoda, he shaved off his beard and hair, and put onthe kesa. In consequence the Imperial Prince Karu was unable to persist in his refusal, and, ascending the throne, assumed the Dignity.