‘We are informed that wise rulers of the people hung a bell at their gate, and so took cognizance of the complaints of their subjects; they erected buildings in the thoroughfares, where they listened to the censures of the passers-by. Even the opinions of the grass and firewood gatherers* they inquired personally and used for their guidance. We therefore, on a former occasion, made an edict, saying:—‘‘In ancient times the Empire was ruled by having at the Court flags of honour for the encouragement of good, and a board of censure, the object being to diffuse principles of Government and to invite remonstrances.” All this served widely to ascertain the opinions of those below. Kwan-Tsze* said:—‘‘The Emperor Hwang, by establishing the Conferences of the Bright Hall,’ observed the opinions of the wise on the upper hand, while the Emperor Yao, having the inquiries of the street-houses, listened to the people on the lower hand. Shun again had flags to proclaim merit and thus secure publicity; and Yii set up a drum at his 1 Or we should perhaps construe Udaijin.
2 This title is found in the Japanese names of the ancient Emperors Korei and his two successors. It also occurs in the Japanese names of the Empresses Gemmei and Gensho in the early part of the eighth century. Here Yamato-neko is used by the Emperor himself, although it was no part of his name. It would appear therefore that it had become, to some extent, a common name, like Pharaoh or Cesar.
3 Vide Legge’s “ Shiking,” p. 501. The ancients had a saying, “‘ Consult the grass and firewood gatherers.” This is the equivalent of our “ Man in the street.”
4 One of the most renowned statesmen of Chinese antiquity. Died B.c. 645. Vide Mayers’ “Chinese Manual,” p. 91. The quotation is by no means accurate.
5 As this is purely legendary, it is useless to inquire the nature of the institution in question. The term Bright Hall, or Meids, is now applied to the Imperial University in Japan.
KOrToKu. 211 Court, thus providing for the investigation into expectations. T’ang' had the Court of the general control of Districts, whereby he observed the faults of the people. King Wu? had the park of the Spirit terrace, and therefore the wise had advancement. Thus the sage Emperor and _ Illustrious Sovereigns of antiquity possessed and did not lose; they gained and did not destroy.”
The object of hanging up a bell, of providing a box, and of appointing a man to receive petitions, is to make those who have grievances or remonstrances deposit their petitions in the box. The receivers of petitions are commanded to make their report to Us every morning. When We receive this report We shall draw the attention of the Ministers to it, and cause them to consider it, and We trust that this may be done without delay. But if there should be neglect on the part of the Ministers, and a want of diligence or partizan intrigues, and if We, moreover, should refuse to listen to remonstrance, let the complainant strike the bell. There has been already an Imperial command to this effect. But some time afterwards there was a man of intelligence and uprightness who, cherish- ing in his heart the spirit of a national patriot, addressed Us a memorial of earnest remonstrance, which he placed in the box prepared for the purpose. We therefore now publish it to the black-haired people here assembled. This memorial runs as follows:—‘‘ Those subjects who come to the capital in con- nection with the discharge of their duty to the Government of the Country, are detained by the various public functionaries and put to forced labour of various kinds, etc., etc.” We are still moved with strong sympathy by this. How could the people expect that things would come to this? Now no long time has elapsed since the capital was removed, so that so far from being at home, we are, as it were, strangers. It is therefore impossible to avoid employing the people, and they have therefore been, against Our will, compelled to labour. As often as Our minds dwell on this We have never been able to sleep in peace. When We saw this memorial we could not refrain from a joyous exclamation. We have accordingly complied with the language * Founder of the Shang Dynasty in China, B.c. 1766. * The founder of the Chow Dynasty, p.c. 1169-1116. Vide Mayers “ Handbook,” p. 264.
Pas 3 Ny 212 NIHONGI.
of remonstrance, and have put a stop to the forced services at various places.
In a former edict, We said:—‘“‘ Let the man who remonstrates sign hisname.”’ Those who disobey this injunction are doubt- less actuated by a wish to serve their country, and not by a desire of personal gain. Whether a man signs his name or not, let him not fail to remonstrate with Us on Our neglect or forgetfulness.’ ”’!
Another edict was made as follows:—‘‘ There are many things of which the assembled people of the land complain. Weare now about to explain our principles. Listen attentively to what We say. Those who come to the capital and assemble at Court in order to obtain decisions of doubtful points, should not disperse in the morning,” but remain together in attendance at Court.”
Kory6, Pekché, Imna, and Silla all together sent envoys to offer tribute.
22nd day. The Emperor returned from the detached Palace of Koshiro.; 3rd month, 2nd day. An edict was issued to the Governors of the Eastern provinces, saying:—‘“‘ Do all ye Ministers and Daibu assembled in attendance on Us, as well as ye Omi, Muraji, Kuni no Miyakko, and Tomo no Miyakko, and also ye subjects of every class, listen to this:—He that is lord between . Heaven and Earth and rules the myriad people ought not to — exercise control alone: he must have Ministers to support him. From generation to generation, therefore, Our Imperial ancestors have governed along with the ancestors of you, My Ministers. It is Our wish also, with the protecting power of the Gods, to associate you with Ourselves in the government. We therefore, on a former occasion, appointed Daibu, of good family, to the government of the eight Eastern provinces. Then the Governors went to their posts. Six obeyed the laws, and two were regardless of Our commands. In each case censure or praise became audible. We thereupon commended those who kept the law, and were severe with those who dis- regarded the instructions given them. He that would be a ruler, whether he be Lord or Minister, should first correct ' This is a difficult passage; Dr. Florenz renders it somewhat differently. 2 The interlinear Kana has shibaraku, “ for a while.”
KOTOKU. a3 himself, and then correct others. If he do not correct himself, how shall he be able to correct others?’ He therefore who does not correct himself, be he Lord or be he Minister, will meet with calamity. Should one not be watchful? If ye, the leaders, are upright, who shall presume to be otherwise? Do ye now be guided by Our former commands in dispensing your judgments.”.
1gth day. The Emperor made a decree to the Choshiishi’ of the Eastern provinces, saying:— ‘“‘ Hear this, all ye Ministers and Daibu assembled in Our presence, as well as ye Kuni no Miyakko and Tomo no Miyakko, together with the subjects of all classes! In the 8th month of last year, We in person admonished you, saying:—‘ Do not use your official authority to appropriate public or private property: you should consume food of your own domain, and ride horses of your own domain. Those who disregard this admonition, if of the rank of Assistant Governor or higher, shall be degraded in official rank, if of the rank of Clerk or lower, shall be sentenced to flogging. Those who convert property to their own use shall be mulcted in double its value.’ Such was the edict which We issued. Now, when We inquired from the Choshishi and the Miyakko of the various provinces whether the local Governors, when they proceeded to their posts, attended to this admonition or not, the Choshiishi and the others informed Us fully of the facts, to wit:—The offence of Kuhi, Hodzumi no Omi, consists in having made exactions from each family among the people, and though he repented and gave back the things, not doing so completely. His two assistants, Fuse no Omi and Shidamu, Kose no Omi, have offended by not correcting the error of their chief, etc., etc. The inferior officials have all been guilty of offences. The offence of Kose no Tokune no Omi consists in having made exactions from each family among the people, and though he repented and returned the things, not doing so completely.
He has moreover taken away the horses of the agricultural 1 See Legge’s “ Chinese Classics,” Vol. I. p. 221. 2 The institutes of the T’hang dynasty define Choshitshi (court-assemble- messenger) as persons sent to the capital bearing tribute from the provinces. Here they seem to have been officials who reported on the conduct of the local officials.
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serfs. His two assistants, Yenowi no Muraji and Oshizaka no Muraji, did not correct the faults of their chief, but on the contrary joined with him in prosecuting their own advantage. They have moreover taken away horses belonging to the Kuni no Miyakko Sumi, Utena no Atahe, although at first he remonstrated with his chief, yet at last became corrupt along with him. The inferior officials are all guilty of offences. The offence of Ki no Marikida no Omi consists in having sent men to Asakura no Kimi and Winouhe' no Kimi to fetch their horses for him to look at. Further, he made Asakura no Kimi manufacture swords. Further, he got from Asakura no Kimi his bow-cloth.’ Further, he did not honestly return to their owners the articles sent by the Kuni no Miyakko in lieu of weapons, but delivered them to the Kuni no Miyakko in an irregular manner.* Further, in the province committed to his charge, he allowed himself to be robbed ofasword. Further, in the provinceof Yamato he allowed himself to berobbed of a sword. These are the offences of Ki no Omi and of his assistants, Oho-guchi, Miwa no Kimi, and Momoyori, Kahabe no Omi. Their subordinate officials, Shihatsu, Kahabe no Omi, Tajihi no Fukame, Mozu no Nagaye, Katsuraki no Saigusa, Naniha no Kuhikame, Inukahi no Isogimi, Maro, Iki no Fubito, Tajihi no Inume ‘—these eight persons, all are guilty of offences. The offence of Adzumi no Muraji consists in this—that when Wadoku no Fubito was ill, he caused the Kuni no Miyakko to send (him?) government property. Further, he took horses belonging to the Yube.* The offence of his assistant Momoyori, ' Now pronounced Inoiiye.
2 The meaning of this phrase is not quite clear. Cloth was the money of the period, and perhaps the bow-cloth was by way of commutation for bows to be furnished, or an allowance for making bows. Or it may have been one of the articles referred to in the next clause as deposited with the local - authorities as a security for arms lent out.
’ The “Shukai” editor’s rendering is—-“ reported falsely to the Kuni no Miyakko that they had done so.”
+ It may be observed that the higher ranks of the local authorities seem to have been filled from the old nobility. Most of the subordinates, as appears from this passage, had no titles, only a personal name and a name indicative of the locality of their birth or residence.
° The Yube was originally a Be for the purpose of Heoreate hot baths for some Emperor or Prince. This term was also applied to the village where KOTOKU. 215 Kashihade no Omi, consists in his having received and stored in his house articles paid in lieu of hay. Further, he took the horses of the Kuni no Miyakko and exchanged them for others. The two brothers, Ihatsutsu and Yumaro, Kahabeno Omi,’ have also been guilty of offences. Ohochi no Muraji’s offence consists in his having disobeyed Our former decree, which was as follows:—‘ Let not the local Governors personally judge the plaints of the people in the districts placed under their charge.’ He has disobeyed this edict in that he has taken it upon himself personally to judge the plaints of the men of Udo, and the matter of the slaves of Nakatomi no Toko. Nakatomi no Toko is equally guilty with him in this matter. The offence of Kishida no Omi consists in his having had his official sword stolen when he was in the province of Yamato. Thisshowed a want of circumspection. As for Womidori no Omi and Tamba no Omi, they have been simply incompetent, but not guilty of any offence. The two men, Imbe no Konomi and Mutsuki,?
Nakatomi no Muraji, have also been guilty of offences. Neither of these two men, viz. Hada no Omi and Taguchi no Omi, have committed any offence. The offence of Heguri no Omi consists in his having neglected to investigate the plaints of the men of Mikuni. Upon a review of these facts we find that all this is owing to the neglect and incompetence of you three, viz. Ki no Mariki no Omi, Kose no Tokune no Omi and Hodzumi no Kuhino Omi. Is it not painful to Us to think of your disobedience to Our edict? Now if he who has pastoral care of the people, whether as Lord or Minister, gives a personal example of upright conduct, who shall presume to do otherwise? But if he, whether Lord or Minister, be not upright in heart, it is fit that he should bear the guilt. What avails it to repent afterwards? We shall therefore consider the cases of all these local Governors and punish them according to the gravity of their offences.
With regard moreover to the Kuni no Miyakko who have disobeyed Our edict by sending presents to the Governors of their provinces, and, at length joining with them in the the serfs of the Be lived, and subsequently became a mere proper name. It is not easy to decide in which application it is here used.
1 Both had the title Kahabe no Omi ? This name has the curious signification of Ist month.
DOV a 208 EXOV SS 217% 216 NIHONGI.
pursuit of gain, constantly conceive foul wickedness, repressive measures are indispensable. But although such are Our thoughts, we have only begun to occupy our new palace, and are about to make offerings to all the Kami, both which matters belong to the present year. Moreover it is not meet to employ the people in labour during the months of - agriculture. But in connection with the building of a new palace, it was decidedly impossible to avoid doing so. Deeply conscious of both these considerations, We proclaim a general amnesty throughout the Empire. From this time forward, let the local Governors of provinces and districts be zealous and do their utmost. Let them avoid profligacy. Let messengers be sent to release all banished men of the various provinces, and all prisoners in the gaols without exception.
In contradistinction from the rest, the following six men, viz. Shihoya no Konoshiro,' Kamikozo” no Saigusa,*? Asakura no Kimi, Mariko no Muraji, Mikaha no Oho-tomo no Atahe and. Suzuki wo no Atahe, have been obedient tothe Emperor. We profoundly commend their sentiments.
Let the official rice-fields belonging to the public offices in various places be done away with, as well as the lent-rice* in various places belonging to the Ko-so-bd Kibishima® and let her official rice-lands be distributed among all Our Ministers and Tomo no Miyakko. Moreover, let rice-land and _hill- tracts® be given to those temples which are omitted from the registers.”
20th day. The Prince Imperial, by a messenger, addressed a petition to the Emperor, saying:—‘‘In the reigns of the former Emperors, they treated the Empire as a whole, and so ruled it. But, when we come to the present time, there was division and separation, to the injury of the Work [the work of the State is meant]. Now that it has devolved on the Emperor our Sovereign to have pastoral charge of the myriad people, Heaven and Man respond harmoniously to each other, 1 Shihoya means salt-house; Konoshiro is the name of a kind of herring.
2 Shinto shrine. | 3 Herb of luck.
* Lent out to the peasants at seed-time; to be returned at harvest.
*» The Empress Dowager. She died A.D. 643.
6 Not arable land.
— ae —— KOTOKU. ay and the government has been reformed.’ I, therefore, filled with joy and veneration, place it on my head,’ and prostrating myself, address Your Majesty:—‘ The Emperor who now rules the Land of the Eight Islandsas an Incarnate Deity inquired of thy servant, saying:—‘‘ Should the Koshiro no Iribe in the possession of Ministers, Muraji, Tomo no Miyakko, Kuni no Miyakko, and established in the days of former Emperors, the Mina no Iribe in the private possession of Imperial Princes, and the Mina no Iribe belonging to the Imperial Father; Ohoye [Hikobito Ohoye is meant], as well as their Miyake, be allowed to remain the same as in former generations, or not?” * Thy servant having received this command with reverence, replies respectfully, saying:—‘‘ In Heaven there are not two suns: in a country there are not tworulers. Itis therefore the Emperor alone who is supreme over all the Empire, and who has a right to the services of the myriad people. Make a special selection of labourers from the Iribe and from the people granted in fee, and follow the former arrangement.’ For the rest,° it may be feared that they will be put to forced labour on private authority. I therefore offer to the Emperor 524 men of the Iribe, and 181 Miyake.”’”
22nd day. The Emperor made a decree, as follows:—‘‘ We are informed that a Prince of the Western Land’ admonished his people, saying:—‘ Those who made interments in ancient times resorted to a high ground which they formed into a tomb. They did not pile up a mound, nor did they plant This is the same term (i-shin) as is used of the revolution of 1868.
* This is a figurative expression of his respect for the reformed Govern- ment. At this day a Japanese often puts a present to his head in token of thanks.
3 Father of Jomei Tenno.
* Ko-shiro means literally ‘ equivalent of children.” The Koshiro no Iribe seem to have been communities of serfs (be) instituted (iri) by persons who had no children, to perpetuate their name. This practice is frequently mentioned above. Mina means august name, and the Mina no Iribe were apparently similar communities instituted to perpetuate an Emperor’s (or Empress’s) name. Vide also Chamberlain’s ‘“ Kojiki,” pp. 186, 197, 268, ® See above, XXV. 19.
° Others than Iribe and people granted in fee.
‘ i.e. China.
218 NIHONGI.
trees." The inner and outer coffin were merely enough to last till the bones decayed, the shroud was merely sufficient to last till the flesh decayed. I shall therefore cultivate? the unproductive pieces of land occupied by these tombs, to the end that their place may be forgotten after changing genera- tions. Deposit not in them gold or silver or copper or iron, and let earthenware objects alone represent the clay chariots and straw figures* of antiquity. Let the interstices of the coffin be varnished. Let the offerings consist of rice pre- sented three times, and let not pearls or jewels be placed in the mouth of the deceased. Bestow not jewel-shirts or jade armour. All these things are practices of the unenlight- ened vulgar.’ Again it is said:—‘ Burial is putting away, and proceeds from the desire to prevent the dead from being seen by people.’ Of late, the poverty of our people is abso- lutely owing to the construction of tombs.‘ We now issue regulations making distinction of noble and mean.
The inner dimensions of tombs of persons of the rank of Princes and upwards® shall be nine feet in length by five in width. Their outer limits shall be nine fathoms square and their height five fathoms.° The work shall be completed by 1000 labourers in seven days. At the time of interment white cloth shall be used for the hangings (of the bier), etc. A hearse may be used.
The inner dimensions of tombs of Superior Ministers? shall be similar in length, breadth and height to the above.
' The trees planted were evergreens, viz. the fir and cryptomeria, for the same reasons as make the yew to be considered a proper churchyard tree in this country.
“When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around.”—Legge’s “ Yih-King,” p. 308.
2 The “Shikai” has 3 in error for. See Volt, p.. 131.
* It must be remembered that some of these were of enormous size. Vide Chamberlain’s “Things Japanese,” 2nd Ed. p. 27. Also above Volslop. £35.
® This does not apply to Imperial tombs.
° The height is probably measured along the slope, not perpendicularly. The fathom is now of about five feet, but may have been more in those days.
; KOTOKU. 219 Their outer limits shall be seven fathoms square, and they shall be three fathoms in height.!| The work shall be com- pleted by 500 labourers in five days. At the time of interment white cloth shall be used for the hangings of the bier, which shall be borne on men’s shoulders.
The inner dimensions of a tomb of a Minister of a lower class shall be in every respect similar in length, breadth, and height to the above. Their outer limits shall be five fathoms square, and they shall be two and a half fathoms in height. The work shall be completed by 250 labourers in three days. At the time of interment white cloth shall be used for hangings. In other matters the same rule as before is to be followed.
The inner dimensions of the tombs of persons of the rank of Dainin and Shonin shall be nine feet in length and four feet in height and breadth. The ground shall be made level and no mound raised. The work shall be completed by 100 labourers in one day.
In the case of persons from the rank of Dairei to that of Shochi inclusive, the tombs shall in all respects follow the rule of Dainin, but the work shall be completed by fifty labourers in one day.
Let small stones? be used for the tombs of all from the rank of Prince down to that of Shochi, and let white cloth be used for the hangings.
When ordinary persons die, let them be buried in the ground, and let the hangings be of coarse cloth. Let the interment not be delayed for a single day.
The construction of places of temporary interment is not allowed in any case, from Princes down to common people.
Not only in the Home provinces, but in the provinces generally, let plots of ground be set apart for interments.* It 1 Or 24 feet, says the “ Shikai.”
2 The reference is doubtless to the stones covering the roof of the vault, which were of great size, some which I have seen weighing many tons. A note to the “ Shukai” says that stones with monumental inscriptions are meant. But no such stones have been found in connection with the tombs of this period.
’ There are numerous groups of these tombs still to be seen, more . especially in the Home provinces, sometimes thirty or forty together, usually on the lower slopes of the hills.
220 NIHONGI.
is not permitted to pollute the earth by dispersed interments in various places.
When a man dies, there have been cases of people sacri- ficing themselves by strangulation, or of strangling others by way of sacrifice, or of compelling the dead man’s horse to be sacrificed, or of burying valuables in the grave in honour of the dead, or of cutting off the hair, and stabbing the thighs and pronouncing an eulogy on the dead (while in this condi- tion). Let all such old customs be entirely discontinued.
A certain book says:—‘No gold or silver, no silk brocades, and no coloured stuffs are to be buried.’ Again it is said:—‘ From the Ministers of all ranks down to the common people, it is not allowed to use gold or silver.’
Should there be any cases of this decree being disregarded and these prohibitions infringed, the relations shall surely receive punishment.
Again, there are many cases of persons who, having seen,.
say that they have not seen, or who, having not seen, say that they have seen, or who, having heard, say that they have not heard, or who, having not heard, say that they have heard, being deliberate liars, and devoid of truth in words and in sight.
Again, there have been many cases in which slaves, both male and female, false to their masters in their poverty, betake themselves of their own accord to influential houses in quest of a livelihood, which influential houses forcibly detain and purchase them, and do not send them to their original owners.
Again, there have been very many cases in which wives or concubines, when dismissed by their husbands, have, after the lapse of years, married other husbands, as ordinary morality allows. Then their former husbands, after three or four years, have made greedy demands on the second husband’s property, seeking their own gain.
Again, there have been very many cases in which men, relying on their power, have rudely demanded people’s daughters in marriage. In the interval, however, before going to his house, the girl has, of her own accord, married another, and the rude suitor has angrily made demands of the property of both families for his own gain.
Again, there have been numerous cases of this kind. Sometimes a wife who has lost her husband marries another KOTOKU. 221 man after the lapse of ten or twenty years and becomes his spouse, or an unmarried girl is married for the first time. Upon this, people, out of envy of the married pair, have made them perform purgation.'
Again, there are cases in which women, who have become men’s wives and who, being put away owing to their husbands’ dislike of them, have, in their mortification at this injury, compelled themselves to become blemished * slaves.
Again, there are cases in which the husband, having frequent occasion to be jealous of his wife’s illicit intercourse with others, voluntarily appeals to the authorities to decide the matter. Let such persons not lay their information until they have obtained, let us say, three credible witnesses to join with them in making a declaration. Why should they bring forward ill-considered plaints?
Again, there have been cases of men employed on forced labour in border lands who, when the work was over and they were returning to their village, have fallen suddenly ill and lain down to die by the roadside. Upon this the (inmates of the) houses by the roadside say:—‘ Why should people be 1 Harahi, clearing away, purgation, is properly a religious ceremony. The Oho-harahi, or “Great Purgation,” was performed every year by the Naka- tomi as a general purification of the sins of the people. The ritual used on this occasion has come down to us, and is perhaps the mest interesting of the Norito. When harahi was performed in the case of individual offences the necessary offerings to the Gods were provided by the guilty person (see above, Vol. I. p. 49). From this to a penalty the transition is easy, and has parallels in other countries. In the present passage the harahi was evi- dently what we should now call a “ squeeze.” The “ Tstisho ” commentator quotes here a statement by one Kurokaha, to the following effect:— “During the first month of the year following the marriage of a newly- united couple, their friends assemble at the house bearing pails of water, with which they souse the husband liberally. This is called harahi.” It may not be out of place to point out that marriage is in many uncivilized countries considered as an infringement of the rights of the community which calls for some sort of compensation.
2 The meaning of this term—rendered kotosaka in the “ Original Com- mentary ”—is not very clear. It perhaps applies to persons who were made slaves on account of some offence or vice.
Dr. Florenz and some Japanese scholars whom he consulted take this view of this paragraph. I am not sure, however, that the real meaning is not that the husband, mortified that his wife has left him from dislike, sells her as a slave.
XXV.
222 NIHONGI.
allowed to die on our road?’ And they have accordingly detained the companions of the deceased and compelled them to do purgation. For this reason it often happens that even if an elder brother lies down and dies on the road, his younger brother will refuse to take up his body (for burial).
Again, there are cases of peasants being drowned in a river. The bystanders say:—‘ Why should we be made to have any- thing to do with drowned men?’ They accordingly detain the drowned man’s companions and compel them to do purgation. For this reason it often happens that even when an elder brother is drowned in a river his younger brother will ‘not render assistance.
Again, there are cases of people who, when employed on forced labour, cook their rice by the roadside. Upon this the (inmates of the) houses by the roadside say:—‘ Why should people cook rice at their own pleasure on our road?’ and have compelled them to do purgation.
Again, there are cases when people have applied to others for the loan of pots in which to boil their rice, and the pots have knocked against something and have been upset. Upon this the owner of the pot compels purgation to be made.
All such practices are habitual among the unenlightened vulgar. Let them now be discontinued without exception, and not permitted again.
Again, there are cases in which peasants, when they are about to proceed to the capital, apprehensive lest their riding horses should be worn out and unable to go, give two fathoms of cloth’ and two bundles of hemp to men of the two provinces of Mikaha or Wohari, to hire them to feed their horses. After they have been to the capital and are on their way home, they make them a present of a spade, and then find that the men of Mikaha, etc., have not only failed to feed their horses properly, but have allowed them to die of starvation. In the case of horses of a superior class, they conceive covetous desires, and invent lying tales of their having been stolen, while in the case | of mares which become pregnant in their house, they. cause purgation to be made, and inthe end make a plunder of the beast.
Such things having come to our ears, We therefore now establish the following regulation:— 1 Cloth was evidently used as money.
KOTOKU. 233 Whenever horses are left at livery in any of the provinces along the highway, let the owner take with him the man whom he engages for this purpose, and make a full statement to the village elder, handing over (to the latter) at the same time the articles given as remuneration. It is unnecessary for him to make any further payment when he returns home. If he has caused the horse to suffer harm, he should get nothing.
If anyone disobeys this edict, a severe penalty shall be imposed.
The dues payable to Market Commissioners,’ for main roads, and to ferrymen, are abolished and lands are granted instead.
Beginning with the Home provinces, and embracing the provinces in all four quarters, during the agricultural months,’ let everyone apply himself early to the cultivation of the rice- land. It is not meet at sucha time to let them eat dainty food or drink sake. Let faithful messengers be appointed to intimate this to the Home provinces. And let the Kuni no Miyakko of the provinces in every quarter choose good messengers to urge (the peasants to work) in accordance with the edict.”
Autumn, 8th month, 14th day. An edict was issued, saying:— ‘* Going back to the origin of things, we find that itis Heaven and Earth with the male and female principles of nature,* which guard the four seasons from mutual confusion. We find, more- over, that it is this Heaven and Earth * which produces the ten thousand things. Amongst these ten thousand things Man is the most miraculously gifted. Among the most miraculously gifted beings, the sage takes the position of ruler. Therefore the Sage Rulers, viz. the Emperors, take Heaven as their exemplar in ruling the World, and never for a moment dismiss from their breasts the thought of how men shall gain their fit place.
- Now as to the names of the early Princes, the Omi, Muraji, Tomo no Miyakko and Kuni no Miyakko have divided their 1 The “ Shoku-in-ry6o ” says the Market Commissioner shall have superin- tendence of the currency, commerce, the genuineness of wares, the justness of weights and measures, buying and selling prices, and prohibitions and offences (relating thereto.)
2 i.e. of getting in the crops.
3 The Yin and Yang of Chinese philosophy. The interlinear gloss has samuku-atataka, i.e. “cold and warm,” a most inadequate rendering.
* i.e. Nature.
224 NIHONGI.