various Be’ and allotted them severally to their various titles (or surnames). They afterwards took the various Be of the people, and made them reside in the provinces and districts, one mixed up with another. The consequence has been to make father and child to bear different surnames, and brothers to be reckoned of distinct families, while husbands and wives have names * different from one another. One family is divided into five or split up into six, and both Court and country are there- fore filled with contentious suits. No settlement has been come to, and the mutual confusion grows worse and worse. Let the various Be, therefore, beginning with those of the reigning Emperor and including those in the possession of the Omi, Muraji, etc., be, without exception, abolished, and let them be- come subjects of the State. Those who have become Tomo no Miyakko by borrowing the names of princes, and those who have become Omi or Muraji on the strength of the names of ancestors, may not fully apprehend our purport, and might think, if they heard this announcement without warning, that the names borrowed by their ancestors would become extinct. We therefore make this announcement beforehand, so that they may understand what are our intentions.
The children of rulers succeed one another in the government of the Empire, and it is well known that the names of the actual Emperor and of his Imperial ancestors will not be forgotten by the world. But the names of sovereigns are lightly given to rivers and plains,* or common people are called by them. This 1 Instituted in commemoration of Princes and bearing their names, or names intended to recall their memory.
2 #4 or Names must here apply to surnames, or rather Be names. The Japanese at this time had no proper surnames, and the Chinese characters for the two kinds of names are not always rightly distinguished.
3 The “Shukai” quotes here the instances of Kibitsuhiko no Mikoto, whose descendants were called Kibi no Omi, and Achiki, whose descendants were styled Achiki no Fubito.
4 The “Shukai” editor instances Annei Tenn6, whose name of Shiki-tsu- hiko is borne by the plain of Shikiin Yamato, and Yiriaku Tenné, whose name of Ohohatsuse is applied to the River Hatsuse-gawa. But it is more likely that the facts are the other way, and that the names of places were given to the Emperors.
The “ Shoku-ni-hon-go-ki” (a continuation of the ‘“ Nihongi”) records an edict which directed the alteration of names of persons, villages, mountains, or rivers, which coincided with the names (z7zzza) of Emperors.
4 KOTOKU. 225 is a truly fearful state of things. The appellations of sovereigns, like the sun and moon, will float afar: the names of those of the Imperial line’ will last for ever, like unto Heaven and Earth. Such being our opinion, we announce as follows:— ‘Do ye all, from those of the Imperial line down to the Ministers, the Daibu, Omi, Muraji, and Tomo no Miyakko, who do Us service, (in short) all persons of whatever Uji? [One book has ‘royal subjects of whatever name ’], give ear to what We say. With regard to the form of your service, We now abolish the former offices and constitute afresh the hundred bureaus. We shall, moreover, grant grades of rank and confer official dignities.* Let the local Governors who are now being despatched, and also the Kuni no Miyakko of the same provinces, give ear to what we say. In regard to the method of administration notified last year to the Court Assembly,’ let the previous arrangement be followed, and let the rice-lands which are re- ceived and measured be granted equally to the people, without distinction of persons.’ In granting rice-lands the peasants’ houses should adjoin the land. Those whose houses lie near the lands must therefore have the preference. In this sense receive Our injunctions.
In regard to commuted taxes,’ they should be collected from males (only).
Labourers should be haptic at the rate of one for every fifty houses. The boundaries of the provinces should -be examined and a description or map prepared, which should be brought here and produced for Our inspection. The names of the provinces and districts will be settled when you come.
With respect to the places where embankments are to be constructed, or canals dug, and the extent of rice-land to be 1 jill Ff, lit. ancestors and children. But I strongly suspect that ii. is a mistake for §4 imperial.
2 House of nobles.
* This edict seems intendedas a final severance of titles of various kinds from the offices they nominally represent. Official rank (fiZ) and grade of office (BE) do not invariably correspond, though they do in a general way. A Daijin, for example, is not necessarily first rank, though he will doubtless hold high rank, second or third at least.
* Chosht. The reference is to the Chishiishi named above, XXV. 23.
> See above, XXV. 17. 5 Of other things than rice.
VOL. Ti, Q 226 NIHONGI.
brought under cultivation, in the various provinces, uniform ' provision will be made for causing such work to be executed.’
Give ear to and understand these injunctions.” - gth month. The Shotoko, Kuromaro, Takamuko no Hakase, was sent to Silla to cause them to send a hostage. Ultimately the tribute from Imna was discontinued.
In this month the Emperor occupied the temporary Palace of Kahadzu.’. [Some books have ‘‘ detached Palace.”
In this year the rats of the province of Koshi drew together in troops by night and day, and took their departure towards the East.
3rd year, Spring, Ist month, 15thday. There wasarchery at the Court.
On this day Koryé and Silla sent messengers together to offer tribute.
Summer, 4th month, 29th day. An edict was issued as follows:— ' “The, Empire was entrusted (by the Sun-Goddess to her descendants, with the words) ‘ My children, in their capacity of Deities, shall rule it.’ [The phrase Jf ## means to follow the way of the Gods, or again to possess in oneself the way of the Gods.] For this reason, this country, since Heaven and Earth began, has been a monarchy. From the time that Our Imperial ancestor? first ruled the land, there has been great concord* in the Empire, and there has never been any factiousness. In recent times, however, the names, first of the Gods, and then of the Emperors, have in some cases been separated (from their proper application) and converted into the Ujiof Omi or Muraji, or they have been separated and made the qualifications of Miyakko,* etc. In consequence of this, the minds of the people of the whole country take a strong partisan bias, and conceiving a deep sense of the me and thee, hold firmly each to their names. Moreover the feeble and in- competent Omi, Muraji, Témo no Miyakko and Kuni no } Probably pronounced Kédzu and identical with P§ (Kodzu), where a palace of the Emperor Nintoku stood at Osaka.
4 The “ Shikai” editor gives as instances that the descendants of the God Oho-kuni-nushi are called Oho-kuni-nushi, of Oho-kume no Mikoto are called Kume no Atahe.
te .
KOTOKU. | 2297 Miyakko make of such names their family names; and so the names of Gods and the names of sovereigns are applied to per- sons and places in an unauthorized manner, in accordance with the bent of their own feelings. Now, by using the names of Gods and the names of sovereigns as bribes, they draw to themselves the slaves of others, and so bring dishonour upon unspotted names. The consequence is that the minds of the people have become unsettled and the government of the coun- try cannot be carried on. The duty has therefore now devolved on Us in Our capacity as Celestial Divinity, to regulate and settle these things. In order to make them understood, and thereby to order the State and to order the people, We shall issue, one after another, a succession of edicts, one earlier, another later, one to-day and another to-morrow. But the people, who have always trusted in the civilizing influence’ ex- ercised by the Emperors, and who are used to old customs, will certainly find it hard to wait until these edicts are made. We shall therefore remit to all, from Princes and Ministers down to the common people of all classes, the tax in lieu of service.”
In this year Wogohori’? was pulled down and a Palace built.
The Emperor, having taken up his residence in the Palace of Wogohori, established a Law for Ceremonies, the regulations of which were as follows:— All persons holding, official rank must draw up in lines to right and left outside the south gate at the hour of the Tiger,* and wait there until the first appearance of the sun. They shall then enter the Court, and having made their obeisances, shall attend in the Hall. Those who come late will not be permitted to enter and take up their attendance. When the hour of the Horse* arrives, they shall retire when they hear the sound of the bell. The officer whose business it is to strike the bell shall wear a red apron. The bell-stand shall be set up in the Middle Court.
' The interlinear gloss is mi omofu koto, i.e. “august thoughts,” which is ludicrously inadequate. It is as impossible to render such phrases in pure Japanese as it would be in Anglo-Saxon.
* The small (government house of a) district. It seems to have become a proper name.
228 NIHONGI.
The engineer of the rank of Daisen,! Aratawi no Hirafu, Yamato no Aya no Atahe, mistakenly dug a canal which heled to Naniha and thereby distressed the people. Upon this some one presented a memorial of remonstrance, and the Emperor made a decree, saying:—‘‘ We unwisely gave ear to Hirafu’s misrepresentations, and so dug this canal to no purpose. It is We who are to blame.” That same day the work was discontinued.* ‘Winter, roth month, 11th day. The Emperor made a progress to the hot baths of Arima. He was accompanied by the Oho-omi of the Right and Left, and by the other Ministers and Daibu.
12th month, last day. The Emperor returned from the hot baths and stayed in the temporary Palace of Muko.
On this day the Palace of the Prince Imperial took fire, to the great marvel of the people of that time.
In this year there were instituted caps of seven kinds and thirteen grades.
The first was called Shoku-kwan.* Of this there were two grades, the greater and the lesser. It was made of woven stuff, and embroidered on the borders. The colour of the clothing was in both cases dark purple.
The second was called Shu-kwan.’ Of this there were two grades, the greater and the lesser. It was made of 1 This rank was not introduced until later.
2 It is thesame person who is called above Hirafu, Yamato no Aya noAtahe, and below Hirafu, Aratawi no Atahe. A few lines further on, the Emperor speaks of him as Hirafu. Thecomplete title Aratawi no Hirafu, Yamato no Aya no Atahe, corresponds pretty exactly to such an English description as “Edmund of Langley, Duke of York.” Hirafu is the personal name corre- sponding to Edmund; Langley and Aratawi are names of places, the residences of the persons in question or their forefathers; Duke and Atahe are titles. Yamato no Ayais, however, the name ofa community of artisans of presumed Chinese descent who were settled in Yamato, while York is a territorial designation, of which, it may be noted, there are plenty among the ancient Japanese nobility.
3 I have myself in 1869 seen a canal in course of construction at Osaka, which cost many thousands of pounds, and which was ultimately abandoned as impracticable.
4 i.e. woven-cap. No doubt some special fabric is meant, which it is now difficult to identify.
*> Embroidered cap.
KOTOKU. 229 embroidered stuff. The border of the cap and the colour of the clothing was the same as for the Shoku-kwan.
The third was called Shi-kwan.1. Of this there were two grades, the greater and the lesser. It was made of purple material, with a border of woven stuff. The colour of the clothing was light purple.
The fourth was called Kin-kwan.? Of this there were two grades, the greater and the lesser. The greater Kin-kwan was made of Dai-haku-sen* brocade, and had the cap-border of woven stuff: the lesser Kin-kwan was made of Sho-haku- sen brocade, and had the cap-border of Dai-haku-sen brocade. The colour of the clothing was in both cases true dark red.
The fifth was called Sei-kwan,* and was made of blue silk. Of this there were two grades, the greater and the lesser. The greater Sei-kwan had a border of Dai-haku-sen brocade. The colour of the clothing was in both cases deep violet.
The sixth was called Kok-kwan,’ and was made of black silk. Of this there were two grades, the greater and the lesser. The greater Kok-kwan had a border of wheel-pattern brocade. The lesser Kok-kwan had a border of diamond-pattern brocade. The colour of the clothing was in both cases green.° The seventh was called Kembu’ [the initial (or lowest) rank. It was also called Risshin].* It was made of black silk and had a border of dark violet.
In addition to the above there were To-kwan,° made of: black silk. These caps had varnished gauze stretched behind.
’ Nothing more is known of this than that Hakusen seems to have been the name of a place.
4 Blue cap. Neither the Chinese nor Japanese in ordinary speech or writing think it worth while to distinguish between green and blue. fy, the Chinese character used here stands for both colours, and the corresponding Japanese word awokz may be either green or blue. It is also used of a pale complexion, and, strange to say, of a black horse. It does not follow that these nations cannot distinguish between green and blue. I have seen a dyer’s sample book which contained numerous shades of both, each with an appropriate name.
7 Kembu means “ to establish valour.”
8 Risshin means advancement.
® Stirrup-caps, so called no doubt from their shape. The Japanese name is 2subo-kammurt, i.e. jar-caps.
XXV, 4o.
230 NIHONG1.
Distinctions of rank were indicated by the border and the hair ornaments.’ The latter were in shape likea cicada. The hair ornaments of the grades from the Lesser Kin-kwan upwards were of a combination of gold and silver: the hair ornaments of the Greater and Lesser Seikwan were made of silver: the hair ornaments of the Greater and Lesser Kok- kwan were made of copper. The Kembu caps had no hair ornaments.
These caps were worn at Grand Assemblies,’ when foreign guests were entertained, and at the (Buddhist) maigre feasts of the fourth * month and seventh month.
Silla sent Kim Chhyun-chhyu, a Superior Minister, of the rank of Greater Ason, and others to accompany the Hakase, Takamuko no Kuromaro, of Shotoko rank, and Oshikuma, Nakatomi no Muraji, of middle Shdsen rank,* and bring a present to the Emperor of a peacock and a parrot. Chhyun- chhyu was made a hostage. He was a handsome man, who talked and smiled agreeably.’
The Nutari ® barrier was constructed, and a barrier-settlement established. Old men talked to one another, saying:—‘‘ The migration of the rats towards the East some years ago prefigured the making of this barrier.”
4th year. Spring, ist month, rst day. The ceremony of New Year’s congratulations took place.
In the evening the Emperor proceeded to the Palace of Toyosaki in Naniha.
2nd month, 1st day. Student priests were sent to Corea.
8th day. The Oho-omi Abe invited the four classes’ to the Temple of Shitenoji, where, having brought in four images of Buddha, he had them enshrined within the pagoda. He con- Wau 2 As at the New Year’s receptions, the ceremony of accession, etc.
3 The anniversary of the birth of Buddha and the festival of All-Souls— now known as bon. Vzde Eitel’s “ Handbook”—article Ullambana, also “Things Japanese,” pp. 155, 156.
4 See below, XXV. 41, where, however, no middle Shdsen rank is mentioned, only upper and lower.
> He is mentioned in the “ Tongkam.”
° In Echigo, as a defence against the Yemishi or Ainos.
7 Of Buddhists, viz.: Biku (Bhikchu), Bikuni (Bhikchuni), Uhasoku (Upa- saka) and Ubai (Upasika). Priests, nuns, and lay members, male and female.
=e Koroku. 23 structed a figure of the wondrous Vulture Mountain,’ which he made by piling up drums on one another.
Summer, 4th month, 1st day. The old caps were discon tinued. The Oho-omi of the Left and Right, however, continued to wear the old caps.
This year Silla sent envoys bearing tribute.
The barrier of Ihabune* was put to rights as a precaution against the Yemishi. Eventually subjects from the provinces of Koshi and Shinano were selected, and a barrier-settlement for the first time established.
5th year. Spring, 1st month, rst day. The New Year’s congratulations took place.
2nd month. Nineteen cap grades were fwstibuted,. as follows:— First Dai-shiki (greater-woven-stuf) Second Sho-shiki (lesser-woven-stuff) Third Dai-sht (greater embroidery) Fourth Sho-shi (lesser do.
Fifth Dai-shi (greater purple) Sixth Sho-shi (lesser ao.)
Seventh Upper Dai-kwa (greater flower) Eighth Lower Dai-kwa_ ( do. ) Ninth Upper Sho-kwa _ (lesser flower) Tenth Lower Sho-kwa ( do. ) Eleventh Upper Dai-sen* (greater mountain) Twelfth Lower Dai-sen ( do. } Thirteenth Upper Sho-sen (lesser mountain) Fourteenth Lower Sho-sen ( do. ) Fifteenth Upper Dai-otsu * Sixteenth Lower Dai-otsu Seventeenth Upper Sho-otsu ‘ Gridhraktta. Vide Eitel, sud voce. 2 In Echigo. 3 Or Daisan.
4 Otsu (G) is stated by the Japanese commentators to be put for H8, which has the same sound, Dai-otsu would then mean Greater Kingfisher, and Shé-otsu Lesser Kingfisher, and it is true that there was a kingfisher cap in China. But does not rather the following extract from Giles apply?— “The Z, of the tiger,—i.e. its majesty, which is supposed to be in the shape of this character, and concealed under the skin of its ribs. Anyone who gets it and wears it, as an official will be a terror to evil-doers, while as a private individual he will have no enemies.”
KV. pt XXV. 42 232 NIHONGI.
Eighteenth Lower Sho-otsu Nineteenth Risshin (Promotion or advancement) In this month an order was given to the Hakase, Takamuko no Kuromaro, and the Buddhist Priest Bin to establish Eight Departments of State and one hundred bureaus.’
3rd month, 17th day. Abe no Oho-omi died. The Emperor proceeded to the Shujaku* gate, where he raised up lamenta- tions for him and showed much emotion. The Empress Dowager, the Prince Imperial, and the other Princes, together with the Ministers of every rank, all, following his example, mourned and lamented.’
24th day. Hiuga, Soga no Omi [styled * Musashi] slandered the Oho-omi Kurayamada to the Prince Imperial, saying:— ‘Maro, thy servant’s elder brother by a different mother, is watching the opportunity of the Prince Imperial making an excursion to the seaside, in order to do him a mischief. He will ere long commit treason.”’ The Prince Imperial believed this. The Emperor sent Ohotomo no Komano Muraji, Mikuni no Maro no Kimi, and Hodzumi no Kurafu no Omi to the Oho-omi, Kurayamada no Maro, and questioned him as to the truth of the charge of treason. The Oho-omi answered and said:—‘‘ I will have a personal interview with the Emperor, 1 These eight Departments were in imitation of the six boards of the Thang Dynasty in China. They were the Nakatsukasa Sho, or Central Department; the Shikibu Sho, or Board of Civil Office; the Jibu Shé6, or Board of Ceremonies; the Mimbu Sh6, or Board of Population; the Hyébu Shé, or Board of War; the Gydbu Shé, or Board of Justice; the Ohokura Sho, or Treasury; and the Kunai Shé, or Household Department. Those who wish to examine this matter more particularly are referred to Walter Dickson’s “ Japan,” Count Ité’s “‘Commentaries on the Constitution of the Empire,” from which Dr. Florenz quotes largely, and Mayers’ “Chinese Handbook,” pp. 324, 326, 332. Of course the word “hundred ”’ in hundred bureaus is not to be taken literally.
2 The Scarlet Bird or South Gate.
3 This reminds one of Achilles acting as fugleman to the mourners at the funeral of Patroclus—rotor d€ TIydetdns adwod eEnpye ydouo. “ Iliad,” XXIII. 17. The official character of the mourning is shown by. the fact that it took place at the Southern Gate of the Palace. The Emperor’s official position is facing the. South, even at this day. _ 4 The * or style. “A name or style taken at the age of twenty. A man’s Prince and father call him by his ming (%), other people call him by his * or style.”—Giles.
KOTOKU. 233 and shall then answer to the charge brought against me.” The Emperor again sent Mikuni no Maro no Kimi and Hodzumi, Kurafu no Omi, to investigate the circumstances of the treason. The Oho-omi, Maro, again answered as before. The Emperor was therefore about to raise an armed force and surround therewith the Oho-omi’s house, when the Oho-omi, taking with him.
his two sons, Hidshi'and Akagoma [also called Mawosu], fled by way of Chinu towards the boundary of the province of Yamato. Before this, Koshi, the Oho-omi’s eldest son, was already staying in Yamato, where he was building the Temple. [This means that he was staying in the Yamada house.| Now being suddenly apprised that his father was coming thither in _ flight, he went out to meet him at the great Tsuki tree in Imaki. Having approached, he took the lead and entered the Temple. Then he looked back to the Oho-omi and said:— ‘“‘ Koshi desires to advance straight on in person, and oppose the army which is coming.” But the Oho-omi would not allow it. That night Koshi conceived the idea of burning the Palace [the Palace of Woharida is meant], and went on assembling troops.
25th day. The Oho-omi addressed his eldest son Koshi, saying:—‘‘ Dost thou love thy life?’ Koshi answered and said:—‘‘I love it not.” The Oho-omi thereupon harangued the priests of the Yamada Temple, his eldest son Koshi and some tens of other persons, saying:—‘ Shall one who is in the position of vassal contrive treason against his Lord? Shall the duty of a son to a father be brought to nothing? This temple was originally built, not for me personally, but under a vow for the sake of the Emperor. I have now been slandered by Musashi, and I fear that I shall be unjustly put to death. With so near a prospect of the yellow springs,’ I would with- draw (from life) still cherishing fidelity in my bosom, and the object of my coming to this Temple is that my last moments may be made easier.”
When he had done speaking, he opened the door of the Buddha Hall and uttered a vow, saying:—‘‘In all future births and existences, let me not have resentment against my sovereign!” When he had made this vow, he strangled him- 1 Hoshi means Buddhist priest. 2 Hades.
XXV. 4 Bea. =: NIHONGI.
self and died. His wife and children, to the number of eight persons, sacrificed’ themselves with him.
On this day, Oho-tomo no Koma no Muraji and Soga no Hiuga no Omi were sent as Generals in command of a body of troops to pursue the Oho-omi. General Ohotomo no Muraji and his colleague had gone as far as Kuroyama when Mu, Hashi no Muraji, and Omimaro, Uneme no Omi, came running from the Yamada Temple, and brought information that the Oho-omi Soga, with his three sons and one daughter, had already committed suicide together by strangulation. The Generals therefore returned from Tajihi no Saka.
26th day. The wife, children, and personal attendants of _ the Oho-omi Yamada, who committed suicide by strangulation, were many. Kurafu, Hodzumi no Omi, arrested in a body the Oho-omi’s people, viz. Tsukushi, Taguchi no Omi, and others, placed cangues round their necks, and tied their hands behind their backs. That night, Maro, Kino Omi, Hiuga, Soga no Omi, and Kurafu, Hodzumi no Omi, having surrounded the Temple 4. with an armed force, called Shiho, Mononobe no Futsuta no: Miyakko, and ordered him to cut off the Oho-omi’s head. Upon this Futsuta no Shiho drew his sword, raised up the body on its point, yelled and reviled, and then cut it off.
30th day. There were executed, as implicated with the Oho-omi, Soga no Yamada, Tsukushi, Taguchi no Omi, Miminashi no Dotoko, Takada no Shikowo,? Nukadabe no. Yumasu no Muraji, Hada no Adera and others, fourteen persons. in all. Nine were strangled,’ and fifteen banished.
In this month, messengers were sent to take over the property of the Oho-omi, Yamada.. Among his property was a beautiful book with the inscription ‘Book belonging to the Prince Imperial,” and a valuable object inscribed ‘“‘ Property of the Prince Imperial.” When the messengers returned and reported the circumstances of their having taken over the property, the Prince Imperial recognized for the first time that the heart of the Oho-omi had remained pure and unspotted. He was seized with shame and remorse for the past, and bewailed his fate 1 Sy AE, Junshi. 2 Ugly-iman.
3 Owing to the objection entertained in China and Japan to the mutilation of the body, hanging or strangulation is reckoned a less severe punishment than decapitation.
KOTOKU. rae a incessantly. Hiuga no Omi was accordingly appointed Viceroy of Tsukushi. The people of the aaa said to one another, “Is not this a disguised banishment?’
When Soga no Miyakko hime, consort of tig Prince Imperial, heard that her father the Oho-omi had been decapitated by Shiho, she took it deeply to heart, and grieved bitterly. She detested hearing Shiho’s name mentioned, and so her personal attendants, whenever they had occasion to speak of salt (shiho), altered the word and called it Kitashi1 At last Miyakko hime died of a broken heart. When the Prince Imperial heard that she had passed away, he was grieved and deeply shocked, and bewailed her loss exceedingly. Upon this Mitsu, Nunaka Kahara no Fubito, came forward and presented verses of poetry as follows:— Two mandarin-ducks? there be, Well matched together:— But the wife who was a like mate for me Who is it that has taken away?
This was the first verse.
Though on every tree The flowers are blooming, How can it be that My darling wife Does not blossom again?
This was the second verse.
The Prince Imperial, with a sigh of deep despair, praised the verses, saying:—‘‘ How beautiful! how pathetic!” So he gave him his lute * and made him sing them. He also presented him with four hiki of silk, twenty tan of cloth, and two bags of floss silk.
Summer, 4th month, zoth day. Kose no Tokodako no Omi, of Shoshi rank, was granted the rank of Daishi, and was made Oho-omi of the Left.* Ohotomo no Nagatoko no Muraji [styled Mumakahi] of 1 Hard or coarse salt.
2 The emblem of conjugal love in China and Japan, like the turtle dove in Europe.
3 Koto. 4 Sadaijin in later parlance.
XXYV. 45.
236 NIHONGI.
Shoshi rank, was granted the rank of Daishi, and was made Oho-omi of the Right."
5th month, 1st day. Shikofu, Miwa no Kimi, of Lower Shokwa rank, Tsunomaro, Harahibe no Muraji*? of Upper Daisen rank, and others were sent to Silla.
This year, the Queen of Silla sent Kim Ta-sya, Sa-son of Sa-tok-pu, as hostage. He had a suite of thirty persons.
One Buddhist priest, two Si-rang,® one Assistant, one Usher, five Chung-keék,* ten Artists,> one Interpreter, and sixteen servants of various kinds—in all thirty-seven persons.
Hakuchi,° 1st year, Spring, ist month, rst day. The Imperial chariot proceeded to the Palace of Ajifu, where the Emperor viewed the ceremonies of the New Year’s congratulations.
On this day the Imperial chariot returned to the Palace.
2nd month, gth day. Shikofu, Kusakabe no Muraji, Governor of the Province of Anato, presented to the Emperor a white pheasant, saying:—‘‘ Nihe, a relation of Obito, the Kuni no Miyakko, caught it on the gth day of the first month on Mount Wonoyama.” Upon this inquiry was made of the Lords of Pékché, who said:—“‘ In the eleventh year’ of Yung-p‘ing, in the reign of Ming Ti of the Later Han dynasty, white pheasants were seen in a certain place.” Further, inquiry was made of the Buddhist priests, who answered and said:—‘‘ With our ears we have not heard, nor with our eyes have we seen such. May it please Your Majesty to ordera general amnesty; -and so give joy to the hearts of the people.”
The Priest Dotd said:—‘‘ At one time Koryé desired to build a Buddhist Temple. There was no place which was not examined for this purpose. Then in a certain place a white - ' Udaijin.
? A note in the “Shikai” identifies this family with the Kamori no Muraji of the “ Seishiroku.’ They seem to have had originally something to do with the performance of the harahi or purification ceremonies.
3 In China 4# $f) are Vice-Presidents of a Board. Chancellors (?)
4 op xe literally middle guests, officials of middle rank.
> Including skilled artisans.
° i.e. “white pheasant.” The reason for this name of the year-period appears below.
KOTOKU. 237 deer was seen quietly moving, and eventually a Temple was built on this spot. It was called the Temple of the park of the white deer, and the practice of the Buddhist Law was there permanently established. Again, a white sparrow was seen at the farmstead of a certain Temple. The people of the country all said that it was a good omen. Moreover, Envoys sent to Great Thang’ brought back a dead crow with three legs.” The people of the country again said that this was a good omen.
Though these things are trifles, yet they are deemed of favour- able omen. Much more is this so in the case of a white pheasant.”
The Priest Bin said:—‘‘ This is to ‘be deemed a lucky omen, and it may reasonably be accounted a rare object. I have respectfully heard that when a Ruler extends his influence to all four quarters, then will white pheasants be seen. They appear, moreover, when a Ruler’s sacrifices are not in mutual disaccord, and when his banquets and costumes are in due measure. Again, when a Ruler is of frugal habits, white pheasants are made to come forth on the hills. Again, they appear when the Ruler is sage and humane. In the time of the Emperor Ch‘éng Wang of the Chou Dynasty, the Yiieh- shang * family brought and presented to the Emperor a white pheasant, saying:—‘ We were told by the old men of our country:—‘‘ What a long time it has been since there have been any exceptional storms or long-continued rains, and that the great rivers and the sea have not surged up over the land! Three years have now elapsed. We think that in the Central Land there is a Sage. Would it not be well to go and pay your respects at his Court?”’ We have therefore come, having tripled our interpreters.’ Again, in the first year of Hien-ning* in the reign of Wu-ti of the Tsin Dynasty, one was seen in Sung-tsze. This is accordingly a favourable omen. A general amnesty ought to be granted.”
Upon this the white pheasant was let loose in the garden.
15th day. The array of guards at Court was like that on 1 China.
2 We have obviously here an echo of the Chinese myth of a red three- legged crow which inhabits the sun, and which has all manner of mystical significance.
3 The name of a region lying to the south of China. +, ADE 235.
238. NIHONGI.
the occasion of a New Year’s reception. The Oho-omi of the Right and Left and all the functionaries formed four lines out- side of the purple gate. Ihimushi, Ahata no Omi, and three others were made to take the pheasant’s litter and move off ahead, while the Oho-omi of the Right and Left at the head of all the functionaries and Phung-chyang, Lord of Peékché, his younger brother Sé-syong, Chhyung-seung,' the physician to the King of Kory6, by name Mo-chhi, the scholar attached to the Court of Silla, and others, advanced into the Central Court. These four men, viz. Maro, Mikuni no Kimi, Takami, Wina no Kimi, Mikaho, Miwa no Kimi, and Maro Kida,? Ki no Omi, taking up the pheasant’s litter in turn, advanced in front of the Hall. Then the Oho-omi of the Right and Left approached and held the litter by the forward end. The Prince of Ise, Maro, Mikuni no Kimi, and Woguso, Kura no Omi, took hold of the hinder end of the litter and placed it before the Imperial throne. The Emperor straightway called the Prince Imperial, and they took it and examined it together. The Prince Imperial having retired, made repeated obeisances, and caused the Oho- omi Kose to offer a congratulatory address, saying:—‘‘ The Ministers and functionaries offer their congratulations. Inas- much as Your Majesty governs the Empire with serene virtue, there is here a white pheasant, produced in the western region. This is a sign that Your Majesty will continue for a thousand autumns and ten thousand years peacefully to govern the Great- eight-islands* of the four quarters. It is the prayer of the Ministers, functionaries, and people that they may serve Your Majesty with the utmost zeal and fidelity.”