He further represented as follows:—‘‘ Thy servant despatched a separate force of 10,000 men to the assistance of Imna, and at the same time sent information of this to Your Majesty. Now matters are in a critical condition, and I report them by a fast-sailing* vessel. I beg moreover to present to Your Majesty two rolls of brocade of superior quality, one of woollen carpet, 300 axes, with two men and five women belonging to the captured castle,‘ of such trifling value that I fear to look back on them.”?
When Y6-chhyang was considering his plan of campaign against Silla, an old man® remonstrated with him, saying:— ““Heaven does not yet grant it. Disaster is to be feared.’’
1 A curious mixture of Japanese and Corean in this name. In the rest of these messages it seems to be the King alone who is speaking.
* The ‘“ Tongkam ” says:—‘ Silla and Koryé having formed an alliance, the King of Pékché was angry, and in person led a force of infantry and cavalry with which he laid siege to the Castle of Kosan-san.”
3 T take is grass, to be a mistake for FAY fast. 4 See above, p. 64 * The “ Tsu-sho ” commentator suspects a lacuna here. 6 Or plural.
MIXER ABs NaS are 7A NIHONGI.
Yo-chhyang said:—‘‘ Old man! why be so timid? I serve a great country. Howcan there be any cause for apprehension?”’ So he eventually invaded the Land of Silla, and built the fortress of Kuta-mura.' His father, King Myéng, was distressed that Yo-chhyang should have so long to bear the sufferings of the campaign, deprived for lengthened intervals of sleep and food, his own parental affection feeling many a want, while his son’s filial care was reduced to scanty limits. Accordingly he went out to join him and comfort him in his toil. Silla, hearing that King Myong was coming in person, set on foot the whole armed force of the kingdom, intercepted him by the way, and crushed him. At this time Silla said to Koto [also called Kokchi] a groom-slave of Sachi-mura:? —“ Thou Koto art a vile slave: King My6ng isa famous Prince. If now the mean slave were made to slay the famous Prince, he might hope to transmit his name to posterity, and not be forgotten in the mouths of men.”
27th day. Koto accordingly took King Myong, and with repeated obeisances, said to him:—‘‘I beg leave to cut off Your Majesty’s head.” King Myong answered and said:—‘“ A king’s head should not pass into the hands of a slave.” Koto said:— ‘“‘ By our country’s law, those who break their oaths, even were they called kings, must fall into the hands of slaves.”
One book has:—‘‘ King Myong sat down on a chair, and having taken off the sword which hung at his girdle, gave it to Kokchi to slay him therewith.”
King Myong looked up to Heaven, sighed deeply, and with tears gave his consent, saying:—‘* Whatever way I turn my thoughts, pain always enters my marrow. Nor on reflection is there any means by which there is a possibility of my life being saved.” So he held forward his head, and submitted to have it cut off. Koto cut off his head and so killed him. He then dug a grave and buried him.
One book says:—‘‘ Silla buried King Myong’s skull, but the other bones were sent with due ceremony to Pekché.
1 Apparently a Japanese name.
2 A Japanese name. For mura the Interlinear Kana has Sukiri or Sukuri, apparently a rendering of a Corean word meaning village-master. But this would require the addition of =E, master. Perhaps this character has been accidentally omitted.
KIMMEI. 75 Now the King of Silla buried King Myéng’s bones’ at the bottom of the stairs of the Northern Hall of his Palace, and gave this Hall the name of To-tang.”’ ” Yo6-chhyang, finding at last that he was surrounded, attempted to make his way through, but could not. His troops were taken with consternation, and knew not what to do. Now there was a skilful archer, a Miyakko of the Land of Tsukushi. He advanced, bent his bow, and taking aim, shot down one of the bravest of the Silla horsemen. The penetration of the arrow which he shot was such that it went through the bow of the saddle on which he rode, both before and behind, and reached the joining of the armour * he had on. Then he went on shooting arrows one after another like rain, more and more fiercely, without any remission, and shot to the ground the troops by whom they were surrounded. By this means Y6-chhyang and his generals were enabled to. escape back by a by-road. Yo-chhyang complimented the Kuni no Miyakko on having shot down the troops who had encom- passed them, and conferred on him the honorary name of Kurani no Kimi.’
Upon this the Silla generals, satisfied that Pekché was com- pletely worn out, wished at length to take measures for the destruction of the remainder. But there was one general who said:—‘‘ This would be a mistake. The Emperor of Japan has frequently attacked our country on account of Imna: much more should we certainly invite upon ourselves future mischief if we should proceed to take steps for the destruction of the Miyake of Pékché.”’ This project was therefore dropped.
16th year, Spring, 2nd month. Y6-chhyang, son of the King of Pekché, sent Prince Hyé [Prince Hyé was the younger brother of Wi-tok]* with a message to the Emperor, saying:— ‘King Syéng-myéng has been slain by brigands” [slain by 1 The skull is no doubt meant.
2 Tang means hall. To is apparently in allusion to Koto, the King’s executioner. The ‘‘ Tongkam” has also an account of these events. But it makes the King of Pékché to have been killed in battle.
’ The Interlinear Kana has kabuto, helmet, which is manifestly absurd.
* The Knight of the Saddle-bow.
» Wi-tok is the historical name of Y6-chhyang. He was succeeded by his second son, Hyé-chang, who is probably the Prince here referred to.
As Dy n5 55 76 NIHONGI.
Silla in the 15th year of the reign, and therefore this report to the Emperor]. When the Emperor heard this he was indig- nant, and sent an envoy to meet him at the port with a message of condolence. Hereupon Kose no Omi inquired of Prince Hyé:—*‘ Dost thou wish to remain here or to proceed to thine own country?” Hyé answered and said:—‘“‘ Trusting in the influence of the Emperor, it is my hope to revenge myself on the enemies of the King my father. I pray him to bestow his compassion on me and grant me a numerous armed force so that I may wipe out my disgrace, and repay my enemies. Whether I go or whether I remain, how should I dare to do otherwise than simply obey his commands?” Presently Soga no Omi condoled with him, saying:—‘‘ King Syéng had a wonderful mastery of the Law of Heaven, and the principles of Earth:' his fame was spread abroad through the four quarters and the eight points of the compass. We hoped that he would long maintain peace, and rule over the frontier States west of the sea, and that for a thousand, nay for ten thousand years he would render allegiance to our Emperor. But to our sur- © prise, in a morning, he passed upwards and was lost in the infinite. Like flowing water, he returns not again, but remains at rest in the dark dwelling. Oh! what a cruel grief, what a heartrending sorrow! Who is there possessed of feeling who does not lament his death? For what special fault, moreover, has this calamity come? But now what art shall be used to give tranquillity to your country?”’
Hyé answered and said:—‘“‘ Thy servant is by nature foolish, and knows not great counsels, much less the causes of good or ill fortune, or of the ruin or preservation of a State.”
The Minister Soga said:—‘‘ Formerly, in the reign of the Emperor Oho-hatsuse,’ thy country was hard pressed by Koryé, and was in an extremely critical position, like that of a pile of eggs. Thereupon the Emperor commanded the minister of the Shinto religion reverently to take counsel of the Gods. Accordingly the priests,* by divine inspiration, answered and said:—‘ If after humble prayer to the Deity, the founder of the 1 By the former astronomy is meant; under the latter is included geomancy and physical geography. *Vuniaku Penne, See Vol. lpi 353 > Hafuri.
+ KIMMEI, ay Land,' thou goest to the assistance of the Ruler who is threatened with destruction, there will surely be tranquillity to the State and péace to the people.’ Prayer was therefore offered to the God, aid was rendered, and the peace of the country was consequently assured. Now the God who originally founded this country is the God who descended from Heaven and established this State in the period when Heaven and Earth became separated, and when trees and herbs had speech.” I have recently been informed that your country has ceased to worship him.’ But if you now repent your former errors, if you build a shrine to the God and perform sacrifice in honour of his divine spirit, your country will prosper. Thou must not forget this.”
Autumn, 7th month, 4th day. Iname no Sukune Soga no -Oho-omi and Hodzumi no Ihayumi no Omi were despatched to the five districts of Kibi to establish the Miyake of Shirawi. 8th month. Y6-chhyang of Pékché addressed his Ministers, saying:—‘‘ 1* now desire, for the sake of the King, my deceased father, to leave the world and practise religion.”” The Minis- ters and the people answered and said:—‘‘We have now received the instructions intimating to us Your Majesty’s wish to be allowed to retire from the world and to practise religion. Ah! whose fault was it that firm plans were not made in the first place, of which neglect so great evils have been the conse- quence?.From the foundation of this kingdom until the 1 Oho-na-mochi no Kami. 2 See Vol. I. p. 64. 3 The “‘T'sti-shé ” commentator here quotes the following curious statement from a work called the “ Sei-to-ki”’:—“ In the reign of the Emperor Kwammu (782—806) we and Corea had writings of the same kind. The Emperor, disliking this, burnt them and said:—‘ These speak of the God who founded the country, and do not mention the Gods our ancestors.’” But possibly this only refers to the legend of #2 #4, Tan-kun, which the “ Tongkam” gives as follows:—“ In the Eastern region (i.e. Corea) there was at first no chief. Then there wasa divine man who descended under a sandal tree. The people of the Land established him as their Lord, He was called Tan-kun (Sandal-lord), while the country received. the name of Chosén (morning freshness). ‘This was in the reign of (the Chinese Emperor) T‘ang-Yao (B.C. 2357—2258), the year Mon-shén. The capital was at first Phyéng-yang; it was afterwards removed to Pék-ak (the white hill). In the 8th year (B.C. 1317) of the reign of Wu Ting, of the Shang Dynasty, he entered Mount Asatal (Asita?) and became a God,” 4 Lit. “the small child.”
78 NIHONGI.
78 NIHONGI.
present year Koryé and Silla have vied with each other in their efforts to destroy it. To what country, therefore, could our national line of sovereigns now be entrusted? In principle Your Majesty’s instructions ought unquestionably to be com- plied with. For if the words of the old man had been attended to, how should we have arrived at our present condition? We beseech Your Majesty, therefore, to repent your former errors. But do not take the trouble to retire from the world. If you wish to fulfil your vow, let a number of the people of the Land be made to enter religion.”” Y6-chhyang answered and said:— ‘Be it so.” Accordingly he applied to his Ministers for advice. They at length consulted together upon the matter, and caused one hundred persons to enter religion. They also made a large number of banners and umbrellas and meritorious things of all kinds, etc., etc.
17th year, Spring, ist month. Prince Hyé of Pekché asked leave to return home. He was accordingly presented with a very large supply of weapons and good horses. Moreover, gifts were liberally bestowed (on his followers), so that they uttered respectful exclamations (of gratitude).
Hereupon Abe no Omi, Saheki no Muraji, and Harima no Atahe were sent in command of a naval force of the Land of Ysukushi to escort him to his country. The Lord of Hi’ in Tsukushi was sent separately [the Pékché ‘ Original Record ” says:—‘‘ Son of the Lord of Tsukushi and younger brother of the Middle Lord of Hi’’] in command of 1000 valiant soldiers to escort him to Mite [name of a port}, and he was accord- ingly made to guard the strong positions on the way to the port.
Autumn, 7th month, 6th day. Soga no Oho-omi, Iname no Sukune* and others were sent to the district of Kojima in Hither Kibi* to establish a Miyake, of which Midzuko, Katsuraki no Yamada no Atahe, was made Tadzukahi.'
Winter, roth month. Soga no Oho-omi, Iname no Sukune and others were sent to the district of Takechi in Yamato to 1 Another reading is Tsukushi no Oho-Kimi, i.e. the Great Lord of Tsukushi.
2 Only one person.
3 This rendering follows the “ Original Commentary.”
4 The Chinese characters mean “ rural or rice-field governor.”
KIMMEI. 79 establish the Miyake of Ohomusa of Coreans [by Coreans is meant Pékché people} and the Miyake of Womusa' of Koryé men. The Miyake of Ama in the Land of Ki was established in the Land of Ki. [One writing says:—‘‘ The Coreans of various places were made serfs of the Miyake of Ohomusa and the Koryé men were made serfs of the Miyake of Womusa. It was in consequence of the appointment of the Coreans and Kory6 men as serfs that these places were styled Miyake.” *| 18th year, Spring, 3rd month, rst day. Prince Yé-chhyang of Pekché succeeded to the throne. He was styled King W1-tok.
21st year, Autumn, gth month. Silla sent the Namal* Michi Kwichi with an offering of tribute. His entertainment was unusually liberal. The Namal was rejoiced thereat, and so took his departure. It was said:—‘“ In the case of tribute Envoys the State is all-important and private considerations are despised. On an ambassador depend the lives of the people, and it is a governmental abuse when a mean person is selected for this position. Such a course is quite unjustifiable. It is desired that sons of good families should be selected as ambassadors, and not persons of mean extraction.” 4 22nd year. Silla sent the Keup-pél-kan,* Ku-nyé-cheul, with an offering of tribute. He was entertained by the official charged with the reception of strangers on a lower scale of ceremony than usual. The Keup-pol-kan was enraged, and took his departure.
This year the Té-sa,’ Noty6, was sent again to present the former tribute at Oho-kuni in Naniha. In arranging the precedence of the various frontier States, the entertainers, Nukadabe no Muraji and Katsuraki no Atahe, made him take rank below Pekché and introduced him in this order. The ‘ Ohomusa and Womusa are respectively Great Musa and Little Musa.
* It would appear from this that it was essential to a Miyake to have a number of serfs attached to it. Possibly ## J\ in this passage should be rendered Kara men instead of Coreans.
* The “ Tongkam” has 4 Ihc, ie. Nama, 11th official rank. The Shoku “ Nihongi” has also Nama, which is doubtless correct.
* This is apparently a remonstrance addressed to Silla for sending as ambassador a man of the eleventh rank.
° Seventeenth rank. 6 Twelfth rank.
ADD SOs DODO 80 NIHONGI.
Té-sa was angry. He went away and refused to enter the official residence. He went on board ship and returned to Anato.! At this time the official building at Anato was being repaired. The Té-sa inquired:—‘“‘ For what guest is this con- struction?’’ The chief builder, Oshikatsu, Kahachi no Mumakahi no Obito, mockingly said:—‘‘ It is for the lodging of the ambassador who is being sent to call the Western Land to an account for its rude conduct.” The Té-sa, on returning to his country, reported this speech, and therefore Silla built a fortress on Mount Araphasa as a defence against Japan. 23rd year, Spring, rst month. Silla destroyed the Miyake of Imna. One writing says:—‘‘ 21st year. Imna was destroyed. The general term Imna includes the provinces called separately Kara, Ara, Saiki, Tara, Cholma, Kochhi, Chatha, Sanpanha,. Kwison, and Imnyé, in all ten provinces.”’” Summer, 6th month. An edict was issued, as follows:— 1 Now Shimonoseki.
2 The “Tongkam” (Vol. V. p. 21) gives the following account of the downfall of Imna:— “ Autumn, 9th month.. (The year is the same, but the month given does not agree with the ‘ Nihongi’ account.)
Silla destroyed Great Kaya. Kaya was refractory, and the King com- manded the I-son I-sa-pu to attack it. Sa-ta-sya was associated with him in the command. S4-ta-sya was a descendant in the 7th generation of King Né-mil (or Né-mul). He was sixteen years of age, and was accounted a national hero. More than 1000 men of his followers came and begged that he might join in the campaign, but the King would not allow it on account of his youth. On their persisting in their request, however, he gave his permission. Sa-ta-sya went to Great Kaya in command of 5000 horse- men, and was the first to enter the Sandalwood gate, where he set up a white flag. Those in the castle were struck with consternation, and I-sa-pu, approaching with his troops, at length destroyed that country, the territory being constituted the district of Great Kaya. When the army returned and the merits were weighed, Sya was reckoned first, and the King rewarded him with good rice-land and 300 of the captives. These he steadfastly refused. The King, however, insisted, and he then accepted, but distributed the land among his troops, reserving only the barren tract of Chhyuk-sy6n. He released the captives and converted them every one into good subjects (i.e. free men). The nation admired this conduct. He died at the age of seventeen.” It will be observed that there is not a word here about Japan.
Japan.
KIMMEI. SI “The Silla people, a tribe of wretches in the West, have, in defiance of Heaven and devoid of right feeling, disregarded the favour We have shownthem. They have broken Our Miyake, poisoned Our black-haired people, and massacred the population of Our districts. When Our ancestor, Okinaga Tarashi hime no Mikoto,’ a wonderful sage of clear intelligence, made a tour throughout the Empire, showing her anxiety on behalf of all the people and nourishing her myriad subjects, she pitied the condition of Silla, which was then reduced to an extremity, and spared the head of its king, which was about to fall. She granted to Silla strong positions, and bestowed on it honours it was not entitled to. In what respect did Our ancestor, Okinaga Tarashi hime no Mikoto, show a want of consideration for Silla, or Our people an unfriendly feeling towards that country? Yet Silla with long spears and strong bows has oppressed Imna. ‘With serrated tusks and hooked talons they have com- mitted ravage amongst the living souls, rending their livers and hacking off their feet with insatiable delight, scorching their bones in the sun, and burning their dead bodies without saying to themselves that it was cruel. From the Noble House down to the people of Imna, using all their knives and expending their last chopping-block, they have butchered and made mince-meat of them. ‘Within the shores of the land, who is now left to be called a servant of the King?” Who is there that eats grain, the food of man, or drinks water, his beverage, who can bear to hear these things without being grieved in his heart? Much more the heir to the Throne and the Oho-omi! For the former, bound as he is by hereditary friendship, it is an occasion to weep tears of blood and cherish feelings of revenge. In the case of the latter, there is towards officials charged with the frontier screen the gratitude due to those who rub them- selves smooth * from crown to heel (in their country’s service). Heirs in their generation to the virtues of previous govern- ments, and themselves destined to hold high dignity in a later 3 An allusion to Mencius’s saying, “ The philosopher Mih loves all equally. If by rubbing smooth his whole body from the crown to the heel, he could have benefited the Empire, he would have done it.”’—Legge’s “ Mencius,” p. 340. This, again, refers to the great Yu, who wrought and waded till he had worn away all the hair on his legs.
VOL. Il. G SI, Ba IBS. Ges 82 NIHONGI.
reign, if they cannot, by making drip their gall and drawing out their bowels,’ join with Us in slaying the traitors, thus wiping off this bitter outrage against Heaven and Earth, and doing vengeance on the enemies of a Lord and father, even in my grave I shall be indignant that the right rule of conduct of vassal and child has not been realized.”?
In this month, a certain person slandered Uta-yori, Mumakahi no Omi, saying:—‘ Uta-yori’s wife met me at Sanuki.* Her saddle-pad was different from ordinary ones. When I examined it closely, I saw that it was the Empress’s saddle.” He was accordingly handed over to the judicial authority, who put him tothe most severe examination. Uta-yori, Mumakahi no Omi, accordingly declared upon oath, saying:—‘‘ This is false, and not true. If this is true, let calamity from Heaven surely befall me.” At last he fell prostrate on the ground under the torture, and died. No long time after his death, there were sudden misfortunes in the Palace. The judicial officer then arrested his sons, Morishi and Nasehi [ Morishi and Nasehiare personal names], and when about to cast them into the fire [Casting into the fire was no doubt the ancient mode of punishment], uttered a charm, saying:—‘‘ Not by my hand are they cast.” Having uttered this charm, he was about to fling them into the fire, when Morishi’s mother made a prayer, saying:—‘‘ If my child is flung into the fire, a great calarnity will indeed follow.
- I beseech thee, let him be given over to the Hafuri, to be a slave in the service of the Gods.’ In accordance, therefore, 1 i.e. by the exercise of the most devoted loyalty.
2 European scholars will readily endorse the opinion of Motoéri, that such Imperial edicts as the above are inventions of the writers of the “ Nihongi,” or perhaps of some predecessor. | They are not State papers, but rhetorical exercises, and smell unmistakably of the lamp. The “ Shoku-nihongi,” which continues the history of Japan from the point where the “ Nihongi” leaves off, contains a number of genuine edicts of the ancient Emperors. ‘These are very different documents, written, of course, with Chinese characters, but, like the ‘* Norito” and much of the “ Kojiki,” in such a way as to suggest the Japanese words in the writer’s mind, and without any endeavour to make a display of Chinese learning or elegance of style.
Motodri has collected these edicts and published them with a commentary under the title RE iy ia aay ffZ.
The present edict is composed almost entirely of phrases taken from Chinese books.
Not the province of that name, but a place in Yamato.
KIMMEL. 83 with his mother’s supplication, he was permitted to be con- fiscated to the service of the Gods.
Autumn, 7th month, 1st day. Silla sent envoys to offer tribute. These envoys knew of the destruction of Imna by Silla, but, ashamed of the offence against national gratitude, they did not dare to ask leave to depart. Eventually they remained, and did not return to their own land, but were made to take rank as subjects of the State. They were the ancestors of the Silla men of the village of Uno in the district of Sarara in the province of Kahachi.
In this month, the General-in-Chief, Ki no Womaro no Sukune, was sent forth in command of an army by way of Tari, and the Associate General, Nihe, Kahabe no Omi, by way of Mount Ko-cheung, to demand of Silla its reasons for attacking Imna. At length they arrived at Imna. Toni, Komo-tsume Be no Obito, was sent to Pekché to concert a plan of military operations. Toni accordingly lodged in his wife’s house, and lost a letter and a bow and arrows by the way. Silla thus gained a thorough knowledge of the military plans, and having promptly raised a large army, brought on itself overthrow, and rendered submission and allegiance. Ki no Womaro no Sukune, having gained the victory, marched his army into the Pékché camp, where he addressed an order to the troops, saying:—‘“‘ It is the excellent advice of antiquity that in victory one should not forget defeat: that in safety it is necessary to bethink oneself of danger. On the frontier which we now hold, wolves meet in mutual intercourse. Such being the case, ought we to be heedless and not to think of disaster? Even in times of peace, the sword should not be laid aside. For a wise man’s warlike preparation ought not to be relaxed. I pray you, be very watchful, and zealously observe thiscommand.’”?! The soldiery all entrusted their hearts to him, and applied them- selves to their duties. Nihe, Kahabe no Omi, advanced alone, aud in successive engagements captured all that opposed him.
The Silla men again raised the white flag, lung down their arms, and bowed their heads in submission. Nihe, Kahabe no Omi, never having had any skill in military matters, raised the white flag in reply, asa simple intimation to advance alone. The 1 Most of this speech is copied from a passage in a Chinese author. G2 ob Sees 84 NIHONGI.
Silla commander said:—‘‘ General Kahabe no Omi now wishes to surrender,” and advancing his troops, made anonset. With all their pointed weapons they hastened to the attack, and routed the vanguard. The wounded were very numerous. Tahiko, Yamato no Kuni no Miyakko, conscious that help was impossible, abandoned his troops and took to flight. The Silla commander, his hooked spear in hand, pursued as far as the castle-moat, and flourishing his spear, struck at him. But Tahiko, inasmuch as he was mounted on a swift horse, leaped across the castle-moat, and narrowly escaped with his life. The Silla commander stood on the edge of the moat, and exclaimed, saying:—‘‘ Kusunichari’”’’ [a Silla word of uncertain meaning]. Hereupon Kahabe no Omi at length withdrew his forces, and retreating, hurriedly encamped on the plain. Upon this his troops all held him in contempt, and there was none to yield him obedience. The commander advanced in person within the camp, and took them all prisoners, viz. Nihe, Kahabe no Omi, and his men, as well as his wife, who accompanied him. At this time, between father and child, husband and wife, there was no mutual commiseration. The commander inquired of Kahabe no Omi, saying:— ‘* Which is more dear to thee—thine own life, or that of thy wife?”’ He answered and said:—‘‘ Why, for the love of one woman, should I accept disaster? There is nothing dearer than life,” and eventually granted her to be his concubine. The commander at length ravished her in a public place. She afterwards returned, and’ Kahabe no Omi wished to approach her and talk to her. But she was deeply mortified, and refused to consort with him, saying:—‘‘ Thou, my former lord, having for no good reason sold thy handmaiden’s person, with what countenance could I now live with thee? ’”’ And she persisted in her refusal to speak to him. This lady was the daughter of Sakamoto no Omi, and her name was Mumashi hime. Ikina, Mitsugi no Kishi, who was captured at the same time, being a man of mettle, utterly refused to submit. The Silla commander drew his sword, and making as if to kill him, com- pelled him with threats to take off his trousers, and then told him to present his hinder part towards Japan, and call out ' T cannot identify this with any modern Corean words.
KIMMEI. 85 with a loud voice,‘‘ Let the Japanese generals bite * — ——!” But he cried out, saying:—‘“‘ Let the King of Silla bite — ah No matter how much they tortured him, he went on shouting as before, and he was accordingly put to death. Moreover his son Wojiko embraced his father, and so died. So hard it always was to shake Ikina’s determination to stick to his own language. Accordingly, he alone was lamented by all the generals. Moreover, his wife Ohobako’ was taken captive at the same time. In her grief she made a song, saying *:— Standing by the fortress Of the Land of Kara, Ohobako Waves her head-scarf, Turning towards Yamato.
Someone composed a song in response, saying:— Standing by the fortress Of the Land of Kara, Ohobako Is seen to wave her head-scarf, Turning towards Naniha.
1 We should expect to find here the word “kiss” instead of “bite.” But the fact is that neither the Chinese nor the Japanese have the thing or the word, at least quite in our sense. Kissing, or what we may call so, is in these countries not considered a proper subject of conversation, and does not figure in their literatures. The nearest Japanese equivalent is kuchi suu, i.e. “mouth-sucking.” The only instance I can recollect of the use of this phrase is in a letter from Hideyoshi to his son Hideyori, then five years of age. He promises that he will soon come to see him and give him a kiss (kuchi-sui-mésu-beku sdr6), expressing at the same time a playful jealousy of his allowing other people to kiss him. The Japanese editor of this letter finds it necessary to explain that kissing, or rather mouth-sucking, is a sign of affection.
Dr. Schlegel, of the University of Leiden, informs me that “a Chinese boy never kisses his mother—they rub their respective noses over the cheeks. Kissing the hand is totally unknown in China.”