1 She wished to appropriate to herself his property.
2 At Osaka. Still known as Tenndji. Vide “ Murray’s Handbook of Japan,” 3rd ed. p. 285.
3 The bA (shiro) is equal 100 H{ or mow, a measure which, according to present Chinese reckoning, is equal to 15.13 acres. Vide Giles.
4 Near Nara. It is no longer in existence.
> Of the Ohomuraji.
ees >.O-6 a ae BNeXT. B12) 116 NIHONGI.
taking it under his arm, ran off towards the hills. The guards- men accordingly pursued him, shooting their arrows at him from both sides of a river, but none of them were able to hit him. Hereupon one of the guardsmen ran on swiftly, and got before Yorodzu. Lying down by the river’s side, he aimed at him, and hit him on the knee. Yorodzu forthwith pulled out the arrow, and stringing his bow, let fly his arrows. Then prostrating himself on the earth, he exclaimed aloud:—‘‘ A shield of the Emperor, Yorodzu would have devoted his valour to his service, but no examination was made, and, on the contrary, he has been hard pressed, and is now at an ex- tremity. Let some one come forward and speak with me, for it is my desire to learn whether I am to be slain or to be made a prisoner.” The guardsmen raced up and shot at Yorodzu, but he warded off the flying shafts, and slew more than thirty men. Then he took the sword which he wore, and cut his bow into three pieces, and bending back his sword, flung it into the midst of the water of the river. With a dagger which he had besides, he stabbed himself in the throat, and died. The Governor of Kahachi reported the circumstances of Yorodzu’s death to the Court, which gave an order by a stamp * that his body should be cut into eight pieces and disposed for exposure among the eight provinces. The Governor’ of Kahachi accordingly, in obedience to the purport of the stamped order, was about to dismember him for exposure, when thunder pealed, and a great rain fell. Now, there was a white dog which had been kept by Yorodzu. Looking up, and looking down, he went round, howling beside the corpse, and at last, taking up the head in his mouth, placed it on an ancient mound. He then lay down close by, and starved to death in front of it. The Governor of Kahachi, thinking that dog’s conduct very strange, reported it to the Court. The Court could not bear to hear of it for pity, and issued a stamped order to this effect:—‘‘ The case of this dog is one that is rarely heard of in the world, and should be shown to after ages. Let Yorodzu’s kindred be made to construct a tomb and bury their remains.” The kindred of Yorodzu accord- 1 Oshide. A stamp of red or black ink on the palm of the hand as token of authority. 2 Bl, The Interlinear Kana is mikoto-mochi.
SuUJUN. 117 ingly assembled together, and raised a tomb in the village of Arimaka, where they buried Yorodzu and his dog.
It was reported from the province of Kahachi that on the plain ' of the River of Yega there were slain men to the number it might be of several hundreds. Their corpses had become putrefied, so that their names could not be ascertained, but by the colour of the clothing their bodies were taken up (by their friends) for burial. Now there was a dog, kept by Inu, Saku- rawi no Tanabe no Muraji, who held on by his teeth to the dead body (of his master), and lying beside it, guarded it closely, not getting up to go away until he had caused it to be taken up for burial. © 8th month, 2nd day. The Emperor, upon the advice of Kashikiya hime no Mikoto and the Ministers, assumed the Imperial Dignity. Soga no Mitmako no Sukune was made Oho-omi as before. The Ministers and Daibu were also con- firmed in their previous ranks.
In this month the Palace was made at Kurahashi.’
1st year, Spring, 3rd month. Woteko, daughter of Oho- tomo no Nukade no Muraji, was appointed Consort. She bore the Imperial Prince Hachiko and the Imperial Princess Nishi- kide.
This year, the Land of Pékché sent Envoys, and along with them the Buddhist priests Hyé-song, Nyong-Keun, and Hyé- sik,® with a present of Buddhist relics. The Land of Pékché sent the Eun-sol, Syu-sin, the Ték-sol, Ke-mun, and the Na- sol, Pok-pu-m?-sin, with tribute, and also with a present of Buddhist relics, the Buddhist priest Nyéng-chyo, the ascetics Nyéng-wi, Hyé-chyung, Hyé-syuk and To-6m, the Temple carpenters Ta-nyang Mi-ta and Mun-ko-ko-cha, a man learned in the art of making braziers and chargers,’ the Chyang-tok Péng-mé-syun, men learned in pottery named Mana Puno, Yang Kwi-mun, Neung Kwi-mun and Syék-ma Tyé-mi, and a painter ° named Pek-ka.
1 The dry bed of a river is frequently so called in Japan. They were often used as execution grounds.
2 In Yamato. 3 In Japanese Ye-so, Ryo-kin, and Ye-shoku.
4 Metal-founders. These artizans had a defined rank and are called Hakase, or doctor.
5 Probably of Buddhist pictures, says the “ Shukai” editor.
118 NIHONGI.
Soga no Mtimako no Sukune inquired of the Pékché priests the method of receiving discipline, and handing over to the Eun-sol, Syu-sin, and the other Pekché Envoys the nuns Zen- shin and her companions, despatched them (to Corea) for study. Having pulled down the house of Konoha, ancestor of the Asuka no Kinunuhi no Miyakko, he began to build the Temple of Hokoji. The name of this place was Asuka no Magami no Hara. It was also called Asuka no Tomada.
This year was the year Tsuchinoye Saru (45th) of the Cycle.
2nd year, Autumn, 7th month, 1st day. Kamafu, Afumi no Omi, was sent to the Tésand6! to inspect the frontier of the territory of the Yemishi, Kari, Shishibito no Omi, to the Tokaido?’ to inspect the frontier of the provinces bordering on the Eastern ocean, and Abe no Omi to the Hokurikudo to inspect the frontier of the province of Koshi, etc.’
3rd year, Spring, 3rd month. The student nuns, Zen-shin and her companions, returned from Pekché, and took up their abode in the Temple at Sakurawi.
Autumn, roth month. People went to the hills to get timber for building Buddhist temples. In this year there entered religion as nuns, Zentoku, daughter of Ohotomo no Sadehiko no Muraji, and his Koma wives Shiraki hime and Kudara hime,' under the names of Zem-myé and Myé-kwo. Moreover men of Han*® named Zen-so, Zen-tsi, Hd Jé-sho, Zen Chi-so, Zen Chi-kei, and Zen-kwo, with Tasuna, a son of Kuratsukuri be no Shiba Tatt6, at the same time renounced the world, the latter taking the name of Tokusai Héshi.‘ 4th year, Spring, 4th month, 12th day. The Emperor Wosada was buried in the Misasagi of Shinaga.’ This is the Misasagi where the Empress-consort, his mother, was buried.
1 ie. East-mountain-circuit, including the inland provinces eastwards from Afumi (Omi). The Interlinear Kana has Adzuma, which is not quite the same.
? East-sea-circuit, including the provinces along the East Coast from Iga to Hitachi.
3 Viz. Etchiu, Echizen, and Echigo.
‘ i.e. the Silla lady and the Pékché lady, 5 China. No doubt we should understand the Ayabito family of Chinese descent. The names are Chinese, but as the persons who bore them had probably never been in China, I have not given the Chinese pronunciation.
6 Hoshi is a. priestly title. 7 In Kahachi.
SUJUN. 119 Autumn, 8th month, 1st day. The Emperor addressed his Ministers, saying:—“‘ It is our desire to establish Imna. What do ye think?” The Ministers said to him:—‘ The Miyake of Imna should be established. We are all of the same opinion as Your Majesty.”
Winter, 11th month, 4th day. Ki no Womaro no Sukune, Hirafu, Kose no Omi, Kashihade no Omi, Ohotomo no Kuhi no Muraji, and Katsuraki no Wonara no Omi were appointed as Generals. Taking with them the Omi and Muraji of the various Houses as Adjutant-Generals of the divisions of the army, they marched out in command of over 20,000 men and stationed themselves in Tsukushi. Kishi no Kana was sent to Silla and Kishi’ no Itahiko to Imna to make inquiry respecting Imna.
5th year, Winter, roth month, 4th day. A wild boar was presented to the Emperor. Pointing to it, he said:—‘‘ When shall those to whom We have an aversion be cut off as this wild boar’s throat has been cut?” An abundance of weapons was provided beyond what was customary.
roth day. Soga no Mimako no Sukune, having been told of the pronouncement of the Emperor, and alarmed at his detestation of himself, called together his people and conspired with them to assassinate the Emperor.; In this month, the Hall of Worship and the covered gallery of the great H6k6ji Temple were built.
11th month, 3rd day. Mtmako no Sukune lied to the Ministers, saying:—‘‘ To-day I present the taxes of the Eastern provinces,” and sent Koma, Yamato no Aya no Atahe, who killed the Emperor.
One book says:—‘‘ Koma, Yamato no Aya no Atahe, was the son of Ihawi, Yamato no Aya no Atahe.”
On this day the Emperor was buried in the Misasagi on the hill of Kurahashi.
One book says:—The Imperial concubine Ohotomo no Koteko, incensed at her declining favour, sent a man to Soga no Miimako no Sukune with a message, saying:— ‘Recently a wild boar was presented to the Emperor. He pointed to it and said:—‘ When shall the man We ' It seems doubtful whether Kishi is here part of the name or a title.
ONG EL 120 NIHONGI.
think of be cut off as this wild boar’s throat has been cut?’ Besides weapons are being made in abundance in the Palace.” Now Miimako no Sukune, hearing this, was alarmed. 5th day. Mounted messengers were sent to the General’s quarters in Tsukushi, saying:—‘“‘ Do not let foreign matters be neglected in consequence of the internal troubles.”
This month, Koma, Yamato Aya no Atahe, had a clandestine amour with the Imperial concubine Kahakami no Iratsume, daughter of Soga, and made her his wife. [Kahakami no Iratsume was the daughter of Soga no Mumako no Sukune.] Mutmako no Sukune did not find out immediately that Kaha- kami no Iratsume had been clandestinely possessed. by Koma, and supposed that she was dead. But when Koma’s intrigue with the Imperial concubine became known he was killed by the Oho-om1.
BOOK XXII.’
THE EMPRESS TOYO-MIKE KASHIKI-YA-HIME.”
(SUIKO TENNO.)
THE Empress Toyo-mike Kashiki-ya-hime was the second * daughter of the Emperor Ame-kuni oshi-hiraki hiro-niha’ and a younger sister by the same mother of the Emperor Tachi- bana no toyo-hi.° In her childhood she was called the Princess Nukada-be. Her appearance was beautiful, and her conduct was marked by propriety. At the age of eighteen, she was appointed Empress-consort of the Emperor Nunakura futo- — dama-shiki.’ When she was thirty-four years of age, the Emperor Nunakura futo-dama-shiki died. When she was thirty-nine years of age, in the 5th year and the 11th month of the reign of the Emperor Hatsuse-be,* the Emperor was murdered by the Oho-omi Mttmako no Sukune, and the suc- cession to the Dignity being vacant, the Ministers besought the Empress-consort of the Emperor Nunakura futo-dama- shiki, viz. the Princess Nukada-be, to ascend the throne. The Empress refused, but the public functionaries urged her in memorials three times until she consented, and they accordingly delivered to her the Imperial Seal.
Winter, 12th month, 8thday. The Empress-consort assumed the Imperial Dignity in the Palace of Toyora.° Ist year, Spring, Ist month, 15th day. Relics of Buddha * From this point to the end of the work I have had the great advantage of consulting Dr. Florenz’s German translation. 2 Toyo, abundant; mz, august; %e, food; Kashikiya, cook-house; hime, princess. 5 Suiko means “to reason from antiquity.” * Literally middle. > Kimmei. 6 YOmei. * Bidatsu.
8 Sujun. ® In Yamato.
Da W neds 122 NIHONGI.
were deposited in the foundation-stone of the pillar of the pagoda ' of the Temple of H6k6ji.
16th day. The Pagoda-pillar was erected.
Summer, 4th month, roth day. The Imperial Prince Mima- yado no Toyotomimi was appointed Prince Imperial. He had general control ofthe Government, and was entrusted with all the details of administration. He was the second child of the Emperor Tachibana no Toyo-hi. The Empress-consort his mother’s name was the Imperial Princess Anahobe no Hashi- bito. The Empress-consort, on the day of the dissolution of her pregnancy, went round the forbidden precinct, inspecting the different offices. When she came to the Horse Department, and had just reached the door of the stables,’ she was suddenly delivered of him without effort. He was able to speak as soon as he was born, and was so wise when he grew up that he could attend to the suits of ten men at once and decide them all without error. He knew beforehand what was going to happen. Moreover he learnt the Inner Doctrine * from a Kory6 Priest named Hyé-cha, and studied the Outer Classics* with a doctor called Hak-ka.’? In both of these branches of study he became thoroughly proficient. The Emperor his father loved him, and made him occupy the Upper Hall South of the 1 The Chinese character here translated “pagoda” is #l], pronounced setsu in Japanese. This words means (with the pronunciation cé/) in Corean Buddhist temples generally, and it is the same word which we have in the Japanese Zera, temple. But in the present passage it would seem that one of the subsidiary buildings of a Buddhist temple is intended, no doubt some- thing in the form of a pagoda, corresponding to either 6 or 14 in the drawing in “ Murray’s Handbook of Japan” (Introduction, p. 26). A pagoda in Japan is built round a solid central pillar (referred to in the text) which runs up to the topmost story. Shari, relics,is the Japanese form of the Sanskrit Sarira, body. The shari at Ikegami near Tokio is said to be part of the shoulder-blade of Saint Nichiren.
The Pagoda is the Chinese and Japanese counterpart of the Indian stupa and an essentially sepulchral monument. The stories, of which there is always an odd number, represent umbrellas of honour. V¢de an instructive article by Miss Gordon Cumming in the “ English Illustrated Magazine.”
2 Hence his name, Miima-ya-do, which means stable door.
3 i.e. Buddhism.
4 i.e. the Chinese Classics. Inner and Outer have here something of the force of our words sacred and secular.
> The Corean pronunciation.
SUIKO. 123 Palace. Therefore he was styled the Senior Prince Kamu-tsu- miya,’ Muma-ya-do Toyotomimi.
Autumn, gth month. The remains of the Emperor Tachi- bana no Toyohi were removed and re-interred in the Misasagi of Shinaga in Kahachi..
In this year the building of the Temple of Shi-ten-o-ji* at Arahaka in Naniha was begun.
This year was the year Midzunoto Ushi (50th) of the Cycle.
2nd year, Spring, 2nd month, 1st day. The Empress in- structed the Prince Imperial and the Oho-omi to promote the prosperity of the Three Precious Things. At this time, all the Omi and Muraji vied each with one another in erecting Buddhist shrines for the benefit of their Lords and parents. These were called Temples.* 3rd year, Summer, 4th month. Lign-aloes® wood drifted ashore on the Island of Ahaji. It was a fathom round. The people of the island, being unacquainted with aloes wood, used it with other firewood to burn in their cooking range, when the smoky vapour spread a perfume far and wide. Wondering at this, they presented it to the Empress.
5th month, roth day. A priest of Koryé, named Hyé-cha, emigrated to Japan, and was taken as teacher by the Prince Imperial. In the same year a Peékché priest, named Hyé- chhong, arrived. These two priests preached the Buddhist religion widely, and were together the mainstay of the Three Precious Things.
Autumn, 7th month. The General and his followers arrived from Tsukushi.
1 Kamu-tsu-miya means upper palace.
? Shi-ten-6-ji means the Temple of the Four (Déva) Kings. This Temple is still in existence—not the original building, however. Arahaka is the name of the place where it stands. It means ruined tomb.
4 The Chinese character used here is es but whether the author refers to the use of this character (with the sound 77) at the end of names of Buddhist temples, or whether he was thinking of the Japanese word ‘Zera, temple, is not very clear. Tera, though always written HH, is really, as already pointed out, derived from the Chinese fl] through the Corean chol, 5 Aquilaria agallochum.
MDy SOG: REE, 3: ©, CUBES 124 NIHONGI.
4th year, Winter, 11th month. The building of the Temple of Hokoji was finished. Accordingly Zentoku no Omi, son of the Oho-omi, was appointed Commissioner for the Temple. On this day the two priests Hyé-cha and Hyé-chhong took up their residence in H6k6ji.
5th year, Summer, 4th month, 1st day. The King of Pékché sent Prince A-cha with tribute.
Winter, 11th month, 22nd day. Ihagane no Kishi was sent to Silla.
6th year, Summer, 4th month. Ihagane Naniha no Kishi arrived from Silla, and presented to the Empress a pair of magpies. They were accordingly made to be kept in the wood of Naniha, where they built their nest on the branch of a tree, and had their young.'
Autumn, 8th month, 1st day. Silla sent tribute of a peacock.
Winter, roth month, roth day. The Land of Koshi pre- sented a white deer to the Empress.
7th year, Summer, 4th month, 27th day. There was an earthquake which destroyed all the houses. So orders were given to all quarters to sacrifice to the God’ of Earthquakes.
Autumn, 9th month, 1st day. Pekché sent tribute of one camel, two sheep, and one white pheasant.* 8th year, Spring, 2nd month. Silla and Imna made war against each other. The Empress wished to assist Imna,‘ and in this year appointed Sakahibe no Omi General-in-Chief, and Hodzumi no Omi Assistant General, in command of over 10,000 men to invade Silla on behalf of Imna. Hereupon they went straight to Silla, and on arriving there by sea, laid siege to five fortresses and captured them. Now the King of Silla was struck with fear, and raising a white flag, came to the General’s standard and offered his submission, ceding the six fortified places of Tatara, Sonara, Pulchikwi, Witha, South 1 Magpies are very plentiful in Corea. In Japan they are a somewhat rare bird. I have seen them near Kurume in the province of Higo.
2 From a notice in the “ Shoku-Nihongi” it appears that in the reign of Shému (724-748) there were shrines to this God in all the seven home provinces.
3 See below, XXV. 46.
4 Imna was incorporated with Silla A.D. 532, and is not mentioned in the “ Tongkam” after that date. The “Nihongi” narrative may have reference to some rebellion of the Imna people.
SUIKO. 125 Kara, and Ara.’ Then the Generals took counsel together, saying:—‘‘ Silla, conscious of guilt, makes his submission; it would be wrong to insist on chastising him.”’ Accordingly they reported to the Empress. Hereupon the Empress further sent Miwa, Naniha no Kishi, to Silla, and also Itahiko, Naniha no Kishi, to Imna. Both were to examine the state of affairs. Hereupon the Kings of the two countries of Silla and Imna sent Envoys with tribute, and delivered a memorial to the Empress, saying:—‘‘ In Heaven above there are Gods; on Earth there are Emperors. Besides these two classes of Gods, what else is there which we should fear? Henceforward we will refrain from making war on one another, and will every year attend the Court without fail, not allowing the helms of our ships to become dry.” Accordingly the Empress sent messengers to recall the Generals, but no sooner had ay arrived from Silla than Silla again invaded Imna.
gth year, Spring, 2nd month. The building of a Palace in Ikaruga® was begun by the Prince Imperial.
3rd month, 5th day. Kurafu,* Ohotomo no Muraji, was sent on a mission to Koryé, and Nukade, Sakamoto no Omi, to Pékché, ordering them to proceed instantly to the assistance of Imna.
Summer, 5th month. The Empress dwelt in the temporary Palace of Miminashi. At this time there were heavy rains, and the river overflowed its banks, filling the Court of the Palace.
Autumn, gth month, 8th day. A spy from Silla named Kamata came to Tsushima. He was forthwith arrested, and delivered up* to the Government, who banished him to Kamitsukenu.’
Winter, 11th month, 5th day. The question of making war on Silla was considered.
roth year, Spring, 2nd month, 1st day. The Imperial Prince Kume° was appointed General for the invasion of Silla, and was granted the various Be of the service of the Gods,’ 1 These places are in Imna.
? Near where the Temple of Horiuji now stands. 3 Or Kuhi.
* Literally sent as tribute. °> Kodzuke.
6 If Kume is ‘fi, war, as is probable, there is an obvious propriety in this appointment.
7 Such as the Nakatomi, the Imbe, etc.
XXII. -6.
XXII. 7.
XXII. 8.
126 NIHONGI.
together with the Kuni no Miyakko and the Tomo no Miyakko, and an army of 25,000 men.
Summer, 4th month, 1st day. General the Imperial Prince Kume arrived in Tsukushi, and proceeded to the district of Shima, where he encamped, and assembled ships for the transport of provisions for his army..
6th month, 3rd day. Kurafu, Ohotomo no Muraji, and Nukade, Sakamoto no Omi, arrived together from Pékché. At this time the Imperial Prince Kume fell ill, and was unable to carry out the expedition.
Winter, toth month. A Pekché priest named Kwal-leuk arrived and presented by way of tribute books of Calendar- making, of Astronomy, and of Geography,' and also books of the art of invisibility and of magic. At this time three or four pupils were selected, and made to study under Kwal-leuk. Ochin,? the ancestor of the Yako no Fumibito, studied the art of Calendar- making. Késo,® Otomo no Suguri, studied Astronomy and the art ofinvisibility. Hinamitatsu, Yamashiro no Omi, studied magic. They all studied so far as to perfect themselves in these arts.
Intercalary roth month, 15th day. Two Buddhist priests of Kory6 named Seung-nyung and Un-chhong emigrated here together.
11th year, Spring, 2nd month, 4th day. The Imperial Prince Kume died in Tsukushi. A mounted courier was despatched to report the news to the Empress. Now when the Empress heard it, she was greatly shocked, and straightway sending for the Prince Imperial and Soga no Oho-omi, spoke to them, saying:—‘‘ The Imperial Prince Kume, the General- in-Chief for the chastisement of Silla, has died. On the point of undertaking a great project, he has failed to accomplish it. Is not this much to be lamented?” So he was temporarily interred at Saba in the Province of Suwo, and Wite, Hashi no Muraji,* was sent to superintend the temporary burial. There- 1 The term used would include Geomancy, 2 Ochin is a name of Chinese or Corean origin, but as it is borne by a Japanese, I give it the Japanese pronunciation. Fumibito or fubito means scribes.
3 Or Takatoshi.
4 See Vol. I. p. 181. It would appear from this that Hashi no Muraji was still an office with specific duties, and not a mere title.
SUIKO, 127 fore the descendants of Wite no Muraji were called Saba no Muraji. This was the reason of it.
He (the Prince) was afterwards buried on the top of Mount Hanifu in Kahachi..
Summer, 4th month, Ist day. A new appointment was made of the Imperial Prince Tahema,' the elder brother of the Imperial Prince Kume, as General for the chastisement of Silla.
Autumn, 7th month, 3rd day. The Imperial Prince Tahema sailed from Naniha.
6th day. The Imperial Prince Tahema arrived at Harima. Now his wife, Princess Toneri, who accompanied him, died at Akashi, and was buried on the top of the Hill of Higasa. So Prince Tahema returned, and never accomplished his expedition of chastisement.
Winter, roth month, 4th day. There was a removal (of the Imperial residence) to the Palace of Woharida.
t1th month, 1st day. The Prince Imperial addressed all the high functionaries,’ saying:—‘‘ I have an image of the venerable Buddha. Which of you will receive this image and worship it reverently?”” Now Kahakatsu, Hada no Miyakko, came forward and said:—‘‘ Thy servant will worship it.” So he received the image of Buddha, and built for it the Temple of Hachi-woka.* In this month, the Prince Imperial having asked permission of the Empress, made great shields and quivers. Moreover he painted banners.* 12th month, 5th day. Cap-ranks® were first instituted, viz.:— ' Or Taima. 2 Daibu.
3 The present Temple of Kwo-riu-ji in Yamashiro, district of Kadono. The Temple tradition says that this image was of Miroku, i.e. Maitreya, Buddha, the merciful one, expected to appear and open a new era about 3000 years hence. Miroku is probably identical with the Corean mzryéh, the general term in that country for Buddhist images.
4 As offerings to temples.. The banners were for display at Court cere- monies. Seea paper on the “ Hi no Maru,” “ T.A.S.J.,” Vol. XXII. 1893, for some account of these banners. See also Dr. Florenz’s note on this passage.
5 The Chinese custom of distinguishing rank by the form and materials of the official cap. In modern times a button on the top of the cap serves this purpose.
SCH: ge XXII. 10 128 NIHONGI.
Dai-toku’.. (greater virtue), Sho-toku.. (lesser virtue), Dai-nin ‘. (greater benevolence), Sh6-nin ‘. (lesser benevolence), Dai-rai:. (greater propriety), Sho-rai,. (lesser propriety), Dai-shin |.. (greater faith), Sho-shin.. (lesser faith), Dai-gi.;. (greater justice), Sho-gi.:. (lesser justice), Dai-chi:. (greater knowledge), Sho-chi:. (lesser knowledge), ~~ —in all twelve grades.’
Each was made of sarcenet of a special colour.» They were gathered up on the crown in the shape of a bag, and had a border attached. Only on the first day of the year were hair- flowers * worn.
12th year, Spring, Ist month, 1st day. Cap-ranks were for the first time granted to the various Ministers, there being a distinction for each.
Summer, 4th month, 3rd day. The Prince Imperial in person prepared for the first time laws.° There were seventeen clauses, as follows:— 1 Or Daitoko.
? The last five are the names of the Chinese five cardinal virtues. Vede “ Mayers’ Manual,” p. 311. The “Shiki” informs us that these ranks corresponded, the first two to the fourth rank of that day, the next two to the fifth and so on, there being nothing, however, to correspond to the last two (Daichi and Shochi) above mentioned. It is noticeable that the highest ranks, which comprised but a small number of persons, are not included in this table.
These cap-ranks did not remain long in use. They were subsequently modified, and ultimately abandoned altogether.
3 In imitation of the contemporary Sui dynasty of China, purple was for officials of the fifth rank and upwards. Viz was green, raz red, shin yellow, gt white, and c#z black. Princes and chief Ministers wore the cap of the highest rank, viz. toku.
4 Hair ornaments of gold or silver in the Ree of flowers. Specimens are preserved in the Nara Museum. They are called Uzu in Japanese.
5 These so-called laws are evidently rather of the nature of moral maxims. Dr. Florenz has a highly instructive note on this passage, to which I would refer the reader.
SuIKo. 129 I. Harmony is to be valued,’ and an avoidance of wanton opposition to be honoured. All men are influenced by class-feelings, and there are few who are intelligent. Hence there are some who disobey their lords and fathers, or who maintain feuds with the neighbouring villages. But when those above are harmonious and those below are friendly, and there is concord in the discussion of business, right views of things spontaneously gain acceptance. Then what is there which cannot be accomplished! | II. Sincerely reverence the three treasures. The three treasures, viz. Buddha, the Law and the Priesthood, are the final refuge of the four generated beings,’ and are the supreme objects of faith in all countries. What man in what age can fail to reverence this law? Few men are utterly bad. They may be taught to follow it. But if they do not betake them to the three treasures, wherewithal shall their crookedness be made straight?
III. When you receive the Imperial commands, fail not scrupulously to obey them. The lord is Heaven, the vassal is Earth. Heaven overspreads, and Earth upbears. When this is so, the four seasons follow their due course, and the powers of Nature obtain their efficacy. If the Earth attempted to overspread, Heaven would simply fallin ruin. Therefore is it that when the lord speaks, the vassal listens; when the superior acts, the inferior yields compliance. Consequently when you receive the Imperial commands, fail not to carry them out scrupulously. Let there be a want of care in this matter, and ruin is the natural consequence.
IV. The Ministers and functionaries should make decorous behaviour their leading principle, for the leading principle of the government of the people consists in decorous behaviour.* If the superiors do not behave with decorum, the inferiors are disorderly: if inferiors are wanting in proper behaviour, there ' From the ‘‘Lunyu,” or “ Analects” of Confucius.
* That is, the beings produced in transmigration by the four processes of being born from eggs, from a womb, moisture-bred, or formed by meta- morphosis (as butterflies from caterpillars). Some editions omit the phrase Buddha, the Law and the Priesthood.
3 The Chinese is, “i, decorum, courtesy, proper behaviour, ceremony, gentlemanly conduct as we should say.
WHE 5 Ty K XXII. ‘11.
XXII. 12.
(£30 NIHONGI.
must necessarily be offences. Therefore it is that when lord and vassal behave with propriety, the distinctions of rank are not confused: when the people behave with propriety, the Government of the Commonwealth proceeds of itself.
V. Ceasing from gluttony and abandoning covetous desires, deal impartially with the suits which are submitted to you. Of complaints brought by the people there are a thousand in one day. Ifin one day there are so many, how many will there be in a series of years? Ifthe man who is to decide suits at law makes gain his ordinary motive, and hears causes with a view to receiving bribes, then will the suits of the rich man be like a stone flung into water,’ while the plaints of the poor will resemble water cast upon a stone. Under these circumstances the poor man will not know whither to betake himself. Here too there is a deficiency in the duty of the Minister.
VI. Chastise that which is evil and encourage that which is good. This was the excellent rule of antiquity. Conceal not, therefore, the good qualities of others, and fail not to correct that which is wrong when you see it. Flatterers and deceivers -are a sharp weapon for the overthrow of the State, and a pointed sword for the destruction of the people. Sycophants are also fond, when they meet, of dilating to their superiors on the errors of their inferiors; to their inferiors, they censure the faults of their superiors. Men of this kind are all wanting in fidelity to their lord, and in benevolence towards the people. From such an origin great civil disturbances arise.
VII. Let every man have his own charge, and let not the spheres of duty be confused. When wise men are entrusted with office, the sound of praise arises. If unprincipled men hold office, disasters and tumults are multiplied. In this world, few are born with knowledge: wisdom is the product of earnest meditation. In all things, whether great or small, find the right man, and they will surely be well managed: on all occa- sions, be they urgent or the reverse, meet but with a wise man, and they will of themselves be amenable. In this way will the State be lasting and the Temples of the Earth and of Grain will be free from danger. Therefore did the wise sovereigns of antiquity seek the man to fill the office, and not the office for the sake of the man.
1 i.e. they meet with no resistance.
SUIKO. 131 VIII. Let the Ministers and functionaries attend the Court early in the morning, and retire late. The business of the State does not admit of remissness, and the whole day is hardly enough for its accomplishment. If, therefore, the attendance at Court is late, emergencies cannot be met: if officials retire soon, the work cannot be completed.
IX. Good faith is the foundation of right. In everything let there be good faith, for in it there surely consists the good and the bad, success and failure. If the lord and the vassal observe good faith one with another, what is there which cannot be accomplished? If the lord and the vassal do not observe good faith towards one another, everything without exception ends in failure.
X. Let us cease from wrath, and refrain from angry looks. Nor let us be resentful when others differ from us. For all men have hearts, and each heart has its own leanings. Their right is our wrong, and our right is their wrong. Weare not unquestionably sages, nor are they unquestionably fools. Both of us are simply ordinary men. How can any one lay down a rule by which to distinguish right from wrong? For we are all, one with another, wise and foolish, like a ring which has no end. Therefore, although others give way to anger, let us on the contrary dread our own faults, and though we alone may be in the right, let us follow the multitude and act like them.
XI. Give clear appreciation to merit and demerit, and deal out to each its sure reward or punishment. In these days, reward does not attend upon merit, nor punishment upon crime. Ye high functionaries who have charge of public affairs, let it be your task to make clear rewards and punishments.
XII. Let not the provincial authorities! or the Kuni no Miyakko levy exactions on the people. In a country there are not two lords; the people have not two masters. The sovereign is the master of the people of the whole country. The officials to whom he gives charge are all his vassals. How can they, as well as the Government, presume to levy taxes on the people?
XIII. Let all persons entrusted with office attend equally to 1 The Interlinear Kana has Mikoto mochi. The Kuni no Miyakko were the old local nobles, whose power was at this time giving way to that of the Central Government, represented in the provinces by the BJ, or local Governors.
Kee NEXT IE- 13: DOCH 714" 132 NIHONGI.
their functions. Owing to their illness or to their being sent on missions, their work may sometimes be neglected. But whenever they become able to attend to business, let them be as accommodating as if they had had cognizance of it from before, and not hinder public affairs on the score of their not having had to do with them.
XIV. Ye ministers and functionaries! Be not envious. For if we envy others, they in turn will envy us. The evils of envy know no limit. If others excel us in intelligence, it gives us no pleasure; if they surpass us in ability, we are envious. Therefore it is not until after a lapse of five hundred years that we at last meet with a wise man, and even in a thousand years we hardly obtain one sage. But if we do not find wise men and sages, wherewithal shall the country be governed?
XV. To turn away from that which is private, and to set our faces towards that which is public—this is the path of a Minister. Now if a man is influenced by private motives, he will assuredly feel resentments, and if he is influenced by resentful feelings, he will assuredly fail to act harmoniously with others. If he fails to act harmoniously with others, he will assuredly sacrifice the public interests to his private feelings. When resentment arises, it interferes with order, and is sub- versive of law. Therefore in the first clause it was said, that superiors and inferiors should agree together. The purport is the same as this.