Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697/Book XXVI

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BOOK XXVI.

THE EMPRESS AME-TOYO-TAKARA IKASHI-HI TARASHI-HIME.

(SAIMEI^[1] TENNŌ.)

The Empress Ame-toyo-takara ikashi-hi tarashi-hime first married the Emperor Tachibana no toyohi's^[2] grandson, Prince Takamuku, and bore to him the Imperial Prince Aya. She was afterwards married to the Emperor Oki-naga tarashi-hi hiro-nuka,^[3] to whom she bore two sons and one daughter. In his second year she was raised to the rank of Empress-consort, as may be seen in the history of the Emperor Oki-naga tarashi-hi hiro-nuka. In the thirteenth year of his reign, Winter, the tenth month, the Emperor Oki-naga tarashi-hi hiro-nuka died. In the first month of the following year the Empress assumed the Imperial Dignity. In the sixth month of the fourth year of the new reign, she resigned the Dignity to the Emperor Ame-yorodzu-toyo-hi, and was entitled Empress Dowager. The Emperor Ame-yorodzu-toyohi died in the tenth month of the later fifth year.^[4]

A.D. 655. 1st year, Spring, 1st month, 3rd day. The Empress Dowager assumed the Imperial Dignity in the Palace of Asuka no Itabuki.

Summer, 5th month, 1st day. In the midst of the Void^[5] there was seen one riding on a dragon, who resembled a man of Thang in appearance. He had on a broad hat of green (XXVI. 2.) oiled stuff. He rode fast from the peak of Katsuraki and disappeared on Mount Ikoma. When it became noon, he galloped off over the firs of Sumiyoshi in a westerly direction.

Autumn, 7th month, 11th day. There were entertained at the Court of Naniha of the Northern Yemishi ninety-nine persons, and of the Eastern Yemishi ninety-five persons. At the same time entertainment was provided for 150 persons who came as tribute envoys from Pèkché. Caps of honour, of two grades in each case, were bestowed on nine Yemishi of Kikafu^[6] and on six Yemishi of Tsugaru.^[7]

8th month, 1st day. Maro, Kahabe no Omi, and others returned from Great Thang.

Winter, 10th month, 13th day. There was a Palace in course of construction at Woharida which it was intended to roof with tiles. But in the recesses of the mountains and on the broad valleys, much of the timber with which it was proposed to erect the Palace buildings rotted. In the end the work was put a stop to, and no building was erected.^[8]

This winter the Palace of Asuka no Itabuki^[9] was burnt, and the Empress therefore removed her residence to the Palace of Asuka no Kahara.^[10]

This year Koryö, Pèkché and Silla sent Envoys together to offer tribute.

The Pèkché Chief Ambassador was Talsol of the Western division, by name Yö-wi-syu; the Associate Ambassador was an Eunsol of the Eastern division, by name Tyo-sin-in. There were over one hundred persons altogether.

Yemishi and Hayato,^[11] attended by a large number of followers, offered homage and came to Court with presents for the Empress.

Silla sent specially Mi-mu of Keup-son^[12] rank as a hostage, and twelve men as skilled workmen.^[13]

Mi-mu fell ill and died.

This year was the year Kinoto U (52nd) of the Cycle.

A.D. 656. (XXVI. 3.) 2nd year, Autumn, 8th month, 8th day. Koryö sent Tal-sa and others to offer tribute. [The Chief Ambassador was Talsa, and the Associate Ambassador I-li-chi. There were eighty-one persons in all.]

9th month. There were sent to Koryö, as Chief Ambassador, Hatsumi, Kashihade no Omi, and as Associate Ambassador Ihasuki, Sakahibe no Muraji, as Senior Hangwan, Shiromaro, Inugami no Kimi, as Second Class Hangwan, Kahachi no Fumi no Obito, and as Junior^[14] Hangwan, Maro, Ohokura no Kinunuhi no Miyakko.

In this year a fresh site for a Palace was fixed upon at Asuka no Wokamoto.

At this time, Koryö, Pèkché and Silla together sent envoys to offer tribute. Dark purple curtains were drawn round this Palace site for them, and they were entertained there. At last the Palace buildings were erected, and the Empress removed into them. This Palace was called the later Palace of Asuka no Wokamoto.

Tamu Peak was crowned with a circular enclosure. Moreover on the summit of the Peak, close by where two tsuki trees grew, a lofty building was erected to which the name was given of the Palace of Futa-tsuki.^[15] It was also called Amatsu^[16] miya.

At this time public works were in favour. Navvies^[17] were employed to dig a canal from the western end of Mount Kagu yama as far as the Mountain of Iso no kami. Two hundred (XXVI. 4.) barges were loaded with stones from the Iso no Kami Mountain and hauled with the current to the mountain on the east of the Palace, where the stones were piled up to form a wall. The people of that day reviled the work, saying:—"This mad canal, which has wasted the labour of over 30,000 men! This wall-building, which has wasted the labour of over 70,000 men! And the timber for the Palace which has rotted!^[18] And the top of the mountain which has collapsed!"

Again they reviled, saying:—"May the mound built at Iso no kami break down of itself as fast as it is built!" [This abuse was probably uttered while the work was incomplete.]

A Palace was also built at Yoshino.

The Ambassadors to the Western Sea,^[19] Takunaha, Saheki no Muraji, and Kunikatsu, Naniha no Kishi, of Lower Shōsen rank, with their companions returned from Pèkché and presented the Empress with a parrot.

The Palace of Wokamoto took fire.

A.D. 657. 3rd year, Autumn, 7th month, 3rd day. Two men and four women of the Land of Tukhāra^[20] who had drifted to Tsukushi, said:—"We first of all drifted to the island of Amami."^[21] So they were sent for by post-horses.

15th day. A model of Mount Sumi^[22] was constructed to the west of the Temple of Asuka-dera. Moreover the festival of All Souls^[23] was held. In the evening the people from Tukhāra were entertained. [One book says, "the people of Tora."]

9th month. The Imperial Prince Arima^[24] was of a deceitful disposition, and pretended insanity, etc., etc. He went to the hot baths of Muro,^[25] under the pretence of treatment of disease. On his return he praised the quality of the country, saying:—"Scarce had I seen that region, when my complaint disappeared of itself," etc., etc. The Empress, hearing this, was (XXVI. 5.) rejoiced, and wished to go and visit it.

This year envoys were sent to Silla with the following message:—"We wish to send to Great Thang under the charge of your country's envoys the Buddhist priest Chitatsu, Mimŭmaya, Hashibito no Muraji, and Wakugo, Yozami no Muraji." Silla refused to grant such escort, and therefore the Buddhist priest Chitatsu and his colleagues returned.

The Ambassadors to the Western Sea, Tsuratari, Adzumi no Muraji, of Lower Shō-kwa rank, and Kutsuma, Tsu no Omi, of Lower Shōsen rank, returned from Pèkché. They brought presents for the Empress of one camel and two asses.

The people of Ihami said that a white fox^[26] had been seen.

A.D. 658. 4th year, Spring, 1st month, 13th day. Kose no Tokuda no Omi, Oho-omi of the Left, died.

Summer, 4th month. Abe no Omi went on an expedition against the Yemishi in command of a fleet of 180 ships. The Yemishi of the two districts of Aita^[27] and Nushiro^[27] were struck with fear, and tendered their submission. Hereupon the ships were drawn up in order of battle in the bay of Aita. A Yemishi of Aita named Omuka came forward and made an oath, saying:—"It is not by reason of the arrival of the Imperial forces that we slaves carry bows and arrows, but because it is our nature to live upon animal food. If we have provided bows and arrows against the Imperial forces, may the Gods of the bay of Aita take note of it! We will serve the Government with pure hearts."

Omuka was accordingly granted the rank of Upper Shō-otsu, and local governors were established in the two districts of Nushiro and Tsugaru. Ultimately the Yemishi of Watari no Shima^[28] were summoned together at the shore of Arima and a (XXVI. 6.) great feast provided them, after which they were dismissed home.

5th month. A grandson of the Empress named Prince Takeru died. He was eight years of age. His remains were deposited in a temporary tomb which was raised for him over the Imaki valley. The Empress had always esteemed her grandson highly for his obedient conduct. She was therefore beside herself with grief, and her emotion was exceeding great. Sending for the Ministers, she said:—

"After ten thousand years and a thousand autumns^[29] he must be interred along with us in our own misasagi."

So she made songs, saying:—

On the Hill of Womure^[30]
In Imaki—
If but a cloud
Arose, plain to be seen,
Why should I lament?

This was the first song.

I never thought
That he was young^[31]
As the young grass
By the riverside whither one tracks
The deer wounded by an arrow.

This was the second song.

Like the flowing water
Of the River Asuka
Which surges as it flows,
Unceasingly
I long for him!

This was the third song.

The Empress sang these songs from time to time, and lamented bitterly.

Autumn, 7th month, 4th day. More than two hundred Yemishi came to Court with presents for the Empress. The entertainment and largess to them was on a more liberal scale than usual. Two Yemishi of Kikafu received one grade of rank. Saniguna, the Senior Governor of the district of (XXVI. 7.) Nushiro, was made Lower Shō-otsu [one book says was granted two steps in rank and given the superintendence of the population (register)], the Junior Governor Ubasa received the rank of Kembu, and two brave men received one grade of rank. In addition there were given to Saniguna and the others twenty cuttle-fish flags,^[32] two drums, two sets of bows and arrows, and two suits of armour. Mamu, the Senior Governor of the district of Tsugaru, was granted the rank of Upper Dai-otsu, Awohiru, the Junior Governor, the rank of Lower Shō-otsu, and two brave men received a step in rank. In addition there were granted to Mamu and the others twenty cuttle-fish flags, two drums, two sets of bows and arrows, and two suits of armour. Two grades of rank were conferred on the Miyakko of the barrier of Tsukisara, and one grade on the Hangwan. Inadzumi Ohotomo no Kimi, Miyakko of the barrier of Nutari, received the rank of Lower Shō-otsu. Moreover Sanaguna,^[33] Senior Governor of the district of Nushiro, was commanded by the Empress to investigate the Yemishi population and the captive population.

In this month, the Buddhist priests Chitsū and Chitatsu went by the Empress's command to Great Thang on board a Silla ship, where they received instruction from the teacher of religion,^[34] Hsüan-ts‘ang, on the philosophy of things without life and living beings.^[35]

Winter, 10th month, 15th day. The Empress visited the hot baths of Ki. The Empress, remembering her Imperial (XXVI. 8.) grandson, Prince Takeru, grieved and lamented. She exclaimed, saying:—

Though I pass over the mountains
And cross the seas
Yet can I never forget
The pleasant
Region of Imaki.

The first.

With the harbour's
Ebbing tide,
As the sea goes down,
With the darkness behind me
Leaving him, I must go—
The dear one.
My young child!
Leaving him, I must go.^[36]

The second.

She commanded Mari, Hada no Oho-kura no Miyakko, saying:—"Let these verses be handed down and let them not be forgotten by the world."

11th month, 3rd day. Soga no Akaye no Omi, the official who had charge during the Empress's absence, addressed the Imperial Prince Arima, saying:—"There are three faults in the Empress's administration of the affairs of Government. The first is that she builds treasuries on a great scale, wherein she collects the riches of the people. The second is that she wastes the public grain revenue in digging long canals. The third is that she loads barges with stones and transports them to be piled up into a hill."^[37] The Imperial Prince Arima, recognizing Akaye's friendly disposition towards himself, was gratified, and replied, saying:—"I have only now come to an age when I am fit to bear arms."

5th day. The Imperial Prince Arima proceeded to the house of Akaye, where he went up into an upper storey, and conspired with him. A leg-rest^[38] broke of itself. They both recognized
Kyōsoku.that this was a bad omen, and (XXVI. 9.) swore to one another to proceed no further. The Imperial Prince returned home, where he was staying for the night, when at midnight Akaye sent Shibi, Mononobe no Yenowi no Muraji, in command of the labourers engaged in building the Palace, to surround the Imperial Prince Arima in his house at Ichifu, and straightway despatched a mounted courier to inform the Empress.

9th day. The Imperial Prince Arima, with Oho-ishi, Mori no Kimi, Kusuri, Sakahibe no Muraji, and Konoshiro, Shihoya no Muraji, were arrested, and sent to the hot springs of Ki. His toneri Yonemaro, Nihitabe^[39] no Muraji, followed him.

Thereupon the Prince Imperial in person questioned the Imperial Prince Arima, saying:—"Why didst thou plot treason?" He answered and said:—"Heaven and Akaye know. I do not at all understand."

11th day. Kuniso, Tajihi no Wosaha no Muraji, was sent to strangle the Imperial Prince Arima at the Fujishiro acclivity. On this day Konoshiro, Shihoya no Muraji, and the toneri Yonemaro, Nihitabe no Muraji, were executed at the Fujishiro acclivity. When Konoshiro, Shihoya no Muraji, was about to be executed, he said:—"I request that my right hand may be made a national treasure." Oho-ishi, Mori no Kimi, was banished to the province of Kamitsukenu,^[40] and Kusuri, Sakahibe no Muraji, to the province of Wohari.

One book says:—"The Imperial Prince Arima, with Akaye, Soga no Omi, Konoshiro,^[41] Shihoya no Muraji, Oho-ishi, Mori no Kimi, and Kusuri, Sakahibe no Muraji, divined the future of their treasonous conspiracy by drawing (XXVI. 10.) slips of paper." One book says:—"The Imperial Prince Arima said:—'First of all we will burn the Palace. Then with five hundred men for a day and two nights we will waylay (the Empress) at the harbour of Muro, and speedily with a fleet cutting off the Land of Ahaji, make as it were a prison. This can be easily accomplished.' Some one objected, saying:—'It cannot be so. For all your plans, the faculty (of carrying them out) is wanting. At the present time, Your Imperial Highness is only nineteen years of age, and has not yet attained to manhood. You must first reach manhood and then you will gain the faculty.'" Another book says:—"When the Imperial Prince Arima was plotting treason along with a judicial officer, the leg of the Imperial Prince's arm-rest broke of itself without cause, but he did not cease from conspiring, and was eventually executed."

In this year, Hirafu, Abe no Hikida no Omi, Warden of the Land of Koshi, went on an expedition against the Su-shēn.^[42] He presented to the Emperor two live white bears.^[43]

The Buddhist priest Chiyu made a south-pointing chariot.^[44]

South-pointing Chariot.It was reported from the province of Idzumo:—"On the shore of the northern sea the fish are dying in heaps three feet in depth. In size they resemble the globe-fish.^[45] They have the beaks of sparrows and thorny scales several inches long. The common people say that they are sparrows which have gone into the sea and become changed into fish, and give them the name of 'sparrow-fish.'"

One book says:—"In the seventh month of the sixth year, Pèkché sent Envoys with the following message to the Empress:—'Great Thang and Silla have (XXVI. 11.) joined their powers for an attack upon us. They have taken away as prisoners King Wichă, his Queen,^[46] and the Heir to the Throne. Our Government has therefore stationed troops on the north-western frontier and repaired the fortifications as an indication that the mountains and rivers are blocked.'"^[47]

Moreover Tsuratari, Adzumi no Muraji, of Lower Shōkwa rank, who had gone as Envoy to the Western Sea, returned from Pèkché and reported that Pèkché had returned after a successful expedition against Silla. At this time a horse of his own accord went round the Golden Hall^[48] of a temple night and day without ceasing, and only stopping to graze.

One book says:—"This was an echo^[49] of its destruction by the enemy in the year Kanoye Saru."^[50]

A.D. 659. 5th year, Spring, 1st month, 3rd day. The Empress arrived from the hot springs of Ki.

3rd month, 1st day. The Empress visited Yoshino^[51] and held a banquet there.

3rd day. The Empress visited Hira-ura in Afumi.

10th day. The man of Tukhāra^[52] with his wife, a woman of S‘râvastî, arrived.

17th day. A Mount Sumi was constructed on the river-bank east of Amakashi no Oka, and the Yemishi of Michinoku and Koshi were entertained.

In this month, Abe no Omi was sent in command of 180 ships on an expedition against the Yemishi country. Abe no Omi assembled a selection of the Yemishi of the two districts of Akita and Nushiro to the number of 241 persons with 31 of (XXVI. 12.) their captives, 112 Yemishi of the district of Tsugaru with 4 captives, and 20 Yemishi of Ifurisahe, in one place, feasted them and gave them presents.

Accordingly he made an offering to the Gods of that Land of a boat and silk stuffs of various colours, and proceeded to Shishiriko. Then two Yemishi of Tohiu, named Ikashima and Uhona, came forward and said:—"You ought to make Shiribeshi^[53] your seat of Government." In accordance with the advice of Ikashima and his companion, a district-governor was ultimately established there, after which he (Abe no Omi) returned. The provincial governors of Michinoku and Koshi were each granted two grades of rank, while the district-governors and administrators received each one degree.

One book says:—"Hirafu, Abe no Hikida no Omi, fought with the Su-shēn, and on his return presented to the Empress forty-nine captives."

Autumn, 7th month, 3rd day. Ihashiki, Sakahibe no Muraji, of Lower Shōkin rank, and Kiza, Tsumori no Muraji, of Lower Daisen rank, were sent on a mission to the Land of Thang. They took with them a Yemishi man and woman of Michinoku to show to the Thang Emperor.

In the writing of Hakatoko, Yuki no Muraji, it is stated:—"In the reign of this Empress, Sakahibe no Ihashiki no Muraji, of Lower Shōkin rank, Tsumori no Kiza no Muraji, of Lower Daisen rank, and others, in two ships, received orders to go on a mission to Thang of Wu.^[54] In the year Tsuchinoto Hitsuji (659), the 7th month, and the 3rd day of the month, they started from the Bay of Mitsu in Naniha. On the 11th day of the 8th month, they left the Bay of Ohotsu^[55] in Tsukushi. On the 13th day of the 9th month, they arrived at an island on the southern border of Pèkché. The name of the island is not (XXVI. 13.) known. At four a.m. on the 14th, the two ships put out to sea in company. On the 15th day, at sunset, the ship of Ihashiki no Muraji met crosswise with a contrary wind and was driven to an island in the Southern Sea, named Erh-kia-wei, where it was destroyed by the islanders. Arima, Yamato no Aya no Wosa no Atahe, with Inadzumi, Sakahibe no Muraji, and three others, stole a ship belonging to the islanders, and embarking in it, escaped to Kwa-chow. The officials of this district sent them under escort to the capital, Loh-yang. At midnight on the 16th day, the ship of Kiza no Muraji arrived at Mount Hsu-an near Kuei-chi in the Yueh district,^[56] when a north-east wind sprang up and blew with such violence that on the 23rd they reached the district of Yü-yao. The great ship on which they were embarked, with all its gear, was left behind at this place, and on the 1st day of the 11th intercalary month, they arrived at the seat of Government of the Yueh district. On the 15th they entered the capital,^[57] riding on post-horses. On the 29th, travelling with all speed, they reached the Eastern capital,^[58] where the Emperor had then his residence. On the 30th they had an audience of the Emperor, who inquired of them, saying:—"Is the Empress of your country in good health?" The Envoys answered respectfully:—"Her virtue is in harmony with Heaven and Earth, and she therefore naturally enjoys good health." The Emperor inquired of them:—"And the Ministers in charge of affairs—is it well with them?" The Envoys answered respectfully:—"As (XXVI. 14.) they enjoy the favour and esteem of our Empress, it is well with them also." The Emperor inquired of them, saying:—"Is there peace within your country or not?" The Envoys answered respectfully, saying:—"The Government accords with Heaven and Earth, and therefore there is nothing untoward among the multitude." The Emperor inquired of them, saying:—"In what quarter is the Land of these Yemishi situated?" The Envoys answered respectfully, saying:—"It lies to the north-east." The Emperor inquired of them, saying:—"How many tribes of Yemishi are there?" The Envoys answered respectfully, saying:—"There are three kinds. The most distant are called Tsugaru, the next Ara-Yemishi, and the nearest Nigi-Yemishi.^[59] These now here are Nigi-Yemishi—they bring tribute yearly to our country's Court." The Emperor inquired of them, saying:—"In their country are there the five kinds of grain?" The Envoys answered respectfully, saying:—"No, they sustain life by eating flesh?" The Emperor inquired of them, saying:—"Have they houses in their country?" The Envoys answered respectfully, saying:—"No, they have their dwelling under trees in the recesses of the mountains." The Emperor went on to say:—"When We look at the unusual bodily appearance of these Yemishi, it is strange in the extreme. You Envoys must have suffered greatly on your long voyage hither. Now retire and abide in your official residence. We shall meet again." On the 1st day of the 11th month the festival of the Winter Solstice was celebrated at Court. On the festival day, they again saw the Emperor. Amongst the various frontier states who attended the Court, the Japanese^[60] visitors were the most distinguished. Thereafter, by reason of the confusion caused by a conflagration, the matter was neglected and not further attended to. On the 3rd day of the 12th month, Kahachi no Aya no Ohomaro, a servant of Han Chi-hung, slandered our visitors, who were found guilty by the Court of Thang, and were already condemned to banishment. Previously Chi-hung was banished to a distance of 3000 li. Among the visitors was one, Hakatoko, Yuki no Muraji, who made representations to the Emperor in consequence of which their punishment was remitted. When everything was concluded, the Emperor decreed as follows:—"This Government has determined next year to take administrative measures in regard to the lands east of the sea,^[61] and you, the visitors from Wa, may not return to the east." In the end they (XXVI. 15.) were detained in the Western capital.^[62] They were placed in separate seclusion, their door was closed and prohibited, and they had no liberty of movement. In such misery they passed the year. The writing of Wobito, Naniha no Kishi, says:—"The Chief Envoy to Great Thang struck on an island and was overturned.^[63] The Associate Envoy had a personal audience of the Emperor and showed him some Yemishi. Upon this the Yemishi presented to the Emperor a white deer-skin, three bows, and eighty arrows."

15th day. By a decree to the Ministers, the Empress had the Urabon^[64] Sutra expounded in all the Temples of the capital, and requital made to the ancestors for seven generations.

In this year, the Kuni no Miyakko of Idzumo was commanded to repair the shrine of the Itsuki^[65] God.

A fox bit off the end of a creeper which a labourer of the district of Oü held in his hand, and went off with it. Moreover a dog brought in his mouth a dead man's hand and forearm and laid it in the Ifuya shrine. [Signs that the Empress was about to die.]

Again, the Koryö Envoys had a bear-skin^[66] on which they put a price of sixty pounds of floss silk. The market commissioner laughed and went away.

A Koryö painter, named Komaro,^[67] on the day on which he entertained guests of his own surname in his private house, borrowed seventy official Polar bear-skins for them to sit upon. The guests were ashamed and astonished and went away.

A.D. 660. 6th year, Spring, 1st month, 1st day. The Koryö Envoys, the Eul-syang, Ha Chhyu-mun, and his suite, numbering over one hundred persons, anchored in Tsukushi.

(XXVI. 16.) 3rd month. Abe no Omi was sent on an expedition with a fleet of 200 ships against the land of Su-shēn. Abe no Omi made some Yemishi of Michinoku embark on board his own ship. They arrived close to a great river.^[68] Upon this over a thousand Yemishi of Watari-shima^[69] assembled on the seashore and made a camp facing the river. Two men of this camp came forward and called out hurriedly, saying:—"The Su-shēn fleet has arrived in great force and threatens to slay us. We pray, therefore, to be allowed to cross the river and to serve the Government." Abe no Omi sent a boat to go and fetch these two Yemishi, and inquired from them where the enemy were concealed and the number of their ships. The two Yemishi accordingly pointed out the place of their concealment, saying:—"There are over twenty ships." Thereupon he sent messengers to summon them, but they refused to come. Abe no Omi accordingly heaped up on the beach coloured silk stuffs, weapons, iron, etc., to excite their cupidity. The Su-shēn people thereupon drew up their fleet in order, and tying feathers to poles, raised them aloft by way of flags. They approached with equal oars and came to a pause in a shallow place. Then from one of the ships they sent forth two old men who went round the coloured silk stuffs and other articles which had been piled up, examining them closely. They then changed the single garments they had on, and each taking up one piece of cloth in his hand, went on board their ship and departed. Presently the old men came back again, took off the exchanged garments, and laying them down along with the cloth they had taken away, went on board their ship and departed.^[70] Abe no Omi sent several ships to fetch them, but they refused to come, and returned to the island of Herobe. [Herobe is a separate part of Watari-shima.] After some time they asked for peace, but Abe no Omi refused altogether to listen to them. So they betook themselves to their own palisades and fought. At this time Mamukatsu, Noto no Omi, was slain by the enemy. While the battle was still going on, and was not yet fought out, the enemy, finding that they were being beaten, put to death their own wives and children.

Summer, 5th month, 8th day. The Koryö Envoy, the Eul-syang, Ha Chhyu-mun, and his suite arrived at the official residence of Naniha.

(XXVI. 17.) In this month, the officials, by order of the Empress, prepared one hundred raised seats^[71] and one hundred Nōkesa,^[72] and held a Ninwo Hanya^[73] meeting.

Moreover, the Prince Imperial for the first time made a clepsydra,^[74] by which he caused the people to know the hours.

Clepsydra.

Again, Abe no Hikida no Omi presented to the Empress more than fifty savages.^[75]

Again, a Mount Sumi was built near the pond of Iso no Kami, as high as a pagoda. On this occasion forty-seven men of Su-shēn were entertained.

Again, the people of the whole country carried arms without reason when passing to and fro on the highways. The old people of the country said:—"This perhaps denotes the destruction of the Land of Pèkché."^[76]

Autumn, 7th month, 16th day. The Koryö Envoy, the Eul-syang, Ha Chhyu-mun, and his suite took their departure.

Again, the man of Tukhāra, Kendzuhashi Tatsua, desired to return to his native country, and asked for an escort officer, saying:—"I intend later to pay my respects to the Court of (XXVI. 18.) the Great Country, and therefore, in token of this, I leave my wife behind." Accordingly, he took the way of the Western Sea with several tens of men.

In the "Record of the reigns of Japan,"^[77] written by the Koryö priest To-hyön, it is said:—"In the seventh month, etc., Chhyun-chhyu-chi,^[78] by the aid of the General-in-Chief, Su Ting-fang, caused Pèkché to be invaded and destroyed." One account says:—"Pèkché brought ruin upon itself, owing to the feminine want of principle of the Royal Consort, who arbitrarily usurped the helm of Government and slew the wise and good, thus inviting the calamity which came upon them. Ought one not to be watchful? Ought one not to be watchful?" In a note it is stated:—"Chhyun-chhyu-chi, of Silla, was unable to accomplish his wishes by the Minister Kè-kim.^[79] Therefore he again served Thang, and, putting off the national garb, made a fawning appeal to the Son of Heaven, with the object of bringing disaster on a neighbouring kingdom and preparing the accomplishment of his ends."

(XXVI. 19.) The writing of Hakatoko, Yuki no Muraji, says:—"In the year Kanoye Saru, the 8th month, Pèkché was reduced to submission. After this, on the 12th day of the 9th month, the visitors^[80] were dismissed to their own country. On the 19th day they started from the Western capital. On the 16th day of the 10th month, they arrived back at the Eastern capital, and then for the first time met Arima and his four companions. One the 1st day of the 11th month, the thirteen royal persons captured by General Su Ting-fang and his men, from the King of Pèkché down to the Crown Prince Nyung and others, with the Prime Minister Sa-chhèk, Chhyön-pok-kuk, Pyön-syöng, and others of lower rank, thirty-seven persons, making in all fifty persons, were delivered up to the Government. They were at once led before the Emperor, who spoke kindly to them and released them on the spot. On the 19th the Emperor bestowed presents,^[81] and on the 24th we started from the Eastern capital."

9th month, 5th day. Pèkché sent a Talsol, the Buddhist novice,^[82] Kak-chyong, and others with the following message to the Empress [one book says, "They escaped hither and gave information of their hard case"]:—"In the 7th month of this year, Silla, relying on its strength and assuming a blustering attitude, picked a quarrel with its neighbour, and drawing the Thang people into it, overturned Pèkché. Sovereign and Ministers were all captured, and scarce a living soul^[83] was left."

In one book it is said:—"On the 10th day of the 7th month of the present year, Su Ting-fang, of Great Thang, (XXVI. 20.) drew up the fleet under his command in the harbour of Michă, while Chhyun-chhyu-chi, King of Silla, with his horse and foot occupied Mount No-syu-ri, and so they attacked Pèkché from both sides. The fighting went on for three days. Our Royal city was taken. On the 13th day of the same month, they began to demolish the Royal city. Mount No-syu-ri is on the eastern border of Pèkché."

Upon this Kwisil Pok-sin, Eunsol of the Western Division, was mightily enraged, and betook himself to Mount Im-sya-ki [one book says, "Northern Mount Im-köm-li"], while Yö Chă-chin, Eunsol of the Central Division, occupied the walled city of Kumanori^[84] [one book says, "Mount To-to-ki-nyu"]. They each formed a camp and assembled the scattered troops. Their weapons had become exhausted in the previous campaign, and therefore they fought with flails.^[85] The Silla army was beaten, and Pèkché made booty of their arms, so that the Pèkché weapons were as efficient as ever, and Thang (XXVI. 21.) did not dare to come in. Pok-sin and the others at length got together their countrymen, and with them held the Royal city. The people of the land paid honour to them, saying:—"The Minister Pok-sin! The Minister Chă-chin!" It was only Pok-sin who, by the admirable military expedients which he invented, raised up the country, which was already ruined.

Winter, 10th month. Kwisil Pok-sin, Minister of Pèkché, sent the Minister Kwi-chi and others with a present to the Empress of over one hundred Thang prisoners. These are now the men of Thang of the two districts of Fuha and Kata-agata in the province of Mino. They also asked for troops and requested assistance. At the same time they prayed that the Prince Yö Phung-chyang^[86] might be given back [one book says:—"Minister Kwi-chi is the Talsol, Chyöng-chin"], saying:—"The men of Thang, leading after them our maggot-pests,^[87] came and wasted and harassed our territory. They overturned our Government and took prisoners our Sovereign and his Ministers.

King Wichă, of Pèkché, his wife Eun-ko, his son Nyung, etc., and his Ministers, viz. the Prime Minister, Chhyön Pok-kuk, Pyön-syöng, Son-teung, and others, over fifty persons in all, were captured by General Su on the 13th day of the 7th month, autumn, and sent away to the Land of Thang. This was perhaps what was denoted (XXVI. 22.) by the causeless bearing of arms.^[88]

Now the people of the Land of Pèkché, putting their trust afar off in the Emperor's protecting care, have assembled together anew, and formed a kingdom. We now humbly beg that we may be allowed to wait upon the Prince Phung-chyang, who was sent by Pèkché to be in attendance at the Celestial Court, and to make him the Ruler of the Country, etc., etc."

The Empress made an order, saying:—"We learn that in ancient times there have been cases of troops being asked for and assistance requested: to render help in emergencies, and to restore that which has been interrupted, is a manifestation of ordinary principles of right. The Land of Pèkché, in its extremity, has come to us and placed itself in our hands. Their own country having been brought to ruin, having nowhere to betake themselves for help and none to apply to, making spears their pillows, tasting gall,^[89] and holding firmly to the hope of aid, they have come from afar and made a memorial to us. Our^[90] resolution in this matter is unshakeable. We shall give separate orders to Our generals to advance at the same time by a hundred routes, and then, like gathering clouds with thunderous commotion, meeting together at Satök, to massacre the monsters, and afford relief to the sufferers. Let the proper officials supply them with everything they require, and let them be dismissed with all due ceremony, etc., etc."

Prince Phung-chyang, with his wife and children, and his uncle, Chhyung-seung, etc., were dismissed home. The actual time of their being sent off may be seen in Year VII. One book says:—"The Empress established Phung-chyang as King, and made Sè-syang his assistant. They were sent off with all due ceremony."

12th month, 24th day. The Empress proceeded to the Palace of Naniha. The Empress, in order to comply with the request of Pok-sin, thought of going to Tsukushi and thence despatching a force in aid, and she therefore went there^[91] in the first place and made provision of weapons of all kinds.

(XXVI. 23.) This year, with a view to the invasion of Silla in the interest of Pèkché, an order was given to the province of Suruga to build a ship. When it was finished, and had been hauled as far as Womino, that ship, during the night, without cause, changed its bow for its stern. By this people knew that in the end there would be defeat.^[92]

It was reported from the province of Shinano:—"A swarm of flies has flown in a westerly direction, crossing the Ohosaka hill. It was ten fathoms in thickness, and in height reached the azure sky." Some people gathered that this portended the defeat of the army of relief. There was a popular song which said:—

The little rice-field
Cultivated by my wife
The wild geese devour—
The wild geese of Mitowada—
The woman's rice-field
The wild geese devour:
My eldest son and I make a noise
(But still) the woman's rice-field
The wild geese devour.^[93]

A.D. 661. (XXVI. 24.) 7th year, Spring, 1st month, 6th day. The Imperial ship first put to sea for the expedition against the West.

8th day. The Imperial ship arrived at the sea of Ohoku.^[94] At this time the Imperial Princess Ohota-hime^[95] gave birth to a daughter, to whom accordingly the name was given of the Imperial Princess Ohoku.

14th day. The Imperial ship came to an anchor at the temporary Palace of Nigitatsu no Ishiyu in the province of Iyo.

3rd month, 25th day. The Imperial ship returned to Una no Ohotsu, where the Empress occupied the temporary Palace of Ihase, the name of which the Empress altered to Nagatsu.

Summer, 4th month. Pok-sin, of Pèkché, sent an Envoy to present a memorial requesting permission to wait upon (and bring away) their Prince Kyu-hè.

In the "Record of the reigns of Japan," written by the Priest To-hyön,^[96] it is said:—"Pok-sin, of Pèkché, presented a writing in which he begged the Eastern Court to give up his Lord Kyu-hè." One book says:—"In the fourth month the Empress transferred the capital to the Palace of Asakura."

5th month, 9th day. The Empress removed her residence to the Palace of Asakura^[97] no Tachibana no Hironiha.

At this time trees belonging to the Shrine^[98] of Asakura were cut down and cleared away in order to build this Palace. Therefore the Gods were angry and demolished the building. (XXVI. 25.) Some were also struck,^[99] and in consequence the Grand Treasurer^[100] and many of those in waiting took ill and died.

23rd day. Tamna,^[101] for the first time, sent Prince A-pha-ki and others with tribute.

In the writing of Hakatoko, Yuki no Muraji, it is stated^[102]:—"On the 25th day of the 1st month of the year Kanoto Tori (A.D. 661), we arrived at Yueh-chow on our return journey. On the 1st day of the 4th month, leaving Yueh-chow, we proceeded homewards in an easterly direction, and on the 7th arrived south of Mount Ch‘êng-an-shan. On the 8th day at cock-crow we put out to sea with a south-west wind in our favour, but in mid-ocean we lost our way and tossed about, undergoing much suffering. On the 9th day at nightfall we reached the island of Tamna with great difficulty. There we induced Prince A-pha-ki and eight other natives of the island to embark with us in the Guest-ship^[103] to the end that we might present them to the Imperial Court. On the 23rd day of the 5th month, we presented them to the Imperial Court at Asakura. This was the first time that Tamna was received at Court. Moreover, the Envoys, who had been slandered by Tarushima, Yamato no Aya no Atahe, a follower of Chihung, received no gracious command.^[104] These Envoys were wroth, and their anger penetrated to the Gods of High Heaven, who with a thunderbolt killed Tarushima." The men of that day said of this:—"The divine vengeance of Yamato is near."

6th month. Prince Ise died.

Autumn, 7th month, 24th day. The Empress died in the Palace of Asakura.

8th month, 1st day. The Prince Imperial, in attendance on the Empress's remains, returned as far as the Palace of Ihase. That evening, on the top of Mount Asakura, there was a demon^[105] wearing a great hat, who looked down on the funeral proceedings. All the people uttered exclamations of wonder.

Winter, 10th month, 7th day. The Empress's funeral train returning, put to sea. Hereupon the Prince Imperial, having come to an anchor in the same place, was filled with grief and longing for the Empress. So he sung to himself, saying:—

Longing as I do
(XXVI. 26.) For a sight of thee,
Now that I have arrived here,
Even thus do I long
Desirous of a sight of thee!

23rd day. The funeral of the Empress, returning, anchored at Naniha.

11th month, 7th day. The Empress's remains were temporarily interred at Asuka-gahara.

Mourning began on this day, and lasted for nine days.

The "Record of the reigns of Japan" says:—"The men of Thang, Hsü Shou-yen and others, who were taken prisoners by Pok-sin, arrived in Tsukushi." One book says:—"In the year Kanoto Tori (A.D. 661), the one hundred and six Thang prisoners presented by Pok-sin, Minister of Pèkché, took up their abode at Harita in the province of Afumi. Under the year Kanoye Saru (A.D. 660), it is already stated that Pok-sin presented Thang prisoners. Therefore it is now explained what was done with them."

1. Uniform-bright. The Empress Kōgyoku restored.
2. Yōmei Tennō.
3. Jomei Tennō.
4. i.e. the later of the two year-periods of his reign, viz. Hakuchi.
5. Sora. To be distinguished from Ten, heaven or firmament.
6. In Mutsu.
7. In Mutsu.
8. This shows that roofing with tiles was considered an innovation. To this day the shrines of Ise have not tiled roofs.
9. Ita-buki means shingle-roofed.
10. This name is written with characters which mean river-bed. But kahara also means tiles, which in this connection does not seem a mere fortuitous coincidence.
11. See Vol. I. p. 100.
12. Ninth of the seventeen grades.
13. Including artists.
14. For Junior (小) the interlinear gloss is Sunai. Ohoi and Sunai were respectively the Japanese terms applied to Senior and Junior degrees of rank. Sunai would therefore appear to be abbreviated from sukunaki, which now means few, scanty, but which anciently meant also small, as in the case of the dwarf god Sukuna-bikona. Cf. Corean chak-eun, small. From this it would appear that the colloquial abbreviation of the termination of the adjective had already come into use when these glosses were added—long after the time of the "Nihongi."
15. i.e. the two tsuki trees.
16. Palace of Heaven.
17. Lit. "water workmen," a closely parallel expression to our "navigators" "navvies," whose original business it was to dig canals.
18. See above, XXVI. 2.
19. China.
20. See above, XXV. 57.
21. Now called Amami no Ohoshima, or oftener simply Ohoshima. The chief northern island of the Loochoo group.
22. Sanskrit, Sumêru or Mêru.
23. Urabonye, in Saskrit Ullambana, called by Europeans the Feast of Lanterns.
24. Son of Kōtoku Tennō.
25. In Kiï.
26. A good omen. Perhaps they expected a remission of their taxes, as was the case when a white pheasant was reported from the adjoining province of Anato.
27. District of Akita, province of Deha. The former place is also read Agida. It is probably identical with the present Akita.
28. By Watari no Shima, "the island of the crossing, or ferry," is no doubt meant the island of Yezo. Arima cannot be identified.
29. A Chinese expression for the date of the death of an Emperor.
30. A native commentator remarks that mute is the Corean word for mountain. Womure would therefore mean little-mount. There were Corean settlers in Imaki. The modern Corean word for mountain is moi, which is, no doubt, a contraction of mure. Cf. nè (nai) for nari or nare, river. As shown by Chamberlain in his Loochooan Grammar, "T.A.S.J." XXIII. Supplement, Loochooan resembles modern Corean in dropping r in words where this letter is retained in Japanese. An example quoted by him is Loochooan mui, a wood, for Japanese mori. I suspect that the Loochooan mui, wood, the Japanese mori, wood, and the Corean moi, mountain, are identical roots.
    

    
    The sense of the poem is that the Empress would try to console herself with the imagination that a cloud over the young Prince's tomb was his representative.

31. He was wise beyond his years.
32. So called because the top was in this shape.
33. Same as Saniguna, mentioned above.
34. Hōshi = D.D. This is the famous Buddhist priest (also called Yüan-chwan) who left China for India in A.D. 629, in fulfilment of a vow. After an absence of seventeen years he returned in A.D. 645, bringing with him 657 volumes of the Buddhist scriptures, besides numerous sacred relics. The record of his travels has been translated by Stanislas Julien under the title of "Histoire de la vie de Hiouen-tsang et de ses voyages dans l'Inde." Mayers, p. 290.
35. Another work states that Chitsū went to Thang to obtain instruction respecting the Greater Vehicle (Mahâyanâ). No doubt Buddhism generally is meant by the expression in the text.
36. Some editions make the last three lines a distinct poem.
37. See above, XXVI. 4.
38. The Chinese characters mean "something inserted between the knees," in hot weather, when in bed, for coolness. A pillow is used for this purpose at Singapore, where it is called "a Dutch wife." The corresponding Chinese term means "a bamboo wife." But the Japanese interlinear gloss has oshimadzuki, something which is usually put for a sort of stool to lean the arm on when sitting on the mats, also called kyōsoku. The "Wamyōshō" has also oshimadzuki, but this word has probably a wider meaning, and includes both objects. See illustration.
39. Or Nittabe.
40. Now Kōdzuke.
41. The "Shūkai" is clearly right in thinking that 戈 of the text is a mistake for 代. The name is therefore Konoshiro, as above, and not Wohoko.
42. See above, Vol. II. p. 58. It may be inferred from the narrative given below, XXVI. 16, that the Manchus here referred to were not resident on the mainland, but occupied a trading-post in Yezo or some of the adjoining islands.
43. The character used here, viz. 羆, is read shiguma by the Japanese, and the description of this animal given in Yamada's dictionary and in the "Sansaidzuye" refers plainly to the Polar Bear. Dickins, in Murray's "Handbook of Japan," says that the Polar Bear is sometimes found on the shores of the Hokkaido, but it is rare. Seventy 羆 skins are mentioned below (XXVI. 15), a number which makes one suspect that the animal here referred to may be after all not the Polar Bear, but the Ursus Arctos, a large brown bear which abounds in all these northern regions from Yezo to Kamtchatka, and which is quite distinct from the much smaller black bear of the Japanese islands. It is possible, however, that the Polar Bear may have been more abundant in Yezo at this time.
44. i.e. a compass. For some curious learning about the compass, vide "The Night of the Gods," Vol. I. p. 97, by John O'Neill. Tradition says that a south-pointing chariot was made in the days of the Emperor Hoang, so that his troops might find their way surely in foggy weather. Vide Mayers, p. 21, where the tradition of a south-pointing chariot being made in B.C. 1110 is referred to.
45. The Tetraodon Hyxtris, or fugu, a poisonous fish, which has the power of puffing out its belly, a kind of globe-fish. There is a pretty conflict of authority as to the fish intended by 鮐, the character here used. One Japanese dictionary gives same or shark, and hata, the terranus moara, while the interlinear gloss is yebi or prawn.
46. The interlinear version has Koniworu for Queen, and Konikishi for Heir to the Throne. I cannot identify these with any modern Corean words.
47. This entry comes in a wrong place. Pèkché's destruction took place later—in A.D. 660. Vide "Tongkam," VII. 25.
48. The Hall in which the image of Buddha is enshrined. The Chinese characters for "went round" are 行道, a term which is applicable to any religious procession. But doubtless the interlinear gloss meguri, "to go round," is right here. It is clearly a case of religious circumambulation. This term is also applied to the "orbit" of heavenly bodies.

    The more usual characters for "circumambulation" are 循環. The Sanskrit word is pradakchina, which is defined by Eitel as "the (Brahmanic and Buddhist) ceremony of circumambulating a holy object with one's right side turned to it." This practice is still kept up. Rockhill mentions it in his travels in Thibet, and during Lord Dufferin's viceroyalty of India, Lady Dufferin was on one occasion "circumambulated" by some tribesmen as a mark of the very highest respect.

49. i.e. an omen.
50. A.D. 660. Under this year, the "Tongkam" has the following:—"The wells in the Royal capital of Pèkché turned red as blood, multitudes of fish on the coast of the Western Sea died, so that the people could not eat them, and the waters of a river turned red like blood."
51. A beautiful spot in Southern Yamato. See Murray's "Handbook," 3rd ed. p. 336, et seqq.
52. See above, XXV. 57.
53. On the west coast of Yezo.
54. Wu is here a geographical designation.
55. Hakata in Chikuzen.
56. Chekiang.
57. Nanking.
58. Lohyang, near Honanfu.
59. Ara and Nigi mean respectively rough and soft or gentle. The reference is to their greater or less degree of civilization. The Yezo Ainos are not mentioned.
60. The character used is 倭, i.e. Wa, but possibly the writer meant it to be read Yamato.
61. The campaign against Pèkché is no doubt meant.
62. Fēng-hsiang, in the province of Shensi.
63. Sic in original.
64. Ullambana in Sanskrit.
65. The character rendered Itsuki (with several variants) means stern, severe, and at first sight would seem a general epithet for the Gods of Idzumo. But there was a Temple of Itsuki in this province, so that the word seems to have become a proper name. The same root occurs in Itsuku-shima, the sacred island in the Inland Sea, near Hiroshima.
66. A shiguma skin. See above, XXVI. 10.
67. Obviously a Japanese name.
68. Perhaps the Ishikari river.
69. Yezo.
70. This passage reads like a distorted account of the "unseen trade" which was carried on in these parts up till a comparatively recent period.
71. A sort of square dais from which the priests delivered their lectures.
72. A kind of Buddhist priestly garment.
73. Hanya is the Sanskrit Pradjña, defined by Eitel as the "highest of the six Pâramita (cardinal virtues), intelligence, the principal means of attaining to Nirvâna." The meeting was to hear the reading of the Ninwō Hanya Sutra. Ninwō means "benevolent king."
74. Vide Florenz for particulars as to clepsydra.
75. No doubt Ainos or Yemishi are meant.
76. Which took place in this year.
77. 日本.
78. King of Silla. His historical name is Thè-chong.
79. A Koryö statesman.
80. i.e. the Japanese Envoys to Thang. See above, XXVI. 15.
81. On the Japanese Envoys.
82. Śramaṇêra.
83. Lit. "a chewer of food."
84. No doubt identical with Kumanare mentioned above, the present Ung-chön. See above, Vol. I. p. 367.
85. Or clubs.
86. See above, A.D. 631.
87. The "maggot pest" is a kind of grub destructive to grain. But the word for pest also means "enemy." Silla is obviously intended.
88. See above, XXVI. 7.
89. To taste gall at every meal or to be always looking at gall—as the Prince of Yueh did in order not to forget his grievance against the Wu State. Giles. Gall in China does not represent bitterness, as with us, but courage.
90. Or their.
91. To Naniha.
92. The commentators suggest that Womino was a place in Shinano, but Shinano is an exclusively inland province, and it is not probable that a vessel destined for use in an invasion of Corea should have been dragged overland.
93. The text of this poem is extremely corrupt and obscure, and the above interpretation is highly conjectural. I have followed pretty closely the "Shiki" version, the writer of which had before him a somewhat different text from that now given in editions of the "Nihongi." To arrive at the meaning he transposes a number of syllables, which may appear a rather violent proceeding, his idea apparently being that the original author of the poems had purposely transposed these syllables so as to render his composition unintelligible to those who had not the clue. The wild geese are the Chinese and Silla men, who, in spite of the protests of Japan, continue to lay waste the Land of Pèkché, whose weakness is alluded to by the words wife and woman. Dr. Florenz gives a detailed critical examination of the various versions of this poem.
94. In Bizen.
95. Daughter of Tenchi Tennō, and consort of Temmu Tennō.
96. See above, XXVI. 18.
97. Thought to be in Chikuzen. Tachibana no Hironiha (the wide court of the orange-blossom) is probably an ornamental epithet.
98. Shrine is used for a Shintō place of worship; temple means a Buddhist temple.
99. By a curse from the deities.
100. Another reading is Chief Chamberlain.
101. Quelpaert.
102. See above, XXVI. 19.
103. The ship in which they had gone as visitors to China.
104. It is not clear whether the "gracious command" was that of the Emperor of China or the Empress of Japan. It appears to me that the writer is here going back to the slander of the Envoys, while in China, by another follower of Chihung (XXVI. 14), and that the gracious command, the want of which enraged them, was a courteous message from the Chinese Emperor to the Empress of Japan.
105. Or spirit.