History of the Kingdom of Wei(Wei Chih) c. A.D. 297

Adapted from Tsunoda and Goodrich, Japan in thc Chinese Dynastic Histories, pp. 8-16]

Thc people of Wa [Japan] dwell in the middle of the ocean on the mountainous islands southeast of [the prefecture of] Tai-fang. They formerly comprised more than one hundred communities. During the Han dynasty, [Wa] envoys appeared at the court; today, thirty of their communities maintain intercourse with us through envoys and scribes....

The land of Wa is warm and mild. In winter as in summer the people live on raw vegetables and go about barefooted. They have [or live in] houses; father and mother, elder and younger, sleep separately. They smear their bodies with pink and scarlet, just as the Chinese use powder. They serve food on bamboo and wooden trays, helping themselves with their fingers. When a person dies, they prepare a single coffin, without an outer one. They cover the graves with earth to make a mound. When death occurs, mourning is observed for more than ten days, during which period they do not eat meat. The head mourners wail and lament, while friends sing, dance, and drink liquor. When the funeral is over, all members of the family go into the water to cleanse themselves in a bath of purification.

When they go on voyages across the sea to visit China, they always select a man who does not comb his hair, does not rid himself of fleas, lets his clothing get as dirty as it will, does not eat meat, and does not lie with women. This man behaves like a mourner and is known as the "mourning keeper." When the voyage meets with good fortune, they all lavish on him slaves and other valuables. In case there is disease or mishap, they kill him, saying that he was not scrupulous in observing the taboos....

Whenever they undertake an enterprise or a journey and discussion arises, they bake bones and divine in order to tell whether fortune will be good or bad. First they announce the object of divination, using the same manner of speech as in tortoise shell divination; then they examine the cracks made by the fire and tell what is to come to pass.

In their meetings and in their deportment, there is no distinction between father and son or between men and women. They are fond of liquor. In their worship, men of importance simply clap their hands instead of kneeling or bowing. The people live long, some to one hundred and others to eighty or ninety years. Ordinarily, men of importance have four or five wives; the lesser ones, two or three. Women are not loose in morals or jealous. There is no theft, and litigation is infrequent. In case of violation of law, the light offender loses his wife and children by confiscation; as for the grave offender, the members of his household and also his kinsmen are exterminated. There are class distinctions among the people, and some men are vassals of others. Taxes are collected. There are granaries as well as markets in each province, where necessaries are exchanged under the supervision of the Wa officials....

When the lowly meet men of importance on the road, they stop and withdraw to the roadside. In conveying messages to them or.addressing them, they either squat or kneel, with both hands on the ground. This is the way they show respect. When responding, they say "ah," which corresponds to the aflirmative "yes."

The country formerly had a man as ruler. For some seventy or eighty years after that there were disturbances and warfare. Thereupon the people agreed upon a woman for their ruler. Her name was Pimiko. She occupied herself with magic and sorcery, bewitching the people. Though mature in age, she remained unmarried. She had a younger brother who assisted her in ruling the country. |After she became the ruler, there were few who saw her. She had one thousand women as attendants, but only one man. He served her food and drink and acted as a medium of communication. She resided in a palace surrounded by towers and stockades, with armed guards in a state of constant vigilance....

In the sixth month of the second year of Ching-ch'u [A,D. 238], the Queen of Wa sent the grandee Nashonmi and others to visit the prefecture [of Tai-fang], where they requested permission to proceed to the Emperor's court with tribute. The Governor, Liu Hsia, dispatched an officer to accompany the party to the capital. In answer to the Queen of Wa, an edict of the Emperor, issued in the twelfth month of the same year, said as follows: "Herein we address Pimiko, Queen of Wa, whom we now officially call a friend of Wei. The Governor of Tai-fang, Liu Hsia, has sent a messenger to accompany your vassal, Nashonmi, and his lieutenant, Tsushi Gori. They have arrived here with your tribute, consisting of four male slaves and six female slaves, together with two pieces of cloth with designs, each twenty feet in length. You live very far away across the sea; yet you have sent an embassy with tribute. Your loyalty and filial piety we appreciate exceedingly. We confer upon you, therefore, the title 'Queen of Wa Friendly to Wei,' together with the decoration of the gold seal with purple ribbon. The latter, properly encased, is to be sent to you through the Governor. We expect you, O Queen, to rule your people in peace and to endeavor to be devoted and obedient." . . .

When Pimiko passed away, a great mound was raised, more than a hundred paces in diameter. Over a hundred male and female attendants followed her to the grave. Then a king was placed on the throne, but the people would not obey him. Assassination and murder followed; more than one thousand were thus slain.

A relative of Pimiko named Iyo, a girl of thirteen, was [then] made queen and order was restored. Cheng [the Chinese ambassador] issued a proclamation to the effect that Iyo was the ruler. Then Iyo sent a delegation of twenty under the grandee Yazaku, General of the Imperial Guard, to accompany Cheng home [to China]. The delegation visited the capital and presented thirty male and female slaves. It also offered to the court five thousand white gems and two pieces of carved jade, as well as twenty pieces of brocade with variegated designs.

de Bary, pp. 4-7

History of the Latter Han Dynasty (Hou Han Shu) c. A.D. 445

The Wa dwell on mountainous islands southeast of Han [Korea] in the middle of the ocean, forming more than one hundred communities. From the time of the overthrow of Chao-hsien [northern Korea] by Emperor Wu [r. 140-87 B.C.], nearly thirty of these communities have held intercourse with the Han (Chinese) court by envoys or scribes. Each community has its king, whose oflice is hereditary. The King of Great Wa resides in the country of Yamadai....

In the second year of the Chien-wu Chung-yuan era [A.D. 57], the Wa country Nu sent an envoy with tribute who called himself ta-fu. This country is located in the southern extremity of the Wa country. Emperor Kuang-wu bestowed on him a seal....

During the reigns of Huan-ti [I47-I68] and Ling-ti [I68-I89] the country of Wa was in a state of great confusion, war and conflict raging on all sides. For a number of years, there was no ruler. Then a woman named Pimiko appeared. Remaining unmarried, she occupied herself with magic and sorcery and bewitched the populace. Thereupon they placed her on the throne. She kept one thousand female attendants, but few people saw her. There was only one man who was in charge of her wardrobe and meals and acted as the medium of communication. She resided in a palace surrounded by towers and stockade, with the protection of armed guards. The laws and customs were strict and stern.

de Bary, p. 7

History of the Liu Sung Dynasty (Sung Shu) c. A.D. 5I3

Ko died and his brother, Bu, came to the throne. Bu, signing himself King of Wa, Generalissimo Who Maintains Peace in the East Commanding with Battle-Ax All Military Affairs in the Seven Countries of Wa, Packche, Silla, Imna, Kala, Chin-han, and Mok-han, in the second year of Sheng-ming, Shun-ti's reign [478], sent an envoy bearing a memorial which read as follows: "Our land is remote and distant; its domains lie far out in the ocean. From of old our forebears have clad themselves in armor and helmet and gone across the hills and waters, sparing no time for rest. In the east, they conquered fifty-five countries of hairy men; and in the west, they brought to their knees sixty-six countries of various barbarians. Crossing the sea to the north, they subjugated ninety-five countries. The way of government is to keep harmony and peace; thus order is established in the land. Generation after generation, without fail, our forebears have paid homage to the court. Your subject, ignorant though he is, is succeeding to the throne of his predecessors and is fervently devoted to your Sovereign Majesty. Everything he commands is at your imperial disposal. In order to go by way of Packche, far distant though it is, we prepared ships and boats. Koguryo, however, in defiance of law, schemed to capture them. Borders were raided, and murder was committed repeatedly. Consequently we were delayed every time and missed favorable winds. We attempted to push on, but when the way was clear, Koguryo was rebellious. My deceased father became indignant at the marauding foe who blocked our way to the sovereign court. Urged on by a sense of justice, he gathered together a million archers and was about to launch a great campaign. But because of the death of my father and brother, the plan that had been matured could not be carried out at the last moment. Mourning required the laying down of arms. Inaction does not bring victory. Now, however, we again set our armor in array and carry out the wish of our elders. The fighting men are in high mettle; civil and military officials are ready; none have fear of sword or fire.

"Your Sovereign virtue extends over heaven and earth. If through it we can crush this foe and put an end to our troubles. we shall ever continue loyally to serve [Your Majesty]. I therefore beg you to appoint me as supreme commander of the campaign, with the status of minister, and to grant to others [among my followers] ranks and titles, so that loyalty may be encouraged."

By imperial edict, Bu was made King of Wa and Generalissimo Who Maintains Peace in the East Commanding with Battle-Ax all Military Affairs in the Six Countries of Wa, Silla, Imna, Kala, Chin-han, and Mok-han.

de Bary, pp. 7-9

History of the Sui Dynasty (Sui Shu) c. A.D. 630

During the twenty years of the K'ai-huang era (58l-600), the King of Wa, whose family name was Ame and personal name Tarishihoko, and who bore the title of Ahakomi, sent an envoy to visit the court. The Emperor ordered the appropriate official to make inquiries about the manners and customs [of the Wa people]. The envoy reported thus: "The King of Wa deems heaven to be his elder brother and the sun, his younger. Before break of dawn he attends the court, and, sitting cross-legged, listens to appeals. Just as soon as the sun rises, he ceases these duties, saying that he hands them over to his brother." Our just Emperor said that such things were extremely senseless, and he admonished [ the King of Wa] to alter [his ways].

[According to the envoy's report], the King's spouse is called Kemi. Several hundred women are kept in the inner chambers of the court. The heir apparent is known as Rikamitahori. There is no special palace. There are twelve grades of court oflicials....

There are about I00,000 households. It is customary to punish murder, arson, and adultery with death. Thieves are made to make restitution in accordance with the value of the goods stolen. If the thief has no property with which to make payment, he is taken to be a slave. Other offenses are punished according to their nature—sometimes by banishment and sometimes by flogging. In the prosecution of offenses by the court, the knees of those who plead not guilty are pressed together by placing them between pieces of wood, or their heads are sawed with the stretched string of a strong bow. Sometimes pebbles are put in boiling water and both parties to a dispute made to pick them out The hand of the guilty one is said to become inflamed. Sometimes a snake is kept in a jar, and the accused ordered to catch it. If he is guilty, his hand will be bitten. The people are gentle and peaceful Litigation is infrequent and theft seldom occurs.

As for musical instruments, they have five-stringed lyres and flutes. Both men and women paint marks on their arms and spots on their faces and have their bodies tattooed. They catch fish by diving into the water. They have no written characters and understand only the use of notched sticks and knotted ropes. They revere Buddha and obtained Buddhist scriptures from Packche. This was the first time that they came into possession of written characters. They are familiar with divination and have profound faith in shamans, both male and female....

Both Silla and Packche consider Wa to be a great country, replete with precious things, and they pay her homage. Envoys go back and forth from time to time.

In the third year of Ta-ych [607], King Tarishihoko sent an envoy to the court with tribute. The envoy said: "The King has heard that to the west of the ocean a Bodhisattva of the Sovereign reveres and promotes Buddhism. For that reason he has sent an embassy to pay his respects. Accompanying the embassy are several tens of monks who have come to study Buddhism." [The envoy brought] an official message which read: "The Son of Heaven in the land where the sun rises addresses a letter to the Son of Heaven in the land where the sun sets. We hope you are in good health." When the Emperor saw this letter, he was displeased and told the official in charge of foreign adairs that this letter from the barbarians was discourteous, and that such a letter should not again be brought to his attention.

de Bary, pp. 9-10

New History of the T'ang Dynasty (Hsin T'ang Shu)

[Adapted from Tsunoda and Goodrich, Japan in the Chinese Dynastic Histories, pp. 38-40]

Japan in former times was called Wa-nu. It is 24,000 li distant from our capital, situated to the southeast of Silla in the middle of the ocean.

It is- five months' journey to cross Japan from east to west, and a three months' journey from south to north. There are no castles or stockades in that country, only high walls built by placing timbers together. The roofs are thatched with grass. There are over fifty islets there, each with a name of its own, but all under the sovereignty of Japan. A high official is stationed to have surveillance over these communities.

As for the inhabitants the women outnumber the men. The people are literate and revere the teachings of Buddha. In the government there are twelve official ranks. The family name of the King is Ame. The Japanese say that from their first ruler, known as Ame-no-minaka-nushi, to Hikonagi, there were altogether thirty-two generations of rulers, all bearing the title of mikoto and residing in the palace of Tsukushi. Upon the enthronement of Jimmu, son of Hikonagi, the title was changed to tenno and the palace was moved to the province of Yamato....

In the fifth year of Chen-kuan [63X], the Japanese sent an embassy to pay a visit to the court. In appreciation of this visit from such a distance, the sovereign gave orders to the official concerned not to insist on yearly tribute....

At this time, Silla was being harassed by Koguryo and Paekche. Emperor Kao Tsung sent a sealed rescript to Japan ordering the King to send reinforcements to succor Silla. But after a short time, King Kotoku died [654] and his son Ame-no-toyo-takara was enthroned. Then he also died, and his son Tenchi was enthroned. In the following year [663] an envoy came to the court accompanied by some Ainus. The Ainus also dwell on those islands. The beards of the Ainus were four feet long. They carried arrows at their necks, and without ever missing would shoot a gourd held on the head of a person standing several tens of steps away.

Then Tenchi died [67r] and his son, Temmu, came to the throne. He died, and his son Soji was enthroned.

In the first year of Hsien-heng [670] an embassy came to the court from Japan to ofTer congratulations upon the conquest of Koguryo. About this time, the Japanese who had studied Chinese came to dislike the name Wa and changed it to Nippon. According to the words of the Japanese envoy himself, that name was chosen because the country was so close to where the sun rises. Some say [on the other hand], that Nippon was a small country which had been subjugated by the Wa, and that the latter took over its name. As this envoy was not truthful, doubt still remains. Besides the envoy was boastful, and he said that the domains of his country were many thousands of square li and extended to the ocean on the south and on the west. In the northeast, he said, the country was bordered by mountain ranges beyond which lay the land of the hairy men.

de Bary, pp. 10-12

End of readings for September 10.

From the Preface to Records of Ancient Matters (Kojiki)

[Adapted from Chamberlain, Ko-ji-ki, pp. II-131]

Hereupon, regretting the errors in the old words, and wishing to correct -v the misstatements in the former chronicles, [the Empress Gemmyo], on the eighteenth day of the ninth moon of the fourth year of Wado [November 3, 7II], commanded me Yasumaro to select and record the old words, learned by heart by Hieda no Are according to the imperial decree, and dutifully to lift them up to Her.

In reverent obedience to the contents of the decree, I have made a careful choice. But in high antiquity both speech and thought were so simple, that it would be difficult to arrange phrases and compose periods in the characters. To relate everything in an ideographic transcription would entail an inadequate expression of the meaning; to write altogether according to the phonetic method would make the story of events unduly lengthy. For this reason have I sometimes in the same sentence used the phonetic and ideographic systems conjointly, and have sometimes in one matter used the ideographic record exclusively. Moreover where the drift of the words was obscure, I have by comments elucidated their signification; but need it be said that I have nowhere commented on what was easy? . . . Altogether the things recorded commence with the separation of Heaven and Earth, and conclude with the august reign at Oharida. So from the Deity Master-of-the-August-Centre-of-Heaven down to His Augustness Prince-Wave-Limit-Brave-Cormorant-ThatchMeeting-Incompletely makes the First Volume; from the Heavenly Sovereign Kamu-Yamato-Ihare-Biko down to the august reign of Homuda makes the Second Volume; from the Emperor O-Sazaki down to the great palace of Oharida makes the Third Volume. Altogether I have written Three Volumes, which I reverently and respecctfully present. I, Yasumaro, with true trembling and true fear, bow my head, bow my head. Reverently presented by the Court Noble Futo no Yasumaro, an Officer of the Upper Division of the First Class of the Fifth Rank and of the Fifth Order of Merit, on the 28th day of the first moon of the fifth year of Wado [March 10, 7I2].

de Bary, pp. 12-13

Birth of the Sun Goddess

Note that in this account from the Nihongi the Sun Goddess, Amaterasu, is identified not as the first of the gods or as the creator of the world, but simply as one among many offspring of the primal pair, Izanagi and Izanami.

[Adapted from Aston, Nihongi, 1, 18-20]

Izanagi no Mikoto and Izanami no Mikoto consulted together, saying: "We have now produced the Great-eight-island country, with the mountains, rivers, herbs, and trees. Why should we not produce someone who shall be lord of the universe?" They then together produced the Sun Goddess, who was called O-hiru-me no muchi.

(Called in one writing Amaterasu no O kami.)

The resplendent luster of this child shone throughout all the six quarters. Therefore the two Deities rejoiced, saying: "We have had many children, but none of them have been equal to this wondrous infant. She ought not to be kept long in this land, but we ought of our own accord to send her at once to Heaven, and entrust to her the affairs of Heaven." At this time Heaven and Earth were still not far separated, and therefore they sent her up to Heaven by the ladder of Heaven. They next produced the Moon-god.

(Called in one writing Tsuki-yumi no Mikoto, or Tsuki-yomi no Mikoto.)

His radiance was next to that of the Sun in splendor. This God was to be the consort of the Sun-Goddess, and to share in her government. They therefore sent him also to Heaven.

Next they produced the leech-child, which even at the age of three years could not stand upright. They therefore placed it in the rockcamphor-wood boat of Heaven, and abandoned it to the winds.

Their next child was Sosa no o no Mikoto. (Called in one writing Kami Sosa-no-o no Mikoto or Haya Sosa-no-o no Mikoto.)

This God had a fierce temper and was given to cruel acts. Moreover he made a practice of continually weeping and wailing. So he brought many of the people of the land to an untimely end. Again he caused green mountains to become withered. Therefore the two Gods, his parents, addressed Sosa no o no Mikoto, saying: "Thou art exceedingly wicked, and it is not meet that thou shouldst reign over the world. Certainly thou must depart far away to the Nether-land." So they at length expelled him.

de Bary, pp. 13-14

The Divine Creation of the Imperial Ancestors

So thereupon His-Swift-Impetuous-Male-Augustness (Susa-no-o) said: "If that be so, I will take leave of the Heaven-Shining-Great-August-Deity (Amaterasu), and depart." [With these words] he forthwith went up to Heaven, whereupon all the mountains and rivers shook, and every land and country quaked. So the Heaven-Shining-Deity, alarmed at the noise, said: "The reason of the ascent hither of His Augustness my elder brother is surely no good intent. It is only that he wishes to wrest my land from me." And she forthwith, unbinding her august hair, twisted it into august bunches; and both into the left and into the right august bunch, as likewise into her august head-dress and likewise on to her left and her right august arm, she twisted an augustly complete [string] of curved jewels eight feet [long] of five hundred jewels; and, slinging on her back a quiver holding a thousand [arrows], and adding [thereto] a quiver holding five hundred [arrows], she likewise took and slung at her side a mighty and high [-sounding] elbow-pad, and brandished and stuck her bow upright so that the top shook; and she stamped her feet into the hard ground up to her opposing thighs, kicking away [the earth] like rotten snow, and stood valiantly like unto a mighty man, and waiting, asked: "Wherefore ascendest thou hither?" Then Susa-no-o replied, saying: "I have no evil intent. It is only that when the Great-August-Deity [our father] spoke, deigning to enquire the cause of my wailing and weeping, I said: 'I wail because I wish to go to my deceased mother's land'; whereupon the Great-August-Deity said: 'Thou shalt not dwell in this land,' and deigned to expel me with a divine expulsion. It is therefore, solely with the thought of taking leave of thee and departing, that I have ascended hither. I have no strange intentions." Then the HeavenShining-Deity said: "If that be so, whereby shall I know the sincerity of thine intentions?" Thereupon Susa-no-o replied, saying: "Let each of us swear, and produce children." So as they then swore to each other from the opposite banks of the Tranquil River of Heaven, the august names of the Deities that were born from the mist [of her breath] when, having first begged Susa-no-o to hand her the ten-grasp saber which was girded on him and broken it into three fragments, and with the jewels making a jingling sound having brandished and washed them in the True-PoolWell of Heaven, and having crunchingly crunched them, the HeavenShining-Deity blew them away, were Her Augustness Torrent-MistPrincess, another august name for whom is Her Augustness Princess-of-the-Island-of-the-Offing; next Her Augustness Lovely-Island-Princess, another august name for whom is Her Augustness Good-Princess; next Her Augustness Princess-of-the-Torrent. The august name of the Deity that was born from the mist [of his breath] when, having begged the HeavenShining-Deity to hand him the augustly complete [string] of curved jewels eight feet [long] of five hundred jewels that was twisted in the left august bunch [of her hair], and with the jewels making a jingling sound having brandished and washed them in the True-Pool-Well of Heaven, and having crunchingly crunched them, Susa-no-o blew them away, was His Augustness Truly-Conqueror-I-Conquer-ConqueringSwift-Heavenly-Great-Great-Ears. The august name of the Deity that was born from the mist [of his breath] when again, having begged her to hand him the jewels that were twisted in the right august bunch [of her hair], and having crunchingly crunched them, he blew them away, was His Augustness Ame-no-hohi. The august name of the Deity that was born from the mist [of his breath] when again, having begged her to hand him the jewels that were twisted in her august head-dress, and having crunchingly crunched them, he blew them away, was His Augustness Prince-Lord-of-Heaven. The august name of the Deity that was born from the mist [of his breath] when again, having begged her to hand him the jewels that were twisted on her left august arm, and having crunchingly crunched them, he blew them away, was His Augustness Prince-Lord-of-Life. The august name of the Deity that was born from the jewels that were twisted on her right august arm, and having crunchingly crunched them, he blew them away, was His-Wondrous-Augustness-of-Kumanu. [Five Deities in all.]

de Bary, pp. 14-17

Descent of the Divine Grandson with thc Three Imperial Regalia

[Adapted from Aston, Nihongi, I, 76-77]

"All the Central Land of Reed-Plains is now completely tranquilized." Now the Heaven-Shining-Deity gave command, saying: "If that be so, I will send down my child." She was about to do so, when in the meantime, an August Grandchild was born, whose name was called Ama-tsuhiko-hiko-ho-no-ninigi no Mikoto. Her son represented to her that he wished the August Grandchild to be sent down in his stead. Therefore the Heaven-Shining-Deity gave to Ama-tsu-hiko-hiko-ho-no-ninigi no Mikoto the Three Treasures, viz. the curved jewel of Yasaka gem, the eight-hand mirror, and the sword Kusanagi, and joined to him as his attendants Ame no Koyane no Mikoto, the first/ancestor of the Naka-tomi; Futo-dama no Mikoto, the first ancestor of the Imbe; Ame no Uzume ancestor of the Sarume; Ishi-kori-dome no Mikoto, the mirror-makers; and Tamaya no Mikoto, the first ancestor of the jewel- makers; in all Gods of five be.Then she commanded her August Grandchild, saying: "This Reed-plain-1500-autumns-fair-rice-ear Land is the region which my descendants shall be lords of. Do thou, my August Grandchild, proceed thither and govern it. Go! and may prosperity attend thy dynasty, and may it, like Heaven and Earth, endure for ever.'

de Bary, pp. 17-18

Birth of the Land

[Adapted from Aston, Nihongi, I, 10-14]

Izanagi and Izanami stood on the floating bridge of Heaven, and held counsel together, saying:

"Is there not a country beneath?"

Thereupon they thrust down the jewel-spear of Heaven, and groping about therewith found the ocean. The brine which dripped from the point of the spear coagulated and became an island which received the name of Ono-goro-jima.

The two Deities thereupon descended and dwelt in this island. Accordingly they wished to become husband and wife together, and to produce countries.

So they made Ono-goro-jima the pillar of the center of the land.

Now the male deity turning by the left, and the female deity by the right, they went round the pillar of the land separately. When they met together on one side, the female deity spoke first and said: "How delightful! I have met with a lovely youth." The male deity was displeased, and said: "I am a man, and by right should have spoken first. How is it that on the contrary thou, a woman, shouldst have been the first to speak? This was unlucky. Let us go round again." Upon this the two deities went back, and having met anew, this time the male deity spoke first, and said: "How delightful! I have met a lovely maiden."

Then he inquired of the female deity, saying: "In thy body is there aught formed?" She answered, and said: "In my body there is a place which is the source of femininity." The male deity said: "In my body again there is a place which is the source of masculinity. I wish to unite this source-place of my body to the source-place of thy body." Hereupon the male and female first became united as husband and wife.

Now when the time of birth arrived, first of all the island of Ahaji was reckoned as the placenta, and their minds took no pleasure in it. Therefore it received the name of Ahaji no Shima.

Next there was produced the island of O-yamato no Toyo-aki-tsushima.

(Here and elsewhere [the characters for Nippon] are to be read Yamato.)

Next they produced the island of Iyo no futa-na, and next the island of Tsukushi. Next the islands of Oki and Sado were born as twins. This is the prototype of the twin-births which sometimes take place among mankind.

Next was born the island of Koshi, then the island of O-shima, then the island of Kibi no Ko.

Hence first arose the designation of the Great Eight-island Country.

Then the islands of Tsushima and Iki, with the small islands in various parts, were produced by the coagulation of the oam of the salt-water.

de Bary, pp. 25-26


[Adapted from Aston, Nihongi, I, 40-45]

After this Susa-no-o no Mikoto's behavior was exceedingly rude. In what way ? Amaterasu [the Heaven-Shining-Deity] had made august rice fields of Heavenly narrow rice fields and Heavenly long rice fields. Then Susa-no-o, when the seed was sown in spring, broke down the divisions between the plots of rice, and in autumn let loose the Heavenly piebald colts, and made them lie down in the midst of the rice fields. Again, when he saw that Amaterasu was about to celebrate the feast of first-fruits, he secretly voided excrement in the New Palace. Moreover, when he saw that Amaterasu was in her sacred weaving hall, engaged in weaving garments of the Gods, he flayed a piebald colt of Heaven, and breaking a hole in the roof-tiles of the hall, flung it in. Then Amaterasu started with alarm, and wounded herself with the shuttle. Indignant of this, she straightway entered the Rock-cave of Heaven, and having fastened the Rock-door, dwelt there in seclusion. Therefore constant darkness pre-vailed on all sides, and the alternation of night and day was unknown.

Then the eighty myriads of Gods met on the bank of the Tranquil River of Heaven, and considered in what manner they should sup-plicate her. Accordingly Omoi-kane no Kami, with profound device and far-reaching thought, at length gathered long-singing birds of the Eternal Land and made them utter their prolonged cry to one another. Moreover he made Ta-jikara-o to stand beside the Rock-door. Then Ame no Koyane no Mikoto, ancestor of the Nakatomi Deity Chieftains, and Futo-dama no Mikoto, ancestor of the Imibe Chieftains, dug up a five-hundred branched True Sakaki tree of the Heavenly Mt. Kagu. On its upper branches they hung an august five-hundred string of Yasaka jewels. On the middle branches they hung an eight-hand mirror.

(One writing says Ma-futsu no Kagami.)

On its lower branches they hung blue soft offerings and white soft offerings. Then they recited their liturgy together.

Moreover Ama no Uzume no Mikoto, ancestress of the Sarume Chieftain, took in her hand a spear wreathed with Eulalia grass, and standing before the door of the Rock-cave of Heaven, skillfully performed a mimic dance. She took, moreover, the tme Sakaki tree of the Heavenly Mount Kagu, and made of it a head-dress, she took club-moss and made of it braces, she kindled fires, she placed a tub bottom upwards, and gave forth a divinely-inspired utterance.

Now Amaterasu heard this, and said: "Since I have shut myself up in the Rock-cave, there ought surely to be continual night in the Central Land of fertile reed-plains. How then can Ama no Uzume no Mikoto be so jolly?" So with her august hand, she opened for a narrow space the Rock-door and peeped out. Then Ta-jikara-o no Kami forthwith took Amaterasu by the hand, and led her out. Upon this the Gods Nakatomi no Kami and Imibe no Kami at once drew a limit by means of a bottom-tied rope (also called a left-hand rope) and begged her not to return again [into the cave].

After this all the Gods put the blame on Susa-no-o, and imposed on him a fine of one thousand tables, and so at length chastised him. They also had his hair plucked out, and made him therewith expiate his guilt.

de Bary, pp. 27-29


[Adapted from Chamberlain, Ko-ji-ki, pp. 60-64]

So, having been expelled, Susa-no-o descended to a place [called] Torikami at the head-waters of the River Hi in the land of Izumo. At this time some chopsticks came floating down the stream. So Susa-no-o, thinking that there must be people at the head-waters of the river, went up it in quest of them, when he came upon an old man and an old woman—two of them—who had a young girl between them, and were weeping. Then he deigned to ask: "Who are ye?" So the old man replied, saying: "I am an Earthly Deity, child of the Deity Great-Mountain-Possessor. I am called by the name of Foot-Stroking-Elder, my wife is called by the name of Hand-Stroking- Elder, and my daughter is called by the name of Wondrous-Inada-Princess." Again he asked: "What is the cause of your crying?" [The old man] answered, saying: "I had originally eight young girls as daughters. But the eight-forked serpent of Koshi has come every year and devoured [one], and it is now its time to come, wherefore we weep." Then he asked him: "What is its form like?" [The old man] answered, saying: "Its eyes are like akakagachi, it has one body with eight heads and eight tails. Moreover on its body grows moss, and also chamaecyparis and cryptomerias. Its length extends over eight valleys and eight hills, and if one look at its belly, it is all constantly bloody and inflamed." (What is here called akakagachi is the modern hohozuki.)

Then Susa-no-o said to the old man: "If this be thy daughter, wilt thou olffer her to me?" He replied, saying: "With reverence, but I know not thine august name." Then he replied, saying: "I am elder brother to the Heaven-Shining-Deity. So I have now descended from Heaven." Then the Deities Foot-Stroking-Elder and Hand-Stroking-Elder said: "If that be so, with reverence will we offer [her to thee]." So Susa-no-o, at once taking and changing the young girl into a multitudinous and closetoothed comb which he stuck into his august hair-bunch, said to the Deities Foot-Stroking-Elder and Hand-Stroking-Elder: "Do you distill some eight-fold refined liquor.5 Also make a fence round about, in that fence make eight gates, at each gate tie Itogether] eight platforms, on each platform put a liquor-vat, and into each vat pour the eight-fold refined liquor, and wait." So as they waited after having thus prepared everything in accordance with his bidding, the eight-forked serpent came truly as [the old man] had said, and immediately dipped a head into each vat, and drank the liquor. Thereupon it was intoxicated with drinking, and all [the heads] lay down and slept. Then Susa-no-o drew the ten-grasp sabre, that was augustly girded on him, and cut the serpent in pieces, so that the River Hi flowed on changed into a river of blood. So when he cut the middle tail, the edge of his august sword broke. Then, thinking it strange, he thrust into and split [the flesh] with the point of his august sword and looked, and there was a sharp great sword [within]. So he took this great sword, and, thinking it a strange thing, he respectfully informed 6 Amaterasu. This is the Herb-Quelling Great Sword.

So thereupon Susa-no-o sought in the land of Izumo for a place where he might build a palace. Then he arrived at a place [called] Suga, and said: "On coming to this place my august heart is pure," S and in that place he built a palace to dwell in.

de Bary, pp. 29-30

Enshrinement of Amaterasu

25th year, Spring, 2nd month, 8th day. The Emperor commanded the five officers, Takenu Kaha-wake, ancestor of the Abe no Omi; Hikokuni-fuku, ancestor of the Imperial Chieftains; O-kashima, ancestor of the Nakatomi Deity Chieftains; Tochine, ancestor of the Mononobe Deity Chieftains; and Take-hi, ancestor of the Otomo Deity Chieftains, saying: "The sagacity of Our predecessor on the throne, the Emperor Mimaki-iri-hiko-inie, was displayed in wisdom: he was reverential, intelligent, and capable. He was profoundly unassuming, and his disposition was to cherish self-abnegation. He adjusted the machinery of government, and did solemn worship to the Gods of Heaven and Earth. He practiced self-restraint and was watchful as to his personal conduct. Every day he was heedful for that day. Thus the weal of the people was sufficient, and the Empire was at peace. And now, under Our reign, shall there be any remissness in the worship of the Gods of Heaven and Earth ?

de Bary, pp. 32-33

End of readings for September 17.

The Seventeen-Article Constitution of Prince Shototu

[Adapted from Aston, Nihongi, II, 128-33]

12th year [604], Summer, 4th month, 3rd day. The Prince Imperial in person prepared for the first time laws. There were seventeen clauses, as follows:

I. Harmony is to be valued, and an avoidance of wanton opposition to be honored. All men are influenced by partisanship, and there are few who are intelligent. Hence there are some who disobey their lords and fathers, or who maintain feuds with the neighboring 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 Monastic orders, are the final refuge of the four generated beings, and are the supreme objects of faith in all coun- tries. 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 over- spreads, 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 fall in 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 behavior their leading principle, for the leading principle of the government of the people consists in decorous behavior. If the superiors do not behave with decorum, the inferiors are disorderly: if inferiors are wanting in proper behavior, there must necessarily be offenses. Therefore it is that when lord and vassal behave with decorum, the distinctions of rank are not confused: when the people behave with decorum, the goverment 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. If in one day there are so many, how many will there be in a series of years? If the man who is to decide suits at law makes gain his ordinary motive, and hears cases 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 stqne. 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 ofiice, 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 occasions, 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 oL Grain will be free from danger. Thereforel did the wise sovereigns of antiquity seek the man to fill the office, and,; not the office for the sake of the man.

VIII. Let the ministcrs and functionaries attend thc 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. We are 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 exaction 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 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 subversive of law. Therefore in the first clause it was said, that superiors and inferiors should agree together. The purport is the same as this.

XVI. Let the people be employed [in forced labor] at seasonable times. This is an ancient and excellent rule. Let them be employed, therefore, in the winter months, when they are at leisure. But from Spring to Autumn, when they are engaged in agriculture or with the mulberry trees, the people should not be so employed. For if they do not attend to agriculture, what will they have to eat? if they do not attend to the mulberry trees, what will they do for clothing?

XVII. Decisions on important matters should not be made by one person alone. They should be discussed with many. But small matters are of less consequence. It is unnecessary to consult a number of people. It is only in the case of the discussion of weighty affairs, when there is a suspicion that they may miscarry, that one should arrange matters in concert with others, so as to arrive at the right conclusion.

de Bary, pp. 48-51