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The Imperial troops
set fire to the fort--which is described as having been built with
rice-bags piled up--and the Empress emerged with the child in her
arms; but having thus provided for its safety, she fled again to the
fort and perished with her brother. This terrible scene appears to
have given the child such a shock that he lost the use of speech, and
the Records devote large space to describing the means employed for
the amusement of the child, the long chase and final capture of a
swan whose cry, as it flew overhead, had first moved the youth to
speech, and the cure ultimately effected by building a shrine for the
worship of the deity of Izumo, who, in a previous age, had been
compelled to abdicate the sovereignty of the country in favour of a
later descendant of the Sun goddess, and whose resentment was
thereafter often responsible for calamities overtaking the Court or
the people of Japan.
THE ISE SHRINE AND THE PRACTICE OF JUNSHI
Two events specially memorable in this reign were the transfer of the
shrine of the Sun goddess to Ise, where it has remained ever since,
and the abolition of the custom of junshi, or following in death. The
latter shocking usage, a common rite of animistic religion, was in
part voluntary, in part compulsory. In its latter aspect it came
vividly under the notice of the Emperor Suinin when the tomb of his
younger brother, Yamato, having been built within earshot of the
palace, the cries of his personal attendants, buried alive around his
grave, were heard, day and night, until death brought silence. In the
following year (A.D. 3), the Empress having died, a courtier,
Nomi-no-Sukune, advised the substitution of clay figures for the
victims hitherto sacrificed. Nominally, the practice of compulsory
junshi ceased from that date,* but voluntary junshi continued to find
occasional observance until modern times.
*Of course it is to be remembered that the dates given by Japanese
historians prior to the fifth century A.D. are very apocryphal.
WRESTLING
The name of Nomi-no-Sukune is associated with the first mention of
wrestling in Japanese history. By the Chronicles a brief account is
given of a match between Nomi and Taema-no-Kuehaya. The latter was
represented to be so strong that he could break horns and straighten
hooks. His frequently expressed desire was to find a worthy
competitor. Nomi-no-Sukune, summoned from Izumo by the Emperor, met
Kuehaya in the lists of the palace of Tamaki and kicked him to death.
Wrestling thereafter became a national pastime, but its methods
underwent radical change, kicking being abolished altogether.
FOREIGN INTERCOURSE
It is believed by Japanese historians that during the reign of Suinin
a local government station (chinju-fu) was established in Anra
province of Mimana, and that this station, subsequently known as
Nippon-fu, was transferred to Tsukushi (Kyushu) and named Dazai-fu
when Japan's influence in Mimana waned. The first general (shoguri)
of the chinju-fu was Prince Shihotari, and the term kishi--which in
Korea signified headman--was thenceforth incorporated into his family
name. To the members of that family in later generations was
entrusted the conduct of the Empire's foreign affairs. But it does
not appear that the Imperial Court in Yamato paid much attention to
oversea countries in early eras. Intercourse with these was
conducted, for the most part, by the local magnates who held sway in
the western regions of Japan.
It was during the reign of Suinin, if Japanese chronology be
accepted, that notices of Japan began to appear in Chinese history--a
history which justly claims to be reliable from 145 B.C. Under the
Later Han dynasty (A.D. 25-220), great progress was made in
literature and art by the people of the Middle Kingdom, and this
progress naturally extended, not only to Korea, which had been
conquered by the Chinese sovereign, Wu-Ti, in the second century
before Christ and was still partly under the rule of Chinese
governors, but also to the maritime regions of Japan, whence the
shores of Korea were almost within sight. China in those ages was
incomparably the greatest and most enlightened country in the Orient,
and it had become the custom with adjacent States to send emissaries
to her Court, bearing gifts which she handsomely requited; so that
while, from one point of view, the envoys might be regarded as
tribute-carriers, from another, the ceremony presented the character
of a mere interchange of neighbourly civilities. In Japan, again,
administrative centralization was still imperfect. Some of the local
magnates had not yet been brought fully under the sway of the Yamato
invaders, and some, as scions of the Imperial family, arrogated a
considerable measure of independence. Thus it resulted that several
of these provincial dukes--or "kings," as not a few of them were
called--maintained relations with Korea, and through her despatched
tribute missions to the Chinese Court from time to time.
In these circumstances it is not surprising to find the Chinese
historians of the first century A.D. writing: "The Wa (Japanese)
dwell southeast of Han* (Korea) on a mountainous island in midocean.
Their country is divided into more than one hundred provinces. Since
the time when Wu-Ti (140-86 B.C.) overthrew Korea, they (the
Japanese) have communicated with the Han (Korean) authorities by
means of a postal service. There are thirty-two provinces which do
so, all of which style their rulers 'kings' who are hereditary. The
sovereign of Great Wa resides in Yamato, distant 12,000 li (4000
miles) from the frontier of the province of Yolang (the modern
Pyong-yang in Korea). In the second year of Chung-yuan (A.D. 57), in
the reign of Kwang-wu, the Ito** country sent an envoy with tribute,
who styled himself Ta-fu. He came from the most western part of the
Wa country. Kwang-wu presented him with a seal and ribbon." [Aston's
translation.]
*It is necessary to distinguish carefully between the Han dynasty of
China and the term "Han" as a designation of Korea.
**The ideographs composing this word were pronounced "I-to" at the
time when they were written by the Hou-Han historians, but they
subsequently received the sound of "Wo-nu" or "wa-do."
These passages have provoked much discussion, but Japanese annalists
are for the most part agreed that "Ito" should be read "I-no-na,"
which corresponds with the ancient Na-no-Agata, the present Naka-gori
in Chikuzen, an identification consistent with etymology and
supported by the fact that, in 1764, a gold seal supposed to be the
original of the one mentioned above, was dug out of the ground in
that region. In short, Na-no-Agata is identical with the ancient
Watazumi-no-Kuni, which was one of the countries of Japan's
intercourse. Further, the Yamato of the Hou-Han historians is not to
be regarded as the province of that name in central Japan, but as one
of the western districts, whether Yamato in Higo, or Yamato in
Chikugo. It has been shrewdly suggested* that the example of Korea
had much influence in inducing the local rulers in the western and
southern provinces to obtain the Chinese Court's recognition of their
administrative status, but, whatever may have been the dominant
motive, it seems certain that frequent intercourse took place between
Japan and China via Korea immediately before and after the beginning
of the Christian era. Again, that Koreans came freely to Japan and
settled there is attested by the case of a son of the King of Shiragi
who, coming to the Tajima region, took a Japanese wife and
established himself there, founding a distinguished family. The
closing episode of the Emperor Suinin's life was the despatch of
Tajima Mori, this immigrant's descendant, to the country of Tokoyo,
nominally for the purpose of obtaining orange-seeds, but probably
with the ulterior motive of exploration.
*By Dr. Ariga, an eminent Japanese authority.
The reader is already familiar with this Tokoyo-no-Kuni (Eternal
Land). We hear of it first as the home of "long-singing birds"
summoned to take part in enticing the Sun goddess from her cave. Then
it figures as the final retreat of Sukuna-hikona, the Aescalapius of
the mythological age. Then we find one of Jimmu's elder brothers
treading on the waves to reach it. Then we hear of it as the
birthplace of the billows that make Ise their bourne, and now it is
described by Tajima Mori in his death-song as the "mysterious realm
of gods and genii," so distant that ten years were needed to reach it
and return. It appears in fact to have been an epithet for China in
general, and the destination of Tajima Mori is believed to have been
Shantung, to reach which place by sea from Japan was a great feat of
navigation in those primitive days. Tajima Mori returned to find the
Emperor dead, and in despair he committed suicide.
AGRICULTURE AND ADMINISTRATION
The reclamation of land for purposes of rice cultivation went on
vigorously during Suinin's reign. More than eight hundred ponds and
aqueducts are said to have been constructed by order of the sovereign
for irrigation uses throughout the provinces. It would seem, too,
that the practice of formally consulting Court officials about
administrative problems had its origin at this time. No definite
organization for the purpose was yet created, but it became customary
to convene distinguished scions of the Imperial line and heads of
great subject-families to discuss and report upon affairs of State.
Another innovation referred to in this era was the offering of
weapons of war at the shrines. We read of as many as a thousand
swords being forged to form part of the sacred treasures at the
shrine of Ise-no-Kami, and the occasion was seized to organize a
number of hereditary corporations (be) of arm-makers and armourers.
These were placed under the control of Prince Inishiki, another of
the captains of the Imperial life-guards (mononobe-no-Obito). It is
thus evident that something more than a religious rite was involved
in these measures.
THE TWELFTH EMPEROR, KEIKO (A.D. 71--130)
According to the Records, Keiko was ten feet two inches high, and his
shank measured four feet one inch.
set fire to the fort--which is described as having been built with
rice-bags piled up--and the Empress emerged with the child in her
arms; but having thus provided for its safety, she fled again to the
fort and perished with her brother. This terrible scene appears to
have given the child such a shock that he lost the use of speech, and
the Records devote large space to describing the means employed for
the amusement of the child, the long chase and final capture of a
swan whose cry, as it flew overhead, had first moved the youth to
speech, and the cure ultimately effected by building a shrine for the
worship of the deity of Izumo, who, in a previous age, had been
compelled to abdicate the sovereignty of the country in favour of a
later descendant of the Sun goddess, and whose resentment was
thereafter often responsible for calamities overtaking the Court or
the people of Japan.
THE ISE SHRINE AND THE PRACTICE OF JUNSHI
Two events specially memorable in this reign were the transfer of the
shrine of the Sun goddess to Ise, where it has remained ever since,
and the abolition of the custom of junshi, or following in death. The
latter shocking usage, a common rite of animistic religion, was in
part voluntary, in part compulsory. In its latter aspect it came
vividly under the notice of the Emperor Suinin when the tomb of his
younger brother, Yamato, having been built within earshot of the
palace, the cries of his personal attendants, buried alive around his
grave, were heard, day and night, until death brought silence. In the
following year (A.D. 3), the Empress having died, a courtier,
Nomi-no-Sukune, advised the substitution of clay figures for the
victims hitherto sacrificed. Nominally, the practice of compulsory
junshi ceased from that date,* but voluntary junshi continued to find
occasional observance until modern times.
*Of course it is to be remembered that the dates given by Japanese
historians prior to the fifth century A.D. are very apocryphal.
WRESTLING
The name of Nomi-no-Sukune is associated with the first mention of
wrestling in Japanese history. By the Chronicles a brief account is
given of a match between Nomi and Taema-no-Kuehaya. The latter was
represented to be so strong that he could break horns and straighten
hooks. His frequently expressed desire was to find a worthy
competitor. Nomi-no-Sukune, summoned from Izumo by the Emperor, met
Kuehaya in the lists of the palace of Tamaki and kicked him to death.
Wrestling thereafter became a national pastime, but its methods
underwent radical change, kicking being abolished altogether.
FOREIGN INTERCOURSE
It is believed by Japanese historians that during the reign of Suinin
a local government station (chinju-fu) was established in Anra
province of Mimana, and that this station, subsequently known as
Nippon-fu, was transferred to Tsukushi (Kyushu) and named Dazai-fu
when Japan's influence in Mimana waned. The first general (shoguri)
of the chinju-fu was Prince Shihotari, and the term kishi--which in
Korea signified headman--was thenceforth incorporated into his family
name. To the members of that family in later generations was
entrusted the conduct of the Empire's foreign affairs. But it does
not appear that the Imperial Court in Yamato paid much attention to
oversea countries in early eras. Intercourse with these was
conducted, for the most part, by the local magnates who held sway in
the western regions of Japan.
It was during the reign of Suinin, if Japanese chronology be
accepted, that notices of Japan began to appear in Chinese history--a
history which justly claims to be reliable from 145 B.C. Under the
Later Han dynasty (A.D. 25-220), great progress was made in
literature and art by the people of the Middle Kingdom, and this
progress naturally extended, not only to Korea, which had been
conquered by the Chinese sovereign, Wu-Ti, in the second century
before Christ and was still partly under the rule of Chinese
governors, but also to the maritime regions of Japan, whence the
shores of Korea were almost within sight. China in those ages was
incomparably the greatest and most enlightened country in the Orient,
and it had become the custom with adjacent States to send emissaries
to her Court, bearing gifts which she handsomely requited; so that
while, from one point of view, the envoys might be regarded as
tribute-carriers, from another, the ceremony presented the character
of a mere interchange of neighbourly civilities. In Japan, again,
administrative centralization was still imperfect. Some of the local
magnates had not yet been brought fully under the sway of the Yamato
invaders, and some, as scions of the Imperial family, arrogated a
considerable measure of independence. Thus it resulted that several
of these provincial dukes--or "kings," as not a few of them were
called--maintained relations with Korea, and through her despatched
tribute missions to the Chinese Court from time to time.
In these circumstances it is not surprising to find the Chinese
historians of the first century A.D. writing: "The Wa (Japanese)
dwell southeast of Han* (Korea) on a mountainous island in midocean.
Their country is divided into more than one hundred provinces. Since
the time when Wu-Ti (140-86 B.C.) overthrew Korea, they (the
Japanese) have communicated with the Han (Korean) authorities by
means of a postal service. There are thirty-two provinces which do
so, all of which style their rulers 'kings' who are hereditary. The
sovereign of Great Wa resides in Yamato, distant 12,000 li (4000
miles) from the frontier of the province of Yolang (the modern
Pyong-yang in Korea). In the second year of Chung-yuan (A.D. 57), in
the reign of Kwang-wu, the Ito** country sent an envoy with tribute,
who styled himself Ta-fu. He came from the most western part of the
Wa country. Kwang-wu presented him with a seal and ribbon." [Aston's
translation.]
*It is necessary to distinguish carefully between the Han dynasty of
China and the term "Han" as a designation of Korea.
**The ideographs composing this word were pronounced "I-to" at the
time when they were written by the Hou-Han historians, but they
subsequently received the sound of "Wo-nu" or "wa-do."
These passages have provoked much discussion, but Japanese annalists
are for the most part agreed that "Ito" should be read "I-no-na,"
which corresponds with the ancient Na-no-Agata, the present Naka-gori
in Chikuzen, an identification consistent with etymology and
supported by the fact that, in 1764, a gold seal supposed to be the
original of the one mentioned above, was dug out of the ground in
that region. In short, Na-no-Agata is identical with the ancient
Watazumi-no-Kuni, which was one of the countries of Japan's
intercourse. Further, the Yamato of the Hou-Han historians is not to
be regarded as the province of that name in central Japan, but as one
of the western districts, whether Yamato in Higo, or Yamato in
Chikugo. It has been shrewdly suggested* that the example of Korea
had much influence in inducing the local rulers in the western and
southern provinces to obtain the Chinese Court's recognition of their
administrative status, but, whatever may have been the dominant
motive, it seems certain that frequent intercourse took place between
Japan and China via Korea immediately before and after the beginning
of the Christian era. Again, that Koreans came freely to Japan and
settled there is attested by the case of a son of the King of Shiragi
who, coming to the Tajima region, took a Japanese wife and
established himself there, founding a distinguished family. The
closing episode of the Emperor Suinin's life was the despatch of
Tajima Mori, this immigrant's descendant, to the country of Tokoyo,
nominally for the purpose of obtaining orange-seeds, but probably
with the ulterior motive of exploration.
*By Dr. Ariga, an eminent Japanese authority.
The reader is already familiar with this Tokoyo-no-Kuni (Eternal
Land). We hear of it first as the home of "long-singing birds"
summoned to take part in enticing the Sun goddess from her cave. Then
it figures as the final retreat of Sukuna-hikona, the Aescalapius of
the mythological age. Then we find one of Jimmu's elder brothers
treading on the waves to reach it. Then we hear of it as the
birthplace of the billows that make Ise their bourne, and now it is
described by Tajima Mori in his death-song as the "mysterious realm
of gods and genii," so distant that ten years were needed to reach it
and return. It appears in fact to have been an epithet for China in
general, and the destination of Tajima Mori is believed to have been
Shantung, to reach which place by sea from Japan was a great feat of
navigation in those primitive days. Tajima Mori returned to find the
Emperor dead, and in despair he committed suicide.
AGRICULTURE AND ADMINISTRATION
The reclamation of land for purposes of rice cultivation went on
vigorously during Suinin's reign. More than eight hundred ponds and
aqueducts are said to have been constructed by order of the sovereign
for irrigation uses throughout the provinces. It would seem, too,
that the practice of formally consulting Court officials about
administrative problems had its origin at this time. No definite
organization for the purpose was yet created, but it became customary
to convene distinguished scions of the Imperial line and heads of
great subject-families to discuss and report upon affairs of State.
Another innovation referred to in this era was the offering of
weapons of war at the shrines. We read of as many as a thousand
swords being forged to form part of the sacred treasures at the
shrine of Ise-no-Kami, and the occasion was seized to organize a
number of hereditary corporations (be) of arm-makers and armourers.
These were placed under the control of Prince Inishiki, another of
the captains of the Imperial life-guards (mononobe-no-Obito). It is
thus evident that something more than a religious rite was involved
in these measures.
THE TWELFTH EMPEROR, KEIKO (A.D. 71--130)
According to the Records, Keiko was ten feet two inches high, and his
shank measured four feet one inch.
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