*Pagrus major.

Finally the Kami of the ocean instructed a crocodile to carry Hohodemi to his home. This was accomplished, and in token of his safe arrival, Hohodemi placed his stiletto on the crocodile's neck for conveyance to the ocean Kami.

The programme prescribed by the latter was now faithfully pursued, so that Hosuseri grew constantly poorer, and finally organized a fierce attack upon his younger brother, who, using the tide-flowing jewel, overwhelmed his a.s.sailants until they begged for mercy, whereupon the power of the tide-ebbing jewel was invoked to save them. The result was that Hosuseri, on behalf of himself and his descendants for all time, promised to guard and respectfully serve his brother by day and by night. In this episode the hayabito had their origin. They were palace guards, who to their military functions added the duty of occasionally performing a dance which represented the struggles of their ancestor, Hosuseri, when he was in danger of drowning.

BIRTH OF THE EMPEROR JIMMU

After the composition of the quarrel described above, Princess Rich Gem arrived from the castle of the ocean Kami, and built a parturition hut on the seash.o.r.e, she being about to bring forth a child. Before the thatch of cormorants' feathers could be completed, the pains of labour overtook her, and she entered the hut, conjuring her husband not to spy upon her privacy, since, in order to be safely delivered, she must a.s.sume a shape appropriate to her native land.

He, however, suffered his curiosity to overcome him, and peeping in, saw her in the form of an eight-fathom crocodile. It resulted that having been thus put to shame, she left her child and returned to the ocean Kami's palace, declaring that there should be no longer any free pa.s.sage between the dominions of the ocean Kami and the world of men. "Nevertheless afterwards, although angry at her husband's having wished to peep, she could not restrain her loving heart," and she sent her younger sister, Good Jewel, to nurse the baby and to be the bearer of a farewell song to Hohodemi.

The Records state that the latter lived to the age of 580 years and that his mausoleum was built to the west of Mount Takachiho, on which his palace stood. Thus for the first time the duration of a life is stated in the antique annals of j.a.pan. His son, called f.u.ki-ayezu (Unfinished Thatch), in memory of the strange incident attending his birth, married Princess Good Jewel, his own aunt, and by her had four sons. The first was named Itsuse (Five Reaches) and the youngest, Iware (a village in Yamato province). This latter ultimately became Emperor of j.a.pan, and is known in history as Jimmu (Divine Valour), a posthumous name given to him many centuries after his death.* From the time of this sovereign dates and events are recorded with full semblance of accuracy in the Chronicles, but the compilers of the Records do not attempt to give more than a bald statement of the number of years each sovereign lived or reigned.

*Posthumous names for the earthly Mikados were invented in the reign of Kwammu (A.D. 782-805), i.e., after the date of the compilation of the Records and the Chronicles. But they are in universal use by the j.a.panese, though to speak of a living sovereign by his posthumous name is a manifest anomaly.

THE EXPEDITION TO YAMATO

According to the Chronicles, the four sons of f.u.ki-ayezu engaged in a celebrated expedition from Tsukushi (Kyushu) to Yamato, but one alone, the youngest, survived. According to the Records, two only took part in the expedition, the other two having died before it set out. The former version seems more consistent with the facts, and with the manner of the two princes' deaths, as described in the Records. Looking from the east coast of the island of Kyushu, the province of Yamato lies to the northeast, at a distance of about 350 miles, and forms the centre of the Kii promontory. From what has preceded, a reader of j.a.panese history is prepared to find that the objective of the expedition was Izumo, not Yamato, since it was to prepare for the occupation of the former province that the Sun G.o.ddess and her coadjutors expended so much energy. No explanation whatever of this discrepancy is offered, but it cannot be supposed that Yamato was regarded as a halfway house to Izumo, seeing that they lie on opposite coasts of j.a.pan and are two hundred miles distant.

The Chronicles a.s.sign the genesis of the enterprise to Prince Iware, whom they throughout call Hohodemi, and into whose mouth they put an exhortation--obviously based on a Chinese model--speaking of a land in the east encircled by blue mountains and well situated, as the centre of administrative authority. To reach Yamato by sea from Kyushu two routes offer; one, the more direct, is by the Pacific Ocean straight to the south coast of the Kii promontory; the other is by the Inland Sea to the northwestern coast of the same promontory.

The latter was chosen, doubtless because nautical knowledge and seagoing vessels were alike wanting.

It is not possible, however, to speak with confidence as to the nature of the ships possessed by the j.a.panese in early times. The first mention of ships occurs in the story of Susanoo's arrival in j.a.pan. He is said to have carried with him quant.i.ties of tree seeds which he planted in the Eight Island Country, the cryptomeria and the camphor being intended to serve as "floating riches," namely ships.

This would suggest, as is indeed commonly believed, that the boats of that era were simply hollow trunks of trees.

Five centuries later, however, without any intervening reference, we find the Emperor Sujin urging the construction of ships as of cardinal importance for purposes of coastwise transport--advice which is hardly consistent with the idea of log boats. Again, in A.D. 274, the people of Izu are recorded as having built and sent to the Court a vessel one hundred feet long; and, twenty-six years later, this ship having become old and unserviceable, was used as fuel for manufacturing salt, five hundred bags of which were distributed among the provinces with directions to construct as many ships.

There is no mention in either the Chronicles or the Records of any marked change in the matter of marine architecture during all these years. The nature of the Kyushu expeditionary ships must therefore remain a matter of conjecture, but that they were propelled by oars, not sails, seems pretty certain. Setting out from some point in Kyushu probably the present Kagoshima Bay the expedition made its way up the east coast of the island, and reaching the Bungo Channel, where the tide is very rapid, obtained the services of a fisherman as pilot. Thence the fleet pushed on to Usa in the province of Buzen, at the north of Kyushu, when two local chieftains built for the entertainment and residence of the princes and their followers a "one pillared palace"--probably a tent. The next place of call was Oka (or Okada) in Chikuzen, where they pa.s.sed a year before turning eastward into the Inland Sea, and pushing on to one of the many islands off the coast of Aki, they spent seven years before proceeding to another island (Takashima) in Kibi, as the present three provinces of Bingo, b.i.t.c.hu, and Bizen were then called. There they delayed for eight years the Chronicles say three--in order to repair the oars of their vessels and to procure provisions.

Up to this time there had been no fighting or any attempt to effect a lodgment on the mainland. But the expedition was now approaching the narrow westerly entrance to the present Osaka Bay, where an army might be encountered at any moment. The boats therefore sailed in line ahead, "the prow of each ship touching the stern of the other."

Off the mouth of the river, now known as the Yodo, they encountered such a high sea that they called the place Nami-hana (Wave Flowers), a name subsequently abbreviated to Naniwa. Pushing on, the expeditionary force finally landed at a place--not now identifiable--in the province of Kawachi, which bounds Yamato on the west.

The whole voyage had occupied four years according to the Chronicles, sixteen according to the Records. At Kusaka they fought their first battle against the army of Prince Nagasune and were repulsed, Prince Itsuse being wounded by an arrow which struck his elbow. It was therefore decided to change the direction of advance, so that instead of moving eastward in the face of the sun, a procedure unpleasing to the G.o.ddess of that orb, they should move westward with the sun behind them. This involved re-embarking and sailing southward round the Kii promontory so as to land on its eastern coast, but the dangerous operation of putting an army on board ship in the presence of a victorious enemy was successfully achieved by the aid of skilfully used shields.

On the voyage round Kii, where stormy seas are frequent, the fleet encountered a heavy gale and the boats containing two of the princes were lost.* Prince Itsuse had already died of his wound, so of the four brothers there now remained only the youngest, Prince Iware. It is recorded that, at the age of fifteen, he had been made heir to the throne, the principle of primogeniture not being then recognized, and thus the deaths of his brothers did not affect that question. Landing ultimately at k.u.mano on the southeast of Kii, the expeditionary force was stricken by a pestilence, the prince himself not escaping. But at the behest of the Sun G.o.ddess, the Kami of thunder caused a sword of special virtue to come miraculously into the possession of an inhabitant of Kii, who carried it to the prince, and at once the sickness was stayed. When, however, the army attempted to advance into the interior, no roads were found and precipitous mountains barred the progress. In this dilemma the Sun G.o.ddess sent down the three-legged crow of the Sun** to act as guide.

*In the Chronicles the two princes are represented as having deliberately entered the stormy sea, angered that such hardships should overtake the descendants of the ocean Kami.

**The Yang-wu, or Sun-crow (j.a.panese Yata-garasu), is a creature of purely Chinese myth. It is supposed to be red in colour, to have three legs, and to inhabit the sun.

Thus indiscriminately are the miraculous and the commonplace intermixed. Following this bird, the invading force pushed on into Yamato, receiving the allegiance of a body of men who fished with cormorants in the Yoshino River and who doubtless supplied the army with food, and the allegiance of fabulous beings with tails, who came out of wells or through cliffs. It is related that the invaders forced the elder of two brothers into a gyn which he had prepared for their destruction; and that on ascending a hill to reconnoitre, Prince Iware observed an army of women and a force of eighty "earth-hiders (Tsuchi-gumo) with tails," by which latter epithet is to be understood bandits or raiders who inhabited caves.

How it fared with the amazons the annals do not say, but the eighty bandits were invited to a banquet and slaughtered in their cups.

Still the expeditionary force encountered great opposition, the roads and pa.s.ses being occupied by numerous hostile bands. An appeal was accordingly made for divine a.s.sistance by organizing a public festival of worship, the vessels employed--eighty platters and as many jars--being made by the hands of the prince himself with clay obtained from Mount Kagu in Yamato.* Several minor arrangements followed, and finally swords were crossed with the army of Nagasune, who had inflicted a defeat on the invaders on the occasion of their first landing at Kusaka, when Prince Itsuse received a mortal wound.

A fierce battle ensued. Prince Iware burned to avenge his brother's death, but repeated attacks upon Nagasune's troops proved abortive until suddenly a golden-plumaged kite perched on the end of Prince Iware's bow, and its effulgence dazzled the enemy so that they could not fight stoutly.**

*The Chronicles state that the prince made ame on the platters. Ame is confectioned from malted millet and is virtually the same as the malt extract of the Occident.

**This tradition of the golden kite is cherished in j.a.pan. The "Order of the Golden Kite" is the most coveted military distinction.

From this incident the place where the battle occurred was called Tabi-no-mura, a name now corrupted into Tomi-no-mura. It does not appear, however, that anything like a decisive victory was gained by the aid of this miraculous intervention. Nagasune sought a conference with Prince Iware, and declared that the ruler of Yamato, whom he served, was a Kami who had formerly descended from heaven. He offered in proof of this statement an arrow and a quiver belonging to the Kami. But Prince Iware demonstrated their correspondence with those he himself carried. Nagasune, however, declining to abstain from resistance, was put to death by the Kami he served, who then made act of submission to Prince Iware.

The interest of this last incident lies in the indication it seems to afford that a race identical with the invaders had already settled in Yamato. Prince Iware now caused a palace to be built on the plain of Kashiwa-bara (called Kashihara by some historians), to the southwest of Mount Unebi, and in it a.s.sumed the imperial dignity, on the first day of the first month of the year 660 B.C. It is scarcely necessary to say that this date must be received with all reserve, and that the epithet "palace" is not to be interpreted in the European sense of the term. The Chronicles, which alone attempt to fix the early dates with accuracy, indicate 667 B.C. as the year of the expedition's departure from Kyushu, and a.s.sign to Prince Iware an age of forty-five at the time. He was therefore fifty-two when crowned at Kashiwa-bara, and as the same authority makes him live to an age of 127, it might be supposed that much would be told of the last seventy-five years of his life.

But whereas many pages are devoted to the story of his adventures before ascending the throne, a few paragraphs suffice for all that is subsequently related of him. While residing in Kyushu he married and had two sons, the elder of whom, Tagishi-mimi, accompanied him on his eastward expedition. In Yamato he married again and had three sons, the youngest of whom succeeded to the throne. The bestowing of t.i.tles and rewards naturally occupied much attention, and to religious observances scarcely less importance seems to have been attached. All references to these latter show that the offices of priest and king were united in the sovereign of these days. Thus it was by the Emperor that formulae of incantation to dissipate evil influences were dictated; that sacrifices were performed to the heavenly Kami so as to develop filial piety; and that shrines were consecrated for worshiping the Imperial ancestors. Jimmu was buried in a tumulus (misasagi) on the northeast of Mount Unebi. The site is officially recognized to this day, and on the 3rd of April every year it is visited by an Imperial envoy, who offers products of mountain, river, and sea.

TRACES OF FOREIGN INFLUENCE

What traces of Chinese or foreign influence are to be found in the legends and myths set down above? It is tolerably certain that communication existed between China and j.a.pan from a date shortly prior to the Christian era, and we naturally expect to find that since China was at that time the author of Asiatic civilization, she contributed materially to the intellectual development of her island neighbour. Examining the cosmogonies of the two countries, we find at the outset a striking difference. The Chinese did not conceive any creator, ineffable, formless, living in s.p.a.ce; whereas the j.a.panese imagined a great central Kami and two producing powers, invisible and working by occult processes.

On the other hand, there is a marked similarity of thought. For, as on the death of Panku, the giant toiler of Chinese myth on whom devolved the task of chiselling out the universe, his left eye was transmitted into the orb of day and his right into the moon, so when the j.a.panese Kami returned from his visit to the underworld, the sun emerged from the washing of his left eye and the moon from the washing of his right. j.a.panese writers have sought to differentiate the two myths by pointing out that the sun is masculine in China and feminine in j.a.pan, but such an objection is inadequate to impair the close resemblance.

In truth "creation from fragments of a fabulous anthropomorphic being is common to Chaldeans, Iroquois, Egyptians, Greeks, Tinnehs, Mangaians, and Aryan Indians," and from that fact a connexion between ancient j.a.pan and West Asia might be deduced by reference to the beings formed out of the parts: of the fire Kami's body when Izanagi put him to the sword. On the other hand, the tale of which the birth of the sun and the moon forms a part, namely, the visit of Izanagi to hades in search of Izanami, is an obvious reproduction of the Babylonian myth of Ishtar's journey to the underworld in search of Du'uzu, which formed the basis of the Grecian legend of Orpheus and Eurydice. Moreover, Izanami's objection to return, on the ground of having already eaten of the food of the underworld, is a feature of many ancient myths, among which may be mentioned the Indian story of Nachiketas, where the name Yama, the Indian G.o.d of the lower world, bears an obvious resemblance to the j.a.panese yomi (hades), as does, indeed, the whole Indian myth of Yami and Yama to that of Izanagi and Izanami.

Is it not also more than a mere coincidence that as all the Semitic tribes worshipped the G.o.ddess Isis, so--the j.a.panese worshipped, for supreme being, the G.o.ddess of the Sun? Thus, here again there would seem to have been some path of communication other than that via China between j.a.pan and the west of Asia. Further, the "river of heaven"--the Milky Way--which so often figures in j.a.panese mythology, is prominent in Chinese also, and is there a.s.sociated with the Spinning Damsel, just as in the j.a.panese legend it serves the Kami for council-place after the injury done by Susanoo's violence to the Sun G.o.ddess and her spinning maidens. It has been remarked [Chamberlain] that the chop-stick which Susanoo found floating down a river in Izumo, and the sake (rice-wine) which he caused to be made for the purpose of intoxicating the eight-headed serpent, are obviously products of Chinese civilization, but as for the rescue of the maiden from the serpent, it is a plain replica of the legend of Perseus and Andromeda, which, if it came through China, left no mark in transit.

Less palpable, but still sufficiently striking, is the resemblance between the story of Atalanta's golden apples and the casting down of Izanagi's head-dress and comb as grapes and bamboo sprouts to arrest the pursuit of the "hag of hades." But indeed this throwing of his comb behind him by Izanagi and its conversion into a thicket are common incidents of ancient folk-lore, while in the context of this Kami's ablutions on his return from hades, it may be noted that Ovid makes Juno undergo l.u.s.tration after a visit to the lower regions and that Dante is washed in Lethe when he pa.s.ses out of purgatory. Nor is there any great stretch of imagination needed to detect a likeness between the feathered messenger sent from the Ark and the three envoys--the last a bird--despatched from the "plain of high heaven"

to report upon the condition of disturbed j.a.pan. This comparison is partially vitiated, however, by the fact that there is no tradition of a deluge in j.a.panese annals, though such phenomena are like ly to occur occasionally in all lands and to produce a great impression on the national imagination. "Moreover, what is specially known to us as the deluge has been claimed as an ancient Altaic myth. Yet here we have the oldest of the undoubtedly Altaic nations without any legend of the kind." [Chamberlain.]

It appears, further, from the account of the Great-Name Possessor's visit to the underworld, that one j.a.panese conception of hades corresponded exactly with that of the Chinese, namely, a place where people live and act just as they do on earth. But the religion out of which this belief grew in China had its origin at a date long subsequent to the supposed age of the G.o.ds in j.a.pan. The peaches with which Izanagi pelted and drove back the thunder Kami sent by Izanami to pursue him on his return from the underworld were evidently suggested by the fabulous female, Si w.a.n.g-mu, of Chinese legend, who possessed a peach tree, the fruit of which conferred immortality and repelled the demons of disease. So, too, the tale of the palace of the ocean Kami at the bottom of the sea, with its castle gate and ca.s.sia tree overhanging a well which serves as a mirror, forms a page of Chinese legendary lore, and, in a slightly altered form, is found in many ancient annals.

The sea monster mentioned in this myth is written with a Chinese ideograph signifying "crocodile," but since the j.a.panese cannot have had any knowledge of crocodiles, and since the monster is usually represented pictorially as a dragon, there can be little doubt that we are here confronted by the Dragon King of Chinese and Korean folk-lore which had its palace in the depths of the ocean. In fact, the j.a.panese, in all ages, have spoken of this legendary edifice as Ryu no jo (the Dragon's castle).

The eminent sinologue, Aston, has shrewdly pointed out that the term wani (crocodile) may be a corruption of the Korean word, w.a.n.g-in (king), which the j.a.panese p.r.o.nounced "wani." As for the "curved jewels," which appear on so many occasions, the mineral jade, or jadelike stone, of which many of them were made, has never been met with in j.a.pan and must therefore have come from the continent of Asia. The reed boat in which the leech, first offspring of Izanagi and Izanami, was sent adrift, "recalls the Accadian legend of Sargon and his ark of rushes, the biblical story of Moses as an infant and many more," though it has no known counterpart in Chinese mythology.

It is noticeable that in spite of the honour paid to the stars in the Chinese cosmogony, the only star specially alluded to in j.a.panese myth is Kagase, who is represented as the last of the rebellious Kami on the occasion of the subjugation of Izumo by order of the Sun G.o.ddess and the Great-Producing Kami. So far as the Records and the Chronicles are concerned, "the only stars mentioned are Venus, the Pleiades, and the Weaver," the last being connected with a Chinese legend, as shown above.

Two other points remain to be noticed. One is that divination by cracks in a deer's roasted shoulder blade, a process referred to more than once in the Records and the Chronicles, was a practice of the Chinese, who seem to have borrowed it from the Mongolians; the other, that the sounding arrow (nari-kabura) was an invention of the Huns, and came to j.a.pan through China. It had holes in the head, and the air pa.s.sing through these produced a humming sound. As for the Chronicles, they are permeated by Chinese influence throughout. The adoption of the Chinese s.e.xagenary cycle is not unnatural, but again and again speeches made by Chinese sovereigns and sages are put into the mouths of j.a.panese monarchs as original utterances, so that without the Records for purposes of reference and comparison, even the small measure of solid ground that can be constructed would be cut from under the student's feet.

ENGRAVING: BUNDAI SUZURI BAKO (A WRITING SET)

ENGRAVING: 'NO' MASKS

CHAPTER IV

RATIONALIZATION

GEOGRAPHICAL FEATURES

THE southwestern extremity of the main island of j.a.pan is embraced by two large islands, Kyushu and Shikoku, the former lying on the west of the latter and being, in effect, the southern link of the island chain which const.i.tutes the empire of j.a.pan. Sweeping northward from Formosa and the Philippines is a strong current known as the Kuro-shio (Black Tide), a name derived from the deep indigo colour of the water. This tide, on reaching the vicinity of Kyushu, is deflected to the east, and pa.s.sing along the southern coast of Kyushu and the Kii promontory, takes its way into the Pacific. Evidently boats carried on the bosom of the Kuro-shio would be likely to make the sh.o.r.e of j.a.pan at one of three points, namely, the south, or southeast, of Kyushu, the south of Shikoku or the Kii promontory.

Now, according to the Records, the first place "begotten" by Izanagi and Izanami was an island called Awa, supposed to be in the vicinity of Awaji. The latter is a long, narrow island stretching from the northeast of Shikoku towards the sh.o.r.e of the main island--which it approaches very closely at the Strait of Yura--and forming what may be called a gate, closing the eastern entrance to the Inland Sea.

After the island of Awa, the producing couple gave birth to Awaji and subsequently to Shikoku, which is described as an island having four faces, namely, the provinces of Awa, Iyo, Tosa, and Sanuki.

Rejecting the obviously allegorical phantasy of "procreation," we may reasonably suppose ourselves to be here in the presence of an emigration from the South Seas or from southern China, which debarks on the coast of Awaji and thence crosses to Shikoku. Thereafter, the immigrants touch at a triplet of small islands, described as "in the offing," and thence cross to Kyushu, known at the time as Tsukushi.

This large island is described in the Records as having, like Shikoku, one body and four faces, and part of it was inhabited by k.u.maso, of whom much is heard in j.a.panese history. From Kyushu the invaders pa.s.s to the islands of Iki and Tsushima, which lie between Kyushu and Korea, and thereafter they sail northward along the coast of the main island of j.a.pan until they reach the island of Sado.

All this--and the order of advance follows exactly the procreation sequence given in the Records--lends itself easily to the supposition of a party of immigrants coming originally from the south, voyaging in a tentative manner round the country described by them, and establishing themselves primarily on its outlying islands.