Sources of Japanese Tradition: Volume 1: From Earliest Times to 1600

PART I

Early Japan

Chapter 1

THE EARLIEST RECORDS OF JAPAN

The oldest extant annals in Japanese are the Records of Ancient Matters (Kojiki, 712 C.E.) and the Chronicles of Japan (Nihon shoki or Nihongi, 720). The Records opens with chapters on the mythological Age of the Gods and continues the story of Japan to about 500 C.E..¹ Although this book reveals early Japanese ways of thinking and patterns of behavior, it contains little that can be taken as historical fact. The Chronicles, a much longer work, covers the same story from the Age of the Gods to 500 but continues for some two hundred years more until the end of the seventh century (697). The Chronicles becomes increasingly reliable as history after about the late sixth century. Indeed, the bestowal of the posthumous name of Suiko, meaning conjecture the past, on an empress who reigned from 592 to 628 seems to suggest that it was around this time that the Japanese, no doubt under Chinese influence, first began the serious writing of history, albeit often in the interests of the ruling house that the historians served.

An important source of written information about Japan before the sixth century is the Chinese dynastic histories. By the time Japan first came into the Chinese purview, about the first century B.C.E., the writing of history had left far behind the foundation myths of the Classic of Documents, and Chinese historians were compiling generally reliable records of the past. In the first century B.C.E., Japan was called Wa by the Chinese² and was described as a land comprising more than a hundred tribal communities. As late as the Chinese Three Kingdoms period (220–265), according to the dynastic accounts, Wa was still divided into some thirty communities (although we know from the archaeological record in Japan that the country was then evolving into its first centralized state).

The Chinese histories do not tell us how the people now known as the Japanese first found their way to the islands. Without conclusive evidence on this subject, modern scholars have expounded various theories based on linguistics, archaeology, architecture, and a great many criteria, with some contending that the Japanese originally came from Southeast Asia and others insisting that they were a northern people. The Japanese probably had diverse origins, with various peoples entering from different directions. The mainstream of cultural influence came from the continent by way of Korea. When the first Qin emperor (247–210 B.C.E.) unified China and built the Great Wall to prevent the northern barbarians from making incursions on the fertile plains of the Yellow River, it seems likely that his actions helped direct the migrations of different peoples eastward or westward along the wall. Disturbances resulting from the movement of tribes were sometimes so severe that Emperor Wu (r. 140–87 B.C.E.) of the Han dynasty was compelled to send expeditionary forces to restore order. An outpost of the Han empire thus was established in northern Korea and served as a model of organized government to the surrounding tribes, possibly including the Japanese.

It may seem surprising that Japanese were in Korea in the first century C.E., but there appears to have been no fixed boundary at the time between the territory of the Koreans and that of the Japanese. Very likely there was a fairly steady eastward migration from north of China to the Korean peninsula and thence to the Japanese archipelago. During the third century, the Chinese withdrew from Korea, and the country was divided into three states, Koguryŏ, Paekche, and Silla, and beginning in the fourth century, Japanese periodically fought in Korea, usually siding with Paekche against Koguryŏ and Silla. Japanese historians claim that Japan established a territorial enclave at the tip of the Korean peninsula called Mimana sometime during the fourth century, although nationalistic Korean historians vigorously deny that such an enclave ever existed. Whatever interests the Japanese may have had in Korea were finally destroyed in 562. During the seventh century, Silla, with Chinese aid, subjugated the rival kingdoms of Koguryŏ and Paekche and unified the peninsula. These successes of the combined forces of Silla and Tang China drove the Japanese from the continent into the relative isolation of their islands, an event that may have helped bring about the birth of the historical Japanese state. That is, the rise of powerful dynasties in China and Korea impelled Japan to achieve a unified government in order not to be overwhelmed.

To understand some of the important influences on Japanese thought since earliest times, we turn next to the islands’ geographical features. The Chinese account of Japan in the History of the Latter Han Dynasty opens with the words The people of Wa live on mountainous islands in the ocean, and in fact, the two elements of water and mountains, together with a kind of sun worship, have always been very close to the Japanese. Although we are likely to find in any country’s religious beliefs a worship of noticeable or beneficial aspects of nature, the combination of these three elements is especially characteristic of Japan. The numerous clear streams and the ever-present ocean have always delighted the Japanese, as we can tell from their earliest poetry. To their love of water the Japanese joined a passion for lustration and cleanliness and, in our own day, for swimming. The Japanese love of mountains is not surprising in a country renowned for its numerous peaks, especially the incomparable Mount Fuji, and the worship of the sun is not unnatural in a country blessed with a temperate climate. Today we can still appreciate what an awe-inspiring experience it must have been for the Japanese of any age to stand on the summit of Mount Fuji and greet the sun as it rose from the waters of the Pacific. Other characteristics of the Japanese recorded in the early Chinese accounts that are still noticeable today include honesty, politeness, gentleness in peace and bravery in war, a love of liquor, and religious rites of purification and divination.

The Japanese accounts of the birth of the gods and of the foundation of their country belong, of course, to the realm of mythology rather than history, but they afford us a glimpse of Japanese attitudes toward the world and nature. Also, since later Japanese attached importance to these legends, some knowledge of them is indispensable to understanding Japanese thought.

JAPAN IN THE CHINESE DYNASTIC HISTORIES

The following extracts are from the official histories of successive Chinese dynasties, beginning with the Latter Han (25–220 C.E.), although the first of these accounts was written for the Kingdom of Wei (220–265) and compiled about 297 C.E.. The History of the Latter Han was compiled about 445 and incorporates much from the earlier description of the Japanese.

These accounts are contained in a section devoted to the barbarian neighbors of China at the end of each history. Thus they do not occupy a prominent place in these works, being more in the nature of an afterthought or footnote. Particularly in the earlier accounts, the information is apt to be scattered and disconnected and, not surprisingly, is presented by official chroniclers who viewed Japanese affairs with an eye to Chinese interests and prestige.

Nevertheless, we can discern some of the main outlines of Japan’s development in these early centuries. In the first accounts, Japan appears to be a heterogeneous group of communities in contact with China, with one ruling house bidding for Chinese recognition of its supremacy over the others. In one case, the influence of the Chinese ambassador is said to have been the decisive factor in settling a dispute over the succession to the Yamato throne. The kings of Wa, as the Yamato rulers were known, also made strong claims to military supremacy in Korea, which were at times acknowledged by the Chinese court. In the later accounts, the unification of Japan has progressed noticeably. The sovereignty of the Yamato house has been asserted over hitherto autonomous regions, and its government displays many of the trappings of the Chinese imperial structure. On occasion, the Japanese court is rebuked for its pretensions to equality with the Chinese and even for its hinted superiority, as when the Japanese ruler addressed the Chinese, "The Child³ of Heaven in the land where the sun rises addresses a letter to the Child of Heaven in the land where the sun sets."

ACCOUNTS OF THE EASTERN BARBARIANS

HISTORY OF THE KINGDOM OF WEI (WEI ZHI) CA. 297 C.E.

The people of Wa [Japan] dwell in the middle of the ocean on the mountainous islands southeast of [the prefecture of] Daifang. 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 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 violations of the 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 affirmative 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 Jingchu [238 C.E.], the Queen of Wa sent the grandee Nashonmi and others to visit the prefecture [of Daifang], where they requested permission to proceed to the Emperor’s court with tribute. The Governor, Liu Xia, 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 Daifang, Liu Xia, 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. Zheng [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 Zheng 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.

[Adapted from Tsunoda and Goodrich, Japan in the Chinese Dynastic Histories, pp. 8–16]

HISTORY OF THE LATTER HAN DYNASTY (HOU HAN SHU) CA. 445 C.E.

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 Chaoxian [northern Korea] by Emperor Wu [r. 140–87 B.C.E.], nearly thirty of these communities have held intercourse with the Han (Chinese) court by envoys or scribes. Each community has its king, whose office is hereditary. The King of Great Wa resides in the country of Yamadai. . . .

In the second year of the Jianwu Zhongyuan era [57 C.E.], the Wa country Nu sent an envoy with tribute who called himself Dafu. This country is located in the southern extremity of the Wa country. Emperor Guangwu bestowed on him a seal. . . .

During the reigns of Huandi [147–168] and Lingdi [168–189] 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.

[Tsunoda and Goodrich, Japan in the Chinese Dynastic Histories, pp. 1–3]

HISTORY OF THE LIU SONG DYNASTY (SONGSHU) CA. 513 C.E.

The following extract is preceded by an account of four successive Japanese rulers who asked to be confirmed in their titles by the Chinese court. One of these titles was Generalissimo Who Maintains Peace in the East Commanding with Battle-Ax All Military Affairs in the Six Countries of Wa, Paekche, Silla, Imna, Jinhan and Mokhan. Wa refers to Japan, and the other five names to states comprising most of the Korean peninsula. On at least two occasions in the fifth century, the Chinese court, while accepting the fealty of the Japanese king, confirmed his claim to military supremacy in Korea.

Kō died and his brother, Bu,⁴ 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, Paekche, Silla, Imna, Kala, Jinhan and Mok-han, in the second year of Shengming, Shunti’s reign [478], sent an envoy bearing a memorial which reads 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. Our 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 the way of Paekche, far distant though it is, we prepared ships and boats. Koguryŏ,⁵ 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, Koguryŏ 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, Jinhan and Mok-han.

[Tsunoda and Goodrich, Japan in the Chinese Dynastic Histories, pp. 23–24]

HISTORY OF THE SUI DYNASTY (SUI SHU) CA. 630 C.E.

During the twenty years of the Kaihuang era (581–600), 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.⁶ 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,⁷ 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 officials. . . .

There are about one hundred thousand 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 Paekche. 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 Paekche 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 Daye [607], King Tarishihoko sent an envoy to the court with tribute. The envoy said: "The King⁸ 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 Child of Heaven in the land where the sun rises addresses a letter to the Child of Heaven in the land where the sun sets. We hope you are in good health." When the Emperor saw this letter, he was displeased⁹ and told the official in charge of foreign affairs that this letter from the barbarians was discourteous, and that such a letter should not again be brought to his attention.

[Tsunoda and Goodrich, Japan in the Chinese Dynastic Histories, pp. 229–232]

NEW HISTORY OF THE TANG DYNASTY (XIN TANG SHU)

¹⁰

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 Jinmu, son of Hikonagi, the title was changed to tennō¹¹ and the palace was moved to the province of Yamato. . . .

In the fifth year of Zhenguan [631], 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 Koguryŏ and Paekche. Emperor Gao Zong sent a sealed rescript to Japan ordering the King to send reinforcements to succor Silla. But after a short time, King Kōtoku 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 [671] and his son, Tenmu, came to the throne. He died, and his son Sōji was enthroned.¹²

In the first year of Xianheng [670] an embassy came to the court from Japan to offer congratulations upon the conquest of Koguryŏ. 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.

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

THE EARLIEST JAPANESE CHRONICLES

The great native chronicles of early Japan, the Records of Ancient Matters (Kojiki) and the Chronicles of Japan (Nihongi), were completed as late as the first decades of the eighth century C.E., when Japanese writers were already strongly influenced by Chinese traditions.¹³ It is therefore difficult to distinguish any pure native traditions in these works, nor are they fully reliable as accounts of Japan’s early history. Many of the events described are anachronistic, and many of the legends are selected with a view to confirming the religious or political claims of the ruling dynasty. The emphasis on ancestry is already quite apparent, although other evidence indicates that family genealogies were in a very confused state before the introduction of writing and the Chinese practice of compiling genealogical records (see chapter 4).

The following excerpts from translations by Chamberlain and Aston were selected to show what seem to be the most unsystematic and unsophisticated of legends dealing with the age of the gods and the creation of the land. In contrast to the founding myths of the Confucian Classic of Documents (Shujing), which focus on the sage-kings as the founders of civilization and culture heroes, the focus of attention here is on the creative role of numerous gods in the formation of many islands. Again in contrast to the Chinese classic account, which is unicentered and projects a single moral and political authority, the Japanese mythic world is polytheistic, polycentric, nature oriented, and alive with an almost ungovernable spiritual élan, riotous creativity, and irrepressible fertility.

BIRTH OF THE LAND

Before the land was created, there were twelve deities, whose forms were not visible. Izanami and Izanagi were the last of these, not the first, but they were directed by the other deities in concert to solidify the drifting flotsam and jetsam on the sea to shape the land. In the subsequent profusion of creativity, many islands and regions were formed, each reflecting the Japanese people’s strong sense of place and pluralism.

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 Heaven¹⁴ 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 the 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.¹⁵

Next there was produced the island of Ō-yamato no Toyo-aki-tsu-shima.¹⁶ (Here and elsewhere [the characters for Nippon] are to be read Yamato.)¹⁷

Next they produced the island of Iyo no futa-na¹⁸ and next the island of Tsukushi.¹⁹ 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,²⁰ then the island of Ō-shima, then the island of Kibi no Ko.²¹

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 foam of the salt-water.

[Adapted from Aston, Nihongi, I, pp. 10–14]

PREFACE TO RECORDS OF ANCIENT MATTERS (KOJIKI)

This preface, from the earlier Kojiki, continues the mythic account to the founding of the imperial line.

Now when chaos²² had begun to condense but force and form were not yet manifest and there was nought named, nought done, who could know its shape? Nevertheless Heaven and Earth first parted, and the Three Deities performed the commencement of creation; yin and yang then developed; and the Two Spirits [Izanagi and Izanami] became the ancestors of all things. Therefore with [Izanagi’s] entering obscurity and emerging into light, the sun and moon were revealed by the washing of his eyes; he floated on and plunged into the sea-water, and heavenly and earthly deities appeared through the ablutions of his person. So in the dimness of the great commencement, we, by relying on the original teaching, learn the time of the conception of the earth and of the birth of islands; in the remoteness of the original beginning, we, by trusting the former sages, perceive the era of the genesis of deities and of the establishment of men. Truly we do know that a mirror was hung up, that jewels were spat out, and that then a hundred kings succeeded each other; that a blade was bitten and a serpent cut in pieces, so that myriad deities did flourish. By deliberations in the Tranquil River the empire was pacified; by discussions on the Little Shore the land was purified. Wherefore His Augustness Ho-no-ni-ni-gi²³ first descended to the Peak of Takachi, and the Heavenly Sovereign Kamu-Yamato²⁴ did traverse the Island of the Dragon-Fly.²⁵ A weird bear put forth its claws, and a heavenly saber was obtained at Takakura. They with tails obstructed the path, and a great crow guided him to Eshinu. Dancing in rows they destroyed the brigands, and listening to a song they vanquished the foeman. Being instructed in a dream, he was reverent to the heavenly and earthly deities and was therefore styled the Wise Monarch;²⁶ having gazed on the smoke, he was benevolent to the black-haired people,²⁷ and is therefore remembered as the Emperor-Sage.²⁸ Determining the frontiers and civilizing the country, he issued laws from the Nearer Afumi;²⁹ reforming the surnames and selecting the gentile names, he held sway at the Farther Asuka.³⁰ Though each differed in caution and in ardor, though all were unlike in accomplishments and in intrinsic worth, yet was there none who did not by contemplating antiquity correct manners that had fallen to ruin and, by illumining modern times, repair laws that were approaching dissolution.³¹

[Adapted from Chamberlain, Ko-ji-ki, pp. 4–7]

1. The Records of Ancient Matters also provides genealogical data for the sovereigns of the sixth and early seventh centuries.

2. Wa is the Japanese pronunciation. In Chinese, it is Wo.

3. The term tenshi, usually rendered as Son of Heaven, is actually gender neutral; here, in the Japanese case, it refers to Empress Suiko.

4. Yūryaku, 456–479.

5. A state in northern Korea. 10 early japan

6. At variance with the later claim of the imperial line to be descended from the Sun Goddess.

7. According to Chinese tradition, a virtuous ruler showed his conscientiousness by attending to matters of state the first thing in the morning. Apparently the Japanese emperor was carrying this to a ridiculous extreme by disposing of state business before dawn.

8. Actually, in 607, Empress Suiko.

9. Because of the presumptuousness of the Japanese ruler in claiming the title of Child of Heaven, to be on a par with the Chinese emperor.

10. Compiled in the eleventh century on the basis of earlier materials relating to the Tang dynasty (618–906).

11. Still the title of Japanese emperors but applied anachronistically to earlier rulers of the claimed imperial line.

12. Actually Tenmu was succeeded by a daughter of Tenchi known as Empress Jitō (686–697).

13. Footnotes to translations from the Kojiki and Nihongi, unless otherwise identified, are those of Chamberlain and Aston, respectively, in some cases abbreviated or adapted to the usage in this text.

14. Considered by some commentators to resemble a phallus. Compare Aston, Nihongi, I, p. 10.

15. The island which will not meet; that is, it is unsatisfactory. Ahaji may also be interpreted as my shame. The characters with which this name is written in the text mean foam-road. Perhaps the true derivation is millet-land.

16. Rich-harvest (or autumn) island of Yamato.

17. Yamato probably means mountain gate. It is the genuine ancient name for the province containing Nara and many of the other early capitals of Japan, and it was also used for the whole country. Several emperors called themselves yamato-neko, and it is mentioned by the historian of the Later Han dynasty of China (23–220 B.C.E.) as the seat of rule in Japan at that time.

18. Now called Shikoku.

19. Now called Kyushu.

20. Koshi is not an island but comprises the present provinces of Etchū, Echigo, and Echizen.

21. These two are not clear. Kibi is now Bingo, Bizen, and Bitchū. Ko, child or small, perhaps refers to the small islands of the Inland Sea.

22. The primordial state of nondifferentiation and dispersion.

23. The abbreviated form of the name of the Sun Goddess’s grandson.

24. That is, the first human emperor, Jinmu.

25. That is, Japan.

26. Emperor Sūjin must be mentally supplied as the logical subject of this clause.

27. Chinese term for the people of China, which is applied here to the Japanese.

28. That is, Emperor Nintoku.

29. That is, Emperor Seimu.

30. That is, Emperor Ingyō.

31. Characteristics of the Chinese sage-kings that are hardly appropriate here.

Chapter 2

EARLY SHINTO

From the early days of the opening of Japan, Western scholars, intrigued by what they imagined to be the indigenous nature of Shinto, have devoted considerable attention to this religion. By the turn of the twentieth century, scholars from many Western nations were studying what has been termed the national faith of Japan in the hope of discovering in it an explanation of Japanese characteristics long obscured to foreigners by the country’s self-imposed isolation. Strictly speaking, however, Shinto is not a purely indigenous religion, for it shares continental features and absorbed foreign elements from earliest times. Thus it is both native and hybrid. Shamanistic and animistic practices similar to those of Shinto, which seem to spring from some earlier common religious ground, have been found throughout northeast Asia, especially Korea.

Shinto had diverse origins and remained an aggregate of heterogeneous cults well into historical times. Its failure to develop into a unified religion can be largely attributed to Japan’s natural features and the people’s strong sense of regionalism. That is, the numerous tribal communities living in the river basins held to their own beliefs even after the unified control of the central government began to be felt early in the seventh century.

The objects of worship in all Shinto cultures were known as kami, a term for which it is difficult to find a translation. A famous student of Shinto, Motoori Norinaga (1730–1801), wrote:

I do not yet understand the meaning of the term kami. Speaking in general, however, it may be said that kami signifies, in the first place, the deities of heaven and earth that appear in the ancient records and also the spirits of the shrines where they are worshiped.

It is hardly necessary to say that it includes human beings. It also includes such objects as birds, beasts, trees, plants, seas, mountains and so forth. In ancient usage, anything whatsoever which was outside the ordinary, which possessed superior power, or which was awe-inspiring was called kami. Eminence here does not refer merely to the superiority of nobility, goodness or meritorious deeds. Evil and mysterious things, if they are extraordinary and dreadful, are called kami. It is needless to say that among human beings who are called kami the successive generations of sacred emperors are all included. The fact that emperors are also called "distant kami" is because, from the standpoint of common people, they are far-separated, majestic and worthy of reverence. In a lesser degree we find, in the present as well as in ancient times, human beings who are kami. Although they may not be accepted throughout the whole country, yet in each province, each village and each family there are human beings who are kami, each one according to his own proper position. The kami of the divine age were for the most part human beings of that time and, because the people of that time were all kami, it is called the Age of the Gods (kami).¹

Primitive Shinto embraced cults of diverse origins, including animism, shamanism, fertility cults, and the worship of nature, ancestors, and heroes. Over time, the distinctions among these various cults gradually disappeared. The Sun Goddess, for instance, became the chief deity not only of nature worshipers but of ancestor worshipers as well. She was also considered to be the dispenser of fertility and of the fortunes of the nation. Similarly, an object of animistic worship could assume the role of a fertility god or shamanistic deity or even pose as the ancestor of the land on which a community lived. Before Shinto could become the national faith of Japan, however, it had to be successively bolstered by the philosophical and religious concepts of Han Confucianism, Esoteric Buddhism, Neo-Confucianism, and, finally, Christianity. The forms of these influences will be discussed in later chapters. In the early period with which we are concerned here, Shinto was still a primitive and almost inarticulate group of cults.

The oldest center of Shinto worship was the Izumo Shrine on the Japan Sea coast, which was close to the Korean peninsula and by way of which continental civilization reached Japan. The Kashima and Katori Shrines in the Tone River basin to the north for a long time marked the frontier between the lands of the Japanese and those of less civilized inhabitants. The shrine at Ise, that of the Sun Goddess, came to be the most important, and it was there that various symbols of the imperial power were displayed.

The buildings of the shrines were architecturally very simple, generally consisting of a single room (which was sometimes partitioned) raised off the ground and entered by steps at the side or front. The building was invariably made of wood, with whole tree trunks used for beams. A mirror, sword, or other form of god embodiment (shintai) might be enshrined within, but often the building served merely as a place where the kami, visible or invisible, could be worshiped.

Outside the shrine’s main building, two other architectural features usually are found, a gateway called a torii and a water basin where worshipers could wash their mouth and hands. Indeed, the characteristic Japanese insistence on cleanliness finds its expression in many forms, and two important acts of worship at Shinto shrines, the harai and the misogi, reflect this tendency. The former apparently originated in the airing of the cave or pit dwellings of prehistoric times and came to refer to both the sweeping out of a house and the special rites of chasing out evil spirits. The latter refers to the washing of the body, an act of increasingly spiritual significance. In addition to these formal acts of religion, formulas, prayers, and ritual practices were associated with almost all human activities (but especially the arts and crafts), whereby divine power was invoked to ensure success.

Worship at a Shinto shrine consisted of attendance and offering. Attendance meant not only being present and giving one’s attention to the object of worship but often also performing ceremonial dances or joining in processions, which have always been an important part of Shinto ritual. The offerings usually consisted of the firstborn of a household, the first fruits of the season, or the first catch from the water but might also include booty of war, such as the heads of enemies. The shrine was in the charge of a medium who transmitted messages from both the kami and the political rulers. The mediums were assisted by supplicators—the general term for officers of the shrine—and ablutioners. Some of the texts of the prayers and rituals of this early time have been preserved and often are beautiful, with a simplicity characteristic of Shinto.

LEGENDS CONCERNING SHINTO DEITIES

There is virtually no documentary evidence to indicate the original character of Shinto belief. Before the introduction of Chinese writing and Chinese ideas, the Japanese were unable to record their religious beliefs, and there is little reason to believe that they had produced an articulate body of doctrine or dogma. The legends in the Kojiki and Nihongi, often cited as containing the original deposit of Shinto folklore, are late compilations in which political considerations and specifically Chinese conceptions intrude themselves almost everywhere. This intrusion was recognized by the great Neo-Shinto scholars of the eighteenth and nineteenth centuries who tried almost in vain to find in these texts any evidence of pure Japanese beliefs. Elements of Chinese cosmology are most apparent in rationalistic passages explaining the origin of the world in terms of the yin and yang principles, which seem to come directly from Chinese works such as the Huainanzi. The prevalence of paired male and female deities such as Izanagi and Izanami may also be the result of conscious selection with the yin and yang principles in mind. Also, the frequency of numerical sets of deities, such as the Five Heavenly Deities of the Kojiki and the Seven Generations of Heavenly Deities of the Nihongi, may represent an attempt at selection and organization in terms of a Chinese cosmological series, in this case the Five Elements and the Seven Heavenly Luminaries.

Chapter 1 showed us the strong sense of place in early myth and the special preoccupation with the creation of the Japanese islands. Since the first histories were produced in an era when the Yamato house was asserting its hegemony over other communities, the historians, writing at their ruler’s direction, naturally were concerned with establishing the dynasty’s bid for sovereignty, which they based on genealogy, claiming descent from the gods. Because we have little besides these official accounts to go by, it is easy to understand how these dynastic myths came to dominate the scene. However, even passages meant to assert dynastic supremacy or that became systematized along this line betray the existence of diverse and competing cults or inadvertently reveal traditional attitudes and practices taken for granted by all. Note, too, in the following excerpts that the names of deities and semidivine beings are composed of vivid images from nature and that often their activities suggest a concern with fertility, ritual purification, ancestor or hero worship, and animism.

BIRTH OF THE SUN GODDESS

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

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 Ō-hirume no muchi.²

(Called in one writing Amaterasu no Ō-hiru-me no muchi.)³

(In one writing she is called Amaterasu-ō-hiru-me no Mikoto.)⁴

The resplendent luster of this child shone throughout all the six quarters.⁵ 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-yumi⁶ 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 rock-camphor-wood boat of Heaven and abandoned it to the winds.

Their next child was Susa no o no Mikoto.⁷

(Called in one writing Kami Susa-no-o no Mikoto or Haya Susa-no-o no Mikoto.)⁸

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 Susa-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.

[Adapted from Aston, Nihongi, I, pp. 18–20]

THE DIVINE CREATION OF THE IMPERIAL ANCESTORS

In the following excerpt from the Kojiki, notice that the divine offspring from which the imperial line is traced were the joint creation of Amaterasu, the Sun Goddess, and Susa-no-o, the unruly storm god. They were produced from the mouth of Susa-no-o after he had chewed up Amaterasu’s ornaments, but she claimed them as her own on the ground that the seed or stuff of which they were made came from her. Thus the ordinary male and female functions are reversed in establishing the genetic relationship, which gives priority to the Sun Goddess but suggests the absorption of Susa-noo’s power into the imperial line.

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)⁹ 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 wished 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 inquire 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 Heaven-Shining-Deity said: If that be so, whereby shall I know the sincerity of thine intentions? Thereupon Susano-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-Pool-Well of Heaven, and having crunchingly crunched them, the Heaven-Shining-Deity blew them away, were Her Augustness Torrent-Mist-Princess, another august name for whom is Her Augustness Princess-of-the-Island-of-the-Ōffing; 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 Heaven-Shining-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-Conquering-Swift-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 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].

Hereupon the Heaven-Shining-Deity said to Susa-no-o: As for the seed of the five male deities born last, their birth was from things of mine; so undoubtedly they are my children. As for the seed of the three female deities born first, their birth was from a thing of thine; so doubtless they are thy children. Thus did she declare the division.

[Adapted from Chamberlain, Ko-ji-ki, pp. 45–59]

LEGENDS CONCERNING SUSA-NO-O

The part of Amaterasu’s unruly brother Susa-no-o in creating the imperial line has been described. His other activities are of interest because they reflect the importance of regional cults incorporated into the Yamato system of Shinto. After his banishment from Heaven, Susa-no-o is reported in one account to have gone to Korea, an indication that the gods’ activities were no more limited to Japan than were those of the people themselves. In any case, this black sheep of the gods settled in Izumo, where he married the local princess and rid the land of a dreaded serpent, in whose body was found the Great Sword, which became one of the Three Imperial Regalia (another of the regalia, a curved stone or jewel, is produced in both Izumo and Korea).

SUSA-NO-O AND THE SUN GODDESS

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 New¹⁰ Palace. Moreover, when he saw that Amaterasu was in her sacred¹¹ 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 prevailed 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 supplicate her. Accordingly Ōmoi-kane¹² no kami, with profound device and far-reaching thought, at length gathered long-singing birds¹³ of the Eternal Land and made them utter their prolonged cry to one another. Moreover he made Ta-jikara-o¹⁴ to stand beside the Rock-door. Then Ame no Koyane no Mikoto, ancestor of the Nakatomi deity chieftains,¹⁵ and Futo-dama no Mikoto,¹⁶ ancestor of the Imibe¹⁷ chieftains, dug up a five-hundred branched True Sakaki¹⁸ tree of the Heavenly Mount Kagu.¹⁹ On its upper branches they hung an august five-hundred string of Yasaka jewels. On the middle branches they hung an eight-hand mirror.²⁰ . . . On its lower branches they hung blue soft offerings and white soft offerings. They recited their liturgy together.

Moreover Ame no Uzume²¹ no Mikoto, ancestress of the Sarume²² 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.²³ She took, moreover, the true 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 upwards²⁴ 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 Ame 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 Kami²⁵ at once drew a limit by means of a bottom-tied rope²⁶ (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 tables²⁷ and so at length chastised him. They also had his hair plucked out and made him therewith expiate his guilt.

[Adapted from Aston, Nihongi, I, pp. 40–45]

SUSA-NO-O IN IZUMO

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 headwaters 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,²⁸ child of the Deity Great-Mountain-Possessor.²⁹ 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 chamaecyparis³⁰ and cryptomerias. Its length extends over eight valleys and eight hills, and if one looks at its belly, it is all constantly bloody and inflamed." (What is here called akakagachi is the modern hohozuki.)³¹ Then Susa-no-o said to the old man: If this be thy daughter, wilt thou offer 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