Historical Tales Volume Xii Part 1

Historic Tales.

Vol. 12.

by Charles Morris.

_THE FIRST OF THE MIKADOS._

The year 1 in j.a.pan is the same date as 660 B.C. of the Christian era, so that j.a.pan is now in its twenty-sixth century. Then everything began.

Before that date all is mystery and mythology. After that date there is something resembling history, though in the early times it is an odd mixture of history and fable. As for the G.o.ds of ancient j.a.pan, they were many in number, and strange stories are told of their doings. Of the early men of the island kingdom we know very little. When the ancestors of the present j.a.panese arrived there they found the islands occupied by a race of savages, a people thickly covered with hair, and different in looks from all the other inhabitants of Asia. These in time were conquered, and only a few of them now remain,--known as Ainos, and dwelling in the island of Yezo.

In the j.a.panese year 1 appeared a conqueror, Jimmu Tenno by name, the first of the mikados or emperors. He was descended from the G.o.ddess of the Sun, and made his home at the foot of Kiris.h.i.+ma, a famous mountain in the island of Kius.h.i.+u, the most southerly of the four large islands of j.a.pan. As to the smaller islands of that anch.o.r.ed empire, it may be well to say that they form a vast mult.i.tude of all shapes and sizes, being in all nearly four thousand in number. The Sea of j.a.pan is truly a sea of islands.

By way of the sailing clouds, and the blue sky which rests upon Kiris.h.i.+ma's snowy top, the G.o.ds stepped down from heaven to earth. Down this celestial path came Jimmu's ancestors, of whom there were four between him and the mighty Sun G.o.ddess. Of course no one is asked to accept this for fact. Somewhat too many of the fathers of nations were sons of the G.o.ds. It may be that Jimmu was an invader from some foreign land, or came from a band of colonists who had settled at the mountain's foot some time before, but the G.o.ds have the credit of his origin.

At any rate, Hiuga, as the region in which he dwelt was called, was not likely to serve the ends of a party of warlike invaders, there being no part of j.a.pan less fertile. So, as the story goes, Jimmu, being then fifty years old, set out to conquer some richer realm. He had only a few followers, some being his brothers, the others his retainers, all of them, in the language of the legends, being _kami_, or G.o.ds. Jimmu was righteous; the savages were wicked, though they too had descended from the G.o.ds. These savages dwelt in villages, each governed by a head-man or chief. They fought hard for their homes, and were not easily driven away.

The story of Jimmu's exploits is given in the _Kojiki_, or "Book of Ancient Traditions," the oldest book of j.a.pan. There is another, called the _Nihongi_, nearly as old, being composed in 720 A.D. These give us all that is known of the ancient history of the island, but are so full of myths and fables that very little of the story is to be trusted.

Histories of later times are abundant, and form the most important part of the voluminous literature of j.a.pan. The islanders are proud of their history, and have preserved it with the greatest care, the annals of cities and families being as carefully preserved as those of the state.

Jimmu the conqueror, as his story is told in the _Kojiki_, met strange and frightful enemies on his march. Among them were troops of spiders of colossal size and frightful aspect, through whose threatening ranks he had to fight his way. Eight-headed serpents had also to be dealt with, and hostile deities--wicked G.o.ds who loved not the pious adventurer--disputed his path. Some of these he rid himself of by strength of arm and sharpness of sword, some by shrewdness of wit. His line of march lay to Usa, in the district of Buzen; thence to Okada, where he took s.h.i.+p and made his way through the windings of the Suwo Nada, a part of the Inland Sea of j.a.pan.

Landing in Aki, Jimmu built himself a palace, and dwelt there for seven years, after which he sought the region of Bizen, where for eight years more he lived in peace. Then, stirred once more by his in-dwelling love of adventure, he took to the sea again with his faithful band and sailed to the eastward. Rough waves and swift currents here disputed his way, and it was with difficulty that he at length landed on Hondo, the main island of j.a.pan, near where the city of Osaka now stands. He named the spot _Nami Haya_ ("swift waves").

Jimmu Tenno, the name of the conqueror, means "spirit of war," and so far victory had perched upon his banners as he marched. But now defeat came. The people of the great island fought fiercely for their homes and liberties, a brother of Jimmu was wounded, and he and his band of followers were driven back with loss.

The G.o.ds surely had something to do with this,--for in those days the G.o.ds were thought to have little to do besides busying themselves with the affairs of men,--and the cause of the defeat was sought by means of sacred ceremonies and invocations. It proved to be an odd one. The legend states they had offended the Sun G.o.ddess by presuming to travel to the east, instead of following the path of the sun from east to west.

This insult to the G.o.ds could be atoned for only by a voyage to the west. Taking to their s.h.i.+ps again, they sailed westward around Kii, and landed at Arasaka.

Jimmu had expiated his fault, and was again in favor with the G.o.ds. The chief whom he now faced surrendered without a blow, and presented the conquering hero with a sword. A picture of this scene, famous in the early history of j.a.pan, is printed on one of the j.a.panese greenback notes issued in 1872.

The victor next sought the mountain-defended land of Yamato, which was to be reached only by difficult mountain-pa.s.ses, unknown to the chief and his followers. But the G.o.ds had taken him in charge and came to his aid, sending a giant crow, whose wings were eight feet long, to guide him to the fertile soil of Yamato. A crow with smaller spread of wing might have done the work as well, but would have been less satisfactory to the legend-makers.

Fierce was the conflict now impending, and stern the struggle of the natives for life and liberty. Here were no peaceful chiefs, like the one met at Arasaka, and only by dint of trenchant blows was the land to be won. On went the fight, victory now inclining to one side, now to the other, until in the midst of the uncertain struggle the G.o.ds sent down a deep and dark cloud, in whose thick shadow no man could see his foe, and the strife was stayed. Suddenly, through the dense darkness, a bird in the shape of a hawk came swooping down from the skies, enveloped in a flood of golden light, and, dispersing the cloud, rested upon the hero's bow. The light shed by his refulgent wings struck like the glare of lightning upon the eyes of the enemy, so dazzling them with its radiance that they broke into panic flight.

A victory gained in such a fas.h.i.+on as this does not seem quite satisfactory to modern ideas. It is not fair to the other side. Yet it was in this way that the Greeks won victory on the plains of Troy, and that many other legendary victories were obtained. One cannot help wis.h.i.+ng that the event of battle had been left to the decision of brave hearts and strong hands, instead of depending upon the interposition of the G.o.ds. But such was the ancient way,--if we choose to take legend for truth,--and we must needs receive what is given us, in default of better.

At any rate, Jimmu was now lord of the land, and built himself a capital city at Kas.h.i.+wabara, near the site of the modern Kioto, from which he governed the wide realms that the sword had made his own. The G.o.ds were thanked for their aid by imposing religious ceremonies, and the people rejoiced in the peace that had come upon the land. The soldiers who had followed the hero to victory were amply rewarded, and his chiefs made lords of provinces, for the control over which they were to pay in military service. Thus early a form of feudal government was established in j.a.pan.

[Ill.u.s.tration: FUJIYAMA.]

All being now at peace within the realm, the weapons of war were hung up in home and temple, sacrifices were offered to the G.o.ddess of the Sun, and the three sacred emblems of the new kingdom, the mirror, the sword, and the ball, were deposited with solemn ceremonies in the palace of the emperor.

The remainder of Jimmu's story may be briefly told. He took for bride the princess Tatara, the daughter of one of his chiefs, and the most beautiful woman in all the land. The rest of his life was spent in strengthening his rule and extending the arts of civilization throughout his realm. Finally he died, one hundred and thirty-seven years old, as the _Kojiki_ states, leaving three children, one of whom he had chosen as the heir of the throne.

That there was an actual Jimmu Tenno is more than any one can say. Of course the crow and kite, serpents and spiders, are myths, transformed, perhaps, from some real incidents in his career, and the G.o.ds that helped and hindered were doubtless born in men's fancies in later days.

The Chinese have their story of how j.a.pan was settled. Taiko, grandfather of the first emperor of the Shu dynasty, had three sons, and, loving the youngest most, wished to leave him his t.i.tle and estate.

These by law and custom belonged to the eldest, and the generous young prince, not wis.h.i.+ng to injure his brother, secretly left home and sailed to the south. Leaving Southern China with a colony, he landed in j.a.pan.

This took place about forty-six years before the beginning of Jimmu's conquering career, so that the dates, at least, agree.

Whether there ever was a Jimmu or not, the j.a.panese firmly believe in him. He stands on the list as the first of the mikados, and the reigning emperor claims unbroken descent from him. April 7 is looked upon as the anniversary of his accession to the throne, and is the j.a.panese national holiday, which is observed with public rejoicings and military and naval salutes. The year 1 was the year in which Jimmu ascended the throne.

_HOW CIVILIZATION CAME TO j.a.pAN:_

There is not much of absorbing interest in early j.a.panese history. For a period of some twelve hundred years nearly all that we know of the mikados is that they "lived long and died happy." No fewer than twelve of these patriarchs lived to be over one hundred years old, and one held the throne for one hundred and one years. But they were far surpa.s.sed in longevity by a statesman named Takenouchi, who served five mikados as prime minister and dwelt upon the earth for more than three hundred and fifty years. There was not much "rotation in office" in those venerable times.

We must come down for six hundred years from the days of Jimmu to find an emperor who made any history worth the telling. In truth, a mist of fable lies over all the works of these ancient worthies, and in telling their stories we can never be sure how much of them is true. Very likely there is sound history at the bottom, but it is ornamented with a good deal that it is not safe to believe.

The first personage after Jimmu upon whom we need dwell was a wise and worthy mikado named Sujin, who spent his days in civilizing his people, probably no easy task. The gap of six centuries between Jimmu's time and his had, no doubt, its interesting events, but none of particular importance are upon record.

As a boy Sujin displayed courage and energy, together with the deepest piety. As a man he mourned over the sinfulness of his people, and earnestly begged them to give up their wicked ways and turn from sin to the wors.h.i.+p of the G.o.ds. He was not at first very successful. The people were steeped in iniquity, and continued so until a pestilence was sent to change the current of their sinful thoughts.

The pious monarch called upon the G.o.ds to stay the plague, doing penance by rising early, fasting, and bathing,--possibly an unusual ceremony in those days. The G.o.ds at length heard the voice of the king, and the pestilence ceased. It had done its work. The people were convinced of the error of their ways and turned from wantonness to wors.h.i.+p, and everywhere religious feeling revived.

As yet j.a.pan possessed no temples or shrines, all wors.h.i.+p being conducted in the open air. The three holy emblems of the nation, the mirror, the sword, and the ball, had thus far been kept within the palace. Wherever they were the divine power dwelt, and the mikado, living within their influence, was looked upon as equal to a G.o.d.

But the deities taught Sujin--or at least he thought they did--that this was not the proper place for them. A rebellion broke out, due, doubtless, to the evil spirit of men, but arising, in his opinion, from the displeasure of the G.o.ds, who were not pleased with his keeping these sacred objects under his own roof, where they might be defiled by the unholiness of man. He determined, therefore, to provide for them a home of their own, and to do so built the first temple in his realm. The sacred symbols were placed under the care of his daughter, who was appointed priestess of the shrine. From that day to this a virgin princess of imperial blood has been chosen as custodian of these emblems of deific power and presence.

The first temple was built at Kasanui, a village in Yamato. But the G.o.ddess Amaterasu warned the priestess that this locality was not sufficiently holy, so she set off with the mirror in search of a place more to the taste of the G.o.ds, carrying it from province to province, until old age overtook her, yet finding no spot that reflected the clear light of holiness from the surface of the sacred mirror. Another priestess took up the task, many places were chosen and abandoned, and finally, in 4 A.D., the shrine of Uji, in Ise, was selected. This apparently has proved satisfactory to the deities of j.a.pan, for the emblems of their divinity still rest in this sacred shrine. Sujin had copies made of the mirror and the sword, which were kept in the "place of reverence," a separate building within the palace. From this arose the imperial chapel, which still exists within the palace bounds.

We speak of the "palace" of the mikado, but we must warn our readers not to a.s.sociate ideas of splendor or magnificence with this word. The Emperor of j.a.pan dwells not in grandeur, but in simplicity. From the earliest times the house of the emperor has resembled a temple rather than a palace. The mikado is himself half a G.o.d in j.a.panese eyes, and is expected to be content with the simple and austere surroundings of the images of the G.o.ds. There are no stateliness, no undue ornament, no gaudy display such as minor mortals may delight in. Dignified simplicity surrounds the imperial person, and when he dies he is interred in the simplest of tombs, wonderfully unlike the gorgeous burial-places in which the bodies of the monarchs of continental Asia lie in state.

When Sujin came to the throne the people of j.a.pan were still in a state of barbarism, and there was scarce a custom in the state that did not call for reform. A new and better system of arranging the periods of time was established, the year being divided into twenty-four months or periods, which bear such significant names as "Beginning of Spring,"

"Rain-water," "Awakening of the Insects," "Clear Weather," "Seed-rain,"

etc. A census was ordered to be taken at regular intervals, and by way of taxation all persons, men and women alike, were obliged to work for the government for a certain number of days each year.

To promote commerce, the building of boats was encouraged, and regular communication was opened with Corea, from which country many useful ideas and methods were introduced into j.a.pan. Even a prince of one of the provinces of Corea came to the island empire to live. Agriculture was greatly developed by Sujin, ca.n.a.ls being dug and irrigation extensively provided for. Rice, the leading article of food, needs to be grown in well-watered fields, and the stealing of water from a neighbor's field is looked upon as a crime of deepest dye. In old times the water-thief was dealt with much as the horse-thief was recently dealt with in some parts of our own country.

Sujin's work was continued by his successor, who, in 6 A.D., ordered ca.n.a.ls and sluices to be dug in more than eight hundred places. At present j.a.pan has great irrigating reservoirs and ca.n.a.ls, through which the water is led for miles to the farmers' fields. In one mountain region is a deep lake of pure water, five thousand feet above the sea.

Many centuries ago a tunnel was made to draw off this water, and millions of acres of soil are still enriched by its fertilizing flood.

Such are some of the results of Sujin's wise reforms.

Another of the labors of Sujin the civilizer was to devise a military system for the defence of his realm. In the north, the savage Ainos still fought for the land which had once been all their own, and between them and the subjects of the mikado border warfare rarely ceased. Sujin divided the empire into four military departments, with a shogun, or general, over each. At a later date military magazines were established, where weapons and rations could be had at any time in case of invasion by the wild tribes on the border or of rebellion within the realm. In time a powerful military cla.s.s arose, and war became a profession in j.a.pan. Throughout the history of the island kingdom the war spirit has been kept alive, and j.a.pan is to-day the one nation of Eastern Asia with a love of and a genius for warlike deeds. So important grew the shoguns in time that nearly all the power of the empire fell into their hands, and when the country was opened to foreign nations, one of these, calling himself the Tai Kun (Tyc.o.o.n), posed as the emperor himself, the mikado being lost to sight behind the authority of this military chief.

At length old age began to weigh heavily upon Sujin, and the question of who should succeed him on the throne greatly troubled his imperial mind.

He had two sons, but his love for them was so equally divided that he could not choose between their claims. In those days the heirs.h.i.+p to the throne seems to have depended upon the father's will. Not being able to decide for himself, he appealed to fate or divination, asking his sons one evening to tell him the next morning what they had dreamed during the night. On their dreams he would base his decision.

The young princes washed their bodies and changed their clothes,--seemingly a religious rite. Visions came to them during the still watches of the night, and the next morning they eagerly told their father what dreams the G.o.ds had sent.

"I dreamed that I climbed a mountain," said the elder, "and on reaching its summit I faced the east, and eight times I cut with the sword and thrust with the spear."

"I climbed the same mountain," said the younger, "and stretched snares of cords on every side, seeking to catch the sparrows that destroy the grain."

The emperor listened intently, and thus sagely interpreted the visions of his sons.