Chapter XX: Appendix: IV. Laws of Shōtoku Taishi.(344) (1)

[From _Dai Nihonshi_, vol. xii., folio 28 to 31.]

I.—Harmony shall be esteemed and obedience shall be held in regard. Because dissensions prevail, therefore men are often unfaithful to their prince and disobedient to their fathers. Let adjoining districts be left in peace, thus harmony between superior and inferior shall be cultivated and co-operation in matters of state shall be promoted, and thus the right reason of all things may be reached and the right thing accomplished.

II.—Let bountiful honor be always paid to the three precious elements of Buddhism, that is, to its priests, its ritual, and its founder. It is the highest religion in the universe, and all people in all generations must pay becoming reverence to its doctrines. Do not harshly censure men’s wickedness but teach them faithfully until they yield obedience. Unless men rely upon Buddhism there is no way to convert them from the wrong to the right.

III.—To the commands of the Emperor men must be duly obedient. The prince must be looked upon as the heaven and his subjects as the earth. The earth contains all things and the heaven stretches over it. The four seasons pass orderly along and the spirit of the universe is harmonious. If the earth were to cover the heaven the effect would be distraction. Hence the prince must command and the subject obey; superiors must act and inferiors yield. Men ought therefore to pay due heed to the orders of the Emperor; if not they will bring ruin on themselves.

IV.—Politeness must be the chief rule of conduct for all officers and their colleagues in the court. The first principle governing subjects must be politeness. When superiors are not polite then inferiors will not keep in the right; when inferiors are not polite their conduct degenerates into crime. When both prince and subjects are polite, then social order is never disturbed and the state is kept in a condition of tranquillity.

V.—Covetousness and rapacity must be expelled from the hearts of officers, and they must adjudicate with just discrimination in all suits that come before them. Even in a single day there are thousands of such suits, and in the course of years how great must be the accumulation! If the suit is won through bribery, then the poor man can obtain no justice but only the rich. The poor man will have no sure place of dependence, and subjects will be driven to abandon their duty.

VI.—To punish vice and to encourage virtue is the rule in good ancient law. The virtuous man must therefore be promoted, and the vicious man must be surely punished. The man who is untruthful is a powerful instrument to endanger the state and a keen weapon to destroy the nation. The flatterer loves to tell the faults of the inferior to the superior, and also to disclose the errors of the superior to the inferior. Such men are alike unfaithful to the prince and unfriendly to fellow citizens, and in the end fail not to stir up social disorder.

VII.—The duty of men in the government must be assigned according to their capacity. When intelligent men take service the applause of the people follows, but when bad men are in office calamities ensue. If wise officers are put on duty the matters of state are well managed, and the community is free from danger and prosperity prevails. Therefore in ancient times the wise king never selected the office for the man, but always selected the man to suit the office.

VIII.—Too often officers and their colleagues come early to their offices and retire soon; so that the public work accomplished in a single day is small. It is incumbent on them to devote sufficient time to their tasks; if not, then the work of the government cannot be done.

IX.—Everything must be faithfully done, because fidelity is the origin of justice. The distinction between good and bad, between success and failure, depends on fidelity. When both prince and subjects are faithful then there are no duties which cannot be accomplished, but when both are unfaithful nothing can be done.

X.—Give up all thoughts of indignation and be not angered with others on account of a disagreement of opinion. Each one may have a different point of view and may therefore come to a different conclusion. If the one side be right then the other must be wrong, or the cases may be just reversed. It would be unjust to set down one man as surely wise and another as positively stupid; because men cannot attain perfection in their characters. It is impossible to decide either side to be perfectly right or perfectly wrong. While you are angry with another who has a different view from you, you cannot be sure lest you be in the wrong. Therefore though you may think yourself in the right, it is safer to follow the opinions of the many.

XI.—Let merit and demerit be carefully considered, and let rewards and punishments be meted out accordingly. In times past this has often failed to be justly done. It is incumbent on all who are entrusted with the direction of public affairs and on all officers of the government to look carefully after the distribution of rewards and punishments.

XII.—Governors of provinces and their deputies must be careful not to impose too heavy duties on their subjects. One state never has more than one prince, and in like manner the subjects cannot have more than one master. The prince is the head of all his dominions and of all his subjects. The officers of government are also the subjects of the prince; and there is no reason why they should dare to lay undue burdens upon others who are subjects of the same prince.

XIII.—Each officer of the government has his appointed duty. Sometimes officers complain of the stagnation of business, which, however, is caused by their own absence from their appointed duties. They must not make a pretence of the performance of their duties, and by their neglect interrupt public affairs.

XIV.—Subjects and officers must not be jealous of each other. If one person is envious of another, the second is sure to be envious of the first. Thus the evils of jealousy never end. If men shall envy each other on account of their talent and wisdom, no single wise man would ever be obtained for government service through a thousand years. What a noble method of governing a state would that be which expelled from its service all wise men!

XV.—To sacrifice private interests for the public good is the duty of the subject. When men are selfish there must be ill-will; when ill-will comes, then with it must come iniquity, which will disturb the public welfare. Ill-will is sure to bring about the breaking of wholesome rules and the violation of the laws of the state. It is for this reason that the harmony between superior and inferior spoken of in the first article is so important.

XVI.—To select a convenient season in which to employ men for public work is the rule of good ancient law. Winter is a time of leisure; but during the season between spring and autumn, in which they are employed on their farms and in feeding silk-worms, it is not expedient to take men from their work, or interfere with them in their efforts to supply food and clothing.

XVII.—Important matters should only be settled after due conference with many men. Trifling matters may be decided without conference, because they are not so material in their effects; but weighty matters, on account of their far-reaching consequences, must be discussed with many councillors. It is thus that the right way shall be found and pursued.

FOOTNOTES

_ 1 The Book of Ser Marco Polo, the Venetian_; translated by Colonel
Henry Yule, C.B. Second edition, London, 1875, vol. ii., p. 235.

2 These islands belonged to Russia until 1875, when by a treaty they
were ceded to Japan in exchange for the rights of possession which
she held in the island of Saghalien.

3 E. M. Satow, _Transactions of the Asiatic Society_, vol. i., p. 30.

4 This word is not a _proper name_ but a descriptive designation, and
must be understood in this way when used by Dr. Griffis in his
_Mikado’s Empire_ and by Dr. Rein in his two works on Japan. In the
successive issues of the _Résumé Statistique_, published by the
Statistical Bureau, the term Nippon is used to designate the
principal island. This name has the advantage of having been used
extensively in foreign books, but its restricted use is contrary to
the custom of Japan. After much consideration we have determined to
designate the principal island by the term “Main island,” which is
the translation of the word _Hondo_.

5 See Satow and Hawes’ _Handbook_, p. 108.

6 See Chamberlain’s _Things Japanese_, second edition, p. 122.

7 One of the most notable of these is that which occurred in 1596 when
Hideyoshi was at Fushimi. In 1854 a series of shocks followed by
tidal waves occurred on the east coast of the Main island. The town
of Shimoda, which had been opened as a port for foreign trade was
almost destroyed, and the Russian frigate _Diana_ which was lying
there was so injured that she had to be abandoned. In 1855 a severe
earthquake occurred at Yedo, which was accompanied by a great fire.
About 16,000 dwelling-houses and other buildings are said to have
been destroyed, and a large number of lives were lost. _Transactions
of Asiatic Society of Japan_, vol. vi., p. 249.

8 Rein’s _Japan_, p. 44. In _Things Japanese_ second edition, p. 122,
Japan is credited with no less than fifty-one active volcanoes.

9 The word _gawa_ (river) takes the form _kawa_ when euphony so
requires.

10 Dr. Rein was the first clearly to apprehend and state the influence
of the northeast monsoon on the climate of Japan. See Rein’s
_Japan_, p. 104.

11 Camellia trees are frequently found from twenty to twenty-five feet
high.

12 Chamberlain, _Asiatic Society Transactions_, vol. xi., p. 162.

13 These details of the population, area, etc., are taken from the
government publication, _Résumé Statistique de l’Empire du Japon_,
1892.

14 In the population of the imperial cities is included that of the
suburban districts politically attached to them.

_ 15 Résumé Statistique_ (Government publication), 1892, p. 11.

_ 16 Asiatic Society Transactions_, supplement to vol. x., p. 213.

17 Batchelor, _Asiatic Society Transactions_, vol. x., p. 211.

18 Batchelor, _Asiatic Society Transactions_, vol. x., p. 216.

19 Miss Bird’s _Unbeaten Tracks in Japan_, vol. ii., p. 96.

20 Professor E. S. Morse, _Memoirs of the University of Tokio_, vol.
i., part i.

21 Henry von Siebold, _Notes on Japanese Archæology_, p. 14.

22 “But I must tell you one thing still concerning that island (Japan)
(and ’tis the same with the other Indian Islands), that if the
natives take prisoner an enemy who cannot pay a ransom, he who hath
the prisoner summons all his friends and relations, and they put the
prisoner to death, and then they cook him and eat him, and they say
there is no meat in the world so good!”—_The Book of Ser Marco
Polo_, London, 1875, vol. ii., p. 245.

23 Professor Milne, _Transactions of the Asiatic Society of Japan_,
vol. viii., p. 82.

24 Rev. John Batchelor, _Transactions of the Asiatic Society of Japan_,
vol. x., p. 209.

25 Hildreth’s _Japan_, etc., p. 337.

_ 26 Mittheilungen der Deutschen Gesellschaft_, etc., as reviewed in
_The Chrisanthemum_, May, 1883.

27 Rein’s _Japan_, p. 383.

28 “We know that for all points of detail and for keeping a correct
account of time, tradition is worthless.”—_The History of Rome_, by
Rev. Thomas Arnold, D.D., 1864, p. 10.

29 For easy access to this valuable Japanese work we are indebted to
the translation by Basil Hall Chamberlain, _Transactions of the
Asiatic Society of Japan_, vol. x., Supplement.

30 See Chamberlain’s translation of _Kojiki_, or _Records of Ancient
Matters_, _Transactions of the Asiatic Society of Japan_, vol. x.,
Supplement.

31 Satow, “Ancient Japanese Rituals,” _Transactions of the Asiatic
Society of Japan_, vols. vii. and ix.

32 Satow, _Westminster Review_, July, 1878.

33 See Appendix I.

34 Bramsen, _Japanese Chronological Tables_, p. 30.

35 I remember presenting this point to a Japanese scholar in this way,
and he answered me that he thought this great age of the Japanese
emperors no more wonderful or unreasonable than the ages of the
patriarchs in the Bible.

36 “I wished to give these legends at once with the best effect, and at
the same time with a perpetual mark, not to be mistaken by the most
careless reader,—they are legends and not history.”—_The History of
Rome_ by Thomas Arnold, D.D., 1864, Preface, p. vii.

37 For the translation of these names, and for the principal events of
these myths, we rely upon Mr. Chamberlain’s translation of the
_Kojiki_, and his admirable notes and introduction. _Transactions of
the Asiatic Society of Japan_, vol. x., Supplement.

38 This is supposed to have been one of the small islands off the coast
of Awaji in the Inland sea.

39 An island about fifty miles long in the Inland sea.

40 This probably means that the sword was ten breadths of the hand in
length.

41 The Japanese name of this most venerated goddess is
Amaterasu-ō-mi-kami.

42 There seemed to have been an old superstition about flaying from the
tail toward the head.

43 This is one of the ancient names of the Main island of Japan.

44 The name of this prince of which the translation is here given is
usually shortened to Ninigi-no-Mikoto.

45 Nakatomi-no-Muraji is also among these, who was the ancestor of the
Fujiwara family that from the reign of the Emperor Tenji attained
great political distinction.

46 Dr. Rein in 1875 was shown an old sword on the top of this mountain
which is claimed to have been carried on this occasion.—Rein’s
_Japan_, p. 214, note.

47 This canonical name was given to him in the reign of the Emperor
Kwammu, who commanded Mifune-no-Mikoto to select suitable canonical
names for all past emperors, and these have since been used.

48 See Milne’s paper on “Pit-Dwellers of Yezo and Kurile Islands,”
_Transactions of the Asiatic Society of Japan_, vol. x., p. 187.

49 A large number of songs are handed down in the traditions of this
period. They are in the most ancient form of the language and are
not easy to translate. We give as a specimen Jimmu’s song from
Chamberlain’s translation of _Kojiki_, _Asiatic Society
Transactions_, vol. x., Supplement, p. 142.

Into the great cave of Ōsaka people have entered in abundance and
are there. Though people have entered in abundance and are there,
the children of the augustly powerful warriors will smite and finish
them with their mallet-headed swords, their stone-mallet swords: the
children of the augustly powerful warriors, with their mallet-headed
swords, their stone-mallet swords, would now do well to smite.

50 For example, the organization of a parliament took place in 1890,
which in the Japanese reckoning would be 2550 from Jimmu’s setting
up his capital in Yamato.

51 See p. 32.

52 See list of emperors, Appendix I.

53 Satow, _Transactions of the Asiatic Society of Japan_, vol. ii. p.
113.

54 We follow in these figures the chronology which has been authorized
by the government. Appendix I.

55 E. M. Satow, “Ancient Sepulchral Mounds in Kaudzuke,” _Transactions
of the Asiatic Society of Japan_, vol. viii., pp. 11, 330.

56 Chamberlain’s translation of _Kojiki_,—_Transactions of the Asiatic
Society of Japan_, vol. x., Supplement, p. 208.

57 The roads or circuits here spoken of refer to the roads constructed
by the government along contiguous provinces and used for the
passage of troops and other government purposes. These circuits have
continued in use down to the present time.

58 Yamato-hime or Yamato-princess had been appointed high priestess of
the temples in Isé, and in that capacity had charge of the imperial
regalia which were deposited there. She is a very celebrated person
in Japanese legendary story and is said to have lived several
hundred years.

See Chamberlain’s translation of _Kojiki_, p. 183, note 7; _Asiatic
Society Transactions_, vol. x., Supplement.

59 See p. 45.

60 See Satow’s paper on the use of the fire drill in Japan,
_Transactions of Asiatic Society of Japan_, vol. vii., p. 223.

61 It is one of the favorite subjects of Japanese art to represent the
Princess Oto-Tachibana sitting upon a pile of mats and the boat with
her husband sailing off in the quieted waters.

62 The name by which these savage tribes were designated was Yemishi;
the name however is written in Chinese characters which signify
Prawn-Barbarians; in allusion to their heavy beards which gave them
the appearance of prawns. See p. 22.

63 See Chamberlain’s translation of _Kojiki_,—_Asiatic Society
Transactions_, vol. x., Supplement, p. 218.

64 He is chiefly notable to foreigners because he is said to have lived
through the reigns of three emperors and to have reached the age of
three hundred years.

65 She is not included in the government list of emperors, and is given
in Appendix I. as empress-regent.

66 See _Kokushian_, compiled under the Department of Education. _Ad
Locum_.

67 See Appendix I.

_ 68 Transactions of the Asiatic Society of Japan_, vol. x., Supplement.

69 E. M. Satow, _Transactions of the Asiatic Society of Japan_, vol.
ii., p. 135.

70 E. M. Satow, _Transactions of the Asiatic Society of Japan_, vol.
vi., p. 435.

71 Satow, “Ancient Japanese Rituals,” _Asiatic Society Transactions_,
vol. vii., p. 423.

72 E. M. Satow, _Asiatic Society Transactions_, vol. vii., p. 109.

73 Ditto, p. 119.

74 Cotton is said to have been brought to Japan from India in the reign
of the Emperor Kwammu, A.D. 800. T. B. Poate, _Transactions of the
Asiatic Society of Japan_, vol. iv., p. 146.

_ 75 Transactions of the Asiatic Society of Japan_, vol. x., Supplement,
pp. 39 and 40.

76 Henry von Siebold, _Japanese Archæology_, Yokohama, 1879, p. 16. The
diagram in the text is from this work on Archæology, and shows the
variety of jewels in use in prehistoric times.

77 For the so called cave dwellings see p. 68.

_ 78 Asiatic Society Transactions_, vol. v., p. 110.

79 See p. 32.

80 In the _Kojiki_ it is said that the king of Kudara sent with Wani
the _Confucian Analects_ in ten volumes and the _Thousand Character
Essay_ in one volume. It conflicts seriously with the chronology of
this period to learn, as both Mr. Satow and Mr. Chamberlain have
pointed out, that the _Thousand Character Essay_ was not written
until two centuries after the date assigned to the advent of Wani.

81 The _Kojiki’s_ statement is that the elder brother was banished to
Iyo.

82 The name, “Island of the Dragon-Fly” had already been given to the
Main island by Jimmu Tenno.

83 In these early days a _muro_ or excavation of the earth, roofed with
timber, was often used as a residence. See p. 68.

84 In this story the princes are represented as boys, but as they fled
on the murder of their father by the Emperor Yūriyaku before his
accession, this must have been at least twenty-eight years before;
so that they could not have been less than forty years of age.

85 After the triumph of Buddhism a temple called Tennoji was erected
near this place in honor of this image, which was miraculously
rescued from the sea and is still preserved at this temple.

86 See the laws which he compiled and published as found in the 12th
volume of _Dai Nihon Shi_, Appendix IV.

87 This must mean that improved methods of silk culture were
introduced, for we have seen that this art was already known to the
Japanese.

88 Bramsen’s _Japanese Chronological Tables_, Tokio, 1880, p. 18.

89 The author is indebted to the valuable paper read before the Asiatic
Society of Japan by Willis Norton Whitney, M.D., for much of the
information concerning medicine in Japan.—_Asiatic Society
Transactions_, vol. xii., part iv., p. 329.

90 For an enumeration of these boards and the officers and duties of
each, see Walter Dickson’s _Japan_, p. 72.

91 See a note by Mr. Satow in Adams’ _History of Japan_, London, vol.
i., p. 24.

_ 92 Asiatic Society Transactions_, vol. iii., part i.

_ 93 Asiatic Society Transactions_, vol. x., Supplement.

94 The _Kojiki_ has been translated into English by Professor B. H.
Chamberlain, _Asiatic Society Transactions_, vol. x., Supplement.

95 See Mori Arinori’s introduction to _Education in Japan_, New York,
1873, p. 17.

96 See a paper on “Abdication and Adoption,” by Mr. Shigeno An-Eki,
translated by Mr. Walter Dening, in _Asiatic Society Transactions_,
vol. xv., p. 72.

97 His predecessor died A.D. 661, and there was an _interregnum_ during
which Tenji was regent till A.D. 668, when he was made emperor.

98 See p. 47, note.

99 Quoted in Henry von Siebold’s _Japanese Archæology_, Yokohama 1879,
p. 8.

100 See p. 58.

101 Satow and Hawes’ _Handbook of Japan_, London, 1884.

102 For ten years preceding 794 the capital was a wanderer.

103 See the _Transactions of the Asiatic Society of Japan_, vol. viii.,
p. 88. The inscription is in part as follows:

Castle of Taga,
Distant from the capital, Ri 1500
Distant from the frontier of Yezo, Ri 120
Distant from Hitachi, Ri 412
Distant from Shimotsuke, Ri 274
Distant from Makkatsu, Ri 3000.

_ 104 Education in Japan_, New York, 1873, p. 17.

105 See p. 47.

106 These instances are taken from the paper on abdication and adoption,
by Shigeno An-eki, as translated by Mr. Walter Dening, _Asiatic
Society Transactions_, vol. xv., p. 74.

107 See Chamberlain’s _Things Japanese_, under the article on
abdication. Yokohama, 1892.

108 See p. 66 _et seq._

109 At the time that Dickson collected his statistics of the families of
the court, two of the Sugawara family were teachers of the young
emperor. Six families of _kuges_ count their descent from the
Sugawara. Dickson’s _Japan_, London, 1869, p. 59.

110 See chapter on “Education in the Early Ages,” by Otsuki Sinji, in
_Japanese Education_, New York, 1876, p. 64.

111 While I write these lines there is hanging before me a _kakemono_
representing Sugawara Michizané, which it has been proposed to hang
in every public school under the care of the Department of
Education, as an emblem of the true scholarly temperament.

112 See p. 132.

113 See Satow and Hawes’ _Handbook_, p. 383.

114 He was born in A.D. 1146 and therefore was twelve years older than
Yoshitsuné.

115 Doves are not eaten by the Minamoto to this day, owing, it is said,
to this miraculous interposition in behalf of Yoritomo.

116 About A.D. 1618 Hakoné was created a barrier to separate the eastern
from the central provinces. Persons were not allowed to go through
this barrier without a passport.

117 In A.D. 1286, more than a century after his death, a monument was
erected to Kiyomori in Hyōgo which still exists. Satow and Hawes’
_Handbook_, p. 338.

118 The title of shōgun is said to have been created by the Emperor
Sujin, who divided the empire into four military divisions, each
commanded by a shōgun or general. When Yoshinaka assumed control in
Kyōto at the time of his victory he was appointed _sei-i-shōgun_
(barbarian compelling general). Subsequently Yoritomo secured the
supreme military authority and having resigned the civil offices
held by him he was appointed by imperial edict _sei-i-tai-shōgun_ or
great barbarian compelling general.

See G. Appert’s _Ancien Japon_, vol. iii., p. 84; also Satow’s note
to Adams’ _History of Japan_, vol. i., p. 42.

119 Adams, in his _History of Japan_, vol. i., p. 37, gives a quaint
quotation from _Nihon-Gwaishi_ as follows: “The crimes of the Heishi
against the imperial family were atoned for by their services, and
heaven therefore would not cut off their posterity. And this
probably was right.”

120 See Satow and Hawes’ _Handbook_, p. 57.

121 There are almost as many legends current concerning Benkei as his
master. Their first encounter was upon the Gojō bridge in Kyōto,
where Benkei prowled for the purpose of robbing passengers.
Yoshitsuné, then only a youth of sixteen years, displayed so much
agility and swordsmanship that the veteran robber yielded to him,
and ever after followed him as his faithful body servant. The
_Japanese Fairy World_, by W. E. Griffis, contains the legend of
Benkei stealing a huge bell five feet high from the monastery at
Miidera, and carrying it on his shoulders to Hiyēsan (see p. 93).
When Yoshitsuné was compelled to flee from the vengeance of his
brother, he came with Benkei, both disguised as begging priests, to
a guarded barrier. The custodians refused them passage, but Benkei,
who was cunning as well as strong, pulled out from his bosom a roll
of blank paper and pretended to read a commission from the abbot of
Hōkōji, in Kyōto, authorizing the two travellers to collect funds
throughout the country for casting a great bell for their temple.
The custodians were deeply impressed with this holy message and
allowed the travellers to pass without further question.

122 There are many legends, existing among the Ainos, of Yoshitsuné
having lived among them and taught them improved arts of hunting and
fishing. There is a wooden image of him at the village of Upper
Piratori, which is saluted (not worshipped) in token of honor to his
memory. Rev. John Batchelor, who has lived as a missionary among the
Ainos many years, is of the opinion that this reverence is largely
due to a desire on the part of the Ainos to conciliate their
Japanese masters. It has seemed not unreasonable to suppose that the
traditions concerning Yoshitsuné among the Ainos have been carried
from the Main island by the retreating tribes, and that Yoshitsuné
never lived with them in Yezo, but was only familiar with them in
the wild regions of Mutsu and Dewa.

See paper by Rev. J. Batchelor, _Asiatic Society Transactions_, vol.
xvi., part 1, p. 20.

123 Ōye-no-Hiromoto was a powerful adherent of Yoritomo, and was a
member of his administrative council. He was the ancestor of the
Mōri family, who afterward became famous as the daimyōs of Chōshū.

124 We owe to Kaempfer, perhaps, the erroneous notion which has been
repeated by subsequent writers that there was both an ecclesiastical
and a temporal emperor. This was never true. There has been only one
emperor, who, in the Japanese theory, was the direct descendant of
divine ancestors and who has always been the supreme authority. From
the time of Yoritomo, however, the administration was in the hand of
an hereditary shōgun who always received the commission of the
emperor for the performance of his duties. See Kaempfer’s _Histoire
de l’Empire du Japon_, vol. i., p. 182.

125 The Japanese term is _Shikken_, which is usually translated
_regent_.

126 A travelling palanquin.

127 See _Travels of Marco Polo_, second edition, London, 1875, vol. ii.,
p. 240.

128 In the year A.D. 1890 two pictures were brought to light which
represent the events of this memorable battle. They are believed to
have been painted about A.D. 1294 by Naganori and Nagatoki, painters
of the Tosa school. They have been in the family of one of the
captains in the Japanese army of that day, and while the figures of
the men and horses are not well drawn the pictures in other respects
have great historical value. Alongside of the scenes represented,
legends are written in explanation. It is said that these valuable
historical pictures are likely to come into the Household Department
and thus be more carefully preserved than they are likely to be in a
private house.—_Japan Weekly Mail_, 1890, p. 581.

129 For a description of this locality, which is justly famed in
Japanese annals, see Satow and Hawes’ _Handbook_, p. 56.

130 See Chamberlain’s _Handbook_, 1891, p. 337.

131 Quite an animated and interesting controversy took place a few years
ago with reference to this suicide of Kusunoki. Popular opinion
strongly justifies the act and rewards with its highest approval the
memory of the patriot. But Mr. Fukuzawa, one of the most radical of
the public men of to-day and an active and trenchant writer,
condemned the act as indefensible and cowardly.

132 Mr. Griffis says that when he resided in Fukui in A.D. 1871—more
than five hundred years after the event,—he saw the grave of the
heroic Nitta almost daily strewed with flowers.—_The Mikado’s
Empire_, 1876, p. 190.

133 Satow and Hawes’ _Handbook_, p. 356.

134 It is an evidence of the feeling which still exists towards the
Ashikaga shōguns that in 1863 these figures were taken from the
Tō-ji-in and beheaded and the heads pilloried in the dry bed of the
Kamogawa, at the spot where it is customary to expose the heads of
the worst criminals. Several of the men who were guilty of this
outrage were captured and were put into the hands of various daimyōs
by whom they were kept as prisoners.—Satow and Hawes’ _Handbook_, p.
357.

135 See the full account of tea ceremonies in Chamberlain’s _Things
Japanese_, 1892, p. 404.

136 The official list of emperors will be found in Appendix I. The names
of the northern which are not included in this list are as follows:

DATE OF ACCESSION.

Kōmiō, 1996 years from Jimmu, 1336 A.D.
Shukō, 2009 years from Jimmu, 1349 A.D.
Go-Kōgen, 2012 years from Jimmu, 1352 A.D.
Go-Enyū, 2032 years from Jimmu, 1372 A.D.
Go-Komatsu, 2043 years from Jimmu, 1383 A.D.

137 See _Asiatic Society Transactions_, vol. xiii., p. 139.

138 It is said that in this disastrous time the poverty of the country
was so great that when, in A.D. 1500, Go-Tsuchimikado died at his
palace in Kyōto, the corpse was kept for forty days because the
means for the usual funeral expenses could not be had. M. von Brandt
as quoted in Rein’s _Japan_, p. 261.

139 Mr. W. A. Woolley, in a paper read before the Asiatic Society of
Japan, gives an account derived from Japanese sources as follows:
“Amongst those who landed on this occasion was one of the _Literati_
of China, who acted as interpreter between the foreigners and the
chief of the island Hyōbu-no-jō Tokitada. [Since both the Chinese
and Japanese used the same ideographic characters, they could
understand each other’s writing but not speech.] In reply to
questions the interpreter is represented as having described his
friends the foreigners as being ignorant of etiquette and
characters, of the use of wine cups and chop sticks, and as being,
in fact, little better than the beasts of the field. The chief of
the foreigners taught Tokitada the use of firearms, and upon leaving
presented him with three guns and ammunition, which were forwarded
to Shimazu Yoshihisa, and through him to the shōgun.”—_Asiatic
Society Transactions_, vol. ix., p. 128.

140 See _Adventures of Mendez Pinto_, done into English by Henry Cogan,
London, 1891, pp. 259 etc.

141 Hildreth’s _Japan_, etc., 1855, p. 27, note.

_ 142 Adventures of Mendez Pinto_, p. 281.

143 This is the name by which Pinto calls this city (see _Adventures of
Mendez Pinto_, London, 1891, p. 265); the real name, however, at
this time was Fumai, and is now Ōita.

144 The author himself saw in Japan in 1874 the native hunters using an
old-fashioned matchlock, in which the powder was fired by a slow
burning match, which was brought down to the powder by a trigger.
This kind of firearm, which was in use in Europe in the fifteenth
century, was taken to Japan by the Portuguese, and continued to be
used there until the re-organization of the army introduced the
modern form of gun.

145 In the accounts given by the biographers of Xavier, it is said that
there were two companions of Anjiro who in the subsequent baptism
received the names of John and Anthony.

146 This was the name of the seminary in Goa where Anjiro had been
educated.

147 See Coleridge’s _Life and Letters of St. Francis Xavier_, London,
1872, p. 237.

148 Bouhour’s _Life of Xavier_, p. 274.

149 In the _Life of St. Francis Xavier_ by Bartholi and Maffei the
following circumstance is given: “It seems that a rat had invaded
the sanctuary and gnawed the ornaments of the altar. The sacristan
appealed to the saint thus: ‘Father Francis! people say that you
passed from this life in the vicinity of China; that you were a
saint, that your body still remains entire and incorrupt at Goa. Now
here am I your sacristan; and I ask is it consistent with your honor
that a rat should have the audacity to gnaw the ornaments of your
altar? I demand his death at your hand.’ On opening the door of the
sanctuary the next morning the sacristan found the culprit quite
dead.”

150 See Woolley, “Historical Notes on Nagasaki”, _Asiatic Society
Transactions_, vol. ix., p. 129.

151 For these facts concerning Nobunaga and Hideyoshi, and the condition
of the country during their times, the author is largely indebted to
the _Life of Toyotomi Hideyoshi_, by Walter Dening, Tokio, 1890.

152 The word _daimyō_ means _great name_, and was used in reference to
the ownership of land; _shomyō_ means _small name_, and was at first
employed to indicate the small land-owner. But the word never
obtained currency, the small land-owner always preferring to call
himself a daimyō. See Chamberlain’s _Things Japanese_, p. 84.

153 The element of comedy shows itself from the beginning in Hideyoshi’s
character when he adopted the calabash, in which he had carried
water, as his symbol of victory. He added a new one for each
victory, and at last adopted a bunch of calabashes for his
coat-of-arms. Afterwards he had this constructed of gold, which was
carried as the emblem of his triumphant career.

154 See Dening’s _Life of Hideyoshi_, p. 207.

155 In Chamberlain’s _Things Japanese_ the estimate is given that at
this most prosperous time the number of Japanese professing
Christianity was not less than six hundred thousand, p. 297.

156 See the letter which the ambassador from the Prince of Bungo
presented on this occasion. Hildredth’s _Japan_, etc., p. 89.

157 In the First Part (1873) of _Mittheilungen der Deutschen
Gesellschaft für Natur und Völkerkunde Ostasiens_, p. 15, the times
of Nobunaga, Hideyoshi, etc., are termed “die zeit der usurpatoren,”
the time of the usurpers. But Nobunaga and Hideyoshi were no more
usurpers than the Tokugawas, who succeeded them by force of arms.

158 Mr. Satow with rare literary insight has identified this Kuroda with
the Condera Combiendono of the Jesuit fathers. _Asiatic Society
Transactions_, vol. vii., p. 151.

159 See Shiga’s _History of Nations_, Tōkyō, 1888, p. 128.

160 Dening’s _Life of Toyotomi Hideyoshi_, p. 274.

161 See Dening’s _Life of Toyotomi Hideyoshi_, p. 278.

162 See p. 189.

163 His original name was Nakamura Hyoshi, the family taking its name
from the village where he was born. Then at his induction to manhood
A.D. 1553 his name was changed to Tokichi Takayoshi. At another turn
in his career he became Kinoshita Tokichi Takayoshi. In the year
A.D. 1562 he received permission to use the name Hideyoshi instead
of Tokichi, and A.D. 1575 his name was again changed to Hashiba,
which the Jesuit fathers wrote Faxiba.

164 See Satow and Hawes’ _Handbook_, p. 341.

165 The facts here related concerning this most interesting episode in
the life of Hideyoshi are chiefly taken from a paper furnished by
Mr. J. H. Gubbins to the _Asiatic Society Transactions_, vol. viii.,
p. 92.

166 The Emperor Ōgimachi retired from the throne A.D. 1586, and was
succeeded by Go-Yojō, then sixteen years old. It shows of how small
account the emperors had become, that this change in the head of the
nation is scarcely mentioned in the histories of the time.

167 The spies and guides employed by Hideyoshi were priests of the Shin
sect of Buddhists, who after the fall of Kagoshima were discovered
and crucified. A decree was also issued that every inhabitant of
Satsuma who was connected with this sect must renounce his creed. To
this day there exists among the people of Satsuma a general
hostility to the Buddhists which can be traced to this trying
episode. See _Asiatic Society Transactions_, vol. viii., p. 143.

168 See p. 178.

169 See p. 186.

170 See Dening’s _Life of Toyotomi Hideyoshi_, pp. 148, 344.

171 When Father Valignani came to Japan in A.D. 1577 it is said that he
brought as one of his presents a beautiful Arabian horse. It is not
improbable that some of the improved breeds, now seen in the
southern provinces, owe their origin to these valuable horses sent
over as presents.

172 See Chamberlain’s _Things Japanese_, 1892, p. 298, note. According
to Charlevoix this indiscreet speech was made by a Spanish captain.
See Gubbin’s paper, _Asiatic Society Transactions_, vol. vi., part
ii., p. 16.

173 For the text of this edict see Dickson’s _Japan_, p. 172.

174 See Satow and Hawes’ _Handbook_, 2d ed., p. 72.

175 See Dening’s _Life of Toyotomi Hideyoshi_, p. 405.

176 See Adams’ _History of Japan_, vol. i., p. 66.

177 See Dening’s _Life of Toyotomi Hideyoshi_, p. 263.

178 We are indebted to Mr. W. G. Aston for a full and clear account of
Hideyoshi’s invasion of Korea, which he had derived not only from
Japanese books and documents, but from Korean sources which, until
his researches, were inaccessible. See _Asiatic Society
Transactions_, vol. vi., p. 227; ix., pp. 87, 213.

179 The peculiarly Eastern form of expression is noticeable in
announcing these presents: “You will find enclosed a list of some of
the poor productions of our country, which we beg you will refrain
from laughing at immoderately.”

180 He became one of the most famous heroes of Japan, and is worshipped
under the name of Seishōkō, at a shrine connected with the temple of
Hommonji at Ikegami. Satow and Hawes’ _Handbook_, p. 30.

181 See Mr. Satow’s identification of this name. _Asiatic Society
Transactions_, vol. vii., p. 151.

182 See Mr. Aston’s paper, _Asiatic Society Transactions_, vol. ix., p.
90.

183 A Japanese scholar could read such a document in the ideographic
Chinese characters without translation; but Taikō Sama was not a
scholar and therefore was not aware of the purport of the document
until it was translated to him.

184 See Mr. Aston’s description of this humiliating scene as given in
_Asiatic Society Transactions_, vol. ix., p. 217; also Dening’s
_Life of Toyotomi Hideyoshi_, p. 360.

185 See Satow and Hawes’ _Handbook_, p. 369.

186 See Dening’s _Life of Toyotomi Hideyoshi_, p. 380.

187 See Mr. Satow’s paper entitled “The Korean Potters in Satsuma,”
_Asiatic Society Transactions_, vol. vi., p. 193; also as referred
to in Mr. Satow’s paper, Mr. Ninagawa’s _Notice Historique et
Descriptive sur les Arts et Industries Japonais_, part v., Tōkyō,
1877.

188 “In point of fact, however, making Ongoschio (Ieyasu) regent was
placing a goat in charge of a kitchen garden.”—_Warenius_, p. 20.

189 See Satow and Hawes’ _Handbook_, p. 368.

190 See the pedigree of Ieyasu as given in _Mittheilungen der Deutschen
Gesellschaft_, etc., Heft i., p. 19.

191 See Dening’s _Life of Toyotomi Hideyoshi_, p. 377.

192 This covenant is said to have been signed with blood in accordance
with a custom still occasionally prevalent, in which a drop of blood
is drawn from the middle finger and sealed by pressing it with the
thumb nail. Rein’s _Japan_, p. 297, note.

193 See Dening’s _Life of Toyotomi Hideyoshi_, p. 397.

194 This place receives its name from a barrier that was erected in the
ninth century to control the travel towards the capital. Its meaning
is, “Plain of the Barrier.” See Chamberlain’s _Handbook_, p. 268.

195 See Dening’s _Life of Toyotomi Hideyoshi_, p. 399.

196 This proverb is quoted as having been used by Hideyoshi when
remonstrating with Nobunaga about following up his victory over
Imagawa Yoshimoto. See Dening’s _Life of Toyotomi Hideyoshi_, p.
156.

197 Kiyomasa was a bitter enemy of the Christians, owing no doubt to the
rivalry and antagonism which had sprung up with Konishi, who was a
Christian, in the Korean war. He is termed Toronosqui by the Jesuit
fathers from a personal name Toronosuke which he bore in his youth,
and he is characterized as “_vir ter execrandus_,” on account of his
persecution of the Christians in his province. Perhaps on account of
this fierce opposition he was greatly admired by the Buddhists, and
is worshipped under the name of Seishōkō by the Nichiren sect at a
shrine in the temple of Hommonji at Ikegami. Another monument to his
memory is the Castle of Kumamoto, which he built and which still
stands as one of the best existing specimens of the feudal castles
of Japan. As an evidence of its substantial character, in A.D. 1877,
under the command of General Tani, it withstood the siege of the
Satsuma rebels and gave the government time to bring troops to crush
the rebellion.

198 The plural of this word is here and elsewhere used in its English
form, although no such plural is found in Japanese.

_ 199 Ancien Japon_, par G. Appert, Tōkyō, 1888, vol. ii.

200 A full account of the Castle of Yedo will be found in a paper by Mr.
J. R. H. McClatchie in the _Asiatic Society Transactions_, vol. vi.,
part 1, p. 119.

201 See p. 207.

_ 202 Asiatic Society Transactions_, vol. xi., p. 124.

203 See p. 204.

204 See Dickson’s _Japan_, p. 227.

205 His beatification was decreed by the pope in 1609, and his
canonization in 1622.

206 Hildreth’s _Japan_, etc., p. 176.

207 The Jesuit historians relate with malicious satisfaction how one of
the Spanish friars, in a dispute with one of Adams’ shipwrecked
company, to sustain the authority of the church appealed to the
miraculous power which its priests still possessed. And when the
Hollander challenged an exhibition of such power, the missionary
undertook to walk on the surface of the sea. A day was appointed.
The Spaniard prepared himself by confession, prayer, and fasting. A
great crowd of the Japanese assembled to see the miracle, and the
friar, after a confident exhortation to the multitude, stepped,
crucifix in hand, into the water. But he was soon floundering over
his head, and was only saved from drowning by some boats sent to his
assistance.—Hildreth’s _Japan_, etc., p. 140.

208 “This will seem to you less strange, if you consider how the Apostle
St. Paul commands us to obey even secular superiors and gentiles as
Christ himself, from whom all well-ordered authority is derived: for
thus he writes to the Ephesians (vii. 5): ‘be obedient to them that
are your temporal lords according to the flesh, with fear and
trembling in the simplicity of your heart, as to Christ; not seeming
to the eye, as it were pleasing men, but as the servants of Christ
doing the will of God from the heart, with a good will seeming as to
the Lord and not to men.’ ”

The above is an extract from an Epistle of St. Ignatius, the 26th of
March, 1553, which is still regarded as authoritative and is read
every month to each of the houses. It was supplied to me by Dr. Carl
Meyer and verified by Rev. D. H. Buel, S. J. of St. Francis Xavier’s
College, New York City. Dr. Meyer has also pointed out that the
Second General Congregation, 1565, severely forbids any Jesuit to
act as confessor or theologian to a prince longer than one or two
years, and gives the minutest instructions to prevent a priest from
interfering in any way with political and secular affairs in such a
position.

209 This edict of Ieyasu is given by Mr. Satow in his contributions to
the debate on Mr. Gubbins’ _Review of the Introduction of
Christianity into China and Japan_. Fifteen rules to guide the
Buddhist priests in guaranteeing the orthodoxy of their parishioners
are also given.—_Asiatic Society Transactions_, vol. vi., part i.,
p. 46.

210 See Gubbins’ paper, _Asiatic Society Transactions_, vol. vi., part
i., p. 35.

211 See Mr. Satow’s contributions to the debate on Mr. Gubbins’ paper,
_Asiatic Society Transactions_, vol. vi., part i., p. 51.

_ 212 Asiatic Society Transactions_, vol. vi., part 1, p. 35.

213 See chapter xi. of a _Description of the Kingdom of Japan and Siam_,
by Bernhard Warenius, M.D., Cambridge, Printing-House of John Hayes,
Printer to the University, A.D. 1673. The volume is in Latin, which,
as well as a translation of the same in manuscript, has been
furnished to me by Mr. Benjamin Smith Lyman, of Philadelphia.
Warenius was a Lutheran, and need not be suspected of being
prejudiced in favor of the Jesuits. See also _History of the Martyrs
of Japan_, _Prague_, 1675, by Mathia Tanner, containing many
engravings of the horrible scenes, such as burnings, crucifixions,
and suspensions in the pit, etc.; also _Histoire des Vingt-six
Martyrs du Japon, Crucifié à Nagasaqui le 5 Février, 1597_, par D.
Bouix, Paris, 1862.

214 See Woolley’s “Historical Notes on Nagasaki,” _Asiatic Society
Transactions_, vol. ix., part 2, p. 134; also Mr. Satow’s
contributions to the discussion of Mr. Gubbins’ paper, _Asiatic
Society Transactions_, vol. vi., part 2, p. 52. Specimens of the
metal plates are in the Uyeno Museum of Tōkyō.

215 See Kæmpfer’s _Histoire de l’Empire de Japon_, tome i., p. 287.

216 In the narrative which we give of this insurrection we have relied
chiefly upon the accounts of Mr. Gubbins in his “Review of the
Introduction of Christianity,” _Asiatic Society Transactions_, vol.
vi., part 1, p. 36; of Mr. Woolley in his “Historical Notes on
Nagasaki,” _do._, vol. ix., part 2, p. 140; and on Dr. Geerts’ paper
on the “Arima Rebellion and the Conduct of Koeckebacker,” _do._,
vol. xi., p. 51. Mr. Gubbins and Mr. Woolley had access to Japanese
authorities, and we have in their papers been enabled to see this
bloody episode for the first time from a Japanese standpoint. Dr.
Geerts has rendered an invaluable service in giving us translations
of letters written by Koeckebacker, the head of the Dutch factory
during the events, which show us how this insurrection was regarded
by the Dutch East India Company.

217 A _rônin_ was a retainer who had given up the service of his feudal
master, and for the time being was his own master.

218 See Dr. Geerts’ paper, _Asiatic Society Transactions_, vol. xi., p.
75.

219 The ships in use at this time among the Japanese were far less
seaworthy than those of European nations. The accompanying figures
given by Charlevoix, although probably somewhat fanciful, show the
impractical character of the vessels of that time.

220 See Dr. Geerts’ paper, _Asiatic Society Transactions_, vol. xi., p.
111.

221 Mr. Koeckebacker says: “The rebels counted in all, young and old, as
it was said, about forty thousand. They were all killed except one
of the four principal leaders, being an artist who formerly used to
gain his livelihood by making idols. This man was kept alive and
sent to Yedo.”—Dr. Geerts’ paper, _Asiatic Society Transactions_,
vol. xi., part 1, p. 107.

There is a tradition that a number of the prisoners who were
captured at this castle were hurled down from the rocks of the
island now called Papenberg in Nagasaki harbor. But Dr. Geerts
ridicules this notion and says: “A little local knowledge would show
it to be impossible to throw people from the rocks on Papenberg into
the sea, as the rocks are by no means steep bluffs, but possess an
inclined shape and a shore. A little knowledge of the Dutch language
would further show that the name Papenberg means ‘mountain of the
priest,’ in allusion to the shape of a Roman Catholic priest’s cap
or bonnet.”—_Asiatic Society Transactions_, vol. xi., part 1, p.
115.

222 See Dr. Geerts’ paper, _Asiatic Society Transactions_, vol. xi.,
part 1, pp. 110 and 111.

223 A Japanese writer thus sums up the result of the effort to introduce
Christianity into his country: “After nearly a hundred years of
Christianity and foreign intercourse, the only apparent results of
this contact with another religion and civilization were the
adoption of gunpowder and firearms as weapons, the use of tobacco
and the habit of smoking, the making of sponge-cake, the
naturalization into the language of a few foreign words, and the
introduction of new and strange forms of disease.”—Shigetaka Shiga’s
_History of Nations_, Tōkyō, 1888. The words introduced into the
language from the Portuguese, except several derived from
Christianity, are as follows: _tabako_, tobacco; _pan_ (_pāo_),
bread; _kasutera_ (from Castilla), sponge-cake; _tanto_, much;
_kappa_ (_capa_), a waterproof; _kappu_ (_copa_), a cup or wine
glass; _birōdo_ (_vellendo_), velvet; _biidoro_ (_vidro_),
glass.—Rein’s _Japan_, p. 312.

224 See Mr. Satow’s contributions to the discussion of Mr. Gubbins’
paper, _Asiatic Society Transactions_, vol. vi., part 1, p. 61; also
Satow and Hawes’ _Handbook_, p. 22; also Griffis’ _Mikado’s Empire_,
p. 262; and Professor Dixon’s paper on the Christian Valley,
_Asiatic Society Transactions_, vol. xvi., p. 207.

225 See Chamberlain’s _Things Japanese_, 1892, p. 300.

226 See _Legacy of Ieyasu_, cap. xv.

227 The _Confucian_ classics consist of the Four Books, viz.: _The Great
Learning_, _The Doctrine of the Mean_, _The Confucian Analects_, and
_The Sayings of Mencius_; and the Five Canons, viz.: _The Book of
Changes_, _The Book of Poetry_, _The Book of History_, _The Canon of
Rites_, and _Spring and Autumn_ (_Annals of the State of Lu_, by
Confucius). Chamberlain’s _Things Japanese_, 1892, p. 92.

228 An accurate and amusing account of the printing of a modern
newspaper in Japan is given in Mr. Henry Norman’s _Real Japan_, p,
43 _et seq._

229 For a history of the city of Yedo, and reference to the disasters to
which it has been subject from fires, earthquakes, and pestilences,
see Satow and Hawes’ _Handbook_, p. 6. See also “The Castle of
Yedo,” by T. R. H. McClatchie, _Asiatic Society Transactions_, vol.
vi., part 1, and “The Feudal Mansions of Yedo,” _Asiatic Society
Transactions_, vol. vii., part 3.

230 See Dickson’s _Japan_, p. 294.

231 Those who desire a fuller explanation of this complicated and
difficult matter are referred to Dr. Yoshida’s _Staatsverfassung und
Lehnwesen von Japan_, Hague, 1890, and to the paper on “The Feudal
System in Japan,” by J. H. Gubbins, Esq., _Asiatic Society
Transactions_, vol. xv., part 2; also to the introduction by
Professor Wigmore, _do._, vol. xx., Supplement, p. 25.

232 In the _Legacy of Ieyasu_ will be found the following statement:
“The _fudai_ are those _samurai_ who followed me and proffered me
their fealty before the overthrow of the castle of Ōsaka in the
province of Sesshū. The _tozama_ are those _samurai_ who returned
and submitted to me after its downfall, of whom there were
eighty-six.”—See _Legacy of Ieyasu_, cap. vii.

_ 233 Ancien Japon_, vol. ii.

234 Dickson’s _Japan_, p. 303.

235 See _Legacy of Ieyasu_, cap. xiv.

236 See _Legacy of Ieyasu_, cap. xxxvii.

237 For the general history of the sword, see Mitford’s _Tales of Old
Japan_, vol. i., p. 70; T. R. H. McClatchie’s, The sword of Japan,
_Asiatic Society Transactions_, vol. vi., p. 55; Chamberlain’s
_Things Japanese_, 1892, p. 396. For the mode of manufacture, see
Rein’s _Industries of Japan_, p. 430; and especially for the
artistic decoration of swords, see Satow and Hawes’ _Hand-book_, p.
114.

238 I have been told by a young Satsuma _samurai_ that when he was a boy
it was a test of skill with the sword, to set a chop-stick (which
was about six inches long) on its end and before it could fall over
to draw a sword from its scabbard and cut it in two.

239 For an account of _hara-kiri_ see the “Story of the Forty-Seven
Ronins” in Mitford’s _Tales of Old Japan_, vol. i., p. 1.

240 See _Legacy of Ieyasu_, cap. xxxi.

241 See _Legacy of Ieyasu_, cap. xxviii.

242 T. R. H. McClatchie, “The Castle of Yedo,” _Asiatic Society
Transactions_, vol. vi., part 1, p. 131.

243 As illustrative of Buddhism at its greatest splendor we give here
the figures of the great bronze image of Buddha at Kamakura, and of
the great bell at the temple of Daibutsu in Kyōto. [Transcriber’s
Note: This bell is shown as the Frontispiece to the book.] The
former was erected about A.D. 1252 after plans initiated by Yoritomo
before his death. The statue in its sitting posture is nearly fifty
feet in height. It is constructed of separate plates of bronze
brazed together. Formerly it was enclosed in a temple, but this was
twice destroyed by tidal waves, and since its last destruction in
1494 it has not been rebuilt.

The bell given in the illustration is that at the temple of
Daibutsu, the inscription on which is said to have offended Ieyasu.
It is nearly fourteen feet in height and nine feet in diameter. Its
weight is more than sixty-three tons.—See Satow and Hawes’
_Handbook_, p. 368.