Preface, translated from Japanese and comments by A. N. MESHCHERYAKOV 1

The weather chronicle "Shoku nihongi" (797) is the main source for the history of Japan at the end of the VII-VIII centuries 2 and contains a wide variety of information on the political, ideological, institutional, social, diplomatic and cultural history of this time. As the name suggests ("Continuation of the Annals of Japan"), the chronicle was conceived by its compilers as a continuation of the previous historical project-the mythological chronicle "Nihon Seki" ("Annals of Japan") [Nihon Seki, 1997].

The text of the Shoku nihongi, compiled in Chinese, with the exception of some Japanese-language edicts-samme, consists of 40 scrolls and covers the period of nine reigns from 697 to 791 (Mommu, 697-707; Gemmei, 707-715; Gensho:, 715-724; Sho:mu, 724-749; Ko: ken, 749-758; Junning, 758-764; Se:toku 764-770; Kotin, 770-781; Kammu, 781-806). The beginning of the events described dates back to the time when the capital was Fujiwara, in 710 the court moved to Para, in 784 - to Nagaoka. Since 794, Heian (Kyoto) has been the residence of the Japanese "emperor" (tenno) for more than a millennium.

This was the most important era for the formation of Japanese statehood. One of the main factors that determined the dynamics of the historical process in the VIII century was the introduction of the code of laws "Taiho: ritsure:" in 701-702, and "E:ro: ritsure:"in 757. With the help of these codes, the political elite hoped to turn Yamato (the former self - name of the state) into Japan-a highly centralized, powerful and civilized (in the Chinese sense of the word) country. In this regard, Japanese historians often refer to the period from the VIII to the X century. (after this time, the structure of the Japanese state was irrevocably changed) by the era of ritsure kokka - "the state based on laws". Significant progress was made along this path, although for many reasons the strategic task remained unfulfilled (the allotment system of land use collapsed, the central government ceased to control the periphery, Japan fell out of the system of international relations in the Far East, etc.). The beginning of this systemic crisis can be seen already from the end of the VIII century. Nevertheless, the ideological task of the compilers of the chronicle was to show the successful development of statehood and civilization, built in accordance with Chinese models and not inferior to them3 .

By the time Shoku Nihonga was written, the legitimacy of the ruling dynasty had already been established by Nihon Seki (both the Shinto myth and the Chinese teaching of the "mandate of Heaven"). One of the main goals of "Shoku nihonga" was to justify

1 With the exception of the translation and commentary to the decree-samme, which belongs to the pen of L. M. Ermakova.

2 The main events of this period are described in [Meshcheryakov and Grachev, 2002].

3 An account sent by the Ambassador to China, Avata no Asomi Mahito, relates a conversation he had with some Chinese people, who allegedly stated: "We have often heard that across the eastern sea lies the great country of Yamato. It is called the land of Kung Tzu, where the people are rich and cheerful, and where the ritual is well observed. We see that you yourself are good in appearance and clothing. [So what we have heard] is the absolute truth " (Keyun, 1-7-1, 704). Here and further, all references to" Shoku nihongi " are given from the publication [Shoku nihongi, 1989], from which the translation was made.

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continuity of the" emperors " of the eighth century in relation to past reigns. This task is not as trivial as it may seem at first glance, since the concept of the mandate of Heaven "built in" the idea of changing the ruling house, which contradicted almost the main installation of Shinto - the installation of continuity in all areas of life, including power relations. This conflict ended with the victory of the aristocratic rather than meritocratic model of government in Japan. Despite some hesitation, the choice was made in favor of the idea of the immutability of the dynasty 4 , which led to other deviations from the Chinese model. So, if we follow the logic of Chinese political theory, the compilation of the Shoku nihongi itself would be impossible, because, according to Chinese historical tradition, the official chronicle was supposed to be compiled only after the change of dynasty, which was not observed in Japan. And it is absolutely unthinkable to include in the text of the chronicle an account of part of the reign of the current emperor Kammu, which, along with his other activities and achievements (moving the capital first to Nagaoka, and then to Heian, receiving tribute from Bohai, military expeditions against the inhabitants of northeastern Honshu-emishi, issuing a new coin in 796, the compilation of genealogical lists of the Shinsen Shojiroku, which began in 799, and the sending of an embassy to China in 804, could have been used to glorify his rule. In any case, the compilation of "Shoku nihongi" shows an unusual haste: of all the official chronicles, the gap between the year of compilation and the last year of the time described is the smallest for "Shoku nihongi" (for "Nihon seki" it is 23 years, for "Nihon ko:ki" - 7 years, for "Shoku nihon ko:ki").ki "- 19 years, for "Nihon montoku tenno: jitsuroku" - 21 years, for "Nihon Sandai jitsuroku" - 24 years).

While maintaining a general attitude of continuity, Kamm also made efforts to distance himself somewhat from the previous rulers. The fact is that with the accession of his father to the throne,:nin within the ruling house, there was a change in the intra-dynastic line: starting with Temmu, his descendants and their relatives ascended to the throne. Ko: Ning continued the line that goes back to the Tenchi Emperor. The text of Shoku nihongi clearly shows that Kamm's entourage sought to exalt Tenti and his descendants, while simultaneously belittling the descendants of Temmu (especially Sho).:mu and his daughters Ko: ken-Se: toku).

The compilation of the Shoku Nihongi was completed in 797. Although all subsequent official chronicles contain a preface by the compilers (which describes the process of creating the chronicle), there is no preface in the Shoku Nihongi. Perhaps this is due to the fact that initially the work had a different plan, different from the final result, the chronicle was repeatedly redone, "given up" in parts. Several stages can be distinguished in the work on the chronicle [Shoku nihongi, 1989, vol. 1, pp. 485-50].

We have before us the memos of Fujiwara no Tsugutada (727-796) and Sugano no Mamichi (741-814). They allow you to reconstruct the chronicle creation process. These memos were originally placed in the corresponding part of the Nihon Ko:ki chronicle. However, the part of "Nihon ko:ki" that contained Tsugutada's note was lost, and the second part was preserved in a badly damaged form. Both are found in the 147th scroll of Ruiju: Kokushi, a thematic history of the country compiled under the direction of Sugawara no Michizane (845-903).

In the 8th moon of 794. Right-wing Minister Fujiwara no Asomi Tsugutada (2nd junior rank), as well as Senior Assistant (daifu) to the Minister of People's Affairs (minbuse:) Sugano no Asomi Mamichi (upper grade of the 5th senior rank) and Junior State Councilor (Senagon) Akishino no Asomi Yasuhito (lower grade of the 5th junior rank) is ordered by the Sovereign of Kammu to compile the "Shoku Nihongi" chronicle. This decree notes the importance of historical writings, as well as the fact that information for the period from the reign of Mommu to Ce:there is enough mu available. At the same time, a task assigned to the then deceased middle State Councilor (ty: nagon) and to Minister of War Ishikawa no Asomi Natari (3rd Junior rank)5 and to the Head of the Accounting Department (shukeyra:) Kamitsuken no Kimi Ookawa

4 See [Meshcheryakov, 2002].

5 Descendant of Soga no Murajiko. Natari's grandparents, Isitari and Toshitari, were quite powerful officials, although the Ishikiwa family never rose to the heights of Soga. Murajiko's posthumous biography, published in Shoku Nihongi, highlights his abilities and bad, overly strict character (Enryaku, 7-6-10, 788).

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(lower grade of the 5th junior rank), - to make a history of the country in the period from the reign of Junning to the reign of Ko: ning - unsatisfactory. So the 20 scrolls they compiled were first corrected by Tsugutada, Mamichi, and Yasuhito, and then presented to Emperor Kamm. As a result of editorial work, out of 20 scrolls, 14 were created (scrolls XXI-XXXIV in the final text of Shoku Nihongi).

In 797, Sugano no Mamichi, Akishino no Yasuhito, and senior secretary (daigeki) Nakashina no Kotsuo (lower grade of the 5th outer junior rank) reported in their memo that they were presenting Kamm with the final text of the chronicle in 40 scrolls. They note that 20 scrolls, covering the period from 758 to 791, were already compiled and presented to the emperor earlier. As for the scrolls relating to the previous period (697-757), 30 draft scrolls were compiled earlier than 6, which in the reign of Ko:nin were corrected by sovereign decree by Ishikawa no Natari, Minister of Punishments Afumi no Mahito Mifune (lower degree of the 4th junior rank) and daifu of the Ministry of Punishments Tagima- no Mahito Nagatsugu (upper grade of the 5th junior rank). However, the results were unsatisfactory, and only 29 scrolls were submitted to Ko:nin (the records for 757, when the Tachibana - no Naramaro conspiracy was exposed - one of the most dramatic episodes in eighth-century political history - were lost-perhaps "lost" intentionally). the manuscript, which covered this period, turned out to contain 20 scrolls. The total number of scrolls was 40.

As you can easily see, in the interval between the two memos, the second half of the text of "Shoku nihongi" increased by six scrolls. When exactly this was done remains a matter of debate. In any case, the process of creating a chronicle shows the complex relationships between various court groups, the " struggle for the past "(or rather, for the model of the past) that took place between them.

Thus, we get the following picture of the process of creating "Shoku nihonga".

Table

the truth. Junning

the truth. Co:Nin

edit. Kammu

Scrolls I-XX (1.697 - 7.758)

the project is presented in 30 scrolls

the last scroll has been deleted from the project

draft revised and reduced to 20 scrolls

Scrolls XXI-XXXIV (8.758-12.777)

compiled 20 scrolls

in 794, 14 scrolls were presented

scrolls XXXV-XV (1.778 - 12.791)

compiled between 794 and 797.

The political struggle that was waged around the text of Shoku nihongi after the completion of work on it is evidenced by the following facts, which are restored from the records of the chronicle "Nihon ko: ki" (Ko: nin, 1-9-10, 810) and the medieval code "Nihon kiryaku" (Enryaku, 4-9-24, 26, 785). From the XXXVIII Shoku Nihongi scroll, Kammu's orders were erased (this happened in 800 or somewhat later) reports that related to the murder of one of the main courtiers, Fujiwara no Tanetsugu, and the strange death of the blood Prince Savara, who was involved in this murder: he died on the way to his place of exile. Since there had been a series of deaths at court since then, it was attributed to Savard's restless spirit. Fearing his further revenge, Kammu gave him the title "Emperor Sudo:". However, under Kammu's successor, Emperor Heizei (806-809), the text was restored (perhaps because Tanetsugu's descendants did not want his merits to be ignored). However, the Saga (809-823) considered this "impolite" and ordered the messages restored under Heizei to be erased again.

6 This is supposed to have been done during the Junnin reign, when Fujiwara no Nakamaro was the leading courtier and initiated many Confucian projects. Among them was the compilation of a chronicle. Nakamaro subsequently mutinied, and his official assessment was extremely negative. In this regard, it became necessary to correct the scrolls that were compiled under his leadership and which, of course, reflected his view of events [Shoku nihongi, 1989, vol. 1, pp. 491-492].

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Japanese historians quite often note the reliability of the information reported by Shoku Nihongi. There is no doubt - it is much higher than in "Nihon seki", and many reports of the chronicle are confirmed by archaeological or epigraphic evidence. However, the very history of the creation of the text "Shoku Nihongi" clearly shows that it is not a question of reconstructing the past, but of creating a model of it, the construction of which was greatly influenced by political factors.

Repeated "editorial" work affected the architecture of the monument: the scrolls of its first half (20 scrolls) are much shorter than the scrolls of the second part, and the coverage of events is less detailed. This is hardly due to a lack of primary information. Rather, it is the abridgment of the first draft scrolls mentioned above, when only 20 of the 30 scrolls are left. Apparently, this was due to Kammu's desire to belittle the merits of Temmu's descendants, to show in more detail the riots (the attempt to overthrow the dynasty by the monk Do: kyo:, the plots of Tachibana no Naramaro and Fujiwara no Nakamaro) that took place in the last years before the ascension of Ko: nin, and also to fully cover the activities of Ko: nin, his own my father. At the same time, it should be noted that with the accession of Kammu himself, i.e. from 782, the description becomes less detailed. Based on the standard edition of the chronicle in the Kokushi Taikei series, we calculated how many pages are devoted in each scroll to describing events in one year. As a result, we got the following picture: I-2.06; II-4; III-2.78; IV-4; V-2.67; VI - 3.93; VII - 3.86; VIII-4; IX-3.2; X - 3.75; XI-2.63; XII-4; XIII-4; XIV - 3.5; XV-4.5; XVI-4.5; XVII-5.33; XVIII - 2.33; XIX - 2.75; XX - 12.66; XXI - 24.39; XXII - 9; XXIII - 6.67; XXIV - 6; XXV - 15; XXVI - 12; XXVII - 10; XXVIII - 11; XXIX - 10; XXX - 12.8; XXXI - 10.9; XXXII - 7; XXXIII - 6; XXXIV - 7; XXXV - 8; XXXVI - 6.25; XXXVII - 8; XXXVIII - 9; XXXIX - 5.17; XL - 8.33.

How can we explain this uneven description? This issue requires a separate study. Perhaps the answer to this question was contained in those Nihon ko:ki scrolls that have not come down to us. In any case, unevenness of description remains one of the main characteristics of the Shoku Nihongi text (as far as we can tell, all subsequent official chronicles try to maintain the principle of uniformity of description).

So, many compilers worked on the text of the chronicle. However, the main ones who gave Shoku Nihongi its final form were Sugano no Asomi Mamichi (Scrolls I-XX) and Fujiwara no Asomi Tsugutada (Scrolls XXI-XL). Both of them held high positions at court, but of course the main role was played by Tsugutada, who was responsible for the second part of Shoku Nihonga, which was especially important for Kammu. Tsugutada was the son of Toyonari. In his official career, he successively held the positions of governors of the provinces of Shinano and Echizen, right senior censor, adviser-sanga, commander of the external guard of the palace, Minister of Treasury, court, Minister of War, commander of the troops for the conquest of Emishi, Minister of the Center, senior state adviser (dainagon) and finally, the right-wing minister. Since the position of Left Minister remained vacant at this time, he was the highest-ranking courtier. Tsugutada passed away a few months before Kamm's "Shoku nihonga" was served, so Mamichi was the main character at this ceremony.

Mamichi was a scribe, a representative of the descendants of prominent Koreans who migrated to Japan. According to the memorandum of Mamichi and other descendants of the settlers (Enryaku, 9-7-17, 790), the Sugano family was originally called Tsu no Fuhito, then Tsu no Muraji, and was descended from a royal family from Baekje. Mamichi's ancestors migrated to Japan during the reign of Emperor Oh:jin, when he sent envoys to Baekje to find educated people and bring them to Japan. Mamiti's ancestors were indeed famous for their scholarship. In his memo, Mamichi applied for a kabane (title)grant Asomi. At the same time, Kabane Kamm, who was quite active in encouraging scholarship and, consequently, the descendants of immigrants, gave him the surname Sugano (according to the location of his estate). Mamichi himself was the tutor of the Emperor Heizei, head of the Archives Department, administrator of the province of Iyo, left-wing chief censor, adviser-sangi, took part in the compilation of the " Enryaku ko:sansiki". In 805, Kamma summoned the aged Mamichi and the young Fujiwara no Otsugu, who, on his orders, held a famous debate about the future political course of the court. It focused on the construction of the new capital city of Heian and the war that was aimed at conquering Emishi. Otsugu argued that these activities cause suffering to the people, and therefore the implementation of projects should be stopped, Mamichi na-

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I insisted on their continuation. Kammu listened to Otsugu's arguments (the construction of Heian was suspended for a while, the war with Emishi was stopped), which marked a major change in political course. The second decision was particularly important - the year 805 can serve as a certain milestone in the process of Japan's loss of its aggressiveness towards the outside world.

The materials of Shoku Nihongi were used and cited by medieval authors. However, the reference is usually not directly to Shoku Nihongi, but to Official National Histories (kokushi). The fact is that after Sugawara Michizane compiled Ruiju: Kokushi, where the articles of the "six official chronicles" (rikkokushi) were distributed according to the rubrication he adopted, medieval authors usually used Michizane's work instead of the original chronicles. In addition, it should be borne in mind that, with the exception of "Nihon Seki", which tells about the beginning of the world and the formation of the Japanese state, the rest of the chronicles were perceived not as independent works, but as one work. The following consideration is also important: the Japanese Middle Ages valued history (historical precedent), but the system of government that had been formed by that time was perceived by the elite as having little in common with the institutions and structures of the period before the IX-X centuries - earlier history was too alien, and the turbulent events of the political history of the VIII century consider this century "golden". At the same time, Shoku Nihongi continued to be read and rewritten. So, from the diary of Emperor Hanazono (1297 - 1348) it is known that he read the chronicle. At the same time, it is clear that the number of lists that were in real information circulation was not so large.

The Tokugawa Shogunate government paid much attention to copying, preserving, and publishing old manuscripts. The first shogun of this dynasty, Tokugawa Ieyasu, played a prominent role in this matter. In 1612, he was given the manuscript "Shoku nihongi", which was previously located in the famous Kanazawa Bunko book depository. The first 10 scrolls were missing from this manuscript. By order of Ieyasu, these missing 10 scrolls were copied from another manuscript and added to this list, which is still considered one of the main ones in any modern editions of Shoku Nihongi. After Ieyasu's death, the manuscript ended up in the Owari Principality, where, on the initiative of Tokugawa, in 1646, the text of all the ancient official chronicles ("Ruiju: Nihongi") was compiled classified according to individual topics. Since the grandiose project of creating a "History of Great Japan" was undertaken in the Mito Principality, a huge amount of work was required to put the preparatory materials and sources in order. It is known that Tokugawa Mitsukuni (1628-1700), the head of the Mito Principality, himself checked the text of the Shoku nihongi.

During the Tokugawa period, when the political system of ancient Japan became the subject of scientific study, Shoku nihongi came to the attention of such famous Confucian scholars as Ogyu: So: rai (1666-1728) and Ito: To:gai (1670-1736). Scientists of the "national school" (Kokugaku), and first of all Motoori Norinaga (1730-1801), also did not ignore the "Shoku nihongi" with their attention. Criticizing the authors of the Nihon Seki for being " Chinese "(karagokoro), Norinaga, in the spirit of his ideological ideas, valued the "Shoku nihongi" primarily for those imperial decrees that were written in Japanese (samme:). Reading it to samme: it still remains the basis for their study.

Since then, considerable efforts have been made to study the Shoku nihongi. The text was published in woodcut, with research and commentary appearing. After the "Meiji renewal", the government, concerned with constructing a national ideology, attached great importance to ancient studies. Established under the Government, the Historiographical Office (Shu:sikyoku) was actively engaged in collecting and organizing sources. In 1887, a history department (shigakuka) was established at Tokyo Imperial University, whose work was built in accordance with the principles of modern Western historiography and source studies.

Unlike Kojiki and Nihon Seki, which were considered pillars of the "national spirit," the Shoku Nihongi chronicle happily avoided excessive ideologization - the diverse, diverse and contradictory material contained in it gave much less reason for this.

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A particularly significant milestone in Shoku Nihongi's research was the publication of the critical text of the chronicle in the Kokushi Taikei series ("Great National History Series"), founded by the economist, publicist and politician Taguchi Ukichi, 1855-1906 (in addition to Kokushi Taikei, he also published a series of literary and historical monuments "Gunsho Ruiju:"). In 1895, Shoku Nihongi was published in Kokushi Taikei. The historian Kuroita Katsumi (1874-1942), who collaborated with Ukichi, undertook a 66-volume updated and expanded edition of the Kokushi Taikei series (Shintei jo:ho: Kokushi Taikei). In this series, in 1935, a new edition of Shoku Nihongi appeared, which was considered a model for more than half a century.

After the end of World War II, many ideological barriers that hindered the development of historical science disappeared. Shamelessly exploited for ideological purposes, "Kojiki" and "Nihon Seki" began to be presented as monuments not so much of history as of "fiction", which was understood as fictitious information provided by them. At the same time, the evaluation of the Shoku Nihonga as the most important historical source has significantly increased. Thus, it was "Shoku nihongi" that was actually recognized as the first historical (i.e. reliable) monument of ancient Japan. Scientific seminars on the study of "Shoku nihongi" were held everywhere. Since 1954, the ongoing research journal Shoku Nihongi ("Shoku nihongi kenkyu:") has been published in Osaka. The text of "Shoku nihongi" was repeatedly published, and translations of the chronicle into modern language appeared, which belonged to first-class specialists (especially famous are the translations of Naoki Ko: jiro:, 1986, and Ujitani Tsutomu, 1992).

The efforts of numerous historians culminated in a fundamental six-volume publication in the series "Shin nihon koten Bungaku Taikei" (1989-2000), which was developed by leading researchers of Japanese antiquity. It is no exaggeration to say that this publication marks the beginning of a new stage in publishing and commenting on ancient historical monuments. No other historical monument of antiquity arouses such interest, and so many researchers are working on any of them. Suffice it to say that the most authoritative publication of Nihon Seki is its publication in 1965-1967 in the series "Nihon koten bungaku Taikei", and the rest of the "national histories" are used by historians in the practically non-commented publication "Shintei zo: ho: kokushi Taikei". Only in 2003, the publication "Nihon ko" appeared.:ki " in the series "Yakut: Nihon shire: "published by"Shu: eisha".

The Shoku Nihongi chronicle has not been fully translated into European languages. A partial translation into English was made in the 1930s. [Shellen, 1937]. The chronicle was also not translated into Russian.

This publication presents a translation and commentary of the first Shoku Nihongi scroll. It covers a period of 3 years and 5 months (from the 8th moon of 697 to the 12th moon of 700). In the capital of Fujiwara, instead of the abdicated Jito: Mommu ascends to the throne, the formation of the official apparatus continues, work begins on the creation and implementation of the laws of "Taiho: ritsure:".

translation

"Shoku nihongi". Scroll 1. From the 8th moon of the year of the chicken's younger brother [697] to the 12th moon of the year of the rat's older brother [700] 1 .

Compiled according to the sovereign's decree of Sugano no Asomi Mamichi 2, lower grade junior fourth rank, daifu 3 in the Ministry of People's Affairs, commander of the Left Palace Guard Board, teacher of the Crown Prince 4 .

Lord Ama no Mamune Toyooji no Sumeramikoto. 42nd Emperor of Mommu 5 .

Sovereign Ama no Mamune Toyooji no Sumeramikoto was the grandson of Sovereign Ama no Nunahara Oki no Mahito no Sumeramikoto 6, the second child of Prince Hinamishi no Mikono Mikoto of the blood (in the second year of the era of [Tempe:] Ho:ji [758], a decree was read out according to which he was posthumously granted the title the emperor, and he was named the Sovereign who ruled the Celestial Empire from the Okanomiya Palace) 7 . [Mommu's] mother was the Yamatoneko Princess Amatsu Mishiro Toyokuni Narihime no Sumeramikoto 8, who ruled the Celestial Empire from the Nara Palace and

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She was the fourth child of Lord Amemikoto Hirakasuwake no Sumeramikoto 9 . Heaven bestowed the sovereign with virtue and non-anger. He was well-read and excelled in the art of archery 10 . In the 11th year of the reign of Empress Takama no Harahirono Hime no Sumeramikoto, [11] he was made Crown Prince. [12 ]

[1st year of Mommu's reign, 697]

8th moon, 1st day. [Lady Jito:[ Mommu] abdicated, and [Mommu] ascended to the throne 13 .

Day 17. Sovereign of Rivers:14

"Hearken to the great commandment
, which is spoken as a great commandment
by the sovereign, which, as God revealed
15

,
rules the great Land of the eight islands
16

, you assembled princes, rulers, officials of all the hundred,
and the divine treasure, the people of the Heavenly Kingdom,
all hearken, - so I declare.
"Since the deeds began in the High Sky Plain
17

,
from the time of the sovereign ancestor far
18

until now,
from one to another,
the sovereigns-descendants of the gods of heaven
-have handed over the rule of the Country of the eight great Islands.
And, according to the instruction given by the gods who are in heaven,
19

the child of the gods of heaven was instructed
by the empress [Zito:], daughter of Yamato, who, as God revealed,
rules the great land of the eight islands
, and sits on this high throne inherited from the sun
of heaven
.

,
Passed it on to Us, placed it on Us.
And her command is great, venerable, high, broad, strong
We received it with trepidation. And we think with our divine essence:
this country, the plentiful Celestial Empire,
to equip and pacify,
the people of the Celestial Empire to caress and have mercy."
And to this great commandment, proclaimed by the sovereign, hearken ye all ,
so I proclaim.
"And these things are commanded:
all the hundred stewards are officials!
rule the plentiful country in four directions,
as well as the officials appointed in all lands!
The laws of the land, established by the sovereign's power, executed,
without mistakes and violations [observe],
with a bright, pure, direct, true heart
, thinking things out,
think, serve without laziness and neglect."
And to this great commandment, which is spoken, all of you hearken, so I declare.
"But those who have heard and understood these things,
and serve diligently
,
will be rewarded with praise, promotion, and rewards according to their service,"
is the great commandment spoken by the sovereign, and take heed all of you,
so I proclaim."
This year, the rice tax, labor service and substitute in-kind payment were reduced by half22 . In addition, the collection of interest on rice loans has been discontinued for three years .23 Assistance was provided to the elderly 24 . In addition, 25 matching gifts were distributed to princes and officials . All provinces are ordered to hold a release ceremony for living beings every year26 .

Day 20. Fujiwara no Asomi no Miyako was appointed the middle consort of the sovereign - bunin. Ki-no Asomi-no Kamado 28 and Ishikawa-no Asomi Tone 29 are appointed junior consorts of the sovereign-hin 30 .

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Day 29. Members of the imperial family and officials starting from the fifth rank 31 and above, according to the ranks, are granted lands in feeding 32 .

9th moon, 3rd day. A resident of the capital Oomiwa no Ooyosami no Miyatsuko Momotari grew a wonderful rice 33 . A white river turtle was presented from Omi province 34 . A white deer was presented from Nanba Province 35 .

Day 9. Wanibe no Omi Kimite, Rank Gon, 1st Major degree, awarded Rank Jiki, 1st Broad Degree, for his services in the year of Jinsin 36 .

Winter, 10th moon, 19th day. Emishi from Mitinoku presented gifts of their land 37 .

Day 28. An embassy arrived from Silla: Ambassador Kim Pil-deok, rang ilgil-chan, Deputy Ambassador Kim Im-sang, rang nama 38 .

11th moon, 11th day. Sakamoto no Asomi Shikata, 4th broad degree of rank mu 39, and Yamato no Imiki Iotari, first major degree of rank shin, were assigned to escort the Silla embassy overland, while Haji no Sukune Oomaro 40, 4th broad degree of rank mu and Suke no Muraji Morokuni, 3"I am a broad degree of the rank of shin," for sending you off at sea.

12th moon, 18th day. Emisi from Echigo was presented with appropriate gifts.

12th rising moon, 7th day. In the provinces of Harima, Bizen, Bittyu, Suo, Awaji, Awa, Sanuki and Ye, there was a famine. Assistance provided 41 . Payments on rice loans have been canceled.

Day 28. It is forbidden to visit or congratulate [anyone] during the New Year's celebration. Those who disobey will be punished in accordance with the regulations of Lord Kiyomihara 42 . Allow only parents, older brothers, and heads of families to read 43 .

[2nd year of Mommu's reign, 698]

2nd year, spring, 1st moon, 1st day. The emperor stayed in the Daigokuden Palace and received New Year's greetings. All the civil and military officials and Ambassador Silla congratulated him. The ceremony was conducted in accordance with the usual procedure 44 .

Day 3. The Silla embassy, led by Kim Pil Deok, rang ilgilchan, presented a tribute.

Day 8. Tosa province presented cow gallstone 45 .

Day 17. Silla tribute given to [Shinto] shrines 46 .

Day 19. Haji no Sukune Umate 47, 3rd degree of the broad rank of jiki, was sent to present a Silla tribute to the shrine of Oouchi 48 .

2nd moon, 1st day. Ambassador Kim Pil-deok left for his homeland.

Day 5. The emperor went to Uchi County [Yamato Province].

Day 12. Civil officials with a position and 49 craftsmen were awarded [seasonal] salaries in accordance with the 50 ranks .

Day 15. Military officials are awarded [seasonal] salaries according to ranks 51 .

3rd moon, 5th day. Inaba Province presented copper core 52 .

Day 7. Echigo Province reported outbreaks of diseases. Doctors and medicines were sent there to provide assistance.

Day 9. The Sovereign of Rivers: "In the offices of Munakata County, Chikuzen Province, and Ou County, Izumo Province, it is permitted to appoint people of the 1st or 3rd degree of kinship." 53

Day 10. County governors have been appointed in all provinces. The Emperor said: "When appointing county governors, provincial governors should not be biased. Those appointed to the position of county governors should be guided by the laws. So be it. " 54

Day 21. At the Kamo festival in Yamashiro Province, it is forbidden to gather crowds and conduct horse archery 55 .

Day 22. Decree announced: appoint dharma teacher Ese to the position of so: je:, dharma teacher Tien to the position of se: so:ju, Zen teacher: - to the position of riss and 56 .

Summer, 4th moon, 3rd day. In two provinces, Oomi and Kii, diseases broke out. Doctors and medicines have been sent there to cure people.

A dwarf named Hata no Ooe from Bizen Province is given the name Kagato no Omi 57 .

Day 13. Eight men, led by Fumi no Imiki Hakase 58, 4th broad degree Rank mu, are sent to the southern islands to search for the country. In this regard, they were issued weapons 59 .

Day 29. To ask for rain, the god Yoshino no Mikumari no Mine no Kami is presented with a horse 60 .

5th moon, 1st day. There was a drought in all the provinces. Therefore, offerings are made in all the sanctuaries.

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Day 5. In the capital and Kinai metropolitan area, messengers performed prayers to 61 famous mountains and large rivers .

Day 16. Messengers were sent to all provinces to inspect the flood and dry fields 62 .

Dazaifu day 25. Three fortresses were ordered to be repaired: Oono, Kii and Kukuchi 63 .

6th moon, 8th day. The province of Oomi presented alum.

Day 14. The Emishi of Echigo presented gifts of their land 64 .

Day 28. Horses are presented to all the shrines to beg for rain.

Day 29. Tanaka no Asomi Tarimaro 65 , 3rd broad degree of jiki rank, has passed away. By imperial decree, he was awarded the 1st broad degree of the rank of jiki for his services in the year of Jinsin.

Autumn, 7th moon, 1st day. There was a solar eclipse 66 .

Day 7. Due to the fact that there are people who do not report that state and private slaves are hiding among the people, a law on punishments with bamboo sticks has been introduced. Those who have sheltered slaves must compensate [former owners] for the losses during the shelter. Details are provided in a separate guide to the application of laws 67 . In addition, gambling is prohibited. The owners of such establishments are also considered criminals 68 .

Day 17. The provinces of Shimotsuke and Bizen presented a red crow 69 , and the province of Ie-tin.

Day 25. Takahashi no Asomi Shimamaro, 4th broad degree of Jiki rank, appointed Governor of [province] Ise, and Ishikawa no Asomi no Koyu, 4th broad degree of the rank of jiki, is appointed governor [of the province] Mino 70 .

Day 27. Ye Province presented a tin ingot.

8th moon, 1st day. Mamuta no Tarushima 71 granted to Kabane Muraji.

Day 19. The Emperor of Rivers: "The family name of Fujiwara no Asomi should be inherited by [Kamatari's] son, Fujito. As for Omimaro and his ilk, since they are engaged in divine affairs, they should return to their former surname. " 72

Day 20. Renovated Takayasu Fortress 73 . (This fortress was built in the 5th year of the reign of Tenchi 74 .)

Day 26. Rules for conducting court ceremonies have been established. Details are provided in a separate guide to the application of laws.

9th month, 1st day. Omi no Toyotari, without rank, is appointed head of the clan, and Oone, without rank, is appointed his deputy. Hatori no Muraji Saza, 4th broad degree of shin rank, is appointed head of the clan, and Ku: si, without rank , is appointed his deputy 75 .

Day 7. In the province of Simoosa, a strong wind picked up. He destroyed people's homes.

Day 10. Princess Taki of the Blood is appointed a priestess at the shrine of Ise 76 .

Day 25. Suo Province: presented a copper ingot.

Day 28. O Province: mi presented blue paint, Ise Province presented cinnabar and yellow paint, four provinces-Hitachi, Bizen, Ie and Hyu:ga - presented cinnabar paint, two provinces-Aki and Nagato-presented blue and green paint, Bungo Province presented bright cinnabar paint 77 .

Winter, 10th moon, 3rd day. Since the construction of the Yakushiji Temple was not largely completed, the monks were ordered by the sovereign decree to settle in it.

Day 22. The Emishi of Mitinoku presented gifts of their land.

11th moon, 1st day. There was an eclipse of the sun.

Day 5. Ise Province presented tin.

Day 7. Messengers have been sent to all provinces to perform the [ritual] The Great Purification 79 .

Day 23. The [ritual] of the Great Feast was performed 80 . Enoi no Asomi Yamatomaro 81, 4th wide degree of jiki rank, raised large shields, and Ootomo no Sukune Tauchi 82, 4th wide degree of jiki rank, raised shields and spears. Officials from the Chamber of Heavenly and Earthly Deities 83 , county governors, and farmers from Owari and Mino provinces have been granted appropriate gifts.

Day 29. Simoosa Province presented a cow's gallstone.

12th moon, 5th day. On the island of Tsushima ordered to melt gold 84 .

Day 21. Stone fortress 85 has been repaired in Echigo province .

Day 29. Take no Daijingu Shrine: moved to Watarai County 86 .

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Day 30. Yamashiro no Oda 87, second grand degree of gon rank, granted 4th broad degree of jiki rank.

[3rd year of Mommu's reign, 699]

3rd year, spring, 1st moon, 26th day. The capital authority reported :" In Hayashi 88, a Silla woman named Mukume gave birth to two boys and two girls at once." She was granted: five hiki of coarse silk, five jun of cotton wool, ten tang of linen, five hundred sheaves of rice, and one wet nurse .89

Day 27. The decree is read out: "To the court physician Kuwahara no Katsu, grant the 4th broad degree of the rank of jiki and kabane Muraji." He was awarded for immaculate service. " 90

On this day, the emperor went to the Naniwa Palace 91 .

Day 28. Princess Sakaibe, third broad degree of the Jou rank, has passed away.

2nd moon, 22nd day. The sovereign returned from the Naniwa Palace.

Day 23. A decree was announced: "Armed horsemen who accompanied the sovereign's train are exempt for this year from the poll tax 92 and labor service."

3rd moon, 4th day. Shimotsuke Province presented yellow paint 93 .

Day 9. Kawachi Province presented a white dove 94 . A decree was issued: "Nishikori County [where the white pigeon was discovered] is exempt from rice tax and labor service for a year." In addition, the court of Inukai no Hiromaro, who discovered this auspicious sign, is exempt from all duties for a period of three years. In the Kinai district, those who were supposed to be punished with sticks, whips and lesser [punishments]were pardoned 95 .

Day 27. Inspectors have been sent to Kinai district to identify violations of Law 96 .

Summer, 4th moon, 25th day. One hundred and six emishi from Echigo are granted the corresponding ranks of 97 .

5th moon, 8th day. The Sovereign of Rivers: "The award ceremony began in ancient times. Rewarding those who have distinguished themselves is an important matter for a succession of [sovereigns]. The deeds of the brave should be known to all, the names of the unfit should be made public. You, Sakanoue no Imiki Oyu 98, in the year of Jinsin participated in military operations without regard for your life, turned your face to the temples of earth and grain 99, went to the battlefield, saved the state 100 . And so, before reaching high positions, you died prematurely. We think that the soul that has left us is grieving, and we wish to comfort it on its dark roads. Therefore, we grant you the 1st broad degree of the rank of jiki and gifts."

Day 24. E-no Kimi Ozuno 101 exiled to Izu Island 102 . At first, Ozuno lived on Mount Kazuraki 103 , he was known as a spell caster. His teacher was Karakuni no Muraji Hirotari 104, the lower grade of the 5th junior outer rank. However, then he began to use his art for evil, and someone reported that he was misleading people .105 Therefore, he was sent to a remote link 106 . People said, " Ozuno often uses evil deities to carry water and gather firewood. If someone doesn't listen, they cast a spell and then [the deity] can't move anymore."

6th moon, 15th day. Yamadadera 107 Temple is granted 300 yards for a period of 30 years 108 .

Day 23. Prince Himuka no Ookimi, 3rd broad degree of the rank of Jo, has passed away:. The emperor sent envoys with gifts 109 .

Day 24. 159 officials from the rank of jiki and below are ordered to go to the estate of Prince Himuka no Ookimi to attend the funeral.

Day 27. Prince Kasuga no Ookimi 110 , 4th grand degree of the rank of Jo passed away:. The emperor sent messengers with gifts.

Autumn, 7th moon, 19th day. Following the emperor's envoy, people from Tane, Yaku, Amami, Tokamu 111 arrived . They brought gifts from their land. They were granted the appropriate ranks and presented with gifts. People from Tokamu Island came to the Midland for the first time 112 .

Day 21. Blood Prince Yuge 113 , 2nd broad degree of the Jou rank has passed away:. To oversee the funeral , Prince Ooishi 114 , 4th wide degree of the rank of jo: and Michi no Mahito Ushi 115, 3rd wide degree of the rank of jiki were sent to him. The blood Prince was the sixth child of Emperor Temmu.

8th moon, 8th day. The tribute of the southern Islands 116 is presented to the great shrine of Ise 117 and all other shrines.

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Day 11. All officials are given [seasonal] salaries according to their ranks.

Day 21. Ye Province presented a white swallow 118 .

9th moon, 15th day. Renovated Takayasu Fortress.

Day 20. The decree was read out: "Everyone from the 2nd major degree of the ce rank: and ending with unranked officials, prepare bows, arrows, armor, spears and war horses in accordance with their position." In addition, it is specified: "Do the same in the capital and Kinai district." 119

Day 25. Princess of the Blood Niitabe 120 has passed away . Princes, dignitaries and all officials are ordered by the sovereign's decree to take part in the funeral. The blood princess was the daughter of the Tenti Emperor.

Winter, 10th moon, 13th day. A decree was announced: "Pardon all criminals in the Middle Kingdom. Those who have committed ten serious crimes and robbers do not fall under the pardon." [Decree issued] in connection with the [highest] desire to repair the tombs in Oti and Yamashina 121 .

Day 20. Prince Kinunui 122, 4th Wide Jiki rank, Tagima no Mahito Kunimi 123, 1st Large Jiki rank, Haji no Sukune Namaro 124, 3rd Wide Jiki Rank, Tanaka no Asomi Norimaro 125, 4th Large Jiki rank, four officials the third category - khankan, two officials of the 4th category-sakan 126, two construction supervisors were sent to the tomb of Oti. Prince Ooishi, 4th wide degree of the rank of jo:, Avata no Asomi Mahito 127, 2nd large degree of the rank of jiki, Haji no Sukune Umate, 3rd wide degree of the rank of jiki, Ovarida no Asomi Tagima 128, 4th wide degree of the rank of jiki, four officials of the third rank, two officials of the 4th category, two construction supervisors are sent to the tomb of Yamashina. Repair responsibilities are distributed among them.

Day 27. Inspectors have been sent to all provinces to detect violations of the law.

11th moon, 1st day. There was a solar eclipse 129 .

Day 4. Fumi no Imiki Hakase, Osakabe no Maki 130 and their ilk returned from the southern islands. They are granted a corresponding promotion in rank.

Day 29. Dharma teacher Monk Hyeon 131 was granted 10,000 sheaves of rice as a reward for his scholarship.

12th moon, 3rd day. Blood Princess Ooe 132 , 2nd broad degree of the Jou rank, has passed away. Princes, dignitaries and all officials are ordered to attend the funeral. The blood princess was the daughter of the Tenti Emperor.

Day 4. Dazaifu is ordered to build two fortresses - Mino and Inatsumi .

Day 20. A Sub-department for coinage 134 has been established . The head is appointed Nakatomi no Asomi Omimaro, 4th grand degree of the rank of jiki.

[4th year of Mommu's reign, 700]

4th year, spring, 1st moon, 7th day. Prince of the Blood Niitabe 135 is granted the 2nd broad degree of the rank of jo:.

Day 13. A decree was issued to grant the left Minister Tajihi no Mahito Shima a staff of longevity and a palanquin due to his advanced age. 136

2nd moon, 5th day. The Governor of Kazusa Province requested permission to appoint relatives of fathers, sons, older and younger brothers to the posts of county governors and assistant county governors in Ava County 137. Permission granted.

Day 8. The province of Tamba presented tin.

Day 19. In two provinces - Echigo and Sado - ordered to build stone fortresses.

Day 21. Inspectors have been sent to Tohando County to check for violations of the law.

Day 27. A decree has been issued that princes, dignitaries, [residents] of the capital and Kinai district should stock up on weapons.

3rd moon, 10th day. Venerable monk 138 died before: se: 139 . The emperor was greatly saddened and sent envoys with condolences and gifts. Venerable [Before:se: He was born in Tajihi District, Kawachi Province. He was descended from the Fune no Muraji family .140 His father's name was Esaka 141 , and he was a junior se rank:kin 142 . The venerable one followed all the commandments and was distinguished by his diligence. One day, a student decided to try it out. He made a hole in the Venerable one's chamber pot. As its contents spilled onto the bed, the Venerable one smiled and said: "What a scoundrel! You ruined my bed!" He didn't say anything more. During the reign of Emperor Ko:toku, in the 4th year of Hakuchi [653], he went with an embassy to the Tang country.

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There he met Xuan Tzang 144 , became his disciple, and received initiation. Xuan-tsang loved him and put him in his cell. He once said: "When in the old days I was traveling in the west, a famine caught me on the road. There was no one to ask for food. And suddenly, out of nowhere, a novice appeared. He had a pear in his hand, and he gave it to me. I ate it, and day by day my spirit grew stronger. Now you're like that novice with the pear tree." He also said, " The sutras and sastras are profound, amazing, and impossible to exhaust. So you'd better learn to meditate and go to preach in the eastern country 145." After receiving the instruction, the venerable one began to learn meditation and became much more enlightened. He returned home with the embassy 146 . At parting, Xuan tsang presented the venerable one with the relics of the Buddha, sutras and sastras, with the words: "A person can exalt the Tao-Path 147 . I give you all this, stick to these words." In addition, he gave me a bowler hat, saying: "I brought it from Western countries. If you cook in it, diseases will heal. There is an amazing power in the pot." Then the venerable one respectfully said goodbye and parted with tears in his eyes . When [on the way back] we reached Deng Province 148 , many members of the embassy fell ill. The venerable one took out a pot, boiled water, cooked porridge, and gave it to all the sick people. On the same day, they were healed. Then they set off and sailed with a fair wind. We went out to sea, and then the ship stopped. This went on for seven days and nights. People were surprised: "The wind is strong and good. We should be back in our own country by now. However, for some reason, we are not moving forward." The diviner said: "The sea god wants the pot for himself." Hearing this, the venerable one said: "The bowler hat was given to me by Xuanzang. Why then, god of the sea, do you ask me for it?" Then everyone began to say, " If you regret the pot, the ship will sink, we will become fish food." They grabbed the pot and threw it into the sea. And then the ship was able to reach our country 149 . In the southeast corner of Gango Temple: ji 150 [Do:se: He built a Zen-yin meditation hall. Then the people of the Celestial Empire began to follow the venerable one and learn meditation from him. Subsequently, [the venerable one] went around the Middle Kingdom, dug wells at the roads, established ferry crossings and built bridges in many places. Uji Bridge in Yamashiro Province-his handiwork 151 . And so he traveled for more than ten years. However, when the supreme command was issued, 152 he returned to his Zen residence, where he continued to practice sitting meditation. Sometimes I didn't get up for three days, sometimes I didn't get up for seven. Once there was a fragrance coming from his cell. His students were surprised and went inside. [Before:se: He was sitting on a rope seat with his back straight, but there was no breathing in it. And then he was 70 years old. The disciples adopted his teachings, and he was burned in Avahara 153 . The custom of burning corpses dates back to the Middle Kingdom since that time .154 People transmit: "After the bonfire burned out, relatives and students rushed there to take the remains for themselves. Then suddenly a tornado rose, picked up the ashes and bones and took them away, but where is unknown. People were very surprised at that." After the capital was moved to Nara [710 - A. M. Thus, the Venerable one's younger brothers and disciples asked the emperor to move Zengyin to the new capital. This is the current Zengyin, which is located on the right side of the capital. It contains many sutras and sastras. They are beautifully rewritten, and there are no 155 errors in them . These are [books] brought by the Venerable [Before:ce:].

Day 15. All princes and dignitaries are ordered to study the laws of re: . It is also ordered to draw up the laws of ritsu 156 .

Day 17. All provinces have established pastures for grazing cows and horses .157

Summer, 4th moon, 4th day. Princess of the Blood Asuka 158 , 4th broad degree of the Jou rank, has passed away. The Emperor sent envoys with condolences and gifts. The princess was the daughter of the Tenti Emperor.

5th moon, 13th day. Saeki no Sukune Maro 159, 4th broad degree of jiki rank, appointed Ambassador to Silla, Sami no Asomi Kasamaro 160, 4th large degree of Gon rank, appointed Deputy Ambassador. In addition, a senior and junior hankan, a senior and junior sakan are appointed.

6th moon, 3rd day. The men of Satsuma named Hime, Kume, and Hazu, the lord of the district of E 161 named E no Kimi Agata, his deputy E no Kimi Tejimi, and Kimotsuki no Naniwa, led the men of kume 162 and threatened the envoys of the sovereign led by Osakabe no Maki with weapons in their hands. In this regard, the governor of Tsukushi is ordered to punish the criminals in accordance with their deeds .163

Day 17. The laws of ritsu and ryo: were drawn up by royal decree by the Prince of the Blood Osakabe 164, 3rd major degree of the rank of jo:, Fujiwara no Asomi Fujito 165, 1st broad degree

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rank of jiki, Avata no Asomi Mahito, 2nd major degree of rank of jiki, Shimotsuken no Asomi Komaro 166, 3rd broad degree of rank of jiki, Iki no Muraji Hakatoko 167, 4th broad degree of rank of jiki, Iyobe no Muraji Umakai 168, 4th broad degree of rank jiki, Satsu Ko: kaku 169, 1st major rank gon, Haji no Sukune Oi 170, 3rd major rank gon, Sakaibe no Sukune Morokoshi 171, 4th major Rank Gon, Shirai no Fujito Hone 172, 1st Major Rank mu, Kifumi no Muraji Sonau 173, 1st High Rank tsui, Tanabe no Fujito Momoe 174, Michi no Kimi Obitona 175, Sai no Sukune Sakamaro 176, Kanuchi no Tsukuri Oosumi 177, 1st High Rank tsui, Nukatabe no Muraji Hayashi 178, 1-I am a large degree of shin rank, Tanabe no Fujito Obitona 179, 2nd large degree of shin rank, Yamaguchi no Imiki Oomaro 180, Tsuki no Imiki Okina 181, 4th wide degree of jiki rank. These people are granted appropriate gifts.

8th moon, 3rd day. Trees in the vicinity of Unebi, Kaguyama, Nariai Shrine, and Yoshino Palace withered for no reason whatsoever .182

Day 10. Nagato Province presented a white turtle.

Day 20. To the Monks of Tsu:Tok and Esyun are ordered to return to their mundane lives. Instead, two people were accepted as monks. HQ:Toku is granted the surname Yago no Fujito, the name Kuniso, and the 4th broad degree of the rank of gon. Esyun is granted the surname Kitty, the name Yerosi, and the 4th broad grade of rank muku. This was done so that their 183 skills could be used .

Day 22. In the Middle Kingdom, a pardon was announced. It did not include those who committed ten serious crimes and thieves. The elderly are given gifts.

According to a report submitted by the inspectors, provincial governors have been granted promotions and land grants based on their deeds. Abe no Asomi Miusi 184, Ootomo no Sukune Miyuki 185 awarded 3rd broad degree of se rank:. Inaba Provincial Governor Fune no Muraji Hadakatsu 186, 1st grand degree of Gon rank, was awarded 30 households for his impeccable service, and To:to: mi Provincial Governor Nuribe no Miyatsuko Mich-maro 187, 1st broad degree of gon rank, was awarded 20 households.

Winter, 10th moon, 8th day. Monks and nuns of the capital and Kinai district, who are more than 90 years old, were granted coarse silk, cotton wool and linen. A sub-department for tailoring and headwear production was established.

Day 15. Isonokami-no Asomi Maro 188, 1st major degree of jiki rank, appointed ruler of Tsukushi; Ono-no Asomi Keno 189, 3rd broad degree of jiki rank, appointed his deputy; Hata-no Asomi Mugoe 190, 3rd broad degree of jiki rank, appointed ruler of Suo:; Kamitsuke-no Asomi Otari 191, 3rd broad degree of jiki rank, appointed governor of Kibi; Kudara no Konikishi Ombo: 192, 3rd broad degree of Jiki rank, appointed governor of Hitachi.

Day 19. Saeki no Sukune Maro, 4th broad degree of the jiki rank, presented a pheasant and some strange things he had brought back from Silla.

Day 26. In the Msa: a messenger was sent with the order to build a ship 193 .

11th moon, 8th day. Silla Ambassador Kim Somo, rang salchan 194 has arrived . He reported on the passing of Wang's mother [Hyouso].

Day 21. Thieves and robbers are everywhere in the Middle Kingdom. Messengers have been sent to catch them.

Day 28. Kamo no Kimi Nukame from Kazuraki no Kami County, Yamato Province 195 gave birth to triplets: two boys and one girl. She was granted: 4 hiki of coarse silk, 4 jun cotton wool, 8 tang linen, 400 sheaves of rice and one wet nurse.

12th moon, 26th day. Diseases have broken out in Yamato Province. Healers were sent to help, medicines were sent.

End of 1st Scroll

comments

1 The only case of using dates at the beginning of the scroll according to the sixty-year cycle. After the introduction of government mottos in 700 (Taiho:) all dating was carried out in accordance with the mottos of the board.

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2 The names of courtiers consisted of three components: the generic (family) name (in this case, Sugano), the hereditary generic rank-the title of kabane (Asomi) and the personal name (Mamichi). For more information about Mamiti itself, see "Preface". Individuals who are mentioned only once in the chronicle and are not mentioned by other sources are left without comment.

3 For the nomenclature of posts and their corresponding ranks, see [Meshcheryakov and Grachev, 2002, pp. 491-497].

4 Prince Yasudono (future Emperor Heizei).

5 683-707, reigned in 697-707. The problems that arise in connection with the names of rulers are quite confusing. Japanese rulers had several names. First, they are known by the names they had before the enthronement ceremony. This was the so-called tabooed name in life (imina), which was announced after death. For Mommu, that name was Karu. Sources say nothing about whether the rulers were given a throne name. Based on general historical considerations, with a high degree of probability, we can answer this question positively. But apparently, these names were also taboo, and therefore we do not know anything about them. The current emperors referred to themselves as "daughter of Yamato", "son of Yamato, who rules the country of the great eight islands", " We " (tin) , etc.P. After death, the rulers could be awarded either a multicomponent "Japanese posthumous name", which usually emphasized the sovereign's heavenly origin, creative functions, and idea of continuity (in this case, Ama no Mamune Toyoji no Sumeramikoto, which can be translated as Heavenly - True - Foundation - Abundant - Ancestor - Father - Sovereign),or or (and) a "Chinese name" consisting of two characters (Mommu). The semantics of Chinese names are usually related to Chinese ideas about the ideal ruler (Mommu means "culture and military prowess", which is reflected in the preliminary records that speak of his reading and archer's skill). The rulers of "Nihon seki" (hereinafter referred to as "NS") were given only the Japanese posthumous name. It is believed that this custom came into use no earlier than the sixth century under Chinese (Korean) influence. Naming with a posthumous name was an integral part of the funeral rite. Until that time, the rulers were named after the palace in which they stayed (this tradition is partially preserved in the VIII century). It is believed that posthumous names of the Chinese type were awarded to the rulers of "NS" retroactively only in the middle of the VIII century. (probably they were coined by O: mi-no Mifune (722-785) in the 60s of the VIII century). Thus, the system of Chinese posthumous names finally develops only in the middle of the VIII century, but continues to exist until the XX century. In historical scholarship and everyday life, rulers (including the earliest ones) are known almost exclusively by their Chinese names, which, firstly, are easier to remember, and, secondly, unlike Japanese ones, were awarded to all rulers. The rulers of " Shoku nihongi "(hereinafter - "SN") have, as a rule, two names. At the same time, their Chinese names were introduced into everyday life somewhat earlier than the Chinese names of the rulers of the "NS". Thus, the name "Mommu" is already found in the Chinese-language poetry anthology "Kaifuso:" (751). The system of posthumous names of the Japanese type begins to degrade already in the VIII century. Of the nine eighth-century rulers, only Mommu, Genmei, Gensho, Se: mu, and Ko: nin had Japanese posthumous names. Mommu & Co.:ning's posthumous name was awarded during the performance of funeral rituals, and when it was awarded to Genmei and Gense: remains unknown. As for the Ce:mu, then, because he became a monk, the posthumous name was conferred on him along with the naming of his posthumous Buddhist name in 759. (Shōmu died in 756). But Ko:ken (Shō:toku) does not have a Japanese name at all, since she became a monk. In the scrolls related to the Coe's reign:toku, she is called " the Lady of Takano "(based on the location of her tomb). Junning (this Chinese name was awarded to him only in 1870) also has no Japanese name, and the chronicle refers to him as "the abolished emperor" because he was exiled. The last ruler of "SN", Kammu, is called "the present emperor". The system of awarding a posthumous name of the Japanese type finally died out in the IX century after Junwa (apparently, this was due to the fact that the Shinto funeral ritual was largely replaced by the Buddhist one, as well as with the greater "Sinicization" of the image of the Japanese ruler in the Heian period). An additional complication with using Japanese-type names is that sources (and even the same source) may refer to the same ruler in different ways. So, " NS "calls Jito: Takama-no Hara Hirono-no Hime, and" SN " calls her Ooyamatoneko Ama-no Hirono Hime-no Mikoto; the chronicle also calls Momma Yamato Neko Toyooji-no Sumeramikoto (Keiun, 4 - 11 - 20).

6 Emperor Temmu.

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7 Refers to Temmu's son Prince Kusakabe (this name was his secret name-imina). In " Manye:shu " there is a lament dedicated to him by Kakinomoto Hitomaro (N 167), which well reflects the mythological ideas of that time. Kusakabe was appointed Crown Prince, but died early before his enthronement. Notes to the chronicle text are given in parentheses, which in the original are written in smaller (compared to the main text) hieroglyphs. The authorship and timing of these notes remain unknown.

8 Empress Gammei.

9 The Tenchi Emperor.

10 That is, he combined knowledge of canonical Chinese philosophical and historical works, on the one hand, and mastery of military arts, on the other, which was considered, according to Chinese political ideas, a sign of an ideal person and ruler. Archery belonged to the" six arts": ritual, music, archery, chariot driving, calligraphy, and mathematics.

11 Empress Jito: was the daughter of Tenchi and Soga no Oti Iratsume, consort of the Emperor Temmu.

12 There is no entry in the National Assembly on the appointment of Mommu as Crown Prince.

13 It is believed that even after the abdication of Jito: she had a huge political influence (especially considering that Mommu was only 14 years old at the time of his accession to the throne). After her abdication, she assumed the hitherto unknown title of daijo: tenno (which can be interpreted as "acting former sovereign"; we use the combination "former sovereign" in translation). Since the circle of applicants (if polygamy really existed and there was no fixed order of inheritance) It was very broad (according to the legislation of the VIII century, several dozen people with formally identical rights fell into the circle of the imperial house), which created almost unlimited opportunities for conflict situations to arise. In all likelihood, this had something to do with the traditional system of kinship, which, apparently, did not give priority to any of the heirs. As a protection against instability, a mechanism for abdication from the throne is gradually being developed with the preliminary appointment of a legal successor. So, Jito: renounced in favor of Mommu; Genmei-in favor of Gensho: her unmarried daughter (such a transfer of power had no precedent); Gensho: - in favor of Sho:mu (son of Mommu); Se:mu - in favor of his daughter Ko: ken; Ko: ken-in favor of Junnin (son of the prince of the Toneri blood); Junnin himself was forced to leave the throne under pressure from Ko: ken, who took the throne for the second time under the name of Se:toku, Ko: nin abdicated in favor of Kamm. It turns out that of all the rulers of the VIII century, only Mommu and Se occupied the throne until the end of their lives.:toku (NS knows only one case of abnegation, when Kogyoku abdicated in favor of Ko: toku).

The enthronement ceremony was held in the" throne palace " (Daigokuden). According to the laws of the Ritsure: (VI-13), a priest of the Nakatomi clan recited a prayer (norito), and a priest of the Imube clan (Imibe) gave the emperor three imperial regalia - a mirror, a sword, and a certain third object. Although it is written in the hieroglyph "seal", many researchers believe that it was actually a magatama (a magical object in the form of a "comma" made of semiprecious stone). For Norito's translation, see [Norito. Samme, 1991, pp. 116-117]. For the translation of administrative legislation, see [Code of Laws "Taihore", 1984-1985].

14 First decree in the form of samme: (mikotonori). This decree was translated and commented by L. M. Ermakova. For the first time, samme from " SN " and the comments to them were published in the book [Norito. Samme, 1991].

15 Akitsumikami. A God revealed to the world of reality from the invisible noumenal world of spirits and ancestral gods.

16 Eight is a magic number that means "many".

17 Habitat of the main deities of the Shinto pantheon.

18 Refers to the god Ninigi no Mikoto (grandson of Amaterasu), who descended from the High Sky Plain to the mountain in Hyu:ha on the island of Kyushu. Ancestor of the first emperor and founder of the ruling Jimmu dynasty.

19 Based on the Kojiki and NS myths, this refers to the gods Amaterasu and Takami-musubi, who commissioned Ninigi to descend to earth, but other interpretations are possible.

20 The concept of "inheriting the sun of heaven" has been interpreted in various ways in the Japanese philological tradition, starting with Motoori Norinaga. Most likely, we are talking about inheritance from Amaterasu, who gave Ninigi-no Mikoto a mirror-as a regalia of power over the country and as her own substitute symbol (i.e., as an object of worship).

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21 This turn of speech seemed to be a magical formula for praising the sovereign's servants. It literally coincides with Norito's invocative prayers ("Good Wishes to the Great Palace" and "Feast of the Sacred Gates" - see: [Norito. Samme, 1991, pp. 107, 109].

22 Events related to Mommu's accession to the throne are listed here and below. Rice Tax (denso) it was, according to the legislation, 2 sheaves and 2 bundles from each dan of cultivated land, but in reality it was collected with threshed grain. Labor service (SDCs:e or dzatsuye:, mainly construction and irrigation works) should be no more than 60 days a year (30 days of working off for national projects and 30 days for local ones). The replacement fee in kind (e: ) was 2 jo: and 6 shaku of the canvas. It was paid instead of performing labor service by draft peasants.

Ootikara 23 or oozei. The loan system was fairly widespread in the eighth century. Loans were divided into clothing and rice, public and private. Rice loans are the most widespread. If the loan was provided by the state (represented by county and provincial authorities), then the interest on payment was 50 (payment was made in a year), if a private person or a non-state institution (for example, a Buddhist temple) - up to 100. In case of non-payment, the borrower was paid with working days. The county rice barns received grain from two main sources: the rice tax and interest on loans. County barns, where rice payments were received, served as the main source of financing for state expenditures (distribution of state benefits, provision of the needs of the yard and the activities of provincial authorities, food supply for the labor-mobile, employed in public works, etc.).

24 Old people were usually referred to as people over 80 years old, but there are precedents for providing assistance to those who turned 70 years old. If we take into account that in the eighth century the average life expectancy was probably about 25 years, we can conclude that measures to help the elderly were largely ceremonial in nature. The low average life expectancy is primarily due to the high infant mortality rate. At the same time, the "SN" data suggest that survivors of childhood had a good opportunity to live to an advanced age.

25 This phrase means that gifts are distributed according to the rank or position (position) of those present.

26 This ritual is of Buddhist origin. At Buddhist temples, a special pond was dug out, where previously caught (bought from merchants) fish were released.

27 The Fujiwara family played a prominent role in the history of Japan in the eighth century and several subsequent centuries. The kinship type is divine (shinbetsu). He descended from the celestial deity Ame no Koyane no Mikoto (a descendant of the deity Tsuhaya Musubi no Mikoto), branched off from the priestly Nakatomi family, and lived in the left half of the capital. He received his surname in 669 (according to the location of his possessions) for the services of Nakatomi no Kamatari, who was the Minister of the Interior. Miyako was the daughter of Fujiwara no Fujito (son of Kamatari), one of the most important courtiers of his time. She became the mother of the future sovereign Se: mu. Here and further information about the origin of one kind or another is based mainly on the genealogical lists of 815 "Shinsen shojiroku", which indicate the type of origin ("descendants of emperors" - ko:betsu, "descendants of deities" - shinbetsu, "descendants of immigrants" - seban), the place of registration. Some other information may also be specified. For a partial translation of Shinsen shojiroku, see [Shinsen shojiroku, 2002, pp. 170-193].

28 The influential family of Ki was descended from the son of the sovereign Ko:A gen named Hikofutsu Osi no Makoto. Kinship type-ko: betsu, left half of the capital.

29 The Ishikawa family originally had the surname Soga. In the VI-first half of the VII century. this was the most powerful family, whose representatives invariably occupied leading court positions. However, after the assassination of Soga no Iruka in 645, the clan lost its position. The name Ishikawa was granted to Soga during Temmu's reign. Kinship type-ko: betsu (Ki no Tsuno no Sukune, left half of the capital).

30 eighth-century Japanese rulers had several categories of official consorts: the main consort (ko:gu:), the senior consort (bunin), the middle consort (chi), and the junior consort (hin). According to the laws of "Ritsure:", the main consort had no rank. As for chi, only members of the imperial family could apply for this place in the palace hierarchy, they were granted the fourth (and higher) rank (rank-hin) for princes and princesses. The main consort of the sovereign also, of course, had to belong to the imperial family. Bunin and hin were the daughters of princes of the side branches of the imperial family and dignitaries-

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They were given the usual rank - from third and higher (bunin) and fourth to fifth (hin). The division into members of the imperial and non-imperial families begins only in the reign of Tenti. Before that, all the numerous spouses of the sovereign were called the same - kisagi (with the exception of the main spouse). Although the spouses of the sovereign were entitled to various allowances and ranks, their children were considered as full-fledged children of the emperor. Mommu didn't have a main consort. Miyako was the daughter of Fujiwara no Fujito, one of the chief courtiers of the era. Among her children was the future Emperor Xie: mu.

31 Numerical designation of ranks was introduced only with the adoption of the code " Taiho: ritsure:". At the moment, the old system of ranks, adopted under Temmu in 685, was in effect. For the correspondence between the new (701) and the old system of ranks (685), see [Meshcheryakov and Grachev, 2002, p. 479].

Jikifu. 32 According to the Ritsura, the food grants were a certain number of peasant households with land attached to them. Half of the total rice tax determined by the law, taxes te: and e:, all labor duties of draft peasants were carried out in favor of the holder of such a feed allotment, who was himself exempt from taxes. At the same time, the direct collection of taxes was carried out by the county administrations, which delivered the received products to the capital. Collection of taxes by the holder of the fodder allotment, as a rule, was not allowed. Prior to the introduction of "Ritsure:", feed grants were granted to rank holders starting from the 5th rank. With the introduction of "Ritsure:", the circle of people who have the right to feed allotment was limited (holders of the 4th and 5th ranks were given seasonal salaries instead of feed allotments).

33 According to Chinese political philosophy, during the reign of a beneficent emperor, favorable signs appear on earth sent by Heaven. According to the Ritsura: (XVIII-8), such signs are divided into four degrees: higher, upper, middle, and lower. Signs of the highest degree were to be immediately reported to the Emperor (such signs implied changes in the motto of the government), and other signs were to be reported to the Ministry of Administration (Jibuse:). The law required that they be reported to the Emperor on New Year's Day. The SN reports, however, show that the signs of the upper, middle and lower degrees could actually have been reported in the 9th moon (this is probably due to the local Shinto tradition, which focuses on autumn rituals). In " Engisiki "(section " Jibuse:- siki") contains a detailed list of which of the signs corresponds to the above categories. However, the signs recorded in the initial CH scrolls (up to the era of E: ro:) do not necessarily correspond to this painting. "Miraculous rice "(several stalks from one root, two ears on one stalk), according to the Engisiki, refers to the lowest degree of auspicious signs.

34 Turtles (especially white ones)were regarded as a highly favorable sign and were actively used as a tool of political influence when it was necessary to change the mottos of government. The SN contains 13 references to the appearance of "miraculous" turtles, and the hieroglyph "turtle" is directly included in the names of the following mottos of the board: Reiki (Wonderful turtle), 715 - 717; Jingi (Divine turtle), 724 - 729; Ho:ki (Treasure turtle), 770-781. In addition, the discovery of the turtle directly influenced the formulation of the motto of the Tempe board:. Following China, in Japan, the turtle shell was used for divination (on the reverse side of the shell, a grid consisting of vertical and horizontal lines was cut out, when heated on fire, the shell cracked and the soothsayers judged the future by the cracks formed on the front side). The popularity of this type of divination in Japan is also reported by the Chinese chronicle "Wei-zhi". The turtle, because of its longevity, was considered a symbol of long life, wisdom and well-being. According to Chinese myth, the turtle that emerged from the waters of the Luo River had signs on its shell that became the prototype of the first hieroglyphs. Of the 13 cases marked "SN" when turtles were presented to the Yard, 11 cases indicate their color as white (in two cases, the color is not specified). For the Chinese mythologeme of the turtle, its color does not seem to matter significantly, however, according to the "Basic Records" and "Treatise on Sacrifices to Heaven and Earth" of Sima Qian's "Historical Notes", on the three islands (Penglai, Fangzhang, and Yingzhou), where immortal Taoist sages live, all things, birds, and animals - white ones. The Japanese court at the end of the seventh and first half of the eighth centuries tried to model itself as a community of Taoist saints, while Japan itself was presented as a sacred land for such saints. It is interesting that the turtle shell diviners were not organizationally related to Omma: re: (The Astrological Department where divination and divination were performed using geomancy and astrology), but to the Chamber of Heavenly and Earthly Deities (Jingikan). This indicates that this type of divination appeared in Japan quite a long time ago and was perceived as belonging to Shinto.-

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of the Russian cult. In this report, we are talking about the" river turtle "(kawakame," Japanese turtle"), which is not included in the register of favorable signs of"Engisiki".

35 is a favorable sign of the upper degree.

36 This refers to the year 672, which dates from the 60-year cycle (SN commentators read the jinsin characters in Japanese as mizunoe-saru), when after the death of Tenchi, a bloody struggle for the throne broke out between the princes Ootomo and Ooama. In the final battle, Ootomo was defeated and committed suicide. Prince Ooama (Temmu) ascended the throne. From this time until the reign of Ko:nin was ruled only by the descendants of Temmu. The initial CH scrolls contain quite a lot of messages, according to which Temmu's supporters receive a reward (most often a posthumous promotion in rank).

Issue 37 (letters. The" shrimp barbarians " (a derogatory name given to them by the Japanese, in the Middle Ages they were called Ezo) - tribes that lived in the north-east of Honshu, the ancestors of the Ainu. These tribes did not adopt agricultural culture due to the richness of food resources available in their habitats and were engaged in gathering, hunting and fishing (especially the role of salmon was great). "SN" devotes quite a lot of space to messages about the issue. The purpose of the campaigns against Emishi, which have been active since the second half of the seventh century, was not only to increase the territory controlled by the Yamato sovereign. Emishi prisoners were taken with them even during visits by Japanese embassies to the court of the Chinese emperor. Already at this time, the desire of the Japanese to create their own mini-empire in the Chinese manner is indicated. One of the necessary signs of such a geopolitical model was the encirclement of the Center (Yamato, Japan) by barbarian tribes that recognize dependence on the "mother country" and bring it regular tribute (which is what this message is about). Extremely significant in this respect was the embassy of 659, when an Emishi man and woman were brought to the court of the Tang Emperor. When questioned by the emperor, the envoys replied that the Emisi lived in the north-east of the country, did not engage in agriculture ("they eat meat and live on it"), and did not build houses (the latter, of course, was at odds with reality). The purpose of this characterization of Emishi was to demonstrate that the power of the beneficent Yamato sovereign extends even to the most savage barbarians. Periods of military activity were followed by periods of cultural and social integration of the Emishi (assigning them ranks, relocating them to the interior of the country, etc.). Since the Tenchi rule, Yamato has moderated its military activity in this region. Mommu's reign came during a relatively quiet period of relations with Emishi. However, already in the reign of Gammei, the number of reports about the" pacification " of the Emishi rebels increases.

38 Ilgilchan is the 7th rank of the 17-bit Silla rank scale, Nama is the 11th. It is no exaggeration to say that Silla was the main foreign policy partner of Japan (Yamato) at this time. Throughout the history of relations between the two countries, Silla embassies have been sent to Japan 41 times: 672, 673, 675, 676, 678, 679, 680, 681, 683, 684, 685, 687, 689, 690, 692, 693, 695, 697, 700, 703, 705, 707, 714, 719, 721, 723, 726, 732, 734, 738, 742, 743, 752, 760, 763, 764, 769, 774, 779, 803 and 840 ad. Japan sends 27 embassies to Silla: 675, 676, 681, 684, 687, 692, 695, 700, 703, 704, 706, 712, 718, 719, 722, 724, 732, 736, 740, 742, 752, 753, 779, 804, 836, 878 and 882 years The relationship with Silla was determined by the following circumstances. Together with the forces of the Tang Empire, Silla conquered the main ally of the Yamato - Baekje-in 660, and Goguryeo - in 668, which caused great concern to the Yamato, greatly accelerated the implementation of reforms, and gave rise to fear of foreign invasion. When in 676 The Tang Empire weakened its control over the Korean Peninsula, and Silla formed a single state throughout its territory. After the formation of a unified Silla, relations between the two states were established. From the point of view of opposing the Tang Empire, Silla was interested in Japan as a strategic partner. At Yamato's insistence, Silla began to bring a regular tribute to the Yamato court, which was tantamount to recognizing Japan as its overlord. Tribute was brought during the reigns of Temmu and Jito: at intervals of 1-2 years. Under Mommu, the situation has not changed dramatically. Since Japan's official contacts with Tang China came to an end during the reign of Temmu and Jito:, Chinese culture (including political culture) spread in Yamato largely through the mediation of Silla (in addition, refugees from Baekje and Goguryeo played a large role). However, after the effects of the wars on the peninsula were overcome, Silla resumed diplomatic contacts with China, dissatisfaction with the tribute relations with Japan began to increase, and tribute was sent approximately once every three years. Sill's discontent was most clearly manifested already in the reign of Xie: mu. Real reduction

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The number of embassies sent to Japan is reflected in the requirement of 733 to send tribute once every three years, i.e. Japan wanted to record at least such a frequency. On the part of Silla, the level of representation of embassies is gradually decreasing. During the reigns of Temmu and Jito: very high-ranking people acted as ambassadors (including princes of the blood-3 cases). However, after the visit of Prince Kim Yannan in 695, the next time the prince of the blood headed the Silla embassy was not until 753. Usually, at this time, officials of the 7th - 9th ranks became ambassadors (Silla used a 17-step ranking scale). At the same time, as tensions in relations increase, the number of Japanese embassies in Silla increases quite noticeably, which is not typical for the diplomatic etiquette of a suzerain country (fewer embassies should be sent from the Center than from a tributary country).

Sakamoto's 39th rank corresponds to the lower degree of the 7th junior rank. "SN", as a rule, contains information about officials at least of the 6th rank.

40 Haji clan - a type of kinship of shinbetsu (ancestor deity-Ame no Hohi no Mikoto), right side of the capital. Hereditary occupation - organizing funerals. "NS" reports (32nd year of the Suinin reign) that at the suggestion of Nomi no Sukune, human sacrifices during funerals were replaced with clay (haji) figurines, in connection with which he was granted the surname of Haji. From Haji, the Sugawara family ("SN", Tenyo, 1-6-25; the history of the family is also given there) and the Akishino family (Enryaku, 1-5-21) branched off. Haji's surname was changed to Ooe in 790 (Enryaku, 9 - 12 - 1).

41 Food distribution to the population was carried out in the following cases: accession to the throne, appointment of the heir to the throne, detection of favorable omens, illness of the emperor and members of the imperial family, natural disasters and epidemics. The main source of assistance was income received from rice loans.

42 This refers to the decree of Temmu ("NS", Temmu, 8-1-7).

43 The purpose of this decree is, apparently, to build a state-public hierarchy. Heads of clans (uji-no Komi) are those persons who, in accordance with the regulations of 664 (Tenti, 3 - 2-9), were appointed to this position by the court (or received its sanction). At the same time, the clans were divided into "big" (i.e., the most noble), "small" and tomo no miyatsuko (clans of farmers and artisans). Chapters of the former were subsequently given Temmu kabane Asomi, chapters of the latter Sukune, and chapters of the third Imiki and below. As an investment, the heads of large families were awarded the "big sword", the heads of small families - the "small sword", the heads of tomo no miyatsuko-the shield, bow and arrow. According to the Ritsure legislation and some other evidence, the heads of clans had the following rights: to inherit the property of the clan, to honor the deity-the progenitor of the clan (ujigami), to manage the ancestral Buddhist temples (ujidera), to apply for a change of the family name, to be buried in the tomb. The state used the former, pre-reform institution of power relations, but put it under its control by adopting national laws, depriving the heads of clans of the functions of judges and supreme economic organizers (by introducing allotment land use). The heads of clans served as a "transfer mechanism" for implementing the instructions of the supreme power.

44 The Daigokuden room was used for major court ceremonies involving the Emperor. These included: New Year's celebration, enthronement ceremony, reception of foreign ambassadors, etc. Daigoku (kit. Tai chi) translates as "great limit". This concept expresses the idea of the ultimate state of being, from which yin and yang, and then all things, are born by successive doubling. The first mention in China of a palace with this name dates back to the Wei Dynasty. The first mention in Japan is recorded in " NS "(Ko:gyoku board). The first archaeological evidence for the presence of Daigokuden dates back to the Ko:toku period. Daigokuden was located in the north of the palace complex (the emperor was associated with the North Star). The celebration of the New Year was one of the main rituals of the "ritsure state:" (the first evidence refers to the reign of Ko).:current consumption). Its social meaning consisted in expressing loyal feelings towards the emperor. New Year greetings and greetings were allowed to be addressed to the Emperor, the emperor's mother, the wife of the previous emperor, the wife of the current emperor, and the Crown Prince. All officials of the capital (about 6000 people), governors of provinces and counties who happened to be in the capital at that time, and foreign ambassadors were required to attend the ceremony. Since the end of the tenth century. this grandiose ceremony was replaced by a more "chamber" one, when only courtiers brought congratulations to the emperor.

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45 was used as a medicine. According to the legislation ("Re", XXIII-26), cows kept on State pastures were subject to mandatory autopsy after death for the removal of gallstones.

46 Hereafter, a shrine is a Shinto shrine, and a temple is a Buddhist temple.

47 participated in the events of the year of Jinsin on Taemmu's side.

48 The mound in which Temmu (and later his wife Zito) was buried. A circular mound with a circumference of 190 m and a height of -7 m. It was excavated in 1235. According to contemporaries, the burial chamber was made of marble, Temmu's coffin was varnished, and the urn with Zito's ashes was made of silver.

49 Low-ranking" specialists " involved in the production of manuscripts, artists, musicians and dancers.

50 The salary of officials during the "ritsure:" period consisted of two parts: a rank salary (iroku) and a seasonal salary (kiroku). According to the legislation, the rank salary was paid to the owners of the 1st-5th ranks, who did not have feed awards. Seasonal salaries were paid to metropolitan officials and parts of provincial ones (in Dazaifu, on the islands of Iki and Tsushima) in the 2nd and 8th moons in amounts depending on the position held. Summary data on the economic privileges of officials are presented in [Meshcheryakov and Grachev, 2002, pp. 248-251]. It follows from them that economic privileges, differentiated by rank and position, were reduced to the rights to receive a certain number of fields ("rank fields" - iden), yards to feed (jikifu), rank salaries (iroku), seasonal salaries (kiroku), rights to an acceptable number of personal servants, official allotment (shikibunden). It should be borne in mind that the data presented only became fully systematic with the introduction of the Taiho: Ritsure: code.

In the future, similar entries regarding salary payments will not be placed in the "SN "(since a routine salary payment does not qualify as an"event"). Records for the 2nd year of Mommu's reign have a certain originality in relation to the painting of minor court ceremonies. Thus, the chronicle does not subsequently record the annual appointment of county governors (see 2-3-10). There are no further reports in the records for the 2nd year about the presentation of natural resources to the court (it is assumed that this ceremony took place every year). Usually, the authors of the chronicle left in the text only the first mention of a particular routine procedure that took place every year.

51 The late awarding of seasonal salaries to military officials may be due to Chinese perceptions of the higher status of civilian officials.

52 The presentation of minerals can be explained by several non-exclusive motives. 1. The presentation of local gifts was equated with an expression of submission (a vestige of tributary relations). 2. The construction activity of the state (creating an anthropogenic habitat - building capitals, administrative structures in provinces and counties, laying roads, erecting Buddhist temples and statues, etc.) required an increased expenditure of resources, and therefore the discovery of minerals became a matter of national importance (the introduction of the mottos of the Taiho: and Wado: government is directly related to the development of natural resources). the discovery of gold and copper, which Chinese history does not know examples of). In the decree of 713 on the compilation of provincial descriptions - "Fudoki" - provincial governors were required, in particular, to provide information about the presence of certain fossils there. 3. The entire natural world (including everything that is underground) was "controlled" by Shinto deities, without whose favor no successful development of this natural world was possible. Thus, the discovery (presentation) of minerals was equivalent to the deities ' recognition of the justification of the ruler's actions.

53 These counties were home to important Shinto shrines, such as Munakata and Kumano. The counties where the most important Shinto shrines were located were called "divine counties". These included eight counties. According to the commentaries to the laws of "Ryo:-no shuge", in addition to those listed in this decree, these are the counties of Watarai and Take in Ise Province (Ise-jingu Sanctuary:), Katori in Shimosa (Shimosa-jingu:), Ava in Ava (Ava-jinja), Kashima in Hitachi (Kashima-jingu:), Nagusa in Kii (Hinokuma-jingu: and Kunikakasu-jingu:). According to the legislation ("Re:", XVIII-25), all relatives were divided into five degrees. The policy of the central office was aimed at overcoming parochialism and expropriation.-

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introduction of traditions of hereditary management. However, these traditions were so strong that from the very beginning the center was forced to make concessions. This applies, in particular, to the "divine counties", where the local aristocracy represented by Kuni no miyatsuko (rulers of ancient territorial units) combined administrative and religious functions. The inability of the center to appoint its own proteges at the county level was one of the main reasons for the decline of the ritsure state.

54 Candidates for the positions of county governors and their deputies, who had previously been approved at the provincial level, were summoned to the capital, where the decree on their appointment was read to them. By "laws" is meant written laws that are opposed to the norms of customary law, which in reality often guided local authorities.

55 This ban was probably prompted by the fear that a gathering of armed men could be used by potential rebels. This ban was subsequently relaxed. Tradition attributes the origin of temple archery to the reign of Kimmei. This action was supposed to ensure a rich harvest. The arrow is a symbol of the god of thunder, who is worshipped in this sanctuary.

So: je, se: so:ju 56 and rissi are the highest positions in the hierarchy of the Buddhist Church of Japan, which was considered one of the state institutions. According to the Ritsura, the leadership of the Buddhist community, appointed by the sovereign decree, was united into a body called So: mo:, which was part of the Department of Monks and Foreigners (Genbanre:) under the Ministry of Management (Dziibuse:). Since 722, it was located in the Yakushiji Temple in Nara. Ese (? -701) - trained in China, built a pagoda in the Ho: kiji Temple. Chien (? -702)-in the 1st moon of 702, so:jo was appointed. Zen'o (? -711) - in 702 he was appointed daisho: zu.

57 Dwarfs served at court as buffoons and actors. The specific reasons for the name change remain unknown. Changing the name was considered a privilege of the sovereign and was practiced quite often in ancient Japan. It could serve both as an incentive measure and to lower social status. The principles of changing a name are not always clear. In this case, a low-born artist is assigned kabane Omi, i.e. this is an incentive measure. Kagato is the name of a village in Bizen.

58 Was sent to the Tane Islands "to search for the dwellings of barbarians" in 695 (Jito: 9-3-23). The Fumi family are descendants of immigrants from China.

59 The southern Islands were the islands adjacent to the provinces of O:sumi and Satsuma. The Government was not interested in acquiring these islands as an economic or human resource. The small population of the islands was considered as "southern barbarians", who were obliged to bring a tribute to the" civilized center", which had an exclusively symbolic character.

60 Sacrifices (bulls and horses) for begging for rain and stopping it were practiced in ancient Japan, and there is written ("NS") and archaeological evidence for this (Kaneko Hiroyuki, 1997, pp. 57-86). Their clay substitutes could also be used in the ritual. In this case, it seems, we are talking about a live horse. A black horse was used to ask for rain, and a white horse was used to stop it. The shrine of this deity was located in Yoshino County, Yamato Province.

61 At this time, the Kinai Metropolitan Area included the provinces of Yamato, Kawachi, Setsu, and Yamashiro (later joined by Izumi Province). The division into the metropolitan area and the rest of the country (Kigai, Kige) goes back to Chinese administrative practice. Since the Japanese aristocracy resided in Kinai, the residents of this area enjoyed significant privileges, including tax (full exemption from substitute in-kind payments e :, half of the poll tax te:). The degree of" development " of these areas by the State was also different. While in Kinai the principle of individual taxation and individual labor service was really implemented, in Kigai the local aristocracy remained the direct partner of the government. SN contains many records of prayers to "famous mountains and big rivers". This formulation goes back to Chinese ritual practice. It is not clear what specific mountains and rivers are meant. In any case, however, we can talk about the process of forming the state "Shinto infrastructure", which is finalized in the" Engishiki", which provides a complete list of shrines involved in state-sponsored ritual events.

62 Apparently to inspect drought damage.

Dazaifu is the only institution under the authority of which the provinces of Saikaido County were located:. Districts (before:) were established in accordance with "Taiho: ritsure:" (for the symbolism of district names and their role in administrative management, see: [Simonova-Gudzenko, 2002; Sakharova, 2003]. Saikaido: - the only one of

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districts that had a permanent staff of officials. The special position of Dazaifu is explained by its military function-proximity to the main diplomatic partners and potential opponents - China and Korea, as well as the need to subdue the Hayato tribes in southern Kyushu. Dazaifu was located in Chikuzen Province, the second largest city in Japan. Oono Fortresses (pref. Fukuoka) and Kii (pref. Saga) were built during the Tenchi reign. Time of construction of Cucuti (pref. Kumamoto) unknown.

64 At that time, emis were not yet considered full-fledged subjects and were not subject to regular taxation.

65 Is mentioned in the NA (Temmu, 1-6-24; 1-7-2). Tanaka no Asomi is a descendant of Soga no Ishikawa Sukune, son of Takenouchi no Sukune ("Kojiki", Kogen). According to the "SSR", it refers to the descendants of the emperors (ko: betsu).

66 " CH " records 72 cases of solar eclipses. In addition to the actual eclipses observed from Japan, there are cases when an eclipse could be observed in China, but not in Japan. This is explained by the fact that the calendar (predictive) methods used in Japan were calculated for the location of Chang'an. This entry is the only time when there was no eclipse at all. Thus, although the compilers of the chronicle widely used signs (both happy and unhappy) to explain the historical process, eclipses of the sun did not fall into their number. See: [Shoku nihongi, 1989, vol. 1, p.465]. However, it should be remembered that the day of the eclipse was considered unfavorable. Therefore, on this day, with the exception of the eclipse itself, "CH" does not contain any messages, since, in all probability, the emperor and the court should not have taken any action.

67 According to various estimates, between 5 and 10% of the population were slaves (not free). The unfree were divided into five categories: ryo: ko (under the jurisdiction of the Ministry of Administration, engaged in the construction and maintenance of imperial tombs); kanko (engaged in agriculture and court maintenance); kannuhi (served officials, were used in agricultural work and handicrafts); kenin (domestic slaves of the aristocracy and temples); sinuhi (personal slaves, were completely subordinate to the master). Representatives of this social group were united by the common name sammin ("mean people"; free people were called ryo: min - "good people"). Marriages between people belonging to different groups were prohibited.

68 First of all, sugoroku was considered a gambling game (the board shows a route in the form of obstacles and signs that facilitate its passage; by throwing dice, partners move their chip, the goal of the game is to reach the edge of the opponent's field).

69 Favorable sign of the upper degree.

70 Provincial governors, unlike county governors, usually belonged to the metropolitan bureaucracy (aristocracy). Takahashi no Asomi-a type of kinship "ko: betsu". When the emperor Keiko was hunting in the eastern provinces, he was presented with a sea clam, for which the founder of the family was granted the surname Kashiwade-no Omi ("servant of the sovereign's table"). In 683, the family name of his descendants was changed to Takahashi. Takahashi usually held positions in the Sub-Department of the Sovereign's Table (Naizenshi). The history of the family is described in the monument "Takahashi-uji bumi".

71 The Mamuta clan is a type of kinship "ko: betsu".

72 After the hereditary Shinto priests of Nakatomi (a type of kinship of shinbetsu) received the surname Fujiwara (this surname was granted in 669 to Nakatomi no Kamatari), a part of this branched family continued to play a huge role in the administration of Shinto cults. In this regard, a part of this family (including Fujito's brother Omimaro) was returned to the Nakatomi surname, which was associated with priestly pursuits. Omimaro's descendants held permanent leadership positions in the House of Heavenly and Earthly Deities (Jingikan). The Fujiwara family name was left only to Fujito (and his sons, who, while holding civil positions, played a leading role in the court life of the VIII century) [for more information, see Meshcheryakov, 2001].

73 Ikoma County, Nara Prefecture.

74 " NS " refers this event to the 6th year of Tenti.

75 Both the Omi and Hatori families performed priestly functions in the Ise shrine during the Kamumiso no matsuri ritual (the ritual of the divine robes), which was performed on the 4th and 9th moons [for this ritual, see: Norito. Samme, p. 120]. The Omi clan is a type of kinship of shinbetsu, the right half of the capital. Hatori Clan -

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kinship type of shinbetsu, prov. Yamato and Setsu. The Omi family is mentioned in " NS "(Su: jin, 7-8-0) and " Kogoshu:and "(in the Russian translation it appears as "Umi" [Kogosui, 2002, p. 86]).

76 Taki (? -751) was the daughter of the Emperor Temmu. The priestesses of the Ise Shrine (saigu) were chosen by divination to be unmarried blood princesses. The historically accurate practice of appointing priestesses in Ise dates back to the reign of Temmu. Selection and appointment of saigu: made after the enthronement of the new sovereign. Departure to Ise was preceded by a one-year period of purification.

77 In all cases, this refers to the paint that was used to make the makeup.

78 This refers to the "old Yakushiji Temple", which was built near the capital Fujiwara (modern Kashihara) on the vow of Temmu to heal his wife Jito:. Along with Daianji, Gango: ji and Ko: fukuji, it was considered one of the four main temples of the capital and the country. After the court moved to Nara (710), the temple was also moved there.

79 In all probability, the ritual of the Great Purification (Ooharae) preceded the ritual of the Great Eating (see next report). According to the Ritsura: a regular purification ritual was performed on the last day of the 6th and 12th moons. Purification could also be performed in cases of illness and natural disasters, rebellions and conspiracies, before the priestess was sent to the Ise shrine and enthroned according to Shinto norms (daijo: sai). The ritual was discontinued in the 15th century, and resumed in modified forms during the Tokugawa period.

80 The Great Eating (daijo):sai or oone no matsuri) is one of the ceremonies of the complex of enthronement rituals. It was a kind of harvest festival (niinamesai), which was held on the 11th moon. According to Engisiki, the daijo:sai included the following ritual activities and procedures. 1. Identification by divination of two counties in two provinces (called Yuki and Suki) in the Kigai region, which were to supply the new crop of rice to the court. This message refers to provinces (lands) Owari and Mino. Subsequently, the role of yuki was played by the province of Oomi (after the enthronement of Uda, 887), and the role of suki was played by the province of Tamba or Bittyu: (after the enthronement of Enyu:, 969). 2. During the first decade of the 8th moon, divination-chosen messengers of the court made offerings in Ise, the Kinai shrines, and the seven districts (up to:). 3. In the last decade of the 9th moon, officials and peasants of Yuki and Suki counties, led by messengers of the court, delivered rice of the new crop to the capital. 4. In the last decade of the 10th moon, the sovereign, together with numerous officials, performed misogi - purification near the river chosen by divination (during the Heian period, the Kamogawa River, which flowed in the capital, became a permanent place for misogi). 5. A week before the daijo:sai a ritual complex was being built on the territory of the palace. 6. On the day of the daize event:sai (the last day of the hare in the 11th moon) representatives of the Isonokami (in this message, "CH" is replaced by Ootomo) and Enoi clans set up shields and spears at the northern and southern gates of the ritual complex (the same procedure was provided for during the transfer of the capital; it may have been carried out during New Year's celebrations), representatives of the Ootomo and Saeki clans act as guards. 7. By one o'clock in the afternoon, officials and peasants from Yuki and Suki counties deliver rice and other ritual food. 8. At about 8 p.m., the sovereign bathes, changes his clothes, and has a meal (first in the Yukiden pavilion, then in Sukiden), which ends at 5 a.m. 9. A representative of the Nakatomi clan recites the Norito prayer (for its translation, see: "Norito. Samme", p. 116-117; see also a detailed description of the daijo:sai), and Imibe brings regalia: a seal (or magatama), a mirror, a sword. 10. On the day of the snake, a feast is held for courtiers of the 1st - 5th ranks. 11. On the day of the bull, the ritual complex is dismantled (then it is burned), the ceremony of awarding ranks and gifts to participants of the ritual. Performing a daijo:sai was discontinued in the 15th century, and resumed in a truncated form under Higashiyama (1687-1709). The full form of the ritual is revived at Sakuramachi (1735-1747). Current Daijo ritual:sai is reconstructed (partly invented) in the Meiji and Taisho periods.

81 The Enoi family, an offshoot of the Mononobe family, considered the deity Nigi-Hayahi no Mikoto to be their progenitor.

82 Ootomo family-one of the oldest families, engaged in military affairs, played a huge role in the court life of the VIII century, a type of kinship shinbetsu (Ame-no Oshihi-no Mikoto, a descendant in the 5th generation of Takami-Musubi-no Mikoto).

83 The Chamber of Heavenly and Earthly Deities (Jingikan) occupied a special place in the governance structure, probably due to a compromise between the old and new institutions. Despite the fact that the name Jingikan includes the hieroglyph kan ("chamber"), i.e. Jingikan was supposed to occupy an equal position with Daze:kan (Chamber of the Grand Council of State) position, actually Jingikan was located

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subordinate to Daze:kan. The head of the Jingikan was even lower ranked (the lower grade of the 4th junior rank) than the heads of ministries (the upper grade of the 4th senior rank for the Ministry of the Center-Chu: muse: and the lower grade of the 4th senior rank for the other seven ministries). At the same time, the norms of correspondence between Dzingikan and other ministries (CoE: ) seem to indicate their equal status (correspondence between institutions of equal status was designated as and ). At the same time, the ministries addressed the provinces as inferior (ge), and the Jingikan addressed them as equals.

84 When gold was presented from Tsushima, this was the basis for the introduction of the motto of the Taiho board: (see: Taiho:, 1-3-21; 1-8-7).

85 The construction of fortresses and forts in the north-east of the country begins in the middle of the seventh century. (Taika, 4-4-1). They served as fortifications in the fight against emisi.

86 The reasons why the shrine was moved from Take County to Watarai County (both located in Ise Province) are unclear. The outer sanctuary (geku) is located in Watarai County (ruled by the Watarai family). Ise temple complex. In this shrine, the goddess of food Toyouke is worshipped.

87 See about him: NS, Temmu, 1-6-24, 673.

88 The correlation of the districts of the capital Fujiwara, each of which had its own name, with the actual topography is not clear.

89 The " SN " contains 18 reports of the birth of three or four children, which was considered a favorable sign. Assistance to such families was considered one of the mandatory points of the social program of a virtuous ruler.

90 The same message is also found in "NS" (Syute:, 1-4-8, 686). According to the Ritsura: the court staff consisted of four doctors who served the sovereign and his wife. The Kuwahara family, like many other families of "specialists", belonged to immigrants.

91 is located on the territory of Osaka City.

92 This refers to the poll tax that was levied on handicraft products (mainly weaving).

93 was used for making makeup.

94 According to Engisiki, a favorable sign of the middle degree.

95 The first amnesties are already recorded in the "National Assembly", but the reliability of these reports is questioned. Amnesties were divided into partial (i.e. extending only to certain regions) and general ones. Both are of Chinese origin. Partial amnesties in Tang China were applied mainly to the rebellious population of those territories that had recently become part of the empire. In addition, amnesty was often granted in the provinces through which the Emperor passed. (In Japan, partial amnesties were granted in this case.) Usually partial amnesties were granted in connection with the discovery of lucky signs, after the suppression of riots and plots (Prince Nagai and Fujiwara no Nakamaro). General amnesties were granted in connection with the enthronement, the appointment of the heir to the throne, when the motto of the government was changed, when favorable and unfavorable signs appeared, to prolong the life of the emperor, his wife and family members, in cases of unfavorable political situation. In other words, amnesties, being considered a matter pleasing to Heaven, were used as a ritual (thanksgiving or cleansing) means (ritual).

96 According to " Ritsura:", inspectors (junsachi) they were assigned to unscheduled inspections of provincial and county administrations. Inspections were appointed by the decision of Dadze: kan, the position of inspector was not full-time. The system of inspectors was borrowed from China, the first inspection dates back to 685 ("NS", Temmu, 14-9-15). Inspections were scheduled until 825. Their abolition is related to the decline of the Ritsure state:.

97 For emis, a special rank scale of six categories was applied.

98 See about him: Temmu, 1-6-29 (where his name is read as Sakanoue no Atapi Okina). The Sakanoue family are descendants of immigrants from China.

99 Metaphorical designation of the state.

100" state " in the texts of that time is understood primarily as the sovereign himself and his immediate entourage (the court).

101 Famous heroes of many ancient and medieval legends. Also known as E-no Gyo:jia, E-no Shokaku. Genus E is a type of kinship in shinbetsu, Kawachi Province. In "Nihon ryo: iki" (I-28), as opposed to "CH",

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he appears as a positive character with the characteristics of a Buddhist-Taoist saint. For the translation of "Nihon ryo: iki", see [Nihonreiki, 1995].

102 Refers to Izu Province, located on the Izu Peninsula. When referring to the province as a place of exile, it was often referred to as an "island" (apparently, to emphasize the isolation of the place of detention).

103 is located on the border of the pref. Nara and Osaka counties. It is known as a place of pilgrimage.

104 Karakuni - the country of Korea. According to the message " SN "(Enryaku, 9 - 11 - 10, 790), Hirotari's ancestor was sent to Korea, where his surname comes from. Descendants of Mononobe no Muraji. The ancestor type is shinbetsu (Setsu, Izumi).

105 The Ritsure laws prohibited monks from using black magic. "HP" and other monuments of the Buddhist tradition that were influenced by " HP "("Honte: shinsen den"," Sanbo: ekotoba") are attributed to Ozuno (En-no Gyo:ja) plans to overthrow the sovereign.

106 According to HP, he was pardoned three years later.

107 This Buddhist temple began construction under the Soga no Kurayamada no Ishikawa Maro vow in 641. Construction was completed in 685. Located in Sakurai, pref. Nara. The main shrine is the Yakushi statue (the head of the statue is currently kept in the Ko:Fukuji Temple, Nara).

108 According to the Ritsura: the grant of food yards (jikifu) to Buddhist temples was limited to 5 years. The Decree of 780 (Ho:ki, 11-6-5) defines this period as the rule of one sovereign.

109 According to the Ritsura (XXVI-3), the sovereign expressed condolences through messengers and sent gifts (used for organizing funerals) to persons of the 5th rank and above. At the same time, the emperor never attended the funeral itself (apparently for fear of ritual contamination). The concept of award is considered in [Meshcheryakov, 2003].

110 It is assumed that he is the author of song No. 243 in "Manye: xiu".

111 Now belong to the Nansei Islands.

112 Following China, the Yamato court adopted the concept of a "Middle Country", according to which its own state is located in the center of the Middle Kingdom. On its periphery live barbarian tribes. The tribute offering was probably a consequence of an expedition sent to Mommu, 2-4-13.

113 Tammu's son. In " Manye:Xiu " contains eight of his songs. In addition to "NS" , information about it is contained in " Kaifu:co:" (section 5).

114 One of his poems is included in " Kaifu:co:" (N 37). He rose to the lower degree of the 4th senior rank (Tempe:, 11-1-13).

115 ?-719. Miti genus - a type of kinship between ko:betsu (Prince Naniwa - son of Bidatsu), the left half of the capital.

116 See the entry for the 19th day of the 7th moon.

117 Ancestral shrine of the ruling family, where the sun goddess Amaterasu was worshipped ("inner shrine", naiku:) and the food goddess Toyouke ("outer shrine", geku:). In total, 14 deities were worshipped in this complex at the beginning of the IX century. For more information, see [Ermakova, 2002].

118 The white swallow is not listed in the register of happy omens of the Engisiki.

119 Since Temmu's reign (see, for example, Temmu, 14-11-4), government policy has been aimed at disarming the inhabitants of the periphery and arming officials. This decree also orders the population of the capital and Kinai, which was the main support of the authorities, to arm themselves. It is assumed that eta was one of the measures to prepare for the introduction of new legislation [Shoku nihongi, 1979, vol. 1, p. 284].

120 Daughter of Tenti, middle consort (hi) Temmu, mother of the blood Prince Thoneri.

121 This refers to the Saimei and Tenchi graves. The beginning of such important works from the point of view of the court had to be accompanied by some work pleasing to Heaven. In this case, an amnesty was granted. The term "ten grave crimes" (literally "ten evils" - shi e ) It belongs to the Tang law [Criminal regulations of the Tang, 1999, vol. 1, pp. 80-99]. In the Ritsura, the term "eight grave crimes" is used, which repeat the Tang regulations, with the exception of points 8-10: lack of kinship love (this point is included in the fifth grave crime in the Japanese version) and involvement in depraved relations of close relatives and the concubine of the father or grandfather (included in the seventh point of the Japanese version). The remaining eight included: 1. Conspiracy and rebellion against the sovereign; 2. Destruction of the imperial tombs and palace; 3. Betrayal of the sovereign-flight to another country; 4. Beatings and murder of older relatives; 5. Murder of several people, brutal murder,

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harm and murder by sorcery of both strangers and relatives; 6. Theft of ritual utensils, ritual clothing, palanquin during the performance of the ritual; 7. Filial disrespect; 8. Murder of one's superior or teacher.

122 ?-707. His name is mentioned in the NS in connection with the construction of the Fujiwara Palace (Jito:, 7-2-10, 693").

123 Participated in the events of the year of Jinsin on Temmu's side (Taiho:, 1-7-21), in the mourning ceremony for Temmu's funeral (Shu:te:, 1-9-27). Tagim's gender is a type of kinship.:betsu (Prince of the blood Maroko, son of the sovereign Ye:mei), right side of the capital.

124 Is mentioned in the NS in the records of 689: Jito: 3-2-26 and 3-5-22 (passed on the words of Jito: to the Silla Ambassador). Hereditary occupation of the Haji family - sovereign funerals, construction of tombs, etc.

125 is mentioned in the NS as an ambassador to Silla (Jito:, 1-1-19) and ruler of the land of Ie (Jito:, 3-8-21).

126 All positions in the State apparatus were divided into four categories: the first category - heads of institutions, the second-senior assistants, the third-junior assistants, the fourth-minor employees. For a table of ranks, see [Meshcheryakov and Grachev, 2002, p. 490].

127 is mentioned in the NA (Temmu, 10-12-29; 14-5-19). The Avata clan is a type of kinship of shinbetsu (Ame no Taruhiko no Kunioshihito no Mikoto), the right part of the capital and the prov. Yamashiro.

128 Ovarid genus - type of kinship to:betsu (Iname no Sukune, descendant of Takenouchi no Sukune), right side of the capital.

129 From the capital Fujiwara were not observed.

130 Osakabe family-descendants of immigrants (Wang Baekje Chu), right side of the capital.

131 Data about him (descended from the Ichiki family, served as a priest in the sovereign's chambers under Gensa: and Lo:mu) are given in the Dzinga record, 4 - 12 - 10 (727). In 703, he was appointed Patriarch (so:je:). A wooden statue of him is preserved in Okadera Shrine.

132 Daughter of Tenchi, middle consort-hi Taemmu, mother of the blood princes Naga and Yuge. Both fortresses were located in the province of Chikuzen (pref. Fukuoka).

134 This sub-department is not included in the Ritsure: nomenclature. It was a temporary institution (re:gaikan).

135 676 - 735. Son of Temmu and daughter Fujiwara no Kamatari.

136 At the time of the decree, Shem was 77 years old. The "tree of Longevity" (egi-no ki, hebi-no ki) is a tree that resembles bamboo. The custom of giving the elderly a staff made from the" tree of longevity " is of Chinese origin. At the time of this entry, Sima was the Right-wing Minister. Pointing to the last (rather than the current) position was a common practice of the compilers of the "SN". Genus Tajihi - type of kinship with ko:Betsu (Prince of the Kamitsuueha blood, son of the Senka Sovereign), right side of the capital.

137 "Divine district". In the Awa Shrine, the deity Futotama no Mikoto, the ancestor of the Imibe family, was worshipped.

138 This is how I translate the term "waze:" (Skt. upa: dhya:ya), meaning a Buddhist monk who has the right to recruit students and conduct an initiation ceremony. In reality, the term was often used as a reference to a respected monk.

139 is considered the founder of the Hosso School:. It is mentioned in " NS "(Hakuchi, 4-5-12), "HP", 1-22.

140 The founder of the Funae family was Wang Sini ("NS", Kimmei, 14-7-4), a descendant of immigrants from Baekje.

141 In the NS records of 645 (Ko: gyoku, 4-6-13), it is reported that Esaka saved from the fire the historical chronicles thrown into the fire by Soga no Emishi.

142 This ranking system was introduced in 664 (Tenti, 3-2-9). Junior ce degree:kin approximately corresponds to the 5th rank.

143 " NS " reports that he went on the first ship (Hakuchi, 4-5-12). China was usually referred to by the name of the ruling dynasty.

144 C. 596-664, famous monk and traveler, translator of sutras into Chinese, author of "Notes on the Countries of the West". The fact that Do:xie: became his disciple is also confirmed by information from the Chinese chronicle "Sui-shu".

145 I.e. to Japan.

146 This probably refers to the Yamato embassy that returned from China in 661.

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147 Quote from Lun-yu: "A person can exalt the Tao-Path, but the Tao-Path cannot exalt a person" (Lun-yu, 1998, p. 416).

148 Shandong Peninsula.

149 Letters. " before this dynasty "(honte:). The Japanese often referred to their country as" this dynasty".

150 Gango:ji Temple is also known as Ho:ko:ji. It was located in the Asuka area, and was often referred to as Asuka-dera. Since a temple of the same name was established there when the court moved to Nara, the former temple is also called "old Gango: ji" (Hong Gango:ji). Reports on the construction and development of Gango: ji are available in the " NS " (Susyun, 1-3-0, 5-10-10; Suiko, 1-1-15, 4-11-0, 13-4-1, 14-4-8). Although SN reports that the temple was moved to Nara (E: ro, 2-9-23), in fact only part of the buildings were moved, the golden pavilion and pagoda remained in the same place. The Gango:ji Temple Chronicle ("Gango:ji" engi) is one of the oldest. For its text, see Gangoji (1993).

151 Due to the fact that the followers of Buddhism were actively engaged in proselytizing activities, they were interested in improving the transport infrastructure. Another famous monk of this era, Geogi, was also actively engaged in improving the communication routes.

152 This is probably a reference to the following decree of Temmu of 679 (Temmu, 8-10-17): "Monks and nuns should always stay in temples and revere the Three Treasures." Legislative codes also pay great attention to the retention of monks in temples. See: "Ritsure:", VII.

153 Modern pref. Nara, Sakurai.

154 This view seems to be more or less true: it was from this time on that the custom of burning corpses became rapidly and fairly widespread, and there is also archaeological evidence for this. Thus, Jito, Mommu, Gammei, and Gansho were cremated. However, Se:mu and his wife Ko: me:, although they were devout Buddhists, were interred. The latest discovery of the burial of a signed urn with remains dates back to the end of the VIII century. Archaeological data on the Kinki area show that in the 9th century there was an increase in burials in wooden coffins.

155 There is evidence that the texts stored in Zen Yin were used as originals by the scribes of the sutras.

156 In accordance with Chinese traditions, the law was divided into administrative (re:) and criminal (ritsu). It seems that in Japan, unlike in China, more importance was attached to the administrative division of law, since the life of society was largely regulated by the norms of customary law. Probably, in this regard, the administrative legislation was first made public. The question of the predecessors of "Taiho: ritsure:" is debatable. The traditional view states that there is a codex "Kiyomiharare:", which has not been preserved. There is another opinion that goes back to the works of Hayakawa Sho: hachi: "Taiho: ritsure:" was the first legislative code in the history of Japan. As for references to the existence of its predecessors, this is due to the specific worldview, according to which in order to legitimize the first work in history, it is necessary to present it as a continuation of an already existing tradition.

157 State pastures were first established under the Tenti government ["NS", Tenti, 7-7-0, 668]. Their main task was to raise horses for military use (due to the fear of an attack from Silla and China). According to" Ritsura:", pastures were located in many provinces (they were managed by the Ministry of War). Since the 9th century, the system of state pastures has gradually declined (due to both the general decline of the Ritsurei state and the lack of a military threat). Instead, pastures are established in the provinces of Kai, Musashi, Shinano, Ko: zuke, which annually supplied 240 horses for the needs of the yard. Raising cows on public and private pastures has been completely discontinued since the end of the Heian period. Due to the limited territory, crop production was recognized as more efficient from the point of view of management (this applies to both the state and private levels).

158 Manya: Shu (N 196 - 198) contains three lamentations by Kakinomoto Hitomaro for Princess Asuka.

159 ?-723. The Saeki clan is a type of kinship of shinbetsu (Michiomi no Mikoto), the left part of the capital, engaged in military affairs, guarded the palace.

160 Kinship - the type of kinship co:Betsu (Toyokiribiko no Mikoto, son of Su: jin), right side of the capital. It is mentioned in " NS "(Temmu, 13 - 11 - 1, 684).

161 Current pref. Kagoshima.

162 Probably refers to the population of Higo Province.

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163 Since Osakabe no Makibi had returned safely a year earlier, this report should be interpreted as a reaction to his report. According to the Ritsura, this act was considered disrespectful to the sovereign's envoys. It was punishable by death by strangulation.

164 ?-705. Tammu's son. He took part in the events of the year of Jinsin, in the compilation of non-preserved chronicles ["NS", Temmu, 10-3-17], in 701 he was appointed Chidadze: kanji (representative of the emperor in the Chamber of the great State Council of Daze:kan).

165 659 - 720. One of the leading courtiers of his time. Received the position of Right Minister in 708 (the position of Left Minister remained vacant).

166 ?-709. In the " NS " it is reported about his request to free 600 slaves (Dzito:, 3 - 10 - 22, 689). He held the positions of adviser (sangi), Minister of War, Minister of Personnel. Shimotsukeno clan - a type of ko kinship:Betsu (Toyokiribiko no Mikoto, son of Su: jin), left side of the capital. He is mentioned in "Sendai kuji hongi" as the governor of the region [Sendai..., 2002, vol.2, p. 118].

167 Hakatoko actively participated in diplomatic activities. He was a member of the embassies to China (659, " NS " contains his detailed account of his misadventures there), to Silla (695), and repeatedly participated in the reception of foreign missions. The Iki family are descendants of Chinese immigrants (left and right parts of the capital).

168 In 689, he was appointed to the "Department of Good Words" (Dzito:, 3-6-2). In " Kaifu:so: "there is one poem by him (No. 36), it is indicated that he was a teacher of the crown prince, wrote down a legend about the son of Urashima from Mizunoe, which is given in "Tango-fudoki" [Fudoki, 1958, pp. 471-477]. Kinship type shinbetsu (Ame no Kotoshironushi no Mikoto), right side of the capital.

169 Japanese pronunciation of the Chinese name Sa Hongke. Descendant in the first generation of immigrants from China. His name is mentioned in the NS during the reign of Jito: in 691-692 as a teacher of the Chinese language (Jito: 5-9-4, 6-12-14).

170 Studied in China (Temmu, 13-2-6, 684).

171 The Sakaibe family is a type of kinship of shinbetsu (Nibe no Sukune, descendant of Joakari no Mikoto), the left and right parts of the capital. Members of the gens were regularly assigned to diplomatic missions sent to China (659, 665, 701).

172 Was trained in China (Temmu, 13-2-6, 684). The Sirai family is mentioned in " NA " (Kimmei, 30), descendants of immigrants from Baekje, the right part of the capital.

173 In " Kaifu:so: "there is one of his poems (N 57). The Shirai family are descendants of immigrants from Goguryeo, Yamashiro Province. Kabane Fujito (lit. "scribe"," scribe") usually indicates a foreign (Korean or Chinese) origin of the genus.

174 Teacher of the Metropolitan School of Officials (Daigaku), in " Kaifu:so: "there is one of his poems (No. 38). Tanabe family-descendants of immigrants from China, the right half of the capital.

175 ?-718. He died in the position of governor of Chikugo Province, lower degree of the 5th senior rank. "SN" gives his biography (E: ro:, 2-4-11). Miti genus - a type of kinship between ko:betsu (Prince of the Naniwa blood, son of Bidatsu), left half of the capital.

176 The Sai clan is a type of kinship between shinbetsu and Yamashiro. The same ancestor as the Isonokami (Mononobe) family, i.e. Kaminigi Hayahi no Mikoto.

177 The Kanuchi clan is a type of kinship of shinbetsu (Furutama no Mikoto), Kawachi.

178 According to the mythological part of the NS, the Nukatabe family is descended from the Amatsu deity Hikone no Mikoto.

179 Family of descendants of immigrants from China (an offshoot of the Eastern Ai family).

180 A family of descendants of immigrants from China (an offshoot of the Eastern Ai family).

181 In 689, he was appointed to the " Department of Good Words "(Dzito:, 3-6-2). In " Kaifu:so: "there is one of his poems (No. 28), was the head of the department of the school of metropolitan officials (daigakure:). The Tsuki family are descendants of immigrants from China (an offshoot of the Eastern Aya family).

182 Along with Miminashi, the mountains of Unebi and Kaguyama are the most famous in Yamato (among those sung in Manyo: shu:). They are located in the vicinity of Fujiwara. Nariai Shrine is the burial site of Oshisaka Hikohito Ooe, son of the Bidatsu Emperor. Yoshino Palace (pref. Nara, Yoshino County) It was built during the Saimei period. Japanese sovereigns (especially Temmu and Jito:) we often traveled there. Apparently, Yoshino was considered a place of increased sacred energy, living (staying) they were compared to immortal Taoist sages. In this capacity, Yoshino is often sung in anto-

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logies " Manye:Shu: "and" Kaifu: so:". Subsequently, the Yoshino Mountains became known as one of the centers of Shugendo:. For more information, see Toropygina, 2004.

183 Laws provided for the deprivation of monastic dignity for various offenses ("Ritsure:", VII, N 2, 5, 7). However, this entry is not about that. In the face of a shortage of specialists, the return of educated Buddhist monks to worldly life during the Jito:-Genmei period was quite common. Subsequently, Kiti Yerosi was engaged in medicine, and Kuniso is supposed to have been a fortune-teller. The Yago clan is a type of kinship in Seban (China), the left half of the capital. The Kiti clan is a type of ko kinship:betsu, the left half of the capital. However, according to Nihon Montoku tenno: Jitsuroku, the Kichi line originated from Baekje. The second version looks preferable.

184 ?-703. Repeatedly appears in " NS " from 686 to 694 under the name Fuse-no Asomi Miusi. He called out lamentations during the funerals of Temmu and Zito:. He served as a right-wing minister. Abe's gender - a type of relationship with ko:Betsu (Oohiko no Mikoto, son of Kogen), the left half of the capital.

185 ?-701. The son of Nagatoko, who was a Right-wing minister under Ko: toku. Miyuki belongs to song No. 4260 in " Manye: Shu:". In 696, he was appointed Senior State Councilor (dainagon). Posthumously awarded the title of Right Minister.

186 Subsequently served as the governor of Izumo Province.

187 The progenitor of the Nuribe family was considered to be the deity Hayahi no Mikoto.

188,639-717. Before 681, he appears in the NS as Mononobe no Muraji Maro. Participated in the events of the year of Jinsin. In 676, he was appointed Ambassador to China. Participated in the mourning ceremony for Temmu. Following the post of dainagon, he held the posts of Right (704) and Left (708) ministers. In " Manye:Xiu: "There are two of his poems. The Isonokami family is a type of kinship of shinbetsu (Kaminigi Hayahi no Mikoto), the left half of the capital.

189 ?-714. In 695 he was appointed ambassador to Silla, in 702 - sangi, in 709-tyu: nagon. 3rd junior rank, Minister of the Center. Kinship Ono - type of kinship to:betsu (Ookasuga no Asomi), the left half of the capital. According to Kojiki , he is a descendant of Ame Ositarashihiko no Mikoto (son of Ko: sho:).

190 In 689 he was appointed to the " Department of Good Words "(Jito:, 3-6-2), in 701 - head of the sub-department for the construction of the Yakushiji Temple. The Hata clan is a type of kinship "ko: betsu "(Takenouchi no Sukune, same ancestor as Isonokami), the right half of the capital. According to the Kojiki, it is descended from Hata Yashiro no Sukune, son of Ko: gen.

191 ?-709. Later-governor of Shimotsuke and Mutsu provinces. The Kamitsuke family is a type of kinship "ko: betsu "(Toyeki Irihiko-no Mikoto, son of Su:jin), the left half of the capital.

192 ?-734. It appears in " NS " (Dzito:, 5-1-7). By the end of his life, he had a lower degree of the 4th junior rank - a unique achievement for a descendant of immigrants. The Kudara no Konikishi clan is a type of seban kinship (wan Baekche Yijia), the right half of the capital.

193 Refers to the ship for sending the embassy to China (sent in 702).

194 8th rank in the 17-bit Silla rank scale.

195 Nara Prefecture.

list of literature

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Ermakova L. M. The Ise temple complex and archaic beliefs. The way of the Japanese gods. St. Petersburg: Hyperion Publ., 2002, vol. 1.

Kaneko Hiroyuki. Heijo:kyo:"but seishin seikatsu. Tokyo: Kadokawa, 1997.

Kogoshui / / Shinto. The way of the Japanese gods. St. Petersburg: Hyperion Publ., 2002. Translated by E. K. Simonova-Gudzenko.

Lun yu. M.: Vostochnaya literatura, 1998. Translated by L. S. Perelomova.

Meshcheryakov, A. N., The Rise of the Fujiwara family (Chinese Education, Political System, and Official Ideology in Japan in the seventh and Eighth centuries), Istoriya i kul'tura Yapanii, Moscow: IV RAN-Kraft+, 2001.

Meshcheryakov A. N. Reception of the "mandate of Heaven" theory in ancient Japan (VII-VIII centuries). The path of the brush and sword. 2002, N 1.

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Meshcheryakov A. N. Award and offering in the official culture of Japan of the VIII century // The Thing in Japanese Culture, Moscow: Vostochnaya literatura Publ., 2003.

Meshcheryakov A. N., Grachev M. V. History of ancient Japan. St. Petersburg: Hyperion Publ., 2002.

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Norito. Semme, Moscow: Nauka Publ., 1991, Translated by L. M. Ermakova.

Sakharova E. B. District level of administrative-territorial division in Japan of the VIII century. The path of the brush and sword. 2003, N 4.

Set of laws "Taihore", Moscow: Nauka Publ., 1984-1985. Translated by K. A. Popov.

Shoku nihongi. Shin nihon koten bungaku taikei series. Tokyo: Iwanami Publ., 1989.

Simonova-Gudzenko E. K. Orientation system in Japan of the VII-X centuries on the example of the first territorial-administrative division // Japan. The path of the brush and sword. 2002, N 4.

Shinsen shojiroku / / Shinto. The way of the Japanese gods. St. Petersburg: Hyperion Publ., 2002. Translated by M. V. Grachev.

Sendai kuji hongi / / Shinto. The way of the Japanese gods. St. Petersburg: Hyperion Publ., 2002. Transl. and comm. by E. K. Simonova-Gudzenko.

Toropygina M. V. Yoshino in the poetic anthology "Kaifuso" / / Japan. The path of the brush and sword. 2004, N1.

Criminal regulations of the Tan with explanations. St. Petersburg: Peterburgskoe vostokovedenie, 1999. Translated by V. M. Rybakov.

Fudoki. Tokyo: Iwanami Publ., 1958.

Shellen J.B. Shoku Nihongi: Chronicles of Japan, Continued from A.D. 697 - 791 // Transactions of the Asiatic Society of Japan. 2nd series, XI (1934), XIV (1937).

LIST OF ABBREVIATIONS

HP - Nihon Reiki

NS - "Nihon seki"

CH - "Shoku nihongi"

SSR - "Shinsen shojiroku"

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