The third and the fourth poems in Man'yoshu 万葉集 are well known. In general, it is said to be these poems which are presented to Great King Jomei by Hashihito Oyu 間人老 at Uti 宇智 in Yamato. Therefore, these poems have a variety of interpretations as shown below, and have many question.
Fig.1. the third and the fourth poem (Japanese)
天皇、宇智の野に遊猟（みかり）したまふ時、
中皇命の間人連老（おゆ）をして獻（たてまつ）らしめたまふ歌
やすみしし わご大君の 朝には 取り撫でたまひ 夕には い寄り立たしし
み執らしの 梓の弓の 中弭の 音すなり
朝猟（あさかり）に 今立たすらし
夕猟（ゆうかり）に 今立たすらし
み執らしの 梓の弓の 中弭の 音すなり
反歌
たまきはる宇智の大野に馬並めて朝踏ますらむその草深野
天皇遊猟内野之時中皇命使間人連老獻歌
八隅知之 我大王乃 朝庭 取撫賜 夕庭 伊縁立之
御執乃 梓弓之 奈加弭乃 音為奈利
朝猟尓 今立須良思
暮猟尓 今他田渚良之
御執<能> <梓>弓之 奈加弭乃 音為奈里
反歌
玉尅春 内乃大野尓 馬數而 朝布麻須等六 其草深野
Tennou Uchi no noni mikari shitamafu toki Nakatsu Sumera Mikoto no Hashihito Oyu wo shite tatematu rashime tamafu uta
yasumishishi wago ohokimi no
ashita niwa torinade tamahi
yube niwa iyori tatashishi
mitorashi no azusa no yumi no naka hazu no oto sunari
asakari ni ima tatasu rashi
yugari ni ima tatasu rashi
mitarashi no azusa no yumi no naka hazu no oto sunari
tamakiharu Uchi no ohno ni uma namete asa fumasu ramu sono kusa fukano
3 and 4
Poem which Princess Nakatsu had Hashihito Oyu
present when the Emperor went hunting
on the fields of Uchi
Our Lord, sovereign
of the earth's eight corners,
in the morning
held and caressed
his catalpa bow.
In the evening
he stood beside it.
I can hear its golden tips resound.
Now he must be setting out
on his morning hunt.
Now he must be setting out
on his evening hunt.
I can hear the golden tips
of his catalpa bow resound.
Envoy
Lining his steeds
on the plain of Uchi,
he must be walking
over morning fields--
those fields so rank with glass!
(Translated Ian Hideo Levy)
3-4
Presented to the Emperor Jomei by a messenger, Hashibito Oyu, on the occasion of his hunting on the plain of Uchi. *1)
I HEAR the twang of the mid-string *2)
Of his royal birchwood *3) bow,
Which my Sovereign, ruling in peace,
Loves to handle at break of day,
And fondly leans against with dusk.
Now he must be out for his morning hunt,
Now he must be out for his evening chase;
I hear the twang of the mid-string
Of his loved birchwood bow!
Envoy
With horses drawn abreast
On the open waste of Uchi,
This morning he must be trampling
That grassy land!
(The Nippon Gakujutsu Shinkokai Translation of ONE THOUSAND POEMS
)
*1) In Uchi District, Yamato Province.
*2) An alternative reading of the text is ' nagahazu' (long notches)
*3) Azusa, a kind of birch, chiefly used for making bows in ancient
times.
Fig.2. the third and fourth poems (this paper described as above.)
1) we have not yet understanding in its interpretations which are many trouble.
First, "ashita niwa, in the morning, 朝庭" is not reading so at other poems in Man'yoshu 万葉集. This word of almost all poems is only reading to "tyotei,mikado niwa, Court for Emperor, 朝庭" by including itself. As "Court, 朝廷" is only used to term for "Emperor" in East Asia. In no case should "Court, 朝廷" referred to as being place for Great King. To date no process has been reported. *1)*
Second, the basic meaning of the Japanese word "iyori tatashishi, い寄り立たしし" is an expression of which the female too close-fitting circled in the male, or in what male has in Man'yoshu. Therefore, in the morning Great King Jomei 大王舒明 may be played a role in male, and in the evening may be played a role in female. In no event should the interpretation be other poems in Man'yoshu.
Third, " Nakatsu Sumera Mikoto 中皇命 " is unspecified
for the role and the historical person as reported to Fig.1. Naka(tsu)
is only award to these poems.
But, this poem is all for the interpretation that Hashihito Oyu
present to directly Great King Jomei. Naka is existence without
the role, regardless of whether Naka is male or female. It was
by no means other poems in Man'yoshu.
Fourth, the place name is unlimited. Only Uchi宇智 can be inferred in Yamato, it may or may not be true. Therefore, there is little chance of which the poem was composed in Yamato.
Not all conventional interpretations are understanding to this poem.
2) It is necessary for us to put new point of view provided that the conventional interpretations are not trust. The existence of the word for " Tyotei, Court for Emperor, 朝廷" permits a subsequent understanding with us.
First, given to the existence of the Court for Emperor of this
poem, this poem shows on the presence of both Great Emperor and
Great King Jomei. Consequently, it is a problem what person is
"The Great Deity of Nakatsu, Nakatsu Sumera Mikoto, 中皇命."
This term of second word " Sumera, Sumerogi, 皇" means
Great Emperor 皇帝 which govern in the world as to the highest existence
in fact. This term of last word " Mikoto, 命 " means
Deity which commonly not used to revered for living individual.
We propose that " Naka, 中" is place name where he is
born and grow up. "Nakatsu Sumera Mikoto 中皇命" is the
most revered name for living individual. " The Great Deity
of Naka, Nakatsu Sumera Mikoto, 中皇命" is the other name of
"Great Emperor, Koutei, 皇帝" as Sons of Heaven 天子.
"Emperor, Tennou, 天皇" is the second greatest Emperor
that one of many Great King controlled in a certain area is strong.
The Great Deity of Naka is accompanied by Great King Jomei.
Second, coming to an understanding for this term, on the other
hand it is possible for us to understand "kisaki niwa, in
Court for Empress, 夕庭 " with a pair word for flattering express.
By the Chinese character for the Japanese term of Tyotei 朝庭, pronounced
of Mikado niwa, would means in court for Emperor, the Chinese
character for the Japanese term of Yutei 夕庭, pronounced of kisaki
niwa, can means in Court for Empress. Emperor and Empress usually
get on well together.
Partly Poem & Forward
This poem had the Great Deity of Nakatsu presented poems by Hashihito
Oyu. Nakatsu went hunting on the fields from Uchino to Ono with
Great King Jomei.
Yasumishishi wago ohokimi no
Mikado niwa torinade tamahi
Kisaki niwa iyori tatashishi
Our Lord, sovereign of the earth's eight corners,
Our Lord for Emperor in court.
Emperor held and caressed his catalpa bow.
Empress stood beside him in court.
This in one of the most advanced interpretation that have ever been available.
Fig.3. Chikushi & Dazaifu Map
3) the presence of four place name, specially for "Naka, 那珂, 中," favor to understand where this poem was composed at Dazaifu in Kyushu.
First, there are the presence of corresponding to three place
name, Ono大野, Mashiki馬敷, and Uchino 内野 by closing Dazaifu 太宰府 as
hunting fields.
(At present, it is a unit with Distinct of Thikuho 筑穂町.)
Fig.4. Dazaifu Map in Chikushi
Second, given to understanding of a place mame specially for "Naka,
那珂, 中," allow us to recognize to this poem.
The term, pronounced Naka, refer to as the place name where he
was born and grow up, interpreted as either "center, 中"
and "caress, 仲." One of Chinese character for the Japanese
term " Naka, 中 " literally mean to center. And, one
another Chinese character for the Japanese term " Naka, 仲
" literally mean to caress. The concept of Naka can also
be observed with Naka-hazu 中弭. *2)* The Japanese term of Naka-hazu
中弭 refer to as bow with end notches by made in Naka. It should
be noted that the twang of string resounds to boast of ruling
in peace and caressing from center of Dazaifu with Court to eight
corner.
Partly Naka-hazu poem
I can hear the twang of string with end notches made in Naka
Now he must be setting out
on his morning hunt.
Now he must be setting out
on his evening hunt.
I can hear the twang of string with end notches made in Naka
It is a change drastically in the mean of this poems.
Fig.4. Hunting fields (Distinct of Chikuho)
Fig.5. Dazaifu & Naka
4) By present to the Great Emperor as Sons of Heaven 天子 in this poem, it is apparent to an existence of Kyushu Dynasty before Yamato Dynasty at Dazaifu.
This approach has three advantages:
1. It is a presence of old place name which there are Dairi 内（大）裏,
Dairi-oka 内（大）裏岡, Shishinden 紫宸殿, and Suzakumon 朱雀門 in Dazaifu
city.
Dairi 内（大）裏 that written Chinese characters literally means in
Court for the Empress. Dairi-oka 内（大）裏岡 that written Chinese characters
literally means Dairi-hill. Shishinden 紫宸殿 that written Chinese
characters literally means in Court for the Emperor. Suzakumon
朱雀門 that written Chinese characters literally means South Front
Gate for formula.
Therefore, Totokufu 都督府 that written Chinese characters literally
means Headquarters. Dazaifu itself is expressed to capital city
that written Chinese characters literally means Government-General
Headquarters.
Their value lies in the fact to what is old place name itself.
The presence of old place name at Dazaifu is responsible for the
existence of Kyushu Dynasty.
2. By the Chinese record with old T'ang History 旧唐書, Japan
islands was presented of two different state, Wa and Nippon. And
by the Chinese record for Sui shu 隋書, a person of Ama Tarishihoko
took the same official name as the Chinese Emperor on Sons of
Heaven 天子 A.D.600. According to the Sui shu 隋書, once a diplomatic
mission from the Sui dynasty reached the capital city. And in
this record, the location of the capital city is evaluated from
being in Chikushi. *3)* By decisive of evidence to the capital
city being Chikushi, a diplomatic mission observed an activtic
erupting volcano of named Mt. Aso in Kyushu.
By report on two Chinese records, it showed that it is the existence
of Kyushu dynasty before seven entry. The presence of old place
name in Dazaifu 太宰府 result in a existence of capital city in Kyushu
dynasty.
3. By reasoning rightly described in the preceding paragraphs,
it would be best accommodated to archaeological technologies by
both the Dendro chronology 年輪年代測定法 and the Radiocarbon dating
放射性炭素式年代測定法.
For example, the measuring at a carbon-14 dating did indicated
in the rang to A.D.400-A.D.460 to be a wooden groove 木樋 found
of a moat in Mizuki 水城 for defence of Dazaifu. Also, the measuring
at a carbon-14 dating did indicated in the range of A.D.540-A.D.640
and A.D.590-A.D.650 for part of embankment at Kaneda Fortress
金田城 with beacon-fire in Tsushima. Similarly, the measuring at
a carbon-14 dating did indicated in the range of A.D.385-A.D.475,
A.D.465-A.D.555, A.D.515-A.D.605A, and A.D.565-A.D.655 to be a
wooden groove 木樋 found of a moat at Korokan 鴻臚館 with build in
for a diplomat mission at beach in Hakata Bay. While the Radiocarbon
dating is not sophisticated as Dendro chronology, almost all of
these value for the age of build in of these structure shifted
before the Battle of Hakusonko 白村江の戦い.
Evidently, a archaeological Age of pottery recently has been shifted
a hundred years by Dendrochronology. For example, the Yayoi Middle
Period can be shifted from A.D.100-100B.C. to A.D.1-200B.C. Similarly,
Gunga period 郡衛時代 of ruins with eighth century has been shifted
before the sixth and seventh century.
As shown above, it is become clear that Mizuki had constructed
at before the sixth century for defence of Dazaifu. Similarly,
it is provide evidence that the build in date of beacon-fires
placed in the island of Tsushima and Iki is certainly the sixth
century before the Battle of Hakusonko.
These analyses are good agreement the existence of Kyushu Dynasty,
imply that this interpretation proposed above is reasonable.
By these measuring, there is no reason to suppose that the description
of Chronicles of Japan 日本書紀 is correct. Obviously as the event
of be defeated after a battle of Hakusonko, while T'ang's occupation
force is in Chikushi in Kyushu, it is out of date to build in
Mizuki (Water Fortress) against invasion from T'ang.
5) Similarly as other poems, the interpretation of this poem allows us to make clear as follows.
1. The interpretation of a poem is made at poem itself, because
the poem itself has the first form of a writing.
2. "Tyusyaku, notes of the poem" is not the first form
of a writing, has in a suggestion of "interpretation of when
make up a book by the author."
We recommend that this poem was composed for the period of Great
King Jomei 舒明(A.D 593-641).
The interpretation of these poems hereby can provide insight into the existence of Kyushu Dynasty before Yamato Dynasty.
Fig.6. the third and the fourth poem (final)
中皇命、内野に遊猟（みかり）したまふ時、
大王舒明が間人連老（おゆ）に獻（たてまつ）らしめたまふ歌
やすみしし わご大君の 朝（みかど）には 取り撫でたまひ
夕（きさき）には い寄り立たしし
み執らしの 梓の弓の 中弭の 音すなり
朝猟（あさかり）に 今立たすらし
夕猟（ゆうかり）に 今立たすらし
み執らしの 梓の弓の 中弭の 音すなり
反歌
たまきはる内野大野に馬並めて朝踏ますらむその草深野
八隅知之 我大王乃 朝庭 取撫賜
夕庭 伊縁立之
御執乃 梓弓之 奈加弭乃 音為奈利
朝猟尓 今立須良思
暮猟尓 今他田渚良之
御執<能> <梓>弓之 奈加弭乃 音為奈里
反歌
玉尅春 内乃大野尓 馬數而 朝布麻須等六 其草深野
3 and 4
Poem which the Great Deity of Nakatsu let Hashihito Oyu present
he went hunting on the fields from Uchino to Ohno with Great King
Jomei
Our Lord, sovereign of the earth's eight corners,
Our Lord for Emperor in court.
Emperor held and caressed his catalpa bow.
Empress stood beside it in court.
I can hear the twang of string with end notches by made in Naka
Now he must be setting out
on his morning hunt.
Now he must be setting out
on his evening hunt.
I can hear the twang of string with end notches by made in Naka
Envoy
On the plain of Uchino,
Lining his steeds at Mashiki
he must be walking to Ohno
over morning fields--
those fields so rank with glass!
(Translated Yukio Yokota)
---------------------------------------------------
*1)* A detailed description of the term of "tyotei,mikado
niwa, Court for Emperor, 朝庭" was given in Tokyo Furuta-kai
News( No.72, 2000.3, Japanese).
*2)* There is a interpretation with making a change from Naka-hazu 中弭 to kana-hazu 金弭. However, this method is falsified. In fact, all of old hand-written copies are written Naka-hazu 奈加（中）弭.
*3)* There are the double capitals or five capitals in seventh century for East Asia. One of these capitals is Dazaifu in Kyushu Dynasty. I have let this age over some years. But recently, I have get an answer something.
(Translated Yukio Yokota)
University of Tokyo Press
Princeton University Press
Volume one
P38
BOOK ONE
3 and 4
Poem which Princess Nakatsu had Hashihito Oyu
present when the Emperor went hunting
on the fields of Uchi
Our Lord, sovereign
of the earth's eight corners,
in the morning
held and caressed
his catalpa bow.
In the evening
he stood beside it
I can hear its golden tips resound.
Now he must be setting out
on his morning hunt.
Now he must be setting out
on his evening hunt.
I can hear the golden tips
of his catalpa bow resound.
Envoy
Lining his steeds
on the plain of Uchi,
he must be walking
over morning fields--
those fields so rank with glass!
P3
4-5
Presented to the Emperor Jomei by a messenger, Hashibito Oyu, on the occasion of his hunting on the plain of Uchi. *1)
I HEAR the twang of the mid-string *2)
Of his royal birchwood*3) bow,
Which my Sovereign, ruling in peace,
Loves to handle at break of day,
And fondly leans against with dusk.
Now he must be out for his morning hunt,
Now he must be out for his evening chase;
I hear the twang of the mid-string
Of his loved birchwood bow!
Envoy
With horses drawn abreast
On the open waste of Uchi,
This morning he must be trampling
That grassy land!
*1) In Uchi District, Yamato Province.
*2) An alternative reading of the text is ' nagahazu' (long notches)
*3) Azusa, a kind of birch, chiefly used for making bows in ancient
times.
CHARLES E. TUTTLE COMPANY
Rut land, Vermont & Tokyo, Japan
BOOK XXVII.
THE EMPEROR AME MIKOTO HIRAKASU WAKE
(TENCHI TENNO.)
TENCHI
XXVII. 10.
A.D.664.
...
...
P283
In this year guards and beacon-fires were placed in the island
of Tsushima and Iki and in the Land of Tsukushi.
Moreover in Tsukushi a great embankment was constructed, and water
collected. This was called a minoki or water castle.
TENCHI
XXVII. 11.
A.D.665.
...
...
P283
Autumn, 8th mouth. The Talsol, Tap Pon-chhyun, was sent build
a castle in the province of Nagato.
The Talsol, Ong-nyo Pong-nyu and the Talsol, Sa-pi Pok-pu, were
send to the Land of Tsukushi, where they built the two castles
of Ohono and Woyogi.
TENCHI
XXVII. 22.
A.D.669.
...
...
P292
Moreover, Great Thang sent Kuo Ya-ts' ung and others, more than
2000 men.
TENCHI
XXVII. 28-29.
A.D.671.
...
...
P297-298
11th month, 10th day. The Governor of the province of Tsushima
send a messenger to the Viceroy of Tsukushi, saying: " On
the day after the moon's birth these four persons, viz., the Buddhist
priest Doku, Satsuyama, Tsukushi no Kimi, Sasa, Karashima no Suguri,
ad Iha, Nunoshi no Obito, arrived from Thang and reported that
the Thang Envoys, Kuo Ya-ts' ung and his suite, numbering 600
persons, escorting Sa-thek Son-teung and his companions, who numbered
1400 persons, the total number being 2000, had embarked in forty-seven
ships which came to an anchor together at the island of Hijishima,
where they said to one another: - ' The ships of our people are
numerous, and if they suddenly arrived thither, engage us in a
battle of archery. ' So they have sent on Dobun and others to
given some notice in advance of their intention of proceeding
to the court.
THE CENTRAL OF REFORM
P164
The Sui empire
After the collapse of the Western Chin in A.D. 317, north China
was overrun by non-Chinese people and torn by internal strife.
For the next 250 year or more, the country was divided by a succession
of regional states and kingdoms. Then in 578 a Northern Chou emperor
united most of north China, and in 581 a well-connected Northern
Chou general ( the famous Yang Chien who is known as Emperor Wen-ti)
founded the Sui dynasty. In 589 he conquered the powerful Southern
Court of Ch'en and brought the whole of China under on rule. The
rise of the new empire was followed by the reestablishment of
tributary relation ships with neighboring states and kingdoms
throughout most of Asia. Visitors from such foreign lands as Japan
were impressed by China's massive building projects, which included
a walled palace-city about six miles long and five miles wide
and an empirewide canal system. The foreigner's attention was
also drawn to other achievement: a complex and effective bureaucracy
that reached local communities in distant regions, an extensive
revenue system, a huge military organization, and detailed conditions
of law. Foreign observers interested in state building could also
see that China's imperial rule had been reinforced by a ideology
in which Confucian rites honored its emperors as Sons of Heaven.
Confucian ethics valued obedience to heads of state, Buddhist
texts, depicted rulers as agents law, and Taoist teaching added
legitimacy to imperial control. *1
*1) Arthur F. Wright, " The Sui Dynasty, 581-617."
in Denis Twitchett, ed., Sui ad T'ang China, 589-906, Part 1,
vol. 3 of The Cambridge History of China ( Cambridge: Cambridge
University Press,1979), pp.148-9.