The reigns of the first thirteen emperors, from Jimmu to Shōmu, may be considered the era of the founding of the Japanese Empire. The main work of the sovereigns of this period consisted in the organization, extension, and consolidation of their domain. Foreign relations had hardly begun, and external influence was as yet slightly felt. The following table gives the names of the thirteen emperors, with the officially fixed dates of their reigns:
1. Emperor Jimmu.
660–585 BC
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2. Emperor Suisei.
581–549 BC
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3. Emperor Annei.
548–510 BC
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4. Emperor Itoku.
510–475 BC
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5. Emperor Kōshō.
475–392 BC
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6. Emperor Kōan.
392–290 BC
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7. Emperor Kōrei.
290–214 BC
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8. Emperor Kōgen.
214–157 BC
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9. Emperor Kaikwa.
157–97 BC
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10. Emperor Sujin.
97–29 BC
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11. Emperor Suinin.
29 BC-71 AD
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12. Emperor Keikō.
71–131 AD
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13. Emperor Shōmu.
131–192 AD
Chapter III
RELATIONS WITH KOREA AND CHINA
192–645 AD
Japan's foreign relations naturally began with the neighboring peninsula of Korea, which then contained several petty kingdoms at variance with one another. Political relations of Japan with some of these small states must have begun very early, but the traditional accounts concerning them are meager and untrustworthy. It is probable that some of the Korean chiefs were at different times tributary to Japan. The relations with Korea, however, appear to have become serious only when it was suspected that the restless tribes of Kiushū had been encouraged by Shiragi, the most warlike kingdom in the peninsula, in their repeated acts of rebellion against the emperor of Japan. In this light may be read the following famous legend of the Japanese expedition to Korea, which is said to have taken place about 200 A. D., under the leadership of the valiant Empress Jingō and her minister, Takenouchi.
Tradition says that, as the Kumaso of Tsukushi, Kiushū, again rose in arms, the Emperor Chūai proceeded thither in person, and, through his minister, prayed for the guidance of the gods. Thereupon the latter inspired the empress, who had joined the imperial expedition, to declare that if Shiragi was first conquered, the Kumaso would submit without further resistance. The emperor, however, hesitated to take this divine counsel, and the deities punished his disobedience by death. Awed by this startling event, the empress gave directions that her consort's death should be kept secret, and having intrusted to his generals the duty of guarding the temporary palace at Tsukushi, she sent Takenouchi to convey the emperor's remains to Nagato by sea, while she herself remained to mourn the death of her husband in his prime. Sacrifices were again offered to heaven, and prayers again addressed to the deities, to which the reply was the same as before. After subduing several rebel tribes, the empress came to a river, where she sought by fishing to obtain an omen as to whether the conquest of Korea should be attempted. The indications being in the affirmative, she finally resolved to lead an expedition in person across the sea. Sacrificial rites were again performed to all the deities, and the empress, returning to Kashihi Bay, ordered the people to build ships, and sent sailors westward to reconnoiter the land which she contemplated invading. By and by, a lucky day having been chosen, the Japanese fleet set out from Wanizu in Tsushima, and, aided by a favorable wind, soon reached the coast of Shiragi. Hasankin, the king of Shiragi, was so much alarmed by the appearance of the invading force that, without offering any resistance, he came to sue for peace, and made a solemn pledge that he would henceforth serve the ruler of Japan as a groom and send her annual tributes. Shiragi, he declared, would abide by his oath, "till the river Yalu flowed backward and sands rose to sky and became stars." The kingdoms of Koma and Kudara followed the example of Shiragi, so that the three principal divisions of southern Korea became tributary to Japan.
It should be noted, however, that from this time on neither was Korea always obedient nor did the Kumaso cease to be rebellious. In the meantime, however, an important event in an entirely different direction resulted from Japan's intimate relations with Korea. It was the introduction through Korea of the Chinese art of writing. Many Koreans accompanied the commissioners who brought the annual tribute to Japan, and the literature and art of the west were gradually introduced. Annals attribute the beginning of Chinese learning in Japan to the reign of the Emperor Ojin, son of the Empress Jingō, when in 218 A. D. a celebrated Korean scholar, Achiki, visited Japan and was appointed by the emperor tutor to his son, Wakairatsuko. At the suggestion of Achiki, another learned man named Wani was sent for, who is said to have brought with him blacksmiths, weavers, and brewers, as well as ten copies of the "Lun-yu" (the Confucian Analects) and a copy of the "Chien-tze-wen" (the book of one thousand characters). Achiki and Wani were naturalized in Japan and received official positions, and their descendants continued to hold professorships at court. About 110 years after the introduction of Chinese literature, the Emperor Richū appointed historiographers in all the local districts to chronicle the chief events of the locality. This was, so far as we know, the first organized attempt to compile regular records. Subsequently, as the administrative machinery grew more complex, the necessity of writing became more imperative, and to a service of this kind none were more fitted than the descendants of the naturalized Korean scholars, who kept up their intellectual heritage and occupied important posts at the court. Fresh scholars also arrived from Korea in increasing numbers. Thus, in the reign of the Emperor Keitai, there came from Kudara two doctors in the Five Classics, and a little later doctors in medicine and astronomy and other savants settled in the country and opened classes to instruct the Japanese in their special branches of study. The introduction of Buddhism from Korea, which