When Homuda Wake died, we are told that he left his youngest son, Uji no Waki Iratsuko, as Crown Prince. However, there were still two other brothers with a claim to the throne, and not everyone was committed to upholding their father’s wishes. This episode we discuss the succession crisis that arose after Homuda Wake’s death. We also try to provide a little external context, looking beyond the story in the Chronicles. Finally, we briefly touch on a UNESCO World Heritage Site associated with this whole episode.

The Dual Kingship Model

One of the discussion points in this episode is the dual kingship model, as presented by Kishimoto Naofuji in his article, “Dual Kingship in the Kofun Period as Seen from the Keyhole Tombs.” He builds on the previous theory of gendered co-rulers—the Hiko-Hime-sei—suggesting that the co-regents weren’t necessarily gendered, but simply had different functions. He explains this through the grave goods and the shapes of the various tombs: While they all have the same general “round-keyhole” or “前方後円” shape, there are slight differences in the tiers and shape, such as various protrusions, that seem to come from different “lineages” of tomb construction. Since these tombs are roughly equal in size and therefore assumed to be roughly equal in status, and the two lines continue through successive tombs, he suggests that they were for royal elites with slightly different functions.

Of course, it is hard to see any such model in the continental references. Nowhere do they explicitly reference multiple “kings”, though in the Wei Chronicles they do mention someone who helped with the administration while Himiko handled more sacred and mystical duties. One reason for this lack in the external sources may be that the continental chronicles just didn’t have a full understanding of Wa politics and therefore assumed that they governed under rules similar to the ones they themselves knew.

It is also possible that this whole thing is wrong. Without access to most of the kingly kofun, we may never know for certain who is buried there—and even with access there is likely to be debate. But it does keep us on our toes and should be a good reminder not to trust everything that the Chroniclers throw at us.

Prince Ō Yamamori (大山守皇子) and Prince Nukata Ō Naka tsu Hiko　(額田大中彦皇子)

The connection between the prince known as Ō Yamamori and Prince Nukata no Ō Naka tsu Hiko is still somewhat uncertain. It seems clear that they were conflated into a single character by the 8th century chroniclers, but it is quite possible that in truth, their stories were combined at a later date. This seems further emphasized by the fact that in the story about Ō no Sukune and the rice-lands of Yamato, the Prince in question is referenced consistently as Nukata (or Nukada) no Ō Naka tsu Hiko. However, in the scene after this, it is Prince Ō Yamamori who is referenced. The placement and the grudge would seem to indicate that the story of the rice-lands incident added to the frustration that Prince Ō Yamamori felt with his position, and there is even a mention that the reason Prince Ō Naka tsu Hiko felt entitled to the lands was because they belonged to the “Yamamori”.

However, I would be remiss not to note that there is a later story—some 60+ years later—that also mentions Prince Nukata no Ō Naka tsu Hiko. This is many decades after Prince Ō Yamamori’s death. Unfortunately, that simply leaves me with more questions.

Regardless, we maintain here Aston’s assertion that the two were actually one and the same, with Ō Yamamori being the title (Great Mountain Protector) and Nukata no Ō Naka tsu Hiko may have been the prince’s actual name, such as it is.

Ujigami Shrine (宇治上神社)

This shrine is well late of our narrative, as we don’t have evidence for it until some time between the 8th and 10th centuries, but it still is interesting and it is connected to our story because it enshrines three of the individuals we discuss: Homuda Wake, aka Ōjin Tennō, and two of his sons: Uji no Waki Iratsuko and Ōsazaki no Mikoto. On top of that it is an UNESCO World Heritage Site, and if you are ever in Uji city, you should check it out.

References

• Ō, Yasumaro, & Heldt, G. (2014). The Kojiki: An account of ancient matters. ISBN978-0-231-16389-7

• Kim, P., & Shultz, E. J. (2013). The 'Silla annals' of the 'Samguk Sagi'. Gyeonggi-do: Academy of Korean Studies Press.

• Kishimoto, Naofumi (2013). Dual Kingship in the Kofun Period as Seen from the Keyhole Tombs. UrbanScope: e-Journal of the Urban-Culture Research Center, OCU. http://urbanscope.lit.osaka-cu.ac.jp/journal/pdf/vol004/01-kishimoto.pdf

• Bentley, John. (2006). The Authenticity of Sendai Kuji Hongi: a New Examination of Texts, with a Translation and Commentary. ISBN-90-04-152253

• Best, J. (2006). A History of the Early Korean Kingdom of Paekche, together with an annotated translation of The Paekche Annals of the Samguk sagi. Cambridge (Massachusetts); London: Harvard University Asia Center. doi:10.2307/j.ctt1tg5q8p

• Shultz, E. (2004). An Introduction to the "Samguk Sagi". Korean Studies, 28, 1-13. Retrieved April 11, 2021, from http://www.jstor.org/stable/23720180

• Chamberlain, B. H. (1981). The Kojiki: Records of ancient matters. Rutland, Vt: C.E. Tuttle Co.  ISBN4-8053-0794-3

• Aston, W. G. (1972). Nihongi, chronicles of Japan from the earliest times to A.D. 697. London: Allen & Unwin. ISBN0-80480984-4

• Philippi, D. L. (1968). Kojiki. Princeton, N.J.: Princeton University Press. ISBN4-13-087004-1