Biographies CXLII: Men of Letters, Part III

Miyako-no-Yoshika

¶Miyako-no-Yoshika (Miyako-no-Yoshika) was a man of the Left Capital, and at first his name was Kotomichi. His grandfather was Kuwabara-no-Akinari, Yamato-no-suke, Assistant Governor of Yamato, of Outer Junior Fifth Rank Lower. His father was Sadatsugu (Note: that his father was Sadatsugu follows the Kokin Wakashū Mokuroku). During the Kōnin era (810–824), together with his elder brother Harakaka, he petitioned to change their surname to Miyako-no-Sukune. During the Jōwa era (834–848) he became Kazue-no-kami, Director of the Bureau of Accounts. At the beginning of Kashō (848–851) he was granted Junior Fifth Rank Lower. Sadatsugu had long held important posts in the Ministry of Ceremonial and was thoroughly versed in the old rites; it is said that those who afterwards took up that office never acted without first consulting Sadatsugu (Note: following the Montoku Jitsuroku. The passage from "during Kōnin" to "never acted without consulting him" concerns the career of Miyako-no-Yoshika's family). Harakaka had literary talent and a conspicuously high reputation; in the reign of Emperor Saga he often attended banquets and composed poems, and when an envoy from Bohai came he exchanged poems with the deputy envoy Gao Jingxiu. He also compiled the Bunka Shūreishū together with Prince Nakao, Governor of Shinano (Note: following the Keikokushū and the Bunka Shūreishū). He was likewise thoroughly versed in the court's ceremonial and took part in editing the Dairishiki (Note: following the Montoku Jitsuroku). He rose to Senior Fifth Rank Lower and the post of Monjō-hakase, Professor of Letters (Note: following the Nihon Kiryaku. The passage from "Harakaka had literary talent" to "rose to Senior Fifth Rank Lower and Professor of Letters" concerns Kuwabara-no-Harakaka). Yoshika was widely learned, had a remarkable memory, and excelled at prose. At twenty he entered the University. At that time the scholars were arrogant toward one another and had lost the ability to tell good from bad. Yoshika loathed this and wrote his "Treatise on Fragrant and Foul Herbs," in which he said: "Among men there are the wise and the foolish, and among things there are the beautiful and the ugly. A man is called wise because he is endowed with talent and virtue, and a thing is called beautiful because of its fair form. Thus there are distinctions even among men, and one who has talent and virtue enjoys a high reputation; there are distinctions even among things, and that which has a fair form is of great value. How can anyone say that men have no difference of wise and foolish, or things no difference of beautiful and ugly? If that were so, Mount Ni at Qufu (the birthplace of Confucius) would be no different from a mere mound, and the purple orchid and the crimson huì (a fragrant herb) would be mixed in with the weeds and could not be told apart. Even judged by the reasoning of the Buddhist scriptures, this is plainly contrary to what is right. That among herbs there are the fragrant and the foul is the same as that among men there are the wise and the foolish. The fragrant herb and the foul herb grow in the same courtyard and both have branches and leaves. The wise and the foolish live together between heaven and earth, and both have heads and feet. Men sometimes fail to distinguish them and say there is no difference between the two. Though one is wise and the other foolish, the world does not regard them as different; though one gives off fragrance and the other a stench, people still take them for the same. Thus wise and foolish are confounded in one, fragrance and stench mingle in one air, and they are often taken for each other. At such times, one who sees well should look at them and discern the wisdom or folly of men, and one who smells well should smell them and tell the fragrance or foulness of herbs. Otherwise, as in the ninth month of autumn (Hakuzō), when a startling gale unleashes its fury, or in the three months of winter (Gen'ei), when bitter frost wields its murderous violence, only the harsh air will prevail and all will wither away together with the common grasses. But at the year's end, when the yin has reached its limit and the yang begins to stir, the many trees flourish in the groves and all the flowers and grasses bloom in the fields; yet the foul herb is as foul as ever and the fragrant herb as fragrant as ever. This is because their natures were different from birth and each has its own temperament. Therefore the foul herb grows by the roadside, where the feet of oxen and sheep trample its young shoots; the fragrant herb is offered in the ancestral temple, where the mouths of the spirits savor its scent. If the gentlemen of today could only put a stop to the pecking of the teikketsu (a bird of ill voice) so that the fragrance would long be preserved, and could root out the roots of the rōyū (weeds) so that no filth or evil is mixed in, then they would not store the two in the same vessel but would plant them in separate places, and the distinction between beautiful and ugly, fragrant and foul, would be made clear" (Note: following the Toshi Bunshū and the Honchō Monzui). Yoshika passed the taisaku, the civil service examination, and his reputation rose still higher. The opinion of the time held that "his prose is a gift of Heaven" (Note: following the Toshi Bunshū and the Gōdanshō. According to the Jikkinshō, when Kotomichi sat the examination, Harusumi-no-Yoshitada was the examiner who set the questions. Kotomichi enticed Yoshitada's maidservant to obtain the draft that Yoshitada had prepared, composed his answer to the question on divine immortals in advance, and so passed. Lines from it are handed down in the world: "The Three Jars float upon the clouds," "Seventy thousand leagues divide the waves," "The Five Cities stand amid the mist," and "The Twelve Towers are set against the sky"). He was transferred to Senior Sixth Rank Upper and the post of Shōnaiki, Junior Secretary. In the fourteenth year of Jōgan (872), together with Taira-no-Suenaga, he became Shō-Bokkaikyakushi, Receiver of the Bohai Guests, to entertain the envoys from Bohai. On that occasion he submitted a memorial saying: "When a person's surname and given name suit and harmonize with each other, the meaning is a fine one. Unless the name is a good one, how can it be shown to guests from distant lands? I beg to be allowed to change my name to Yoshika." This was granted. He was granted Junior Fifth Rank Lower. Before long he became Dainaiki, Senior Secretary, and Monjō-hakase, and concurrently Echizen-no-gon-no-suke, Provisional Assistant Governor of Echizen. In the eighteenth year of Jōgan (876), the Daigokuden was destroyed by fire. By edict the various professors were commanded to debate whether the emperor should suspend the conduct of government, and whether the ministers should attend to affairs. Yoshika, together with Kose-no-Fumio, Daigaku-no-kami, Director of the University, gave this opinion: "The Chunqiu Guliang Zhuan says: 'When the new palace burned, they wept for three days. What is the new palace? It is the Ni-palace, the shrine of the deceased father. They wept for three days to express their grief, and that grief accorded with ritual.' Again, in the fourth month of the sixth year of Jianyuan (135 BCE) of the Han, it is recorded: 'The side hall of the Gaoyuan mausoleum was struck by fire, and the emperor wore plain mourning dress for five days'; and in the fifth month of the fourth year of Yuanfeng (77 BCE): 'The main hall of the Xiaowen shrine was struck by fire, and the emperor and all his ministers wore plain mourning.' Again, in the eleventh month of the sixth year of Yuanfeng (105 BCE) of the Han it is recorded: 'The Boliang Terrace burned,' and in the fourth month of the fourth year of Yongshi (13 BCE): 'The Changle Palace, the Linhua Hall, the Weiyang Palace and the Eastern Simamen Gate all burned.' It is recorded that in the tenth month of the first year of Yonghe (136) of the Later Han the Chengfu Hall was struck by fire; that in the fourth month of the second year of Qinglong (234) of Wei the Chonghua Hall burned; that in the fourth month of the tenth year of Taikang (289) of Jin the Chongxian Hall burned; and that in the fifth month of the second year of Putong (521) of Liang the Wanyan Hall was struck by fire, which spread and burned three thousand chambers of the rear palace. According to these records, when a state's ancestral shrine is struck by fire, there is always a rite of putting on plain mourning and giving full expression to grief. But for fires in palaces there is no record of changing dress and suspending the conduct of government. However, the Zuo Zhuan for the eighteenth year of Duke Zhao in the Chunqiu says: 'In the fifth month, Song, Wei, Chen and Zheng all suffered fires; they wept for three days, and no markets were opened throughout the states'; and the Shuoyuan says: 'When the granary of Marquis Wen of Wei was struck by fire, the Marquis put on plain mourning and avoided the main hall for five days, and all his ministers likewise wore plain mourning and wept.' Respectfully considering these, in ancient times the feudal lords, when they suffered such fires, did change their dress and perform the rite of weeping. Now, weighing the two views in compromise, I propose that the conduct of government be suspended for three days, and that the emperor and ministers not change their ordinary dress but simply express their sorrow in their hearts." By edict this was followed. In the first year of Gangyō (877), the Onmyōryō, the Bureau of Yin and Yang, reported: "On the night of the first day of the fourth month an eclipse of the sun is to occur." The professors of the four fields were told in advance to debate whether, when an eclipse occurs at night, the conduct of government should be suspended. Yoshika said: "Examining the classics, commentaries and histories, it is stated plainly that when the sun is eclipsed the ruler avoids the main hall for a time and the hundred officials suspend their duties, and there is no need to say more. But this refers to eclipses in the daytime. As for the principle of a loss of the sun at night, I find no passage saying that the ruler avoids the main hall and government is suspended. Only the Chunqiu Guliang Zhuan says: 'In spring, the third month of the eighteenth year of Duke Zhuang, there was an eclipse of the sun. It does not give the day, and does not give the first day of the month. This was an eclipse at night.' Zheng Xuan explains this: 'One day and one night together make one day. Now, on the first day of the month, when the sun began to rise, the loss had not yet been restored. Thus we know that this day was an eclipse at night. An eclipse at night belongs to the last day of the previous month.' Respectfully considering this, if one day and one night together make one day and there is a loss, then if the eclipse and its recovery come before the hour of the Ox (Ushi), it belongs to the previous month, and as an eclipse of the last day of the month the government should be suspended on that day; if the eclipse and its recovery come after the hour of the Tiger (Tora), it belongs to the coming month, and as an eclipse of the first day the government should be suspended on the first day. Further, if the eclipse begins at the hour of the Ox and the loss is not fully restored until the hours of the Tiger and the Hare (U), the government should be suspended on both the last day and the first day. Ancient times and the present differ in this respect. For the calendar experts of old did not know the art of calculating eclipses in advance; they knew of an eclipse only after seeing the loss, and even if there was an eclipse at night they had no means of knowing it. The calendar experts of later ages can calculate by their art and know in advance, without the slightest error, whether there will be an eclipse. Hence the Tang Kaiyuan Li says: 'When the sun is eclipsed, the officials in charge report the day in advance, and the five grains and the five weapons are set out at the Great Altar of the Soil. The emperor does not attend to government, and the hundred officials each keep to their own offices and do not conduct affairs, and they cease only after the time has passed.' According to this text of Tang ritual, whether by day or by night, the officials in charge report in advance. Now that an eclipse at night can be known in advance, how can we fail to take measures merely because it is night? Since measures can be taken, how can government be conducted as usual? Therefore, by day or by night, the conduct of government must be suspended." This opinion was followed. In this year he was granted the surname Ason. In the third year of Gangyō (879) he died (Note: following the Sandai Jitsuroku). He was forty-six (Note: following the Kokin Wakashū Mokuroku and the Fusō Ryakki. Another account gives thirty-six).

¶It is told in the world that when Yoshika was passing the Rajōmon gate on a moonlit night, he chanted his own poem: "The air clears, and the wind combs the hair of the new willows; the ice melts, and the waves wash the beard of the old moss." A cry of admiration was heard from the tower above. People of the time passed this on as a marvel. Again, when Yoshika visited Chikubu Island, he came upon the line "The three thousand worlds are all before my eyes," but had not yet found its pair, whereupon the god of the island continued with "The twelve links of dependent origination are empty within the heart." His son was Zaichū (Note: following the Gōdanshō).

Miyako-no-Haraaka

¶Miyako-no-Zaichū (Miyako-no-Zaichū) had literary talent and became Echizen-no-jō, Third-Rank Official of Echizen. During his term he associated with Pei Qiu, an envoy from Bohai. When they parted he presented him with a poem, and Pei Qiu praised it highly. At court there was a proposal to censure him for associating privately with a foreigner, but when it was heard that Pei Qiu had praised him, he was pardoned and the matter was dropped (Note: following the Gōdanshō).

Miyako-no-Zaichū

¶Tachibana-no-Hiromi (Tachibana-no-Hiromi), whose courtesy name was Chōryō, was a fifth-generation descendant of Tachibana-no-Moroe, Sadaijin, Minister of the Left. His father was Minenori, Wakasa-no-kami, Governor of Wakasa (Note: following the Kugyō Bunin and the Tachibana-shi Keizu). Hiromi had a literary reputation from childhood, and at nine he was permitted to enter the imperial presence. On that occasion he composed the poem: "Even in a desolate village the peach and plum are cherished; how much more the spring of the jeweled grove and the flowered garden" (Note: following the Gōdanshō). When grown he was widely learned. During the Jōgan era (859–877) he was appointed Monjōshō, Student of Letters, became Echizen-no-gon-no-shōjō, Provisional Third-Rank Official of Echizen, and was appointed a kurōdo, Chamberlain. Having passed the taisaku examination, he became Uemon-no-daijō, Senior Secretary of the Right Gate Guards, was granted Junior Fifth Rank Lower, and was appointed Monjō-hakase, but declined and did not take the post. He successively served as Tōgū Gakushi, Tutor to the Crown Prince, and Minbu-no-shō, Junior Assistant Minister of Popular Affairs (Note: following the Kugyō Bunin). When the Grand Empress Dowager of Gojō died, the discussion of the mourning dress was not settled, but in the end Hiromi's opinion was followed. When the envoys from Bohai came, he received an imperial order and composed a poem at the banquet entertaining them (Note: following the Sandai Jitsuroku). He was granted Junior Fifth Rank Upper and became Ushōben, Junior Controller of the Right, retaining the post of Tutor as before (Note: following the Kugyō Bunin). When the Crown Prince read the Thousand Character Classic, Hiromi served as his reader (Note: following the Sandai Jitsuroku). He was transferred to Sashōben, Junior Controller of the Left, and concurrently became Mino-no-gon-no-kami, Provisional Governor of Mino. In recognition of his services as tutor he was granted Senior Fifth Rank Upper, by exceptional favor, and was moved to Shikibu-no-taifu, Senior Assistant Minister of Ceremonial, and Kurōdo-no-tō, Head Chamberlain. During the Gangyō era (877–885) he became Kageyu-no-kami, Director of the Office of Audit of Provincial Governors, and Udaiben, Senior Controller of the Right (Note: following the Kugyō Bunin). When Emperor Kōkō ascended the throne he advanced to Junior Fourth Rank Upper. When the emperor read the Wen Xuan, he again served as his reader (Note: following the Sandai Jitsuroku). Before long he concurrently became Monjō-hakase, was appointed Sangi, Counsellor, and was transferred to Sadaiben, Senior Controller of the Left. When Emperor Uda ascended the throne, Hiromi attended in the imperial presence together with Fujiwara-no-Arihoru, Sachūben, Middle Controller of the Left; Fujiwara-no-Tokihira, Sakonoe-no-chūjō, Middle Captain of the Left Palace Guards; and Fujiwara-no-Takatsune, Saemon-no-suke, Assistant Captain of the Left Gate Guards. When the Kampaku, Chancellor, Fujiwara-no-Mototsune offered his resignation, Hiromi drafted the edict, and in it was the phrase "Let the post of Akō be your office." Mototsune took offense at this, and the emperor explained it on Mototsune's behalf. Before long Hiromi concurrently became Ōmi-no-kami, Governor of Ōmi, and advanced to Senior Fourth Rank Upper. In the second year of Kanpyō (890) he died, at the age of fifty-four. In recognition of his service as tutor he was posthumously granted Chūnagon, Middle Counsellor, and Junior Third Rank (Note: compiled from the Kugyō Bunin and the Fusō Ryakki. According to the Jikkinshō, when Fujiwara-no-Sukeyo pointed out the word Akō and so enraged Mototsune, Hiromi heard of it, bore a grudge against Sukeyo, and died in distress. His spirit became a dog that went mad and bit people; it circled around Sukeyo's house barking "Akō, Akō," and so the title of Chūnagon was granted to appease his spirit. The Rekidai Kōki also contains this story, but it is strange and bizarre and not worth considering. Also, the Jikkinshō places this in the Jōgan era, which is likewise a mistake). Bolts of silk were presented as funeral gifts.

¶Hiromi served three emperors in succession, always attended close at hand, and all the affairs of his ministry were handled by him (Note: following the Kugyō Bunin). He was widely read in books, going through all of them once, excerpting the essentials and keeping notes lest he forget. On the day he presented his answer to the examination questions, he is said to have gone through a generation's worth of books in seven days (Note: following the Gōdanshō). He left a collection of eight volumes (Note: following the Ninnaji Shoseki Mokuroku). He wrote the Chōkan Tō-myō Ryakushō (Note: following the Shūgaishō). Once, on the order of Emperor Uda, he also compiled the Tōka-ki (Note: the biography of Hiromi quoted in the Nenjū Gyōji). Hiromi first studied under Sugawara-no-Koreyoshi (Note: following the Seiji Yōryaku and the Gōdanshō). Koreyoshi once composed an inscription for the bell of Takaosan; Hiromi wrote the preface to it and Fujiwara-no-Toshiyuki wrote it out in calligraphy (Note: the Takaosan Shōmei), and the world called this the "Three Perfections." Hiromi was at first named Hakuran. Under the old rules, the names of buddhas, bodhisattvas and sages could not be used as personal names, but he had been named after Hakuran Biku, another name of Śāriputra, so his father Minenori petitioned to have it changed to his present name (Note: following the Kugyō Bunin). His son Kin'yori was skilled at waka (Note: following the Gosenshū and the Shinchokusenshū). During the Tengyō era (938–947) he rose to the rank of Chūnagon (Note: following the Kugyō Bunin).

Tachibana-no-Hiromi

¶Shimada-no-Tadaomi (Shimada-no-Tadaomi) traced his ancestry to Kamuyaimimi-no-mikoto (Note: following the Shinsen Shōjiroku). At the beginning of Jōgan (859) he became Echizen-no-gon-no-shōjō. When an embassy came from Bohai, its deputy envoy Zhou Yuanbo was fairly well versed in letters. Because Tadaomi was skilled at composition, he was given a temporary appointment as Kaga-no-gon-no-daijō, Provisional Senior Third-Rank Official of Kaga, and went to the guesthouse to exchange poems with Yuanbo. Afterwards he was appointed Shōgeki, Junior Secretary of the Council of State, granted Junior Fifth Rank Lower, and became Inaba-no-gon-no-suke, Provisional Assistant Governor of Inaba. During the Gangyō era (877–885) he advanced to Junior Fifth Rank Upper, was transferred to Dazai-no-shōni, Junior Vice-Governor-General of Dazaifu, and as Mino-no-suke, Assistant Governor of Mino, acted in the duties of Genba-no-kami, Director of the Bureau of Buddhism and Foreign Guests. Together with Sugawara-no-Michizane, Shikibu-no-shō, Junior Assistant Minister of Ceremonial, he welcomed Pei Ting, the envoy of the Bohai embassy (Note: following the Sandai Jitsuroku). Afterwards he became Ise-no-suke, Assistant Governor of Ise (Note: following the Honchō Monzui). When Emperor Uda studied the Book of Changes under Yoshibuchi-no-Chikanari, Daigaku-no-hakase, Professor at the University, Tadaomi served as tokō, the assistant lecturer. In the third year of Kanpyō (891), when the lectures ended and a banquet was held, Tadaomi composed a poem and wrote its preface (Note: following the Den-shi Kashū). When Tadaomi died, Sugawara-no-Michizane composed a poem weeping for him, saying: "From now on, on nights of spring wind and autumn moon, the name of poet will truly be no more" (Note: following the Kanke Bunsō). Ki-no-Haseo called Tadaomi the foremost master of poetry of his age (Note: following the Honchō Monzui). The Kampaku Fujiwara-no-Mototsune likewise loved his talent and treated him generously; he once ordered Fujiwara-no-Toshiyuki to write out more than five hundred of his poems on a folding screen (Note: following the Den-shi Kashū). He wrote the Hyakkan Tō-myōshō (Note: following the Shūgaishō).

Shimada-no-Tadaomi

¶Ōkura-no-Yoshiyuki (Ōkura-no-Yoshiyuki) was known for his learning. In the seventeenth year of Jōgan (875), by imperial order he attended at the Kurōdo-dokoro, the Chamberlains' Office, and took part in collating the books of the palace. He also lectured on the Yan Shi Jiaxun, teaching the young people of the palace. In the following year, when the lectures ended, a banquet was granted at the Chamberlains' Office, and students of letters of the University were summoned to compose poems. During the Gangyō era (877–885) he became Shōgeki and was granted Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku). Earlier, when he was Tosa-no-gon-no-jō, Provisional Third-Rank Official of Tosa, Miyako-no-Yoshika, Dainaiki, wishing to yield his own post, submitted a memorial saying: "In Yoshiyuki and his like, the compositions are as abundant as spring flowers and the learning as full as autumn fruit. If they were made to take up the brush at the Linge (the Unicorn Pavilion) and to wash the inkstone at the Fengchi (the Phoenix Pond), then, with the right men secured, the daily business of government would also be handed down in fair form" (Note: following the Toshi Bunshū and the Honchō Monzui). In the seventh year of Gangyō (883) he became Zonmon-Bokkaikyakushi, Inquirer to the Bohai Guests, and also oversaw the reception of the guests. When he took leave of the emperor on his departure, he was granted a set each of an imperial robe and trousers. During the Ninna era (885–889) he was transferred to Daigeki, Senior Secretary, granted Outer Junior Fifth Rank Lower, and concurrently became Harima-no-gon-no-daijō, Provisional Senior Third-Rank Official of Harima (Note: following the Sandai Jitsuroku). He changed his surname to Imiki, and was granted Ason (Note: compiled from the Sandai Jitsuroku and the Zōgen Hōwa). During the Kanpyō era (889–898) he was granted Junior Fifth Rank Upper, became Kageyu-no-suke, Assistant Director of the Office of Audit of Provincial Governors, and concurrently became Mikawa-no-gon-no-suke, Provisional Assistant Governor of Mikawa, remaining Daigeki as before. Earlier, together with Fujiwara-no-Tokihira, Sadaijin, Minister of the Left, and others, he had received an imperial order to compile the Sandai Jitsuroku. In the first year of Engi (901) the work was completed and presented (Note: following the preface to the Sandai Jitsuroku). Yoshiyuki had mastered the classics and was skilled at teaching and guiding, and he had very many disciples. Fujiwara-no-Tokihira and his younger brother Nakahira, Taira-no-Korenori, Taira-no-Koremochi, Fujiwara-no-Okinori, Ki-no-Haseo, Mimune-no-Masahira and others all received instruction from Yoshiyuki (Note: following Ki-no-Haseo's "Preface to the Poems of the Suiseki Pavilion" in the Zōgen Hōwa). In this year Yoshiyuki was seventy. Tokihira gathered the outstanding men of the age at the Suiseki Pavilion south of the city and celebrated his long life; sixteen persons assembled. Tokihira took the courtesy of a disciple, and the people of the time regarded this as an honor (Note: following the Zōgen Hōwa). Before long he was granted Junior Fourth Rank Lower and appointed Minbu-no-taifu, Senior Assistant Minister of Popular Affairs (Note: following the preface to the Engi Kyaku and the Kakai-shō). Afterwards he became Tōgū Gakushi, Tutor to the Crown Prince, and constantly took shōnyū-gan (stalactite pills, a restorative). Even at ninety he still kept a vigorous appearance. He kept maidservants and concubines in his house, and at eighty-seven he fathered a child. In the seventeenth year of Engi (917) he taught the Book of Han to the Crown Prince. He lectured every morning without a break. People of the world marvelled at this and called him a chisen, an earthly immortal (Note: following the Seiji Yōryaku).

Ōkura-no-Yoshiyuki

¶Fujiwara-no-Sukeyo (Fujiwara-no-Sukeyo) was a descendant of Fujiwara-no-Umakai, Shikibu-kyō, Minister of Ceremonial. His father was Sugao, Minbu-no-taifu. Sukeyo was at first a keishi, household steward, of the regent Fujiwara-no-Mototsune. During the Jōgan era (859–877) he passed the taisaku examination (Note: following the Sonpi Bunmyaku and the Gōdanshō. The Gōdanshō says that "the Fujiwara presenting an answer to the examination began with Sukeyo," but according to the Montoku Jitsuroku, at the beginning of Tenchō (824) Fujiwara-no-Sekio sat the examination for students of letters and passed, so it did not begin with Sukeyo. This is a mistake of the Gōdanshō), was recommended as Monjō-tokugōshō, Student Candidate in Letters, and was appointed Echizen-no-daijō, Senior Third-Rank Official of Echizen. In the fourteenth year of Jōgan (872), together with Kose-no-Fumio, Daigaku-no-kami, he gave a banquet at the Kōrokan guesthouse to entertain the envoys of Bohai. During the Gangyō era (877–885) he was granted Junior Fifth Rank Lower and became Danjō-no-shōhitsu, Junior Assistant Director of the Board of Censors, and Minbu-no-shō. When Emperor Yōzei first read the Classic of Filial Piety, Sukeyo served as tokō. Afterwards he advanced to Junior Fifth Rank Upper and became Ushōben. In the eighth year of Gangyō (884) he was transferred to Daigaku-no-kami. He petitioned that thirty kan of newly minted coin be lent to the Left and Right Capital Offices and the interest used to feed the students of the University. In the first year of Ninna (885) he memorialized: "The statutes say: 'Whenever the University takes part in a public or private ceremonial event, the students shall be made to observe the ritual.' Again, the edict of the twelfth year of Jōwa (845) says: 'On the days of the emperor's progresses, officials, archers and students of letters are to attend.' If so, then at the ceremonies of the Court of State, at public and private rites, on the days of festival banquets, and at imperial tours and hunts, the students must always be led to observe and attend. But the University has originally no bakuman, tent curtains, and each time an occasion arises there are often not enough. The various offices are customarily issued two sets, but the University, with four hundred students, cannot be accommodated by two. I beg to be granted four sets as a provision." This was permitted. In the second year of Ninna (886) he became Sashōben and was transferred to Shikibu-no-shō (Note: following the Sandai Jitsuroku). In the third year of Kanpyō (891) he was appointed Mutsu-no-kami, Governor of Mutsu, and concurrently Ōkura-no-shō, Junior Assistant Minister of the Treasury (Note: the letter of Fujiwara-no-Atsumitsu in the Zoku Honchō Monzui). He rose to Junior Fourth Rank Lower and Udaiben (Note: following the Sonpi Bunmyaku). He wrote the Genzai Shomoku, which circulates in the world (Note: the Genzai Shomoku). In the first year of Shōtai (898) he died. His son Fumisada passed the taisaku examination and rose to Monjō-hakase and Shikibu-no-taifu, of Senior Fifth Rank Upper. His son Nochio also presented an answer to the examination and became Monjō-hakase (Note: following the Sonpi Bunmyaku). His descendants in succession made Confucian learning the occupation of their house, and the world called them the Shikike, the Ceremonial branch.

Fujiwara-no-Sukeyo

¶Ki-no-Haseo (Ki-no-Haseo), whose courtesy name was Kan, had a grandfather Kunimori who was Naizen-no-kami, Director of the Palace Kitchen (Note: following the Kugyō Bunin). He excelled at medicine and became Tenyaku-no-kami, Director of the Bureau of Medicine. Once the Crown Prince lay ill and had Kunimori present him with medicine. Kunimori said: "He will certainly be cured only after passing through a spell of dizziness and distress." Before long the Crown Prince indeed suffered and writhed in pain. The emperor therefore sent Kunimori down to the Tachihaki-no-jin, the Guard Post of the Swordsmen, and ordered: "If anything should happen, cut him down at once." Afterwards the Crown Prince's illness was healed, but Kunimori told people: "If the Crown Prince's illness had not been cured, I would surely have been put to death," and for that reason he warned his descendants not to study medicine (Note: following the Kojidan. The passage from "his grandfather Kunimori" onward concerns Kunimori's career). His father Sadanori was Danjō-no-jō, Third-Rank Official of the Board of Censors (Note: following the Kugyō Bunin). Haseo was born just as Sadanori was making a pilgrimage to Hasedera, and so was named after it (Note: following the Ki-shi Keizu). He was naturally intelligent, and on reaching boyhood he set his mind on learning. At eighteen he began to compose prose (Note: the "Preface to Poems after Engi" in the Honchō Monzui). He studied under Ōkura-no-Yoshiyuki (Note: following the Zōgen Hōwa). While he was still unknown, once, when the students gathered to drink wine, they composed poems on the theme "A recluse fishing in spring waters." Shimada-no-Tadaomi alone praised Haseo's poem, saying: "The way he links his rhymes truly has the bone and wind of a poet." From then on his reputation grew day by day. For a long time, however, there were those who envied him and slandered him to Yoshiyuki, and for many years Haseo remained buried in obscurity. In the eighteenth year of Jōgan (876) he was finally appointed Monjōshō. Afterwards he came to frequent the school of Sugawara-no-Michizane. Michizane at first took no particular notice of him, but happened to see a poem from the first banquet held after the rebuilding of the Daigokuden and exclaimed in admiration: "I never imagined such a gift of language." After that they often exchanged poems with each other (Note: the "Preface to Poems after Engi" in the Honchō Monzui). During the Gangyō era (877–885) he became Monjō-tokugōshō and Sanuki-no-jō, Third-Rank Official of Sanuki (Note: following the Kugyō Bunin). At that time scholars of discernment loved to dispute, but their arguments were not firm, and sometimes they sang and danced in drunken frenzy until they were reviling and humiliating one another. Michizane stayed close to Haseo as his teacher and urged him to chant poetry (Note: following the Kanke Bunsō). During the Ninna era (885–889) he became Shōgeki and was granted Junior Fifth Rank Lower. During the Kanpyō era (889–898) he successively held the posts of Zusho-no-kami, Director of the Bureau of Books, and Monjō-hakase, concurrently served as Sanuki-no-suke, Shikibu-no-shō, Ushōben and Daigaku-no-kami, and advanced to Junior Fourth Rank Lower. In the ninth year of Kanpyō (897) he became Shikibu-no-taifu, concurrently Jijū, Chamberlain, and remained a hakase as before (Note: following the Kugyō Bunin). When Emperor Uda was about to send an envoy to Tang, Sugawara-no-Michizane was named ambassador and Haseo deputy ambassador, but because Tang was then in disorder the mission was cancelled (Note: following the Fusō Ryakki). When Emperor Daigo ascended the throne, the retired emperor ordered Fujiwara-no-Tokihira, Fujiwara-no-Sadakuni, Sugawara-no-Michizane, Taira-no-Suenaga and Haseo to attend the emperor, to be ready for consultation (Note: following the Kokon Chomonjū). In the first year of Shōtai (898) he taught the Qunshu Zhiyao to the emperor (Note: following the Nihon Kiryaku). In this year he became Udaiben (Note: the letter of Fujiwara-no-Atsumitsu in the Zoku Honchō Monzui) and was transferred to Sadaiben. During the Engi era (901–923) he was appointed Sangi, gradually advanced to Junior Third Rank, and was appointed Chūnagon. In the twelfth year of Engi (912) he died, at the age of sixty-eight (Note: following the Nihon Kiryaku. According to the Gōdanshō and the Konjaku Monogatari, Haseo once visited Hasedera and prayed to be made Dainagon, Great Counsellor. A person appeared in a dream and told him: "You have literary talent, so you should be sent to another country." Before long he died).

¶Haseo was rich in literary talent and was held in esteem by all. Many of the edicts and memorials were from his hand. The world called him Ki-no-Nagon and also Kike (Note: the name Kike follows the Gōdanshō). Haseo disciplined himself well, and once wrote on his sash: "Do not rely on being known by others, and do not boast of your own worth. You must keep warning and caution in your heart, and so think of your safety" (Note: following the Chōya Gunsai). Miyoshi-no-Kiyoyuki once fought with Haseo over a literary argument and abused him, saying: "From of old there has never been a professor without talent, but now you are the first." Haseo did not answer back. People of the time admired the breadth of his character. Koremune-no-Takatoki, hearing of this, said: "When dragons fight, though they may suffer they do not die. Other beasts cannot even approach." This was said of how the talents of the two (Kiyoyuki and Haseo) were so high that others could not reach them (Note: following the Gōdanshō and the Konjaku Monogatari). When Michizane came to take the government in hand, at every literary gathering he always entrusted the drafting of the prose to Haseo first. Once, attending an inner banquet and composing poems, Michizane took Haseo's hand and said: "Even if Yuan Zhen and Bai Juyi were born again, they would not surpass this." Shimada-no-Tadaomi also often praised his literary gift. After Michizane died, Tadaomi, Ono-no-Yoshiki and others also passed away one after another, and Haseo alone held the real power over the world of letters. As for poems after Engi, lamenting that none was left who knew their heart, he titled his collection "Poems after Engi" (Note: the "Preface to Poems after Engi" in the Honchō Monzui). His collected works are scattered and little survives today. His sons Yoshimochi, Yoshihito, Yoshinobu, Yoshimitsu, Yoshiyuki, Yoshima, Yoshikata, Yoshihisa and Yoshie all had talent and learning, and many reached high office (Note: following the Ki-shi Keizu. One version of the genealogy does not list Yoshie). For Yoshihito, see the "Biography of Ono-no-Yoshifuru."

Ki-no-Haseo

¶Kose-no-Fumio (Kose-no-Fumio) was a man of the Left Capital, and his original surname was Misake. At the beginning of Jōgan (859) he was raised to Monjō-tokugōshō and granted Senior Eighth Rank Lower. Having passed the taisaku examination, he was granted three additional ranks and appointed Dainaiki. In the third year of Jōgan (861) he was granted his present surname. Earlier, Kose-no-Kawamori had memorialized: "Fumio respectfully states: 'My ancestors descend from Kose-no-Okara-no-Sukune, the fifth son of the minister Takeuchi-no-Sukune, who was the ancestor of the Kose-no-Ason. Also, the third son, Heguri-no-Tsuku-no-Sukune, was the ancestor of Fumio. The descendants of Tsuku-no-Sukune were granted the surname of Misake-no-Omi, fell into decline, and had their registry moved to Ise. In the generation of Fumio's ancestors, the surname Omi was changed and the surname Obito was granted, and the registry was moved to the Left Capital, as is clear from the genealogy. Fumio is a descendant of the same one ancestor and a branch of the eight divided clans, but he alone is of a declining family and has long been cut off from the road to advancement. Moreover, wine is a thing that ought to be used solely for the completion of ritual, and the fault of indulging in wine is deeply warned against. Yet now to take Misake, "good wine," as a surname and to add to it the word Obito is already not auspicious. How much more so to bear a character that signifies a chief. Therefore my wish to change my surname grows deeper morning and evening, and my grief at the decline of my kin is deeply felt by my brothers alike. I humbly beg to receive the favor of this enlightened age and to be admitted into the distinguished house of Kose. It may be thought that, following the blood of my ancestors, I might be granted the surname Heguri, but the name Heguri is commonplace in its sound, while the characters of Kose are, in their meaning, endearing.' I, Kawamori and the others, having respectfully examined the original genealogy, find that they are indeed of the same kin. Seeing his lament, it seems to us that in reason it should be granted. We beg that he be specially granted the surname of Kose-no-Ason, to console the feelings of a member of a fallen house." Accordingly his request was granted. He successively served as Minbu-no-shō, Monjō-hakase and Bingo-no-gon-no-suke, Provisional Assistant Governor of Bingo, was transferred to Daigaku-no-kami and advanced to Junior Fifth Rank Upper. Earlier, the Ōtenmon gate had been struck by fire. When its repair was finished, the professors were asked to debate whether the name of the gate should be changed, and were also asked about the origins of the names of the various gates such as the Ōtenmon, the Suzakumon and the Rajōmon. Fumio argued: "I have not heard of any case before the Former and Later Han in which the name of a palace or city gate was changed after a fire. In the fourth month of the second year of Qinglong (234) of Wei, the Chonghua Hall was struck by fire and was repaired. When it burned again in the seventh month of the third year of Qinglong (235), Gao Tanglong held that it should not be rebuilt, but the emperor did not follow him and in the end rebuilt it and named it the Jiulong Hall. In the second year of Tianbao (743) of Tang, the Yingtianmen was struck by fire, and when it was completed in the eleventh month, its name was changed to Qiantianmen. The institutions of our country largely follow those of Tang. Although fires differ in their aspect, they are all alike inauspicious omens. After the repair, to remove the old name and change it to an auspicious one seems to me to accord with reason. That the city gate of Luoyang is called Yingtian is, I think, based on the Li Han Wenjia, which says: 'King Tang followed the hearts of men and answered to Heaven.' The south gate of the city wall of Chang'an is called Zhuquemen, and of the five gates on the south face of the Daming Palace, the gate due south is called Danfengmen. Danfeng and Zhuque are the same in meaning, and since it lies to the south it is called Zhuque, the Vermilion Bird. As for the Rajōmon, it corresponds to the gate of the Zhou state and the gate of the Tang capital's outer wall; in the Western Capital (Chang'an) it is called Mingdemen and in the Eastern Capital (Luoyang) it is called Dingdingmen, but the reason that in our country it is now called Rajōmon is not known in detail. However, the commentary to the Tang Liudian says: 'From the Daming Palace, passing along the double-walled corridor following the eastern outer wall, one goes through the Tonghuamen and enters the Xingqing Palace.' Considering it from this passage, I think the meaning is probably rareru, 'to be strung out around'." During the Gangyō era (877–885) he rose to Udaiben and was concurrently granted Junior Fourth Rank Lower and made Echizen-no-kami (Note: following the Sandai Jitsuroku).

Kose-no-Fumio

¶Yoshibuchi-no-Nagasada (Yoshibuchi-no-Nagasada) was at first named Fukusada, and his original surname was Mutobe; he was a descendant of Hoakari-no-mikoto. His family had long lived in Atsumi district, Mino province, but later, together with his younger brother Chikanari and others, he was transferred to the registry of the Left Capital Office and was granted his present surname. During the Jōgan era (859–877) he was raised to Jikikō, Lecturer-in-Ordinary, granted Outer Junior Fifth Rank Lower, became Jokyō, Assistant Professor, and concurrently Echigo-no-suke, Assistant Governor of Echigo. In the fourteenth year of Jōgan (872) he submitted a memorial asking leave to resign his post in order to nurse his mother's illness. Before long he advanced to Junior Fifth Rank Upper, was transferred to Daigaku-no-hakase, and concurrently became Etchū-no-kami, Governor of Etchū. When Emperor Kōkō read the Classic of Filial Piety, Nagasada served as his reader and advanced to Senior Fifth Rank Lower. In the first year of Ninna (885) he died in office, at the age of seventy-three. His younger brother was Chikamori (Note: following the Sandai Jitsuroku. That he asked leave to resign in order to nurse his mother's illness follows the Kanke Bunsō).

Yoshibuchi-no-Nagasada

¶Yoshibuchi-no-Chikamori (Yoshibuchi-no-Chikamori) became Uchūben, Middle Controller of the Right, during the Jōgan era (859–877), and concurrently Yamashiro-no-suke, Assistant Governor of Yamashiro. When the emperor read the Qunshu Zhiyao, he served as tokō. He rose to Junior Fifth Rank Upper and Daigaku-no-hakase (Note: following the Sandai Jitsuroku). He was granted permission to enter the palace hall and served as a reader (Note: following the Shokugenshō).

Yoshibuchi-no-Chikamori

¶Mimune-no-Masahira (Mimune-no-Masahira) studied under Ōkura-no-Yoshiyuki (Note: following the Zōgen Hōwa) and passed the examination (Note: following the Chōya Gunsai). During the Kanpyō (889–898) and Shōtai (898–901) eras he became Daigeki, concurrently Bitchū-no-jō, Third-Rank Official of Bitchū, and Echizen-no-suke, Assistant Governor of Echizen (Note: the preface to the Sandai Jitsuroku, the Nichūreki and the Zōgen Hōwa), and was granted Junior Fifth Rank Lower (Note: following the Kanshoku Hishō). During the Engi era (901–923) he was transferred to Dainaiki, concurrently Suō-no-gon-no-suke, Provisional Assistant Governor of Suō (Note: the preface to the Engi Kyaku, the Shaku Nihongi and the Nihongi Kyōen Waka), and took part in compiling the Sandai Jitsuroku and the Engi Kyaku (Note: the prefaces of those works). At that time the emperor loved learning and had Fujiwara-no-Harumi lecture on the Nihongi, summoning the men of letters of the day to attend the lectures; Masahira was among them. When the lectures ended, he composed the preface to the Kyōen Waka, the poems of the closing banquet (Note: the Nihongi Kyōen Waka). Before long he was granted Junior Fifth Rank Upper and became Monjō-hakase (Note: following the Nichūreki). Once, attending a banquet in praise of the moon, Masahira composed the lines: "I cannot tell of what year the snow on the Tianshan is; the pearls of Hepu must be bewildered by the old days." The readers were reading out the ministers' poems in turn, but when they came to Masahira's poem, the emperor had the lines recited two or three times. Masahira was deeply moved (Note: following the Gōdanshō). In his later years he was appointed Shikibu-no-taifu and advanced to Junior Fourth Rank Lower (Note: following the Sakusha Burui and the Nichūreki). In the fourth year of Enchō (926) he died, at the age of seventy-four (Note: following the Sakusha Burui). Masahira was skilled in poetry; Sugawara-no-Fumitoki loved his poems and once copied out his collection with his own hand. Ōe-no-Masafusa also called Masahira a great master. Such was the esteem in which later men held him (Note: following the Gōdanshō). His son was Motonatsu.

Mimune-no-Masahira

¶Mimune-no-Motonatsu (Mimune-no-Motonatsu) passed the taisaku examination and became Monjō-tokugōshō (Note: the Ruijū Fusenshō). He was appointed Shikibu-no-jō, Third-Rank Official of Ceremonial. When Emperor Suzaku studied the Records of the Grand Historian under Fujiwara-no-Arihira, Motonatsu directed his review (Note: the Geki Nikki). During the Tenryaku era (947–957) he successively served as Shikibu-no-shō and Monjō-hakase (Note: the Honchō Monzui, the Nichūreki, the Ruijū Fusenshō and the Seiji Yōryaku) and became Tōgū Gakushi (Note: the Sakusha Burui and the Nichūreki). He was granted Fourth Rank and died during the Kōhō era (964–968) (Note: the Sakusha Burui and the Yōkōki). His son Atsunobu also had literary talent and was granted a stipend for study (Note: the Yōkōki and the Saigūki). He became Shōnaiki (Note: the Honchō Reisō. According to the Ninnaji Shoseki Mokuroku, a one-volume biography of Masahira is listed, but it no longer survives).

Mimune-no-Motonatsu

¶Koremune-no-Kinkata (Koremune-no-Kinkata) had as his ancestor Kōman-ō, a descendant of the First Emperor of Qin. In the reign of Emperor Ōjin he led a band of people and came to Japan, and his descendants therefore took Hata as their clan name. During the Gangyō era (877–885), Kinkata's grandfather Naomune and father Naomoto petitioned to change their surname to Koremune (Note: following the Sandai Jitsuroku. The names of his father and grandfather follow the Seiji Yōryaku, the Honchō Monzui and the Seikaigan-shō). Naomune rose to Kageyu-no-suke (Note: the Sandai Jitsuroku and the Seiji Yōryaku), and Naomoto became Kazue-no-kami (Note: the Nichūreki). For generations they studied law, were appointed Myōbō-hakase, Professor of Law, and concurrently held the post of inspector and censor (Note: the Sandai Jitsuroku, the Seiji Yōryaku and the Honchō Monzui). Kinkata, during the Enchō era (923–931), served in succession as Saemon-no-daisakan, Senior Clerk of the Left Gate Guards, was appointed Myōbō-hakase (Note: the Seiji Yōryaku and the Ruijū Fusenshō), and became Kazue-no-suke, Assistant Director of the Bureau of Accounts. During the Tengyō era (938–947) he was transferred to Daihanji, Senior Judge, and concurrently became Kageyu-no-kami and Yamato-no-suke. Before long he was appointed Minbu-no-shō (Note: the Seiji Yōryaku). During the Tenryaku era (947–957) he became Saemon-no-gon-no-suke, Provisional Assistant Captain of the Left Gate Guards, was made a kebiishi, police commissioner (Note: the Nichūreki, the Kanshoku Hishō and the Nihon Kiryaku), and was granted Senior Fifth Rank Lower (Note: the Ruijū Fusenshō). At this time the provinces were exhausted and tribute and taxes were not being delivered. The emperor therefore established a decree and made the law strict. Afterwards, with regard to more than ten provincial governors who had broken the law, the jurists were made to deliberate on their punishment. Kinkata examined the matter and held that they had violated the shiki, the implementing regulations. The Uhitsu (his name is missing) held that they had violated an imperial order. Kinkata said: "Going against the purport of an edict is called going against an order, and going against the shiki regulations is called going against the shiki. Is what the governors have violated this time not the shiki regulations?" The Uhitsu said: "The shiki regulations too were established in obedience to an imperial order, so there is no harm in calling it going against an order." The two opinions were not resolved, so the matter reached the emperor's ears, and he judged Kinkata's words to be wrong. He ordered Fujiwara-no-Fuminori to question Kinkata sharply, but Kinkata held firmly to his earlier statement. When Fuminori reported this, an imperial order commanded him to submit a memorial apologizing for his error, but Kinkata did not obey (Note: the Hokuzanshō and the Gōdanshō). In the second year of Tentoku (958) he was demoted to Ōkura-no-gon-no-taifu, Provisional Senior Assistant Minister of the Treasury, but he remained Myōbō-hakase (Note: the Nihon Kiryaku and the Saikyūki). Men of discernment said: "Kinkata's words were correct, but because they ran against the emperor's wishes he was demoted" (Note: the Hokuzanshō). During the Anna era (968–970), Minamoto-no-Takaakira, Sadaijin, was implicated in an incident and demoted to Dazai-no-gon-no-sotsu, Provisional Governor-General of Dazaifu; afterwards he shaved his head and asked to remain in the capital (Note: the Kugyō Bunin). As the debate on this was not settled, Kinkata was made to deliberate on it. Kinkata said: "In general, when monks and nuns commit crimes, they are still returned to lay life and punished. Now, because he shaved his head at the moment of crisis, how can his crime be pardoned?" This opinion was followed (Note: the Seiji Yōryaku). Kinkata was not skilled at poetry and rhapsody, but he was vastly learned, with a remarkable memory, thoroughly versed in things, and especially expert in the learning of his house (law). Many of the laws of the time were made by his hand (Note: compiled from the Seiji Yōryaku, the Ruijū Fusenshō and the Honchō Gatsuryō). He wrote the Honchō Gatsuryō, recording precedents in detail (Note: the Ninnaji Shoseki Mokuroku). He once said to his sons and younger kin: "In the Engi era, a favored lady named Takumi, a kurōdo, petitioned to be allowed, when viewing the White Horse Festival, to wear a crimson robe and display it outside her ox-carriage. Crimson had been forbidden by the court in every age. The kebiishi Minamoto-no-Nakamasa took the robe and was about to tear it when Takumi composed a waka that explained her true meaning. Nakamasa could not bear to tear the robe and gave up. Those who administer the law should keep this spirit in mind." Such was his generosity (Note: the Seiji Yōryaku). His grandson was Masasuke (Note: the Seikaigan-shō).

Koremune-no-Kinkata

¶Yoshimune-no-Masasuke (Yoshimune-no-Masasuke) early gained a literary reputation and excelled in the learning of his house (law). He became Myōbō-hakase, and his judgments were precise. The jurists of the time all fell short of him (Note: the Seiji Yōryaku and the Zoku Ōjōden). He always grieved that his grandfather Kinkata had offended the emperor over the debate on violation of the shiki and been demoted, and in secret he repeatedly reexamined that argument. After some years his argument was at last complete, and he went to the house of Fujiwara-no-Fuminori intending to discuss it. Fuminori said: "The former emperor has already died, your grandfather too has passed away, and I am old. There is no need now to start a troublesome debate again." Masasuke could not argue it after all and went home (Note: the Gōdanshō). During the Shōryaku era (990–995) he became Kageyu-no-suke (Note: the Ononomiya Nenjū Gyōji). Before long he was appointed Saemon-no-gon-no-suke (Note: the Nichūreki gives Uemon) and kebiishi (Note: the Nenjū Gyōji, the Seiji Yōryaku, the Nihon Kiryaku and the Kanshoku Hishō). In the fifth year of Shōryaku (994) the shrine attendants of Usa Shrine quarrelled with Fujiwara-no-Sukemasa, Daini, Vice-Governor-General, and appealed to the court. Masasuke became suimonshi, interrogating envoy, and questioned them severely, and in the end Sukemasa was dismissed from his post (Note: the Nihon Kiryaku). During the Chōtoku era (995–999), Fujiwara-no-Korechika and his younger brother Takaie were charged with treason and sentenced to exile. Masasuke became tsuigeshi, the envoy dispatched to carry out the sentence, and went to their residence to convey the imperial order. The Chūgū, the Empress, happened to be staying at Korechika's house. The brothers Korechika did not dare come out. Masasuke asked leave to enter the house and search it. Korechika fled and hid on Mount Atago, but Masasuke led his men in pursuit. Korechika in the end went to his place of exile (Note: the Kojidan). In the fourth year of Chōtoku (998) he petitioned to change his surname and was granted the surname Yoshimune-no-Ason. Before long he concurrently became Danjō-no-hanji, Judge of the Board of Censors (Note: the Seiji Yōryaku). During the Kankō era (1004–1012) he concurrently became Kawachi-no-kami, Governor of Kawachi (Note: the Seiji Yōryaku and the Nichūreki), was granted Junior Fourth Rank Lower, and became kebiishi-no-suke (Note: the Kanshoku Hishō). That a kebiishi-no-suke was granted Fourth Rank began with this (Note: the Kanshoku Hishō and the Nichūreki). He compiled the old records of his father and grandfather and various books into the Seiji Yōryaku in one hundred and thirty volumes, and also wrote the Ruijū Hanshū in one hundred volumes (Note: the Ninnaji Shoseki Mokuroku). His diary was called the Sōga-ki, and it is said that jurists took it as their standard (Note: the Seikaigan-shō).