The interest of this last incident lies in the indication it seems to afford that a race identical with the invaders had already settled in Yamato. Prince Iware now caused a palace to be built on the plain of Kashiwa-bara (called Kashihara by some historians), to the southwest of Mount Unebi, and in it assumed the imperial dignity, on the first day of the first month of the year 660 B.C. It is scarcely necessary to say that this date must be received with all reserve, and that the epithet "palace" is not to be interpreted in the European sense of the term. The Chronicles, which alone attempt to fix the early dates with accuracy, indicate 667 B.C. as the year of the expedition's departure from Kyushu, and assign to Prince Iware an age of forty-five at the time. He was therefore fifty-two when crowned at Kashiwa-bara, and as the same authority makes him live to an age of 127, it might be supposed that much would be told of the last seventy-five years of his life. But whereas many pages are devoted to the story of his adventures before ascending the throne, a few paragraphs suffice for all that is subsequently related of him. While residing in Kyushu he married and had two sons, the elder of whom, Tagishi-mimi, accompanied him on his eastward expedition. In Yamato he married again and had three sons, the youngest of whom succeeded to the throne. The bestowing of titles and rewards naturally occupied much attention, and to religious observances scarcely less importance seems to have been attached. All references to these latter show that the offices of priest and king were united in the sovereign of these days. Thus it was by the Emperor that formulae of incantation to dissipate evil influences were dictated; that sacrifices were performed to the heavenly Kami so as to develop filial piety; and that shrines were consecrated for worshiping the Imperial ancestors. Jimmu was buried in a tumulus (misasagi) on the northeast of Mount Unebi. The site is officially recognized to this day, and on the 3rd of April every year it is visited by an Imperial envoy, who offers products of mountain, river, and sea. TRACES OF FOREIGN INFLUENCE What traces of Chinese or foreign influence are to be found in the legends and myths set down above? It is tolerably certain that communication existed between China and Japan from a date shortly prior to the Christian era, and we naturally expect to find that since China was at that time the author of Asiatic civilization, she contributed materially to the intellectual development of her island neighbour. Examining the cosmogonies of the two countries, we find at the outset a striking difference. The Chinese did not conceive any creator, ineffable, formless, living in space; whereas the Japanese imagined a great central Kami and two producing powers, invisible and working by occult processes.