An incident is now reached which the Japanese count a landmark in their history, though foreign critics are disposed to regard it as apocryphal. It is the invasion of Korea by a Japanese army under the command of the empress Jingo, in 200. The emperor Chuai, having proceeded to Kiushiu for the purpose of conducting a campaign against the Kuma-so, is there joined by the empress, who, at the inspiration of a deity, seeks to divert the Imperial arms against Korea. But the emperor refuses to believe in the existence of any such country, and heaven punishes his incredulity with death at the hands of the Kuma-so, according to one account; from the effects of disease, according to another. The calamity is concealed; the Kuma-so are subdued, and the empress, having collected a fleet and raised an army, crosses to the state of Silla (in Korea), where, at the spectacle of her overwhelming strength, the Korean monarch submits without fighting, and swears that until the sun rises in the west, until rivers run towards their sources, and until pebbles ascend to the sky and become stars, he will do homage and send tribute to Japan. His example is followed by the kings of the two other states constituting the Korean peninsula, and the warlike empress returns triumphant. Many supernatural elements embellish the tale, but the features which chiefly discredit it are that it abounds in anachronisms, and that the event, despite its signal importance, is not mentioned in either Chinese or Korean history. It is certain that China then possessed in Korea territory administered by Chinese governors. She must therefore have had cognisance of such an invasion, had it occurred. Moreover, Korean history mentions twenty-five raids made by the Japanese against Silla during the first five centuries of the Christian era, but not one of them can be identified with Jingo's alleged expedition. There can be no doubt that the early Japanese were an aggressive, enterprising people, and that their nearest over-sea neighbour suffered much from their activity. Nor can there be any reasonable doubt that the Jingo tale contains a large germ of truth, and is at least an echo of the relations that existed between Japan and Korea in the 3rd and 4th centuries. The records of the 69 years comprising Jingo's reign are in the main an account of intercourse, sometimes peaceful, sometimes stormy, between the neighbouring countries. Only one other episode occupies a prominent place: it is an attempt on the part of Jingo's step-brothers to oppose her return to Yamato and to prevent the accession of her son to the throne. It should be noted here that all such names as Jimmu, Sujin, Chuai, &c., are posthumous, and were invented in the reign of Kwammu (782-806), the fashion being taken from China and the names themselves being purely Chinese translations of the qualities assigned to the respective monarchs. Thus Jimmu signifies "divine valour"; Sujin, "deity-honouring"; and Chuai, "sad middle son."