Resistance at Kusaka
Nagasune-biko meets the eastern campaign of Jimmu as a threat to his own country. The Nihon Shoki presents his resistance through a decision and a military action: hearing that the newcomers have entered the interior, he gathers the forces under his command and blocks them at the hill of Kusaka.
時長髄彦聞之曰。夫天神子等所以來者。必將奪我國。則盡起屬兵。徼之於孔舍衞坂。與之會戰。有流矢中五瀬命肱脛。皇師不能進戰。
“Now when Naga-sune-hiko heard this, he said:—“The object of the children of the Heavenly Deity in coming hither is assuredly to rob me of my country.” So he straightway levied all the forces under his dominion, and intercepted them at the Hill of Kusaka. A battle was engaged, and Itsuse no Mikoto was hit by a random arrow on the elbow. The Imperial forces were unable to advance against the enemy.” — Nihon Shoki, Book III, tr. W. G. Aston
Aston’s translation calls him Naga-sune-hiko. In this encounter the imperial army cannot advance, and Itsu-se is wounded in the elbow by an arrow. The account makes Nagasune-biko the leader of the opposing forces, but describes the arrow that hits Itsu-se as random.
The Kojiki’s account gives the arrow a more definite source: Itsu-se is struck in the hand by the hurtful arrow of the Prince of Tomi. That wound and Itsu-se’s later death are the basis for naming Nagasune-biko as his slayer in that tradition. The two accounts place the injury differently and differ in how directly they identify the archer.
Two heavenly lineages
Nagasune-biko’s claim rests on a heavenly newcomer whom he already serves. He tells Jimmu that Nigi-haya-hi descended from Heaven in a Rock-boat of Heaven and married his younger sister. That marriage produced a child, Umashi-ma-te. The heavenly figure is therefore both his lord and a member of his family by marriage.
From that allegiance comes his challenge to the arriving ruler:
故吾以饒速日命爲君而奉焉。夫天神之子豈有兩種乎。
“Therefore did I take Nigi-haya-hi no Mikoto for my Lord, and did service to him. Can it be that there are two seeds of the children of the Heavenly Deity?” — Nihon Shoki, Book III, tr. W. G. Aston
His objection concerns competing authority. He has accepted one child of the Heavenly Deity as his lord; another now arrives with the same claim and asks for dominion. The story lets him make that objection through a messenger sent to Jimmu, before the two sides examine the objects that are to prove their descent.
Jimmu answers that there are many children of the Heavenly Deity. He asks Nagasune-biko to show an object as evidence for the lord he has chosen. The question turns the dispute from an assertion about ancestry toward tokens that both parties can inspect.
Tokens and refusal
Nagasune-biko produces Nigi-haya-hi’s heavenly-feathered arrow and foot-quiver. Jimmu recognizes them as genuine, then shows the corresponding arrow and quiver that he himself wears. The exchange confirms the tokens on both sides, yet it does not end the resistance:
長髄彦即取饒速日命之天羽羽矢一隻及歩靭以奉示天皇。天皇覧之曰。事不虚也。還以所御天羽羽矢一隻及歩靭。賜示於長髄彦。長髄彦見其天表。益懷踧踖。然而凶器已搆。其勢不得中休。而猶守迷圖。無復改意。
“Naga-sune-hiko accordingly brought a single Heavenly-feathered-arrow of Nigi-haya-hi no Mikoto, and a foot-quiver, and exhibited them respectfully to the Emperor. The Emperor examined them, and said:—“These are genuine.” Then in his turn he showed to Naga-sune-hiko the single Heavenly-feathered-arrow and quiver which he wore. When Naga-sune-hiko saw the Heavenly token he became more and more embarrassed. But the murderous weapons were already prepared, and things were in such a state that he was unable to pause in his career. Therefore he adhered to his misguided scheme, and would not alter his purpose.” — Nihon Shoki, Book III, tr. W. G. Aston
The narrator describes Nagasune-biko as increasingly embarrassed by the proof, while still committed to fighting. His refusal outlasts the test he has helped arrange. The displayed objects belong to Nigi-haya-hi; they are evidence for that lord’s descent, and their acceptance gives Nagasune-biko a reason to confront Jimmu’s similar evidence.
Nigi-haya-hi then ends the conflict from within Nagasune-biko’s own allegiance. According to the Nihon Shoki, he already knows that Heaven has bestowed the realm upon the Heavenly Grandchild and judges Nagasune-biko unwilling to understand the relationship between Heaven and human rule. He kills him and brings his forces to submit to Jimmu.
The account thus ends with Nagasune-biko’s chosen heavenly lord recognizing the claimant he has resisted. His own argument established the importance of heavenly descent; his refusal to accept the second set of tokens leaves him opposed to the lord whose descent he had defended.