A Diplomat in Japan. Ernest Mason Satow
provinces of the main island. His own sons received portions in Owari, Ki-shiû, Mito and elsewhere. In 1616, at Iyéyasu's death 19–20ths of the whole country was held by his adherents. Thus there arose five or six classes of barons, as they may best be called, to render their position intelligible to the English reader. Firstly, there were the Three Families descended from his most favoured sons, from whom according to the constitution established by him in case of a default of direct heirs, the successor to the Shôgunate was to be chosen (as a matter of fact resort was had only to Ki-shiû when a break in the line occurred). Next came the Related Families (Kamon) sprung from his younger sons, and in the third place were ranked the Lords of Provinces (Koku-shi). The members of these three classes enjoyed the revenue of fiefs comprising one or more provinces, or lands of equivalent extent. Below them in importance were the Hereditary Servants (fu-dai) and Banner-men (hatamoto) composed as has been said before of the immediate retainers of the Tokugawa family, and the Stranger Lords (tozama), relics of the former barons, who had submitted to his supremacy and followed his banner in his last wars. The qualification of a daimiô was the possession of lands assessed at a production of 10,000 koku (=about 5 bushels) of rice and upwards. The hatamotos were retainers of the Tokugawa family whose assessment was below 10,000 koku and above 1000. Below them came the ordinary vassals (go-ke-nin).
The fiefs of all classes of the daimiôs were in their turn at first partitioned out among their retainers, and called Ke-rai in their relation to their immediate lords, and bai-shin (arrière vassals) as being vassals of those who acknowledged the suzerainty of the Shôgun. Samurai and ashigaru denoted the two ranks of sword-bearing gentlemen and common soldiers among the retainers of the daimiôs. In the end every retainer, except the samurai of Satsuma, received an annual allowance of so much rice, in return for which he was bound to perform military service and appear in the field or discharge the ordinary military duties required in time of peace, accompanied by followers proportioned in number to his income. In Satsuma the feudal sub-division of the land was carried out to the fullest extent, so that the vassal of lowest rank held the sword in one hand and the hoe in the other. No taxes were paid by any feudal proprietor. The koku-shi and other barons of equal rank ruled their provinces absolutely, levying land-tax on the farmers and imposts on internal trade as they chose. They had further the power of life and death, subject only to the nominal condition of reporting once a year the capital sentences inflicted by their officers. The other nobles were less independent. Every daimiô had to maintain an establishment at the capital, where his wife and children resided permanently, while the lord passed alternate years in Yedo and in his territories.
On his journeys to and fro he was accompanied by a little army of retainers, for whose accommodation inns were built at every town on the main roads throughout the country, and the expense involved was a heavy tax on his resources. A strict system of etiquette regulated the audiences with which the daimiôs were favoured on their arrival and departure, and prescribed the presents they were to offer as a symbol of their inferiority. There was little social intercourse among them, and they lived for the most part a life of extreme seclusion surrounded by vast numbers of women and servants. A fixed number of hereditary councillors (karô and yônin) checked all initiative in the administration of their fiefs. They were brought up in complete ignorance of the outer world, and the strings of government were pulled by the unseen hands of obscure functionaries who obtained their appointments by force of their personal qualities. After a few generations had passed the descendants of the active warriors and statesmen of Iyéyasu's time were reduced to the state of imbecile puppets, while the hereditary principle produced a similar effect on their councillors. Thus arose in each daimiate a condition of things which may be compared to that of a Highland clan, where the ultimate power was based upon the feelings and opinions of a poor but aristocratic oligarchy. This led to the surprising results of the revolution of 1868, when the power nominally exercised by the chief daimiôs came to be wielded by the more energetic and intelligent of their retainers, most of whom were samurai of no rank or position. These men it was who really ruled the clan, determined the policy of its head and dictated to him the language he should use on public occasions. The daimiô, it cannot be too often repeated, was a nobody; he possessed not even as much power as a constitutional sovereign of the modern type, and his intellect, owing to his education, was nearly always far below par. This strange political system was enabled to hold together solely by the isolation of the country from the outer world. As soon as the fresh air of European thought impinged upon this framework it crumbled to ashes like an Egyptian mummy brought out of its sarcophagus.
The decline of the Mikado's power dates from the middle of the 9th century, when for the first time a boy of nine years ascended the throne of his ancestors. During his minority the country was governed by his father-in-law, the chief of the ancient Fujiwara family, who contrived for a long period to secure to themselves the power of setting up and removing their own nominees just as suited their convenience. A similar fate befel the institution of the Shôgunate. After the murder of Yoritomo's last surviving son, the country was nominally ruled by a succession of young princes, none of whom had emerged from the stage of boyhood when appointed, and who were deposed in turn after a few years of complete nullity, while the real heads of the government were the descendants of Hôjô Tokimasa, Yoritomo's father-in-law. The vices of the hereditary principle in their case had again full sway, and the later Hôjô were mere puppets in the hands of their principal advisers. A revolution in favour of the Mikado overthrew this system for a short interval, until the Shôgunate was restored for a time to reality by the founder of the Ashikaga family. But after the lapse of a few years its power was divided between Kiôto and Kamakura, and the two heads of the family fell under the dominating influence of their agents the Kwan-rei Uyésugi and Hosokawa.
Towards the end of the Ashikaga period the Shôgun had become as much an empty name as the Mikado himself, and the country was split up among the local chieftains. The bad condition of the internal communications between the provinces and the capital probably contributed to this state of things. Iyéyasu was the first to render consolidation possible by the construction of good military roads. The governmental system erected by him seemed calculated to ensure the lasting tranquillity of the country. But the hereditary principle again reasserted its influence. The third Shôgun, Iyémitsu, was a real man. Born four years after the battle of Sekigahara and already twelve years of age when his grandfather died in the year succeeding his final appearance in the battlefield, he had the education of a soldier, and to his energy was owing the final establishment of the Tokugawa supremacy on a solid basis. Iyéyasu and his successor had always been in the habit of meeting the daimiôs on their visits to Yedo outside the city. Iyémitsu received them in his palace. He gave those who would not submit to their changed position the option of returning home, and offered them three years for preparation to try the ordeal of war. Not a single one ventured to resist. But he was succeeded by his son Iyétsuna, a boy of ten. During Iyétsuna's minority the government was carried on in his name by his Council of State, composed of Hereditary Servants (fu-dai daimiôs), and the personal authority of the head of the Tokugawa family thus received its first serious blow. But worse than that, the office of chief councillor was from the first confined to four baronial families, Ii, Honda, Sakakibara and Sakai, and the rôjiû or ordinary councillors were likewise daimiôs.
On them the hereditary principle had, in the interval between the close of the civil wars and the accession of the fourth Shôgun, produced its usual result. Nominally the heads of the administration they were without any will of their own, and were guided by their own hereditary councillors, whose strings were pulled by someone else. The real power then fell into the hands of ministers or bu-giô, chosen from the hatamoto or lesser vassals, and many of these were men of influence and real weight. Still with them the habit of delegating authority into the hands of anyone of sufficient industry and energy to prefer work to idleness, was invincible, and in the end the dominions of the Tokugawa family came to be ruled by the Oku go-yû-hitsu or private secretaries. The machine in fact had been so skilfully constructed that a child could keep it turning. Political stagnation was mistaken for stability.
Apart from one or two unsuccessful conspiracies against the government, Japan experienced during 238 years the profoundest