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Councils of Kuges and Daimios and meetings of Samurai sprung forth spontaneously. I believe, with Guizot, that the germ of representative government was not necessarily "in the woods of Germany," as Montesquieu asserts, or in the Witenagemot of England; that the glory of having a free government is not necessarily confined to the Aryan family or to its more favored branch, the Anglo-Saxons.
The Kuges or Daimios assembled rather in an informal way, measured by modern parliamentary procedure, but in accordance with the court etiquette of the time, whose most minute regulations and rules have often embarrassed and plagued the modern ministers accredited to the court of the Emperor.
As the Daimios had far more weight in the political scale of the realm than the Kuges, so the council of the Daimios was of far more importance than that of the Kuges. But it must not be understood that these councils were regular meetings held in the modern parliamentary way; nor that they had anything like the powers of the British Parliament or of the American Congress.
And no tyrant, no despot, can obstruct the triumphal march of liberty. Whatever may be said about the soundness of the above speculation, it is certain that in the great councils of Kuges and Daimios and in the discussions of the Samurai, which the advent of the foreigners called into being, lay the germ of the future constitutional parliament of Japan.
The Council of Kuges was occasionally convened by the order of the Emperor. It was composed of the princes of the blood, nobles, and courtiers. The Council of Daimios was now and then summoned either by the Emperor or by the Shogun. It was composed mostly of the Daimios. These councils were like the Witenagemot of England, formed of the wise and influential men of the kingdom.
But by that time the Jo-i party, from a cause which I shall soon mention, had been completely transformed and converted to the Western ideas. Among the leaders of the Jo-i party was Nariaki, the old prince of Mito. He was connected by marriage with the families of the Emperor and the highest Kuges in Miako, and with the wealthiest Daimios.
These examples will suffice to show the nature and purpose of these councils of Kuges and Daimios. Let us next consider how these councils originated. The political development of Japan gives another illustration of one of the truths which Mr. Herbert Spencer unfolds in his Principles of Sociology.
The Kogisho, like the Councils of Kuges and Daimios, was nothing but an experiment, a mere germ of a deliberative assembly, which only time and experience could bring to maturity. Still Kogisho was an advance over the council of Daimios. It had passed the stage resembling a mere deliberative meeting or quiet Quaker conference, where, for hours perhaps, nobody opens his mouth.
As it is necessary that those who as priests perform the honourable office of serving the gods should be persons of some standing, a certain small rank is procured for them through the intervention of the representatives of the above noble families, who, on the issuing of the required patent, receive as their perquisite a fee, which, although insignificant in itself, is yet of importance to the poor Kugés, whose penniless condition forms a great contrast to the wealth of their inferiors in rank, the Daimios.
It was composed of ten members, five of whom were selected from the list of Kuges and five from the great Daimios. Sanyo, or "Associate Council." They were subordinate officers, and were selected from the Daimios as well as from the retainers. This council finally came to have great influence, and ultimately transformed itself into the present cabinet.
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