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It need hardly be said that outside clans fared no better. Anyone who gave trouble was promptly punished. Thus, in 1614, Okubo Tadachika, who had rendered good service to the Bakufu in early days, and who enjoyed the full confidence of the shogun, was deprived of his castle at Odawara and sentenced to confinement for the comparatively trifling offence of contracting a private marriage.
In 1611, Iyeyasu was roused to more active measures by the discovery of a plot between the foreigners and the native converts for the overthrow of the government. Sado, whose mines were worked by thousands of Christian exiles, was to be the centre of the outbreak, its governor, Okubo, being chosen as the leader and the proposed new ruler of the land.
They accordingly "have had to cast away every tradition, every habit, and every principle and mode of action with which even the youngest of them had to begin official life." The ranks of this noble body of statesmen and reformers are now gradually diminishing. Saigo and Gesho are no more. Kido and Iwakura have been borne to their graves. Okubo and Mori have fallen under the sword of fanatics.
At this stage, an event occurred which probably moved the Government to greater expedition. In the spring of 1878, the great statesman, Okubo Toshimitsu, who had acted such a prominent part on the stage of the reformation drama, was assassinated.
It may well be imagined how indignantly this attitude of the neighbouring kingdom was resented by Japan. The prominent leaders of national reform at that time were Sanjo and Iwakura, originally Court nobles;* Saigo and Okubo, samurai of Satsuma, and Kido, a samurai of Choshu.
Ichizo Okubo, a guiding spirit of the Restoration, presented the following memorial to the Emperor: "The most pressing of your Majesty's pressing duties at the present moment is not to look at the empire alone and judge carelessly by appearances, but to consider carefully the actual state of the whole world; to reform the inveterate and slothful habits induced during several hundred years, and to give union to the nation....
No, it was Bushido, pure and simple, that urged us on for weal or woe. Open the biographies of the makers of Modern Japan of Sakuma, of Saigo, of Okubo, of Kido, not to mention the reminiscences of living men such as Ito, Okuma, Itagaki, etc.: and you will find that it was under the impetus of samuraihood that they thought and wrought. When Mr.
Some of their disciples became men of will and action: Sakuma Shozan, Yoshida Toraziro, Gesho, Yokoi Heishiro, and later Saigo, Okubo, Kido, and hosts of others, who ultimately realized the dreams of their masters. Out of the literary seed which scholars like Rai Sanyo spread broadcast over the country thus grew hands of iron and hearts of steel.
Alike in Satsuma and in Choshu, there were a number of clever men who had long laboured to combine the forces of the two fiefs in order to unite the whole empire under the sway of the Kyoto Court. Saigo and Okubo on the Satsuma side, Kido and Sanjo on the Choshu became leading figures on the stage of their country's new career.
Very possibly Iyeyasu, who never did anything by halves, was waiting until Christianity should find itself without one Japanese leader of ability. But still Iyeyasu waited. By 1614 Christianity had scarcely even an Okubo to lead the forlorn hope.
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