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Updated: May 7, 2025
At first there were only two of these soshaban, but subsequently their number was increased to twenty-four, and it became customary for one of them to keep watch in the castle at night. They were generally ex-governors of Osaka and Fushimi, and they were necessarily daimyo who had the qualification of direct vassalage to the shogun.
Then, too, there is a wealth among the common people that was, never known in earlier times. Formerly the possession of means was limited to a relatively small number of families. To-day we see general prosperity, and a consequent tendency to luxury that was unknown in any former period. To be specific, let us note that in feudal times there were some 270 daimyo living in the utmost luxury.
And this annual ceremony was called the miyuki or togyo 'the August Going, or Visit, of the ancestor to the ancestral home. But the revolution changed all things. The daimyo passed away; the castles fell to ruin; the samurai caste was abolished and dispossessed. And the miya of Lord Naomasa made no August Visit to the home of the Mataudaira for more than thirty years.
When Horio Yoshiharu, the great general who became daimyo of Izumo in the Keicho era, first undertook to put a bridge over the mouth of this river, the builders laboured in vain; for there appeared to be no solid bottom for the pillars of the bridge to rest upon.
It had gradually become the fashion that the daimyo should invite to their Yedo residences all the leading administrators of the Bakufu. On these entertainments great sums were squandered and valuable presents were a feature of the fetes. It also became fashionable to pay constant visits at the mansions of the chief officials and these visits were always accompanied with costly gifts.
They traded from Macao, bringing merchandise, match-locks and Jesuits, as well as artillery on their larger vessels. It was found that they attached importance to the spread of Christianity, and some of the Daimyo, in order to get their trade and their guns, allowed themselves to be baptized by the Jesuits.
This was only one of several similar commotions. So turbulent did the monks show themselves under the influence of Shin-shu teachers that the Uesugi of Echigo, the Hojo of Izu, and other great daimyo interdicted the propagandism of that form of Buddhism altogether. The most presumptuous insurrection of all stands to the credit of the Osaka priests. Again recourse was had to the most cruel methods.
"What does she mean?" said Geoffrey. Thank God, the woman was clearly mad. "Fujinami! Fujinami!" she yelled. "The great girl king! The Yoshiwara daimyo! Every scrap of money which his fool wife spends on sham curios was made in the Yoshiwara, made by women, made out of filth, made by prostitutes!" The last word brought Geoffrey to his feet. In his real agony he had quite forgotten his sham sin.
In 1585 a Japanese religious embassy was received at Rome; and by that date no less than eleven daimyo, or "kings," as the Jesuits not inaptly termed them had become converted. Among these were several very powerful lords. The new creed had made rapid way among the common people also: it was becoming "popular," in the strict meaning of the word.
The second story dates back to about one hundred and seventy years ago. Among the samurai of the Matsue clan in the time of Nobukori, fifth daimyo of the Matsudaira family, there was one Sugihara Kitoji, who was stationed in some military capacity at Kitzuki. He was a great favourite with the Kokuzo, and used often to play at chess with him.
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