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Updated: May 7, 2025
In each case rumours of an armed outbreak were suddenly circulated in Fushimi for the purpose of creating confusion such as might furnish an opportunity to strike suddenly at Ieyasu. These essays failed in both instances, and the Tokugawa chief, instead of retaliating by direct impeachment of Ishida, applied himself to cementing close relations with certain great daimyo by matrimonial alliances.
At this school youths of ability, selected from among the sons of the Bakufu officials and of the daimyo, were educated, the doctrines of Confucius being thus rendered more and more popular. Under Tsunayoshi's auspices, also, many books were published which remain to this day standard works of their kind.
I have already mentioned how, after this abolition of obligatory junshi, or following of one's lord in death, the practice of voluntary junshi continued up to the sixteenth century, when it actually became a military fashion. At the death of a daimyo it was then common for fifteen or twenty of his retainers to disembowel themselves.
But, from the days of Ietsuna, the wives and children of the daimyo were allowed to return to their provinces, and under the eighth shogun, Yoshimune, the system of sankin kotai ceased to be binding. This was because the Tokugawa found themselves sufficiently powerful to dispense with such artificial aids. There were certain general divisions of the feudatories.
Nevertheless I have a private conviction that some old artists even now living in Matsue could make a still more wonderful cat. Among these is the venerable Arakawa Junosuke, who wrought many rare things for the Daimyo of Izumo in the Tempo era, and whose acquaintance I have been enabled to make through my school-friends.
It being now considered safe to advance to the next stage of the mediatization of the fiefs, the Emperor issued an edict abolishing local autonomy; removing the sometime daimyo from their post of prefectural governor; providing that the local revenues should thereafter be sent into the central treasury; declaring the appointment and dismissal of officials to be among the prerogatives of the Imperial Government; directing that the ex-feudatories should continue to receive one-tenth of their former incomes but that they should make Tokyo* their place of permanent residence, and ordaining that the samurai should be left in continued and undisturbed possession of all their hereditary pensions and allowances.
They felt themselves strong enough to disobey: instead of leaving Japan, they scattered through the country, placing themselves under the protection of various Christian daimyo. Hideyoshi probably thought it impolitic to push matters further: the priests kept quiet, and ceased to preach publicly; and their self-effacement served them well until 1591.
Broadly speaking, this method had for result the planting of the tozama daimyo in the west and of the fudai barons in the east, as well as along the main roads between the two capitals. The plan worked admirably during 270 years, but at the Restoration, in 1867, the western daimyo combined to overthrow the shogunate.
The charge of conspiracy was less easy to prove; but who could reasonably have doubted that, were opportunity offered, the Roman Catholic orders would attempt to control the general government precisely as they had been able to control local government already in the lordships of converted daimyo.
They were persuaded to surrender their fiefs to the Throne and to ask for reorganization under a uniform system of law. This example found many imitators. Out of the whole 276 feudatories only seventeen failed to make a similar surrender. It was a wonderful display of patriotic altruism in the case of some, at any rate, of the daimyo.
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