Japan

by Walter G. Dickson

THE SHI SINWO, OR FOUR IMPERIAL FAMILIES

The “Shi sinwo” (“sz tsan wang”) are “four imperial relatives,” or royal families of Japan. This name denotes four families of imperial descent set apart, with allotted residences and revenues, as supporters to the imperial family. The families are cadets of the royal line descended from junior branches. From among the members of these four families, in case of failure of male heirs of the body, an heir to the throne, or a husband to the Princess Imperial, is to be sought.

In Japan all ranks are under laws more or less strict, and from such the imperial family does not escape. The succession to the throne, at all times an object in Eastern countries for daring ambition to aim at, and a fruitful source of revolution and misery to the people, is regulated and guarded in Japan on a basis wide enough to secure a succession, and preserved by such safeguards as to put it out of the power of collaterals to hope for success from intriguing ambition. One of these safeguards is supposed to be in the Emperor’s being allowed to take twelve concubines over and above his lawful wife, the Empress. These are generally daughters of men of high rank about the court, and the son of any one of them, if there is no son by the Empress, may succeed. If there be a daughter, she marries one of the members of these four families, and he becomes Emperor. Jinko, the father of the late Emperor, succeeded in this way. His father, Kokaku, was a member of the royal Kunnin family, and married the only daughter of the Emperor, and so became Emperor. He had a concubine, the daughter of Koongay Kwadjooji. The wife and the concubine had each one son. Satchay no mia was the son of the wife, and heir-apparent to the throne. But the concubine was a fierce, jealous woman, and determined that her son should succeed, and she poisoned Satchay. It was the duty of the Shiogoon’s envoy, Sakkye, to inquire into the reports that were circulating; and having done so, he discovered the truth, and put the concubine into confinement. But, though the Emperor was much distressed, he loved her too well and insisted on her being released. The government at Yedo heard of what had happened, and required the envoy to give his reasons for releasing her, when she had committed so heinous a crime. He committed suicide. Her son, Jinko, it is said, always paid the Empress the greatest respect, and would never see his own mother afterward.

But even with this wide matrimonial basis allowed to the Emperor, there may be a failure of heirs direct. These four families are therefore established as a further safeguard to the succession.

They take their names from collateral branches of the imperial house, being originally the families of younger sons of previous Emperors. At present there are only two families of Sinwo, two having become extinct by failure of heirs. They are, however, only dormant, as it is a part of the policy of the state that these families should be in existence, and it is in the power of the Emperor to put one of his sons into, as it were, the extinct family—that is, to call him by the name and give him the revenues belonging to the house, which revenues have been accruing until the family is re-established.

The four families are called collectively Shi (four) sin (relations) wo (imperial). The sons of these families are called Sinwo O’nkatta, or O’nkatta sama [O’nkatta is used as an address of respect to ladies, and also to Sinwo and high officers in personal attendance on the Emperor], and from these sons a successor to the Emperor may be taken.

The names of the four “families” are—1, Fusimi; 2, Arisungawa; 3, Katsura; 4, Kunnin. Of these the last two are the dormant houses. The revenues of these two houses are managed by factors or agents, and the fourth is said to be very wealthy.

The heads of the two existing families are:

1. Fusimi no mia, who has a nominal revenue of 1,016 koku[1] of rice; but he has probably twenty or thirty thousand koku. The present man is a Koboong of Jinko, the late Emperor.

This “boong” is a voluntary union between two persons, and is quite different from adoption. It is more of the character of a Masonic connection. In the relation of a child he is called Koboong; of a father, Oyaboong; of brothers or sisters, Kiodaiboong: and this connection is a very common tie between two individuals in Japan, as well as in China, to help and assist each other. It runs through all ranks and both sexes. It is a connection which may be as easily severed as it is made, but it is often strictly adhered to. It is generally made by drinking formally out of the same cup, each taking half of the liquor. It may be severed by cutting off the queue, or simply by formally intimating that it is at an end.

2. Arisungawa Nakatskasa no kio, or head of the Central Board. His nominal income is 1,000 koku, but his real revenue is much larger.

3. Katsura; the revenue is 3,006 koku.

4. Kunnin; the revenue is nominally 1,006 koku.

In these families there is generally a sufficient number from among whom to select a successor in case of the death, or what seems more common in Japan, the abdication and retirement, of the Emperor. But, at the same time, the arrangement has its disadvantages. It places a number of men and women of all ages in a very high position, with apparently no occupation for their leisure time. These men might become troublesome in the state by carrying on intrigues for their own advancement and for the gratification of their ambition. Within the last few years much disquietude has been caused by one of the Sinwo engaging in intrigues to upset the reigning Emperor. A means has been arrived at for at once giving these persons income, business, position, and at the same time getting them out of the way.

The Buddhist priesthood was at one time a very powerful element in the country. The number of priests was very great, and the revenues of the monasteries were enormous. By their wealth, and from among their vassals, they were able to keep up a respectable army; and not by their vassals alone—the priests themselves filled the ranks. The different sects built magnificent temples, and these were endowed with ample lands. Immediately before the period of the advent of the Christians in the sixteenth century, the power of the priesthood seems to have reached its highest point. Nobunanga, who at one time was inclined to favor the foreign priests, had always a great jealousy of, and bore a great ill-will to, the Buddhist priesthood. He destroyed their temples, killed their priests, and confiscated their revenues, and thus gave a blow to their power from which they have never recovered, and under which they are withering more and more every day.

In Japan, a man while a priest, after having shaved his head and taken the vows, is supposed to be out of the world, and it is then much easier to keep a certain amount of surveillance over him, and to see that he is attending to his duties, and is not engaged in political intrigues.

Of the larger Buddhist temples of different sects, fourteen are retained as having the largest revenues; and whenever a male member of the royal family is unprovided for he is put in as head abbot or bishop of one of these temples. They are generally appointed while children, and brought up to the position; and as the revenues of the office have thus time to accumulate, the reverend holder has sufficient for his wants and those of a respectable retinue. They are then called Sinwo Monzekke (Muntsih).

1. The first is Rinoji Monzekke, or abbot of Rinoji temple. The temple over which he is abbot is To yay zan, in Yedo. The first high-priest put into this was Koboong of Iyeyas, then Shiogoon. The revenue amounts to 13,000 koku of rice. The holder is of the Arisungawa family, and is of the first rank and second degree. He is known as “Kwan rayee no mia” (from the nengo, or date, of his appointment), and Yedo no mia or Ooyay no mia. In 1860 the incumbent was very old, and a boy, Gofutay, of the Fusimi family, was appointed assistant and successor.

2. The second is Ninaji no mia, otherwise called Omuro. The income is 1,502 koku. The incumbent is of the Fusimi family. He is head of the Singong sect, and was appointed to the office in 1843, when four years of age. To this temple the Emperor generally retires should he become a priest after abdication.

3. Dai Kakuji, otherwise called Sanga, is vacant.

4. Mio ho in, at Hiyayzan, a large temple near Miako. The Monzekke is of the Kunnin family. He is head of the Tendai sect of Buddhists, and is known as Tendai zass.

5. Sho ngo in no Monzekke is head of the Yamabooshi religion. He is of the Fusimi family, with an income of 1,430 koku. His temple is at Omine Honzan.

6. Sho ko in; vacant, but the revenues are held by No. 5.

7. Say ray in Monzekke: is known as Awata Mia. He is of the Fusimi family. The income is 1,330 koku.

8. Chi wong in Monzekke, of the Arisungawa family. The temple is in Miako, and he is the head of the Jodoshiu sect of Buddhists.

9. Kwajooji is vacant.

10. Itchi jo in Monzekke. The temple is in Narra, and is very old. Held by one of the house of Fusimi.

11. Kaji ee Monzekke, of the Tendai sect. Of the family of Fusimi, with an income of 1,600 koku.

12. Manjo in Monzekke is vacant.

13. Bissa mondo Monzekke is also vacant.

14. Emmang in Monzekke, commonly called Medora, in the province of Owomi, is also vacant.

All these bishoprics, as they may be called, are held, or may be held, by Sinwo or sons of Sinwo.

But as it is in many countries, both European and Eastern, as necessary and as difficult to dispose of the females of high families as the males, they also are in many cases provided for.

There are twenty-four temples or nunneries which are, or may be, under the superintendence of daughters or relatives of the four royal families.

1. Daijoji, in Miako; of this temple a daughter of the Emperor was formerly abbess.

2. Hokio ji.

3. Dan kay in.

4. Ko shio in.

5. Ray gan ji, held by one of the Fusimi family, who has the title of Nio-wo, or Queen of Nuns.

6. Yenshoji, in Narra, the ecclesiastical metropolis of Japan.

7. Rin kinji.

8. Chiu goji and sixteen others of lower class. Many of them are, however, unoccupied; partly, perhaps, from want of ladies of the royal family to fill them, and partly from failure of zeal for the Buddhist religion all over the country.

The laws with reference to the perpetuity of the vows of these priests and priestesses do not seem to be very strict, as we find that, when opportunity offers, the garb is thrown off, the hair is allowed to grow, and he or she mixes again in the world in whatever capacity their worldliness, their ambition, or their sense, has prompted them to desire.

It has been stated that the Emperor, as the fountain of honor, reserves to himself the sole right of conferring titles and rank. This reservation throws great political power into his hands, the acquisition of title and rank being, with rare exceptions, an object of the highest ambition to a Japanese. The amount of business connected with this power is great, and may be said to have been for many years the sole occupation for the Miako court. A special office and officers are set apart within the palace inclosure for carrying on the correspondence and settling disputes connected with the department.