Iyeyasu's plan was one of conciliation and the prevention of hostile union. He laid his plans and left it to time to do his work. Some of the richest fiefs of the empire were conferred upon his sons, who founded several of its most powerful families. The possessions of the other lords were redistributed, the land being divided up among them in a way to prevent rebellious concentration, vassals and adherents of his own being placed between any two neighboring lords whose loyalty was in doubt. To prevent ambitious lords from seizing Kioto and making prisoner the mikado, as had frequently been done in the past, he surrounded it on all sides with strong domains ruled by his sons or friends. When his work of redistribution was finished, his friends and vassals everywhere lay between the realms of doubtful daimios. A hostile movement in force had been rendered nearly impossible.
Below the daimios came the hatamoto, or supporters of the flag, direct vassals of the shogun, of whom there were eighty thousand in Japan, mostly descendants of proved warriors and with a train of from three to thirty retainers each. These were scattered throughout the empire, but the majority of them lived in Yedo. They formed the direct military dependence of the shogun, and held most of the military and civil positions. Under them again were the gokenin, the humbler members of the Togukawa clan, and hereditary followers of the shogun. All these formed the samurai, the men privileged to wear two swords and exempted from taxes. Their number and readiness gave the shogun complete military control of the empire, and made him master of all it held, from mikado to peasant.
Such was the method adopted by the great statesman to insure peace to the empire and to keep the power within the grasp of his own family. In both respects it proved successful. A second important step was taken by Iyemitsu, his grandson, and after him the ablest of the family. By this time many of the noted warriors among the daimios were dead, and their sons, enervated by peace and luxury, could be dealt with more vigorously than would have been safe to do with their fathers.
Iyemitsu suggested that all the daimios should make Yedo their place of residence for half the year. At first they were treated as guests, the shogun meeting them in the suburbs and dealing with them with great consideration. But as the years went on the daimios became more and more like prisoners on parole. They were obliged to pay tribute of respect to the shogun in a manner equivalent to doing homage. Though they could return at intervals to their estates, their wives and children were kept in Yedo as hostages for their good behavior. When Iyemitsu died, the shoguns had cemented their power beyond dispute. The mikados, nominal emperors, were at their beck and call; the daimios were virtual prisoners of state; the whole military power and revenues of the empire were under their control; conspiracy and attempted rebellion could be crushed by a wave of their hands; peace ruled in Japan.
Iyemitsu was the first to whom the title of Tai Kun (Tycoon), or Great King, was ever applied. It was in a letter written to Corea, intended to influence foreigners. It was employed in a larger sense for the same purpose at a later date, as we shall hereafter see. Suffice it here to say that the Tokugawas remained the rulers of Japan until 1868, when a new move in the game of empire was made.
THE PROGRESS OF CHRISTIANITY IN JAPAN.
The fact that such a realm as that of Japan existed remained unknown in Europe until about six centuries ago, when Marco Polo, in his famous record of travel and adventure, first spoke of it. He knew of it, however, only by Chinese hearsay, and the story he told contained far more of fable than of fact. The Chinese at that time seem to have had little knowledge of their nearest civilized neighbor.
Reproduced by permission of The Philadelphia Museums.
RETURNING FROM MARKET. JAPAN.