A history of the Japanese people

by F. Brinkley; Dairoku Kikuchi

"Ieyasu, however, prized literature above militarism. He himself became a pioneer of learning, and employed many scholars to assist in constructing a solid framework of peace. The territorial nobles had to follow his example. Even Kato Kiyomasa, Asano Yukinaga, and Kuroda Nagamasa, each of whom during his lifetime was counted a divinely inspired general, found themselves constrained to study the Chinese classics under the guidance of Funabashi Hidekata and Fujiwara Seigwa. How much more cogent, then, was the similar necessity under which lesser men laboured. Thus, Ieyasu's love of literature may be regarded as a cause of the peace that prevailed under the Tokugawa for 260 years."

REVIVAL OF LEARNING

Ieyasu employed four instruments for educational purposes—the establishment of schools, the engagement of professors, the collection of ancient literary works, and the printing of books. In accordance with his last will his son Yoshinao, daimyo of Owari, built, in 1636, the Daiseiden College beside the temple of Kiyomizu in Ueno Park, near the villa of Hayashi Kazan, the celebrated Confucian scholar; but, in 1691, the college was moved to the slope called Shohei-zaka, where a bridge—Shohei-bashi—was thrown across the river. "Shohei" is the Japanese pronunciation of "Changping," Confucius's birthplace, and the school was known as the Shohei-ko. It received uniform patronage at the hands of the Tokugawa, whose kinsmen and vassals were required to study there, their proficiency, as determined by its examinations, being counted a passport to office. Yoshinao laid the foundation of a great library at the school and the number of volumes was constantly increased.

During the lifetime of Ieyasu, one of the most noted scholars was Fujiwara Seigwa. By the invitation of the Tokugawa chief he lectured on the classics in Kyoto, and it is recorded that Ieyasu, who had just (1600) arrived in that city, attended one of these lectures, wearing his ordinary garments. Seigwa is related to have fixed his eyes on Ieyasu and addressed him as follows: "The greatest work of Confucius teaches that to order oneself is the most essential of achievements. How shall a man who does not order himself be able to order his country? I am lecturing on ethics to one who behaves in a disorderly and discourteous manner. I believe that I preach in vain." Ieyasu immediately changed his costume, and the event contributed materially to the reputation alike of the intrepid teacher and of the magnanimous student, as well as to the popularity of Seigwa's doctrines.

Hayashi Kazan was a disciple of Seigwa whose reputation as a scholar he rivalled. Ieyasu employed him extensively in drafting laws; and many of his disciples subsequently served as teachers of the Chinese classics. The scripture of Hayashi's school of ethics was Chu Hi's commentary on the "Great Learning" of Confucius. In this system, ethics become a branch of natural philosophy. "Corresponding to the regular change of the seasons in nature is right action in man (who is the crown of nature), in the relation of sovereign and subject, parent and child, elder brother and younger brother, husband and wife, friend and friend. To his sovereign, or lord, he is bound to be faithful; to his parents, dutiful, and to his elder brother, respectful. Affection should characterize the relations of husband and wife and trust those of friend with friend."

A moment's consideration of this ethical system shows that it cannot be reconciled with such a form of administration as that existing under the Bakufu. Genuine loyalty to the sovereign found no place in the practical code of Tokugawa. Whether Ieyasu appreciated that fact or whether he ignored it in consideration of the civilizing and tranquillizing influences of Confucianism, there is nothing to show. Ultimately, however, it was to the ethics of the Chinese sage that the Tokugawa downfall became indirectly attributable.

Ieyasu showed much earnestness in searching for and collecting ancient books. Before and after the war of Osaka, he ordered priests to copy old books and records preserved in Buddhist temples and noblemen's houses. Subsequently, during the Kwanei era—1621-1643—there was built within the castle of Yedo a library called Momijiyama Bunko where the books were stored. He was also instrumental in causing the compilation and publication of many volumes whose contents contribute materially to our historical knowledge. The writing of history in the Imperial Court had been abandoned for many years, and the scholars employed by Ieyasu had recourse to private diaries for materials. Hayashi Kazan (Doshuri) was entrusted with the duty of distinguishing between the true and the false in using these records, and there resulted two memorable works. The second of these consisted in the main of genealogical tables. It extended to 372 volumes and subsequently became the Kwanei Shoke Keizu-den. The first, a national history, was originally called the Honcho Hennen-roku. Before its compilation Kazan (Doshun) died, and the book was concluded by his son, Harukatsu, in the year 1635. It consisted of three hundred volumes in all, and covered the period from the age of the Gods to the year 1610. It is now known as the Honcho Tsugan. The two works having been published to the order and under the patronage of the Bakufu, their contents were by no means free from the stain of favour and affection, but they nevertheless possess inestimable historical value.

THE SECOND TOKUGAWA SHOGUN, HIDETADA

Hidetada, third son of Ieyasu, was born in 1579; succeeded to the shogunate in 1605; abdicated in 1622, and died in 1632. His appearance on the historical stage was not very glorious, for, as already shown, when marching to join his father's army before the battle of Sekigahara, he allowed himself to be detained so long at the siege of Ueda Castle that he failed to be present at the great combat, and Ieyasu, as a mark of displeasure, refused to meet him until Honda Masazumi pleaded Hidetada's cause. During the first eleven years of his shogunate he exercised little real authority, the administration being conducted by Ieyasu himself from his nominal place of retirement in Sumpu. Thus, the period of Hidetada's independent sway extended over six years only. But during the ten subsequent years he continued to exercise much camera influence over the Government, though his power was inferior to that which had been wielded by Ieyasu in nominal retirement. Honda Masazumi, who had befriended him at the critical time mentioned above, occupied the highest post in the administration, the second place being assigned to Sakai Tadayo, while in Kyoto the Tokugawa interests were guarded by Itakura Katsushige and Matsudaira Masatsuna.

The era of Hidetada was essentially one of organization, and by the exercise of sincerity and justice he contributed much to the stability of the Tokugawa rule. Not the least memorable step taken by him related to the fortress of Yedo. In the year following his succession, he ordered the feudatories of the east to construct the castle which remains to this day one of the marvels of the world. "Around it stretched a triple line of moats, the outermost measuring nine and a half miles in length, the innermost one and a half, their scarps constructed with blocks of granite nearly as colossal as those of the Osaka stronghold, though in the case of the Yedo fortification every stone had to be carried hundreds of miles over the sea. The gates were proportionately as huge as those at Osaka, well-nigh the most stupendous works ever undertaken, not excepting even the Pyramids of Egypt. There is not to be found elsewhere a more striking monument of military power, nor can anyone considering such a work, as well as its immediate predecessor, the Taiko's stronghold at Osaka, and its numerous contemporaries of lesser but still striking proportions in the principal fiefs, refuse to credit the Japanese with capacity for large conceptions and competence to carry them into practice."