The new power of the Shogunate instituted by Yoritomo was not long before it also became attenuated. In 1198, immediately after the death of its founder, his father-in-law, Hojo Tokimasa, seized the reins of government, and in 1219 the posterity of Yoritomo was already extinct. The supreme authority was by this time definitely vested in the family of the Hojo, whose chief took the title of Shikken, or Regent, and chose and dethroned the Shoguns, usually children, at his pleasure, selecting them either from the Imperial family or from that of the Fujiwaras. The period during which this curious regime lasted is perhaps the most brilliant and the most prosperous in the history of Japan in the Middle Ages; but eventually Japan fell into a sort of feudal anarchy, bearing a close affinity to that which existed in Germany at the same epoch. The power of the Hojos was finally broken in 1334, thanks to the combined action of the feudal lords, aided by a Mikado named Go-Daigo, who happened for once to be possessed of some energy. The executive, however, did not remain long in the hands of this Emperor. His chief lieutenant, Ashikago Takauji, rose up against him, obliged him to flee from his capital, and replaced him by another member of the Imperial family, at the same time electing himself Shogun. From 1337 to 1392 Japan had two rival dynasties of Mikados. Notwithstanding these disturbances, the Court of the Shoguns Ashikagas was very often extremely brilliant, both from the literary and the artistic point of view. During the fifteenth century civil wars raged again, and the authority of both Mikado and Shogun consequently dwindled into insignificance. In the provinces the warriors, known as samourai, gradually became hereditary, recognising no authority but that of their feudal lords, the daimios. The country became poor, the population rapidly dwindled, and all the arts except that of the armourer tended to disappear. The opening years of the sixteenth century beheld Japan in a pitiable plight indeed, the population decimated by terrible epidemics and earthquakes, as well as civil wars, and such was her condition that she might have been compared to France after the Hundred Years’, or Germany after the Thirty Years’, War. When St. Francis Xavier visited the country in 1550 he was appalled by its misery. It was a far cry then from the Japan of his days to the Cipango, the golden land of promise so greatly vaunted by Marco Polo three centuries earlier. The feudal system in Japan, however, had been of great use in forming the character of the people; it preserved in them those virile qualities so conspicuously absent among the Chinese.

The close of the sixteenth century witnessed the decline and fall of feudalism throughout the Empire, which led to the re-establishment of centralization. This was due to the energy of three great military chiefs, Nobunaga, Ieyas, and Hideyoshi, the first of whom was descended from the Taira and the second from the Minamoto, and therefore both were essentially aristocratic. The third, however, was about the only personage in medieval Japan who ever rose from the ranks to occupy a towering position in the State. Ota Nobunaga, after having considerably aggrandized the very small principality which he had inherited from his father, interfered in the quarrels of a succession of Shoguns, and deposing in 1573 the last Ashikaga, seized the Government as Prime Minister, and compelled the daimios to obey him. He curbed the encroachments of the Buddhist monks, who had accumulated during the long period of the civil wars immense landed estates; but at last, hemmed in by his many enemies, this remarkable man ended his career by disembowelling himself, an unpleasant but evidently popular method of committing suicide with the Japanese.

Hideyoshi, who from groom had become principal lieutenant to Nobunaga, extinguished all further spirit of resistance on the part of the feudal barons. Once Japan was united, he wished to establish its power beyond the limits of the Empire, and for this purpose sent an expedition into Korea, which, however, only resulted in ruining that country, thanks to the quarrels and dissensions which took place between the Japanese generals, some of whom were Christians and others Buddhists.

At the death of Hideyoshi in 1598, the power of the daimios, even that of the great princes of the south-west, Choshiu and Satsuma, was already much attenuated, and everything was ready for a change similar to that which took place in France under Louis XI. It led to the quasi-independence of the lords being suppressed in favour of a feudality of a purely domestic character. The principal factor in this change was Tokugawa Ieyas, who had been one of the chief generals of Nobunaga and Hideyoshi. Placed by this last at the head of the council of the regency, which had to exercise power during the minority of his son Hideyori, Ieyas was not long before he quarrelled with his co-regents. Assuming the command of an army, recruited in the north and the east of the Empire, he in 1600 defeated at Sekigahara the united forces of the clans of the south and the west, and thus made himself master of Japan. Instead of a purely ephemeral sovereignty, he founded a dynasty and a régime which lasted for 250 years, as the result of his ability and that of his son and grandson. Before proceeding further in detailing the political and social organization of this interesting country, it will be well to pause and consider an event of supreme importance which took place in the sixteenth century, and the effect of which explains much that is now happening. I refer to the period of the great Portuguese colonization, when that now small kingdom had annexed vast possessions in the Indies, and had added new ones in Cochin China and in the south of China to her Empire.

In 1542, three Portuguese, who had taken passage on board a Chinese junk, were wrecked upon the southern coast of Japan. Among the other passengers happened to be a Chinaman, who volunteered as interpreter. He seems, however, to have entertained for foreigners the same contempt as that in which they are held by his compatriots in this year of grace 1900. He described the Portuguese to the Japanese as people who were very little better than savages, who did not know how to write Chinese, and as being, moreover, profoundly ignorant of the art of eating their food with chopsticks. We may conclude, therefore, that these worthy Portuguese did not produce a very favourable impression. In 1545, the navigator Fernan Mendez Pinto arrived at the little island of Tanegashima, to the south of Kiu-Siu, and was well received by the feudal lord of that district. The powerful Prince of Bungo, father-in-law to the Lord of Tanegashima, having heard of the strangers, invited them to his capital in the north-east of Kiu-Siu, and entertained them very handsomely. Pinto was so favourably impressed by all he saw that two years later he returned to the same spot, carrying off with him two Japanese fugitives from justice. They had the fortune of being converted to Christianity by St. Francis Xavier, and served him as interpreters when the renowned Jesuit missionary landed on August 15, 1549, at Kagoshima, the capital of the Prince of Satsuma. The earliest converts were a few relatives of the interpreters. The Prince received the saint very favourably, and the Princess insisted upon him composing for her benefit a summary of the Articles of the Christian Faith, together with the translation of the principal prayers. St. Francis immediately edited a Japanese version of the Catechism and a translation of the Credo. Unfortunately, in the course of time the Prince of Satsuma was much offended by certain Portuguese sailors, who, probably on account of the obstacles they encountered in the attempt, refused to land in his dominions, and betook themselves and their merchandise further on to those of his rivals. Greatly annoyed at their behaviour, the prince now ordered the missionaries to quit his dominions. St. Francis obeyed and proceeded to the capital of the Prince of Bungo, who was highly delighted to see him, and assisted him in a number of ways to found churches and missions, so that when the great missionary left Japan in 1551, Christianity was fairly established in the country. Presently Japan was inundated with Portuguese missionaries, sailors, and merchants. The Japanese, with an eye as much to business as to social improvement, encouraged this influx of strangers in the hope of its leading to a profitable commerce being established between the two countries. The Jesuits, too, whose influence the Japanese quickly recognised, were treated with the utmost cordiality and respect. So great was the Japanese power of assimilation, that Mendez Pinto tells us that, having made a present of an arquebus to the Prince of Tanegashima, that potentate caused it to be imitated, and very soon afterwards the navigator was shown six weapons exactly like his own. A few months later there were 30,000 distributed in the province of Bungo, and 300,000 throughout the country. These figures may be taken with a grain of salt; nevertheless, there must have been a very firm foundation for the story. In 1582, forty years after the arrival of the Portuguese, artillery played a great part in the Battle of Shigutake, one of Hideyoshi’s greatest victories.

Whether material or spiritual motives were at the bottom of the rapid progress made by Christianity at this period it would be difficult to say. Princes, literary men, priests, even Buddhists, rich and poor alike, presented themselves in hundreds to receive baptism, and even Nobunaga, if he did not actually profess the new religion, at any rate favoured its propaganda. At the time of his death in 1582 there were fully 600,000 converts in the centre and the south of Japan; half the daimios in the island of Kiu-Siu had embraced Christianity, together with the greater part of their subjects; the Prince of Tosa, in the island of Sikokou, and many daimios in the centre and west of the great island had also been baptized. There were not less than 200 churches, some of which were even situated in the capital of the Empire. In Nagasaki, which in 1567 had become the centre of foreign commerce, there was scarcely a pagan left. In 1582 an embassy, sent to Rome by the Princes of Bungo, Arima and Omura, was solemnly received by Pope Sixtus V. It afterwards proceeded on a tour through Portugal, Spain, and Italy. Although Hideyoshi apparently did not display the same enthusiasm for Christianity as did his neighbours, nevertheless, their number continued to increase; and during the last ten years of the sixteenth century it is believed there were over a million converts to the Roman Church out of a population of between eight or ten millions, a marvellous record for fifty years’ missionary labour. Unfortunately, it was not to last long, although, to be sure, the brief epoch of its success was marked by a material progress quite as astonishing as the spiritual, for, with the religion of the Europeans, the Japanese had adopted a great many of their arts and industries. Tobacco, for instance, began to be cultivated, and boats built on European models transported Japanese trade as far afield as the Gulf of Mexico. Strangers could travel from one end of the country to the other without fear of being molested by the natives, and St. Francis Xavier had every reason to say that the ‘Japanese nation was the delight of his heart.’ Presently Hideyoshi became alarmed lest the system of government which he had formulated might eventually be overthrown through the missionaries and by possible religious wars occasioned by so abrupt a change in the opinions and ethics of an entire nation. He feared lest the admission into the country of so many merchants and missionaries might not be the prelude to another invasion of a hostile character, resulting in the conquest and annexation of Japan to some European power or other. It is even said that a Portuguese captain was sufficiently imprudent to inform Hideyoshi that the King, his master, had the intention of sending priests into the dominions of the Mikado with the object of ultimately landing troops, who, aided by the native Christians, should effect his overthrow. Whether these words were ever spoken or not is uncertain, but they were undoubtedly the expression of the thoughts of contemporary European Sovereigns, a fact which the Japanese soon learnt when they came to be a little better acquainted with the proceedings of the Portuguese in India. In a word, the suspicions of the Japanese rulers were awakened, and even the brilliant services rendered by the Christian General Konishi could not efface them, and the impression was further increased by the rivalry which existed between the Jesuits and the Franciscans, and also between the Portuguese, the Spaniards, the English and the Dutch, who were perpetually accusing each other of most malevolent designs. In 1587 Hideyoshi issued an edict ordering all missionaries to leave Japan within twenty-four days, which, however, remained a dead-letter until 1597, when it was put into force—in consequence of the imprudence of the Spanish Franciscans, who began preaching in the open air, and even in the streets of Kioto, which resulted in a riot and in seventeen native Christians being put to death at Nagasaki. Ieyas continued the persecution throughout 1614, as did his son and grandson, who, between them, contrived to extirpate Christianity in every part of the Empire before 1638. For years the inhabitants of Nagasaki were condemned to trample upon the Crucifix in the presence of the authorities, and even as late as 1868 placards were still to be seen stuck up in the streets offering rewards for the denunciation of members of the ‘forbidden, lying, and corrupt sect.’

The immediate result of this persecution, which was extremely severe, was the exclusion from Japan of all outside influence, for the foreigner and Christianity had become in the eyes of the Government a moral, social, as well as political dissolvent. The evil conduct of the European sailors, who, even according to the statement of the missionaries themselves, had carried off women and children in great numbers, to sell into slavery at Manila or Macao, and their dissolute behaviour generally, cast opprobrium upon the religion which they professed, and thus it came to pass that the Japanese accused the Christians of not practising the ethics they taught, but, on the contrary, of giving a bad example by their disrespect to parents, superiors, and to all in authority.

In 1609 and 1611 Ieyas granted the Dutch the right of trading all over the island, but his son, Hidetada, being suspicious of their good intentions, closed all harbours to them, excepting those of Hirado and Nagasaki in the island of Kiu-Siu, and, furthermore, prohibited the Japanese from leaving their country under any pretext. From 1637 the Dutch and the Chinese alone were authorized to trade in Japanese waters, and then only through the port of Nagasaki. Confined within the narrow limits of the island of Deshima, condemned to submit to the most abject humiliations, and never allowed to go ashore excepting once a year on a special mission to Yedo, when they conveyed presents to the Shogun, before whom they had to crawl upon their hands and knees, the agents of the Dutch East India Company entertained with Japan commercial relations of the scantiest kind. With this sole exception, Japan, which had acted in so liberal a manner towards foreigners, became in a short time a sealed book to the outer world.

CHAPTER II
JAPAN AND THE REVOLUTION OF 1868

Progress demoralized in Japan under the Shoguns Tokugawa—Imperial Court, Mikado and kuges, feudal society, Shogun, Daimios, samourai, and people—Foundation of the political régime—Military preponderance of the Shogun—Seclusion of the Mikado—Divisions among the Daimios—Exclusion of strangers—Artistic development and economy—Progress of civilization—Decline of the Shogunate—Position of Japan in the middle of the nineteenth century—Foreigners begin to re-enter the country in 1854—Scandal created by the opening of the ports—The Court and the clans in the south-west provinces hostile both to Western civilization and the Shoguns—Fall of the Shogunate—Restoration of the Mikado and introduction of European civilization.