Japan

by Walter G. Dickson

In addition to the distinctions of rank in Japan, there is also the distinction into families or clans, great importance being attached to a family name. The feuds between rival families have in past times rent the empire to pieces. The Emperor is said to have no name; but some of the cadets, offshoots from the imperial line, have founded lines of their own, taking root and flourishing as distinct families. In this way have been derived the lines known as the “Say wa Genji,” the “Ooda Genji,” and the “Murakami Genji.” These are descendants of younger sons of emperors of these names. But among all the families of Japan, the first place is held by that of Fusiwara, in length of pedigree, in the honors held in past ages, and in the present position of the family. During every period in the annals of the empire, members of this family have filled the highest offices, civil and military, of the state. But it has, perhaps, shone more in civil employment than in military. The “five families” of the Sekkay mentioned above belong to the clan Fusiwara. Other families have risen at different times to the highest pinnacle attainable by subjects, but after a time they have gradually fallen back into comparative obscurity. Ninety-five of the Koongays call themselves of the clan Fusiwara. In very remote periods the family of Nakatomi seems to have held the highest rank, absorbing by its members, at one time, all the offices of religion. Only one Koongay family, Fusinami, now represents this old clan. In point of antiquity, if not of luster of name, the Sungawara family, commonly called Kwang kay, ranks second only to Fusiwara. The members of this family are rarely found in military employment, generally filling the offices of teachers or lecturers on history or religion.

The “Gen kay,” otherwise called “Minnamoto,” are more illustrious as military men. Seventeen families of the Koongays belong to this clan. All the Minnamoto Koongays are descended from younger sons of former emperors. One of these, the “Say wa” Minnamoto, assert that their line is the same as that of the present imperial dynasty of China, who are descendants of the Emperor Say wa, or “Tsing wa,” whence the “Tsing” or “Ta Tsing” family, which emigrated from the north of Japan several centuries ago.

The Taira, or He kay, the great opponent of the Gen kay (otherwise known as Heji and Genji) during many years of civil war, includes five families.

Nishika koji, of the Tanba clan, is said to represent one of the emperors of China of the Eastern Han dynasty, who was driven from China and took refuge in Japan.

A new creation of Koongays is very rare. About 1830, Kitta koji (of the clan Oway), whose family for three generations had filled the office of Kurodo, was elevated to the rank.

The names of Koongays are, in many cases, derived from the street or place where they originally lived, as Itchi jio, No. 1 Street.

There are in all 137 Koongays.

There is assigned to each Koongay an annual revenue calculated in koku of rice. This, in most cases, implies so much ground held of the Emperor. The total sum divided among these noble families does not amount to that allowed to a third-rate Daimio. But though several of these nobles are miserably poor, and have probably little to live upon besides the rice which is given them by the Emperor, there are some among them who have other sources of wealth. In old times the Koongays possessed large landed property; but in the wars of the He kay and Gen kay, Kiomori, the leader of the former, despoiled them, and the divided portions of these lands were seized by whoever had the power. Some still retain extensive landed property, but the majority have fixed salaries, which they receive at the Emperor’s hands. Residing near the court, and often connected with the Emperor and high officers by marriage, the poorest may possess some influence, and this frequently contributes to swell their incomes. This influence is courted by the Daimios at a distance, who, aspiring to rank or titles, purchase the assistance and influence of the Koongays, such as it may be, by solid presents. The higher class, who really have much power, in this way become very rich. The little land which belongs to them may, by taxes, duties, or customs, produce much more than the exact number of koku of the original calculation. Thus the seaport town of Itami stands on the ground of Konoyay dono, and he levies a tax upon the exports and imports; and, in addition to the customs, he receives the duties upon all the saki or spirit distilled between the towns of Hiogo and Osaka, and this is the great distilling district for the whole country. Having acquired money, he lends it out at Oriental rates of interest to the Daimios, who are too often in need of ready money, so that he is a very wealthy man. The Koongays have not the large expenses which drain the purses of the Daimios; having comparatively few retainers, they are not obliged to make the ostentatious display which brings the Daimios to poverty; nor have they the same number of establishments to keep up at different places. All this contributes to make the upper class of Koongays, already powerful by rank, position and influence, substantial in their independence. The poorer class eke out their existence in a variety of ways, honorable enough, but not contributing much in the way of worldly wealth. Assukayee teaches playing at “mari,” a sort of football, which is a fashionable game at court, and which is probably derived from the Chinese shuttlecock, varied according to the difference in the style of boots and shoes. In playing at this game in Miako, the court turns out in gorgeous dresses. Jimio-in and others teach writing. Sono dono teaches the science of dwarfing trees and the art of arranging flowers in flower-holders. At both of these the Japanese excel. In the former they display a wonderful power over nature, and in the latter a highly cultivated taste. A fir-tree has been seen in perfect vigor, bearing a cone, and eight years old, and only an inch in height. Rayzay teaches poetry and composition. Sijio dono teaches the art of dressing dinners and cookery, which is considered in Japan the occupation of a gentleman. When an artist has prepared a dinner, and laid it out, it is common for the public to go to see it as a work of art. Yamashima and Takakura superintend and teach the art of dressing and of etiquette. Tsutchi Mikado teaches and explains what is known in China as the “Ta kih,” the ultimate cause of things, the immaterial principle of the Chinese philosophers, as contained in and exemplified by a series of diagrams; and, as an astrologer, divines into futurity. Others paint, and sell their works of art, or teach painting. The poorer individuals who receive rice also get the Emperor’s cast-off outer garments. Their daughters are in the habit of going to the families of the Daimios as governesses (and are commonly known by the name of “jorosama”), to teach the young ladies and gentlemen the customs and language of the court. Of these ladies there are generally one or more at the residence of the Shiogoon in Yedo. They sometimes act in the capacity of spies as well as of governesses; and, having much influence, they are sometimes feared as censores morum.

Under the five Go sekkay nearly all the Koongays are classed into five divisions; and in his relation to his head, each Koongay is known as “Monrio” or “Sorio”—one division under each of the five.

If any of those in a position of Monrio have any business with the court, such must be dispatched through his head, who then communicates with the Emperor.