It has been shown that the Sin wo and sons of the imperial families are provided for by absorption into the higher offices of the priesthood, and to fill the seats in, and receive the revenues of, the richer abbeys and monasteries. In a similar way the sons of the Go sekkay and higher Koongays (known as Kindatchi) are provided for. There are six richly-endowed temples whose revenues are respectively enjoyed by a member of one of these families. These men are known by the name of “Sekkay Monzekke.”
If a Daimio happens to meet the norimono or sedan-chair of a Koongay upon the highroad, he must wait with all his retinue till the latter shall have passed. Koongays usually blacken their teeth and shave the eyebrows, and do not follow the usual custom in shaving the head. Civilians do not carry a sword; military carry one called “tatchi.” In ordinary times a Koongay is not likely to be put to death, however great may be his crimes; but he may be ordered to shave his head and enter a monastery, or may be confined to a room in his own house.
It is not easy to ascertain what was the exact position of the Koongays in the times before the great civil wars of the thirteenth and following centuries. The empire seems to have been divided at that time very much as it is now, into one large central court at the metropolis, with a number of smaller courts in the provinces, each ruled by its lord, king, Daimio, or dynasta, as they have been called. The court of the Emperor always remained at Miako. There he was surrounded by the members of the old families, among whom he distributed honors. There was to be seen a supposed prefect form of government, the history of which is written in the “Annals.” Probably in each of the lesser courts—such, for instance, as that of Satsuma, Mowori, and other wealthy lords—the same form of government was carried on in a miniature scale; and, so far as can be gathered from history and native historical maps, the extensive territories belonging to these lords were always under the entire rule each of its own master, and acknowledging no right in the central court (so long as that master did not in any way come into collision with the general good of the empire) to interfere in any way with what passed within these territories. The imperial court, in its executive form, was confined to the provinces around Miako—the Gokinai. The annals of the Emperors are devoted in the main to the occurrences which took place within these provinces, detailing the names and families, the titles, ranks, and history of the men who in that court were looked upon as great and eminent. Of these, the more prominent were brought forward and advanced by the Emperor in hereditary rank and title above their fellows—these were the Koongays; while the territorial lords were only known by their family names, or the name of the provinces over which they ruled, and were only expected to come once a year to Miako, in order to pay their respects to the Emperor. It is not to be expected but that differences would arise among these territorial lords, some more or less powerful; ambition and lust of wealth or power would soon find a cause for a quarrel, and this would light up a civil war. In such cases, the Emperor and the officers of the imperial court were looked to as the arbiters or umpires, and acquired and retained so firm a position in the machinery of the State and in the minds of the people as to withstand all the shocks which have at different times so frequently and rudely put one down and set up another of these provincial powers.
CHAPTER II
THE EIGHT BOARDS OF GOVERNMENT
Having given above a sketch of the ranks eligible in old times to fill the offices of government, a step will be gained by obtaining some insight into the means by which that government was carried on. The arrangements are of very ancient date, and seem to have been more or less in actual use until the separation of the empire into two at the end of the sixteenth century. At that time the executive department of the empire was entirely removed to Yedo, but the shadow or the skeleton of the defunct body was allowed to remain in Miako. The offices which had of old conferred power, and demanded exertion in fulfilling the duties, were now only empty names—honorific appellations; the power of conferring these nominal offices being all that remained to the Emperor of his former greatness. Still the retention of the power has not been without its use. Though the actual power has been in the hands of the Shiogoon, the hopes of the people and of the Emperor have ever turned toward its ultimate re-establishment at Miako, in a machinery all ready at any moment to take up the duties of government.
At the period when the government of Japan was settled, many of the institutions of China seem to have been copied or transferred by the founders of the empire. This must have occurred at a very early period in its history. While the original model has been followed, modifications have from time to time been introduced to meet the varying exigencies of the country. But perhaps nothing points more strongly to a Chinese origin for the ruling ranks of Japan than the early adoption of this form of government. As in China six boards are found at Pekin, so in Japan eight boards are found at Miako. The names of these boards or departments, the titles of the officials, the ranks of the subordinate officers, are all found under Chinese names.
Klaproth has given in his “Annals of the Emperors” a sketch of these eight boards, with the offices under each. It is probably taken from the “Shoku gen sho,” a little work written in the year 1340 by Kitta Batake Chikafusa, and in use at the present day as a concise account of the government of Japan.
The study of such a subject is rather dry and uninteresting, but it is necessary for any one who wishes to make himself acquainted with Japanese history, either of the past or of the present day, to read and understand this book. What here follows is only a rough sketch with a little further filling in. In what may be called the preface to the “Shoku gen sho”—a slight historical introduction—the author says: “We gather from old records, that in the time of Sui ko (the first Empress), in the twelfth year of her reign, A.D. 605, Sho toku, being prime minister, settled twelve grades of officers. Afterward, the Emperor Kwo toku, in the fifth year of his reign (A.D. 650), divided the country into eight provinces (or divided the government into eight departments), and definitely fixed the offices. Subsequently, in the first year of the Emperor Mun moo (A.D. 697), Fusiwara no tan kaiko Kamatariko (canonized as Kassunga dia mio jin) was appointed great minister, and by him laws were made and the officers and nobles were appointed. At one time the numbers were greatly diminished, and again they were increased, and fresh officers, ‘uncommissioned,’ got employment. But the ministers, the ‘Nai dai jin’ and the ‘Chiu nagoon,’ existed before the first year of Mun moo. But authentic records of that period do not remain in existence at the present time. In old times there was a separate office of religion known as the ‘Jin ngi kwang’ or ‘Kami no tskasa,’ answering to the ‘Ta chang sz’ in China. The two officers who superintended the rites in worship of the gods were above all other officers. This was the pristine custom in the kingdom of spirits (Japan), arising from the reverence paid to the gods of heaven and the spirits of earth.
“In the earliest times the Emperor Zinmu established the capital within the bounds of the province of Yamato, at Kashiwarra. At that time, in the beginning, Ten shio dai shin (the heaven-illuminating spirit) came down and placed three things—a ball or seal, an eight-cubit mirror, and a grass-shaving sword—in the palace, on the throne of the Emperor, which received homage such as was offered in early times. The efficacy of the spirit was great, so that the Emperor dwelling with the spirit was, as it were, equal to a god. Within the palace these three emblems were placed in safety, that it might be said that where these are there is divine power. At this time two high officers, ‘Ama no koya ne no mikoto’ and ‘Ama no tane ko mikoto,’ regulated the sacrificial rites and court ceremonies, until the time of the Emperor Soui-zin (97-30 B.C.), who, fearing the majesty of the divinity, took away these three efficacious symbols, the sword and the seal and the mirror, and put them elsewhere (i.e., in a palace he built at Miako); which was the origin of the idea of the Emperor’s sitting like a god in the place of a god.
“In the reign of Swee nin (A.D. 29-70) the great spirit Tenshio, or Ten shio dai jin, descended upon the province of Isse (when the Emperor measured and divided that province), and that Emperor built and endowed the temple or yashiro of Isse. This is the most sacred temple in the empire.