Japan

by Walter G. Dickson

“At that time the O nakatomi family were hereditary officers of religion, and of rites of worship.

“After the officers of state had been appointed, the officers of the Jin ngi kwang, or spiritual department, were settled. Originally the Jin ngi kwang was the highest department of all. The temple built by the Emperor at Isse had separate officers of worship, and as to duties, both regulated worship; the offices were similar in their origin and character, but the department of religion was of the highest importance. Therefore, in the kingdom of spirits (i.e., Japan) these officers of religion ranked above all other officers. At that time a man of the fourth rank could be an officer of religion, but now it is confined to the second and third ranks. Formerly, any one was considered capable of filling the office, Nakatomi or other; but in the middle ages, since the time of the Emperor Kwa sann, it became hereditary in the family of his son, and no other family could fill the office; and it has since been filled by the members of the royal family.

“Originally the name Nakatomi designated an office. When one of the holders was made Oodai jin, he added O (great) to his title; but his descendants did not use the title, therefore they are simply called Nakatomi.”

Such is the introduction to the “Book of the Government of the Empire.” What follows is the names of the different offices, and ranks of officers, whether civil or military, stating what rank is eligible to hold each office, what offices can be held in conjunction by the same person, together with the Chinese equivalent of each title wherever it can be given.

Every office in Japan is divided into four—a head and three subordinates. The head is called by various titles, Kio, Kami, Tayu, Daiboo, etc. The highest subordinate is called Skay or Ske—in Chinese, Tsu—to assist or help; or Kai, to attend upon; also Tso, to assist: all three characters are used. The next is Jo—Chinese, Shing, to assist—deputy. The clerks are called Sakkan—Chinese, Shuh—attached to as a tail, dependent on. Each of these may be subdivided into great and small, Dai and Sho; and further, frequently into sa and oo—i.e., left and right. Besides these official grades, the title of Gong, or Gonno, is found. This seems to be an honorific title, and is generally conferred by the Emperor upon Koongays and persons about his own court. It seems to mean honorary substitute or deputy, and is added or prefixed to another title. This is the word K’ün in Chinese, with the meaning of power, balance, temporary substitute.

With these explanations it may be possible to understand the titles and descriptions of offices and officers given in the Shoku gen sho.

The first or highest office was that of religion, or board of rites, the Jin ngi kwang (shin k’i kwan), the office of the worship of spirits. This office, at first entirely for regulation of the Sinto religion, was rendered unnecessary by the introduction of Buddhism, and has been practically done away with—the higher titles and larger emoluments being absorbed by the younger sons of royal families, while the working part of the board has been joined with the highest board, Dai jo gwang.

The Dai jo gwang, or Matsuri koto tskasa, is the great office of government. This is the “cabinet,” and is over and superintends the eight boards and the affairs of the whole empire. The chief of the department is the Dai jo dai jin—the great minister of the whole government. He is also called Sho koku. This office is not always filled up. The holder is in settled times nearly invariably one of the “five families.” This is the highest office in the state, and was commenced by the Emperor Ten shi, who conferred it on his son. When this office is vacant, the next in rank, the Sa dai jin (left great minister) is highest official in point of rank. The highest subject generally receives at the Emperor’s hands the title of Kwanbakku, first given A.D. 880. The Kwanbakku is always near the Emperor’s person, and not engaged so much as others on public business. If the sovereign be a minor or a female, a regent is appointed, who is naturally the most powerful subject in the empire. He is named Sessio, or Setz jio, helper of the government. When such a regent is appointed for a young Empress, it is generally intended that he is to marry her, and become Emperor. The Kwanbakku was, in old times, called Omurazi. He is frequently spoken of as Denga sama. The Dai jo dai jin is commonly known as Sho koku, the Sa dai jin as Sa foo sama, Oo dai jin as Eoo foo sama, Nai dai dai jin as Nai or Dai foo sama. There may be only one of the three titles, Dai jio dai jin, Kwanbakku, or Sessio, conferred at a time; but whoever holds it is known to be the highest official, and he may have all three titles at the same time. The office of Dai jio dai jin has frequently remained vacant for lengthened periods.

In the Dai jio gwang there are four ministers. Dai jin means great minister, and the prefix of Sa is left, of Oo is right. In Japan the left generally takes precedence. And these four stand in this relation to one another. The first three are known as the “Sanko,” or three exalted ones. There is another officer, that of Nai dai jin, inner or middle great minister. This office is filled up if there be no Dai jio dai jin; but if otherwise it remains in abeyance.

Since 1780 the Shiogoon has generally been elevated to be Oodai jin or Sadai jin.