Japan

by Walter G. Dickson

In any consideration of the government of Japan and its relations, it is necessary to have clear ideas of the position in which the Emperor and the Shiogoon stand to one another. A reference to the history of the country, as given above, may in some measure explain these; but it may not be without use to state briefly what is the position of the Shiogoon.

The Japanese generally are imbued with the idea that their land is a real Shin koku, a Kami no kooni; that is, the land of spiritual beings or kingdom of spirits. They are led to think that the Emperor rules over all, and that among other subordinate powers he rules over the spirits of the country. He rules over men, and is to them the fountain of honor; and this is not confined to honors in this world, but is extended to the other, where they are advanced from rank to rank by the orders of the Emperor. The doctrine of the divine right is carried perhaps further than it ever was in England, though, after all, he is probably only regarded as “that sanctified person who, under God, is the author of our true happiness.” He confers rank upon the officers of the empire, and from him Nobu nanga, Taikosama and Iyeyas received whatever rank each held in the empire. By the death of the last of the Ashikanga Shiogoons the opportunity presented itself of giving the title to one who had earned it, and it was given to Iyeyas.

The name by which the Shiogoon of the present day is known to foreigners is that of Tycoon; there is, however, no such title as Tycoon in the language of Japan. The two words Tai kiun are Chinese, signifying “the great prince, sovereign, or exalted ruler,” implying that the bearer of the title is the great sovereign or ruler of Japan. Such a title conveys an idea of superiority over all in the empire which is not conveyed by any of the native titles given to or assumed by the Shiogoon. The title is of foreign growth, and the assumption has been looked upon with great jealousy by the Mikado.

By the old Jesuit writers, the head of the executive was frequently spoken of as the Emperor, the Kubosama, the Xogune, etc. There was, indeed, in their case, some difficulty, as of the three Iyeyas alone was Shiogoon, and that toward the end of his life. Kubosama, as has been stated elsewhere, was a title of respect given by the Emperor to the first Ashikanga. It was given to him after he had given up the title of Shiogoon, and it is somewhat inconsistent to use them together.

The title used by the Mikado to the Shiogoon is Tai jiu, “the large tree”; and this is probably the best name that could be used by foreigners in speaking of him, or in addressing him officially. That used by the Daimios in addressing him is Rioo ay, or “the green tent.”

The son and heir of the Tai jiu, whether his father be alive or not, till he is fifteen years of age, goes by the name of Takke cheoo, two Chinese words meaning a bamboo shoot of a thousand years. He generally assumes the toga virilis (the ceremony known as Gembuku) when he is about fifteen; but if he is called to the succession as a child, this may take place at an earlier period, or about eight or ten, when he has his head shaved as a man and takes his man-name, by which he is thenceforth known.

There is a civil title which the present dynasty has been proud to assume as patrons of learning; namely, the head or rector of the two principal colleges of the empire, June wa and Shoongaku drio in no bettowo, implying that he is the principal patron or rector of the two colleges of June wa and Shoongaku. This title is assumed as his being the “Genji no choja”; i.e., the head of the Gen or Minnamoto family. He may be spoken of as Minnamoto no choja—as such he considers himself as the first of all the military families of the empire. These titles he assumes, and they may be called family and literary honors. So soon as he has passed the ceremony of Gembuku, the Emperor confers rank and title upon him; these are civil and military, and also of rank or position. The lowest civil rank given to him is probably Dai nagoon, from which he is raised to Naidaijin, Oodaijin, and Sadaijin, and may be raised to the highest, Daijodaijin; but this is generally reserved for the Kwanbakku. The military rank given him is Shiogoon, to which the prefix Dai, “great,” may or may not be added. The Dai Shiogoon is the commander-in-chief of the army, and being, to a certain extent, looked upon as hereditary, is only an honorary title. To this title is sometimes added the two words Se i (Ching i of the Chinese), the chastiser or tranquilizer of the barbarians or of foreigners; i.e., outside people at a distance from court. This title was originally given with reference to the conquest of the Ai nos in the north of Japan and Yezo; but it has lately been applied to foreigners by the Mikado in his dispatches, as when he says, “I have given you the title of Se i; why do you not fulfill the expectations which I had of you?” Se i fhoo, the office of the pacifier of barbarians, is one of the names applied to the castle of Yedo.

Over and above these the Mikado denotes his place in the ranks of the nobility, as that he is of the second grade, first or second class.

The titles of Iyeyas were Jin itchi-i, first of the second grade.—Oodaijin, the great minister of the right.—Se i dai Shiogoon, tranquilizer of foreigners and great commander-in-chief.—June wa, Shoongaku drio in no bettowo, principal of the two colleges of June wa and Shoongaku.—Genji no choja, the head of the Gen clan.—Minnamoto no Iyeyas.

The name of Daifusama, by which the Jesuits spoke of Iyeyas, is a corruption of Naidaijin, as Nai foo sama, or, according to the subsequent use of sama, lord of the inner office.