Iyeyas, as head of the executive, dealt with these Daimios and Hattamoto, or lesser barons, only. Among them there are recognised four classes; viz., Koku shiu, Ka mong, To sama, and Fudai. The highest class—Koku shiu (Kwoh chu)—“province lords,” were those whose ancestors had been in possession of large territories, and who in several cases opposed Iyeyas in arms, yet whom he thought it safer to conciliate than to irritate, looking upon them as more on an equality with himself than the others. About the time of Iyeyas there were seventeen of these province lords, to which number four have since been added. The second class—Ka mong (Kia mun), family doors or gates—consisted of relatives of his family who had assisted him in his rise to power, and upon whom he conferred territory. If the “San kay,” or three families of his own line, be included, there were ten Ka mong. The third class—To sama (Wai yang)—were those who, being no relatives or connections, were possessed of considerable landed property, and who sided with Iyeyas during his struggle for power. The fourth—the Fudai (P’u tai)—includes the officers, retainers, captains of his army, or those who in civil capacities, but subordinate, assisted him. Of this Daimio class there are about 200. Fudai are the only Daimios who are eligible for office, or who are allowed to take a part in official business. In rare cases To sama have given up their rank and privileges in order to participate and take an active part in official politics.
The being a Daimio or Kooni kami implies that the officer belongs to one of these four classes, and has an annual income from land, as has been said, of 10,000 koku of rice.
The standing of Daimios as a distinct nobility is not recognized at Miako, and it is therefore an object of ambition to them to obtain imperial honors at the hand of the Emperor, such honors being looked upon as much higher than the names by which they are known at the court of the Shiogoon, and which are conferred by him. These latter are invariably the name of a province, of which each is styled “kami.” There are three provinces from which titles as kami are never taken by Daimios: Kadsusa, Fitatsi, and Kowotsuki; these provinces as a title being reserved for the relatives of the Emperor. This gives rise, as mentioned before, to the distinction between titles as Kooni kami and those known as Kio kwang. These latter titles are much coveted, and a great deal of money is expended and interest employed in endeavoring to obtain a title from the Emperor. If an officer has both descriptions of titles, the Kio kwang always takes precedence, as in the case of Satsuma: he is a Koku shiu and a Kooni kami, as such he has the title of Ohosumi, or Satsuma no kami; but he is rarely so spoken of. Holding the imperial title of Shuri no dai bu, he is known by this added to his family name, Shimadzu, Shuri no dai bu—i.e., Shimadzu, head of the ecclesiastical carpenters’ office. In addition to these designations from provinces by which Daimios are generally known, the Shiogoon has thought to confer higher honor upon some, and to attach them more to his family and its interests, by giving them permission to use his family name. The name of the parent stock is Tokungawa, but the branch to which Iyeyas belonged was known as Matzdaira (a village in Mikawa). When the ruling officer is powerful, these lords are proud to use this name; when he is insignificant, they avoid it. Thus the lord of the western provinces of Nippon uses at times the family name of Mowori, at other times he is Matzdaira, Daizen no dai bu.
The higher class of the lords (the Koku shiu), who generally rule over one or more provinces, are frequently called by the name of one of the provinces as spoken according to the Chinese pronunciation of the character. Thus Mowori is ruler over the province of Nagato; i.e., long gate or entrance—in Chinese, Chang mun, Japanized into Cho mong. The latter word is dropped, and instead of it “shiu,” or province, is added—whence Cho shiu, the name by which he is frequently spoken of. Satsuma is thus Sas shiu, Owarri, Bishiu, etc.
One difficulty in completely understanding the use of the various titles in Japan arises from a confusion in the application of the word “kami.” As a title, this word is conferred by the Emperor and the Shiogoon. The word, when conferred by the Shiogoon, is the Chinese character “shau,” with the meaning of keeper, or to take charge of. Used in this way, the name of a province is invariably prefixed, as Yamato no kami. And as the names of the provinces are known as our counties are with us, the title is at once understood by a native. But this is quite a different word from that found in the title of Ee Kamong no kami. This is an imperial title. The Chinese character representing this word is that of “tau,” or head, and implies that he is the head of a department; viz., that which takes charge of the verandas and outside pathways about the palace. Again, the word occurs in military titles, as Sa yay mong no kami. In such a title the Chinese character “tuh,” meaning to keep, to lead, or a general, is employed, implying that he is commander of the guards of the left gate. In a fourth instance the Chinese character is “ching”—correct, to govern, or to see that things are correct; and the word is found in such titles as Oone me no kami, Oone me being the department of the female officers about the palace. It is therefore evident that the office must be known before the title can be translated, and that the word prince will not give a correct translation of “kami” when connected with such an office as Gengba, which is the office for foreign affairs.
The term “tono” is still frequently applied to Daimios by the common people, and is often conjoined with “sama,” as Tonosama. It is the Chinese word “tien,” a palace or hall, and was originally conferred upon the crown prince of China, and thence transferred to the son of the Kwanbakku. The Portuguese writers frequently use “dono.” “Sama” is the Chinese “yang,” and was at first conferred upon Ashikanga yoshi haru when the Emperor for the first time gave him the title of Kubosama. From this it passed as a title of respect to other high officers, but has now become as common as esquire in England. “Tono” in the same way is now used by Hattamoto. “Yakatta” (Ch., kwan), a word sometimes used by the Jesuits for Daimios, is properly restricted to the castle of a Daimio, and is used only for the more or less fortified residences of the more powerful of the class.
The five hereditary orders of peerage used in China are not known in Japan except by name (Ko, Ko, Haku, Shi, and Dan). Of the Daimio class the Shiogoon is the head.
Of the present dynasty, if such it can be called, Iyeyas was the first. He derived his descent, in his officially published pedigree, from the Emperor Say wa, one of whose descendants was Iyo no kami, Yori yoshi. His son was Hatchimang Taro, Mootz no kami, Yoshi Iyay. He was known in history as a great warrior, fighting in the province of Mootz for twelve years. His third son was Siki bu no Ta yu, Yoshi kooni, the founder of the families of Nitta and Ashikanga. His son was Nitta, Oee no ske, Yisho shigay, commonly called Dai ko een (great light). His fourth son was Yoshi Suyay, called Tokungawa shiro (i.e., fourth son), from whom was descended Minnamoto no Hirotada, the father of Iyeyas, who was the eldest son. Iyeyas claimed to be descended from the Nitta family. His grandfather was adopted by Matzdaira Tarozayaymon, then a farmer in Mikawa, at the village Matzdira.
I. Iyeyas had twelve children: 1. A daughter, married Okudaira Mimasaka no kami. 2. A son, Nobu yas. His father suspected him of intriguing against him and was said to have killed him in Mikawa. In one of Mr. Cocks’ letters he says, “It is said that the eldest son was disinherited on account of his having lost his nose by disease.” 3. Etsizen chiu nangoong, Hideyas. As a boy he was given to Taikosama, and was adopted by him. After Taiko had a son, he gave Hideyas in marriage to the heiress of the family of Yuki, in Kadsusa, an old family; and after all the territory was overrun and despoiled, his father gave to him the province of Etsizen. 4. Hidetada ko married a daughter of Taiko, and succeeded his father as Shiogoon. 5. Tada yoshi ko, commonly called Matzdaira Satsuma no kami. He got Kioss, in Owarri, a place formerly belonging to Nobu nanga. 6. Nobu noshi. 7. A daughter, married to Hojo Sagami no kami. 8. A daughter, married first to Gamo Hida no kami and secondly to Assano Tajima no kami. 9. Etsigo, Kadsusa no ske Tadateru. 10. Owarri, Hioyay no kami, Yoshi nawo, the founder of the line of Owarri—one of the “three families.” 11. Kii, Dainagoon, Hitatsi no ske, Yori yoshi, was first of the Kii or Kiisiu line—one of the “three families.” 12. Mito, Chiunagoon, Sayaymong no kami, Yori fhoossa, the first of the Mito line—one of the “three families.”
II. Hidetada, appointed Shiogoon in 1605, married the daughter of Taikosama. He had nine children: 1. A daughter, married Hideyori, the son of Taikosama. 2. A daughter, married Komatzu. 3. A daughter, married the son of Etsizen, the third son of Iyeyas. 4. A daughter, married Kiogoku. 5. A son, died in infancy. 6. Iyaymitz ko, the third Shiogoon. 7. Tada naga. He intrigued to kill his brother Iyaymitz, and, being detected, was confined to his room for life. 8. A daughter, who married the Emperor Go midzuno. 9. Hoshima, Higo no kami, Massa yuki, founder of the family now known as “Aidzu.”