THE LAWS OF IYEYAS
Iyeyas had shown himself an able commander, and an astute, if a
somewhat unscrupulous, diplomatist. He is known to this day as a
legislator. Hitherto the country seems to have been governed by the
laws of Tankaiko, and these are still in force. But Iyeyas thought it
necessary to lay down rules for those who formed his own court--the
military chiefs (with their two-sworded followers), whom he intended to
act as the executive throughout the empire. He, to this end, issued one
hundred rules or directions as his testament, to be bequeathed to his
descendants in power, as a guide to them in the office which he hoped
would be hereditary in his family. It is said that Iyeyas was assisted
in drawing up this code by Nijio dono, Kon chi eeng, Tenkai sojo and
Kanga. The originals are now kept at the temple of Koo no san, and it
is intended that no one but the ministers of state shall ever see them.
These rules are commonly called “Bookay hiak kadjo”--the hundred lines
or rules for the military class. The title is Go yu i jowo or Yu i geng
or gong--the last testament of Tosho goo, in one hundred sections.
The following translation of these rules is to be looked upon as a mere
sketch, or such defective information as a Japanese who understood
little English could convey to the author, who understood little
Japanese, and the division into 100 sections is difficult to ascertain
in the original.
* No one is to act simply for the gratification of his own desires,
but he is to strive to do what may be opposed to his desires--_i.e._,
to exercise self-control--in order that every one may be ready for
whatever he may be called upon by his superiors to do.
* The aged, whether widowers or widows, and orphans, and persons
without relatives, every one should assist with kindness and
liberality, for justice to these four is the root of good government.
* Respect the gods, keep the heart pure, and be diligent in business
during the whole life.
* If the Kubosama (or Shiogoon) should die childless, then Ee, Honda,
Sakakibarra, and Sakai,[4] together with the older and most able
servants of the Kubosama, are to meet together, and, no matter whether
he be distantly or nearly related, they are to fix upon the man most
worthy, and of most merit, as successor.
* Upon whomsoever the Mikado may confer the title of Se i shio goon, it
is ordained that the customs shall continue as in the time of Kamakura
dono (Yoritomo).
* All the rice produce (cheegio) of the empire (at my disposal) amounts
to 28,900,000 koku. Of this, I arrange that 20,000,000 is to be divided
among the Daimios and Shomios or Hattamoto, and the remaining 8,900,000
koku shall belong to the Kubosama.
* It is the duty of the Kubosama to guard from danger the Emperor and
his palace, and to preserve peace and tranquillity in the empire in
every direction.
* All the Bookay--_i.e._, military officers--are to take care that the
laws of the empire are not lightly changed; but as sometimes necessity
may arise for a change, they may yield on special occasions.
* All Daimios and Hattamotos who adhered to me and my cause up to
the time of the war at Osaka (with Hideyori) are to be Fudai. Those
who since that time have given in their adhesion, and have remained
steadfast, are Tozamma (Ch., ngoy yeong), outside lords. Of Tozamma
there are eighty-six, of Fudai eight thousand and twenty-three, and of
Kammong, or relations of my family, thirteen. Of visitors (lords who
visit Iyeyas on equal terms, called Okiaksama or Hin re-i), five, who
are:
1. Kitsure gawa dono, }
} descendants of Yoritomo.
2. Iwa matz manjiro, }
3. Matzdarra Tajima no kami, who was the seventh son of Hideyas (elder
brother of Hidetada), and so grandson of Iyeyas. He was adopted by
Taikosama, but was returned to his father on the birth of Hideyori,
and was afterward adopted by Yuki.
4. Tatchibanna hida no kami--of a very old illustrious family. He
was military teacher of Iyaymitz ko, third Kubosama, and would not
acknowledge Iyeyas as his superior, but had not much power, and was
not disturbed by Iyeyas.
5. Tokungawa Mantokuji was a very old branch of the Tokungawa line.
* Ko fhoo jo nai (a name of the shiro or castle of Yedo; the Chinese
characters are different from the Ko fu of the province of Kahi, where
the Shiogoon has a castle) presents on the left side the shape of a
dragon, on the right, that of an (washi) eagle; to the northwest lies
the second, Kuko or Maro; to the north lies the third; to the west, the
fourth; to the southwest, the fifth.
The O ban goomi, or large guard of the Kubosama, consisting of
twelve companies, may be likened to the twelve gods (the Yakushi
riorai). The Sho eeng bang--the lesser guard of ten companies--are
like the ten stars. The Dzeng koo or Sakitay (who lead the van in
war) are thirty-three companies, like the thirty-three heavens. The
Mochizutzu, musqueteers (who fire balls of five momays weight), are
seven companies, like the Stchi wo or seven lights--the sun, moon and
planets. The Sho ban gashira, numbering twenty-eight, are similar to
the twenty-eight stars. The Ro shing--_i.e._ old servants (acting
as the Gorogiu or cabinet)--are as the four heavens. Over them, and
higher, is placed the Shiogoon. These are all so arranged to suit
well-known and easily remembered arrangements in the Buddhist books of
religion.
* There are many Fudai, but of this class the Mikawa, or old Fudai,
are to rank the highest. Of these there are fourteen: 1, Tori yee; 2,
Itakura; 3, Owokubo; 4, Todda; 5, Honda; 6, Ogassawara; 7, Akimoto; 8,
Sakakibarra; 9, Sakkye; 10, Ishikawa; 11, Kooze; 12, Katto; 13, Abbe;
14, ----. Of these families, if able men can be found among them, the
Gorogiu or cabinet is to be chosen. Tozamma Daimios, however able
they may be, cannot have seats in the Gorogiu, or take any part in
government.
* The families and names of all Daimios, large and small, who have
acted with me in my wars, shall continue (_i.e._, shall not be removed
from the peerage), however badly they conduct themselves, unless they
turn rebels or traitors.
* In regard to the Koku shiu, Rio shiu, Jo shu (classes of Daimios--the
first, lord of a province; the second, lord of a district; the third,
lord of a castle), Tozamma and Fudai, if they break the laws and
oppress the people, no matter how old the line or how large their
territory, I will use my power and forces to brush them away from both
territory and castle. This is the duty of the Shiogoon alone.
* Among officers the different ranks are to be observed, each according
to his rank or his official income; but if they are equal in both, the
eldest in years shall take precedence.
* The President of the Hio jo sho [a deliberative court in Yedo with
judicial powers] must be selected as being a man of the clearest mind
and best disposition; and once every month it shall be the duty of the
Shiogoon to go to the meeting, without giving previous notice of the
day, when he himself must decide on the questions brought before him.
* Each province is divided into kowori, sho, mura, and sato--districts,
parishes, villages, and hamlets. In the mura and sato, should there be
any family of old standing among the lower classes, even though the
head of it may be very poor, he ought to be appointed officer; and if
a rich man settles in the village, he is not to be made an officer.
This is to be the law in all territories, whether of a Koku shiu, Rio
shiu, Jo shu, or Ji towo (ground-head, _i.e._, landed proprietor, not
eligible to office).
* All Daimios and Hattamotos not in office (_i.e._, not residing at
Yedo), whether Tozamma or Fudai, are commanded not to be unjust toward
me. My business is to guard the Emperor and his court and the whole
empire of Japan, and I command you to assist me in repairing and
keeping up all the imperial castles, roads, rivers, and guards.
* The repairing the Shiogoon’s residence, the keeping in repair public
roads, keeping up ferries, etc., is Fushin; Daimios are sometimes
called shokowo; when they are acting as guards, as in Kanagawa, they
are “Katamme”; and in keeping up these guards, the whole expense is
borne by the Daimios.
* Irayzumi, the marking a criminal with ink or gunpowder; Go ku mong,
putting a decapitated head in a box for exposure; Haritske, spearing
on a cross; Ushizaki, tying four oxen’s tails to a man’s limbs, and
starting them off by fire to tear off the limbs; Kumma iri, boiling a
criminal in hot water. These are old punishments for criminals. The
officers are to try to discover who are worthy men, and they are to be
rewarded with territory, titles, and rank. Criminals are to be punished
by branding (or marking), or beating, or tying-up, and, in capital
cases, by spearing or decapitation; but the old punishments of tearing
to pieces and boiling to death are not to be used.
* When I was young I determined to fight and punish all my own and my
ancestors’ enemies, and I did punish them; but afterward, by deep
consideration, I found that the way of heaven was to help the people,
and not to punish them. Let my successors follow out this policy, or
they are not of my line. In this lies the strength of the nation.
* In regard to filling in new ground, if there are no objections, it
may be done according to the laws in force in the time of Yoritomo;
but if objections are made (by neighbors or others), it is not to be
carried out.
* In case also of wishing to make new canals (hori), or lakes (Ikay),
reservoirs of water, old precedents are to guide the officers.
* If there be a lawsuit as to a property or a road, if it is shown to
have existed fifty years, the question cannot afterward be reopened.
* Among officers outside and inside there are at times unseemly brawls
as to rank, but these are all to be settled now, and I settle them
accordingly in the following order:
Tai ro sin, Orussuee, Tai ro jiu (now Gorojiu), Soshi, Osaka jio dai,
Soonpu riobang, Waka doshi yori, Soba yo nin, Kokay, Sosha, Jeesha
boonyo, Oku toshi yori (obsolete), Nishi maro russui, Owo metske, Kotai
yori yaï, Hira toshi yori (obsolete), Kanjo boonyo, Matchi boonyo,
Oku ko sho ngashira, Naka oku ko sho, Sho eeng ban gashira, O ban
gashira, Shin ban gashira, Onando kashira, Ko nando kashira, Krii no ma
tsu may bang, Gan no ma tsu may bang, Fuyo no ma yakunin, Tskyebang,
Ki roku sho yakunin and Hio moku no mono, Ten shoo bang, Hozo bang,
Hatta boonyo, Katana ban gashira, Motchi yumi ngashira, Motchi tsudzu
gashira, Sakitay gashira, Yari boonyo, Kooshi boonyo, Ma ya betto,
Funatay ngashira, Makanai gashira, Jusha, Eeshi, Fushing boonyo, Tan
sz boonyo, Do bo ngashira, Zashiki bang, Hi no ban gashira, Katchi
metske gashira, Kobito gashira, Iga no kashira, Kurokwa kashira, Tayshi
gashira. And below this rank, all the captains or officers of companies
will settle the ranks. When the official income is above 10,000 koku,
the Roshing or Gorogiu shall settle, below this the Waka toshi yori.
The highest of all is the So to rio, the Tai ro shin, or Go tai ro, or
Sosai; _i.e._, the Regent.
* There are men who always say Yes (_i.e._, agree with me), and there
are others who sometimes say No (_i.e._, express a different opinion
from me). Now, the former I wish to put away from me, and the latter I
wish to be near me. The elders of the Gorogiu are to examine and see
that men do not do such business only as is agreeable to them, and
avoid all that is the reverse. I wish to have about me all opinions of
men, both those who differ from me and those who agree with me.
* If some man should say such a one deserves to be put to death, the
officers must not act upon his wish alone; but if all the people say
such a one should be put to death, the officers must examine into the
case; and if all the people say such a one should be rewarded, I myself
must examine, or the country will be lost.
* As to cormorant-fishing and hawking, some men used to say that these
amusements were useless and expensive, and they were in consequence
interdicted. But I do not prohibit them. They strengthen the body, and,
with riding, archery, hunting, and shooting, are not to be forgotten or
omitted in time of peace by the military classes in the empire.
* Singing, dancing, and music are not strictly military occupations,
and soldiers ought not to devote themselves to these accomplishments;
but at times the mind is oppressed, and the heart is heavy, and
requires relaxation and mirth, and therefore these are not to be
altogether prohibited.
* I am descended from the Emperor Saywa Ten wo,[5] but my family had
lost all its property through the power of our enemies, and had sunk
down to Matzdaira [a small village in Mikawa, from which the family of
Iyeyas takes its name]; but through the kindness of the Emperor I have,
relying upon documents and history, changed (or traced) the name of my
family to Seratta, and Nitta, and Tokungawa, and in all time coming
this last is to remain the name of the family.
* I have fought ninety battles, and narrowly escaped with my life
eighteen times. Having so escaped, I therefore out of gratitude erected
eighteen temples, and I wish my sons and descendants to adhere to the
Iodo sect (of Buddhists).
* In Booffoo (the military office; _i.e._, Yedo) I built the temple
of To yay san, and requested the Mikado to install as chief-priest a
Sinwo--_i.e._, of the royal family of the first rank (he is now known
as Oo yay no mia, and is the most illustrious personage in Yedo in
point of birth and honors acceded to him: he lives in To yay zan, a
residence formerly the property of Toda, Idzumi no kami)--to pray that
the evil influences of the devil may be warded off, and that peace
and prosperity may prevail over Japan. And also in order that if the
Mikado should be induced to side with traitors or foreigners, and these
concert with or gain possession of the person of the Mikado, then the
Dai Shiogoon shall install the Oo yay no mia as Mikado, and punish the
rebels.
* From ancient times there have been different sects of religion other
than the Jashiu (Crooked sect; _i.e._, Christians). Now any one of the
people can adhere to which he pleases (except the Christian); and there
must be no wrangling among sects, to the disturbance of the peace of
the empire.
* The families of Minna moto, Taira, Fusiwara, Tatchibanna, Soongawara,
Oway, Ariwara, and Kiowara, are all direct descendants of Mikados. Out
of these families the head of the military must be chosen. If there be
among these families men of good character, but uneducated, cowardly,
and ignorant of the way of holiness, such are not to be selected for
this office. Therefore it is necessary that all the members of these
families should be diligent in study.
* To insure the empire peace, the foundation must be laid in the ways
of holiness and religion; and if men think they can be educated, and
will not remember this, it is as if a man were to go to a forest to
catch fish, or thought he could draw water out of fire. They must
follow the ways of holiness.
* All men are liable to sickness. If doctors become rich they grow
indolent, therefore it is improper that they should acquire territory
or landed property, but they are to be paid by every one, high and low,
according to the visits paid.
* Those who study the stars, and the higher orders of Sinto priests,
formerly spread the idea that they were worthy of equal reverence with
the gods. If in future they presume to do so, they are to be punished.
* In former times, when high-priests and ministers of the Buddhist
religion committed crimes, and were liable to punishment, the people
thought that to punish them was the same as punishing the gods. They
are to think so no more, but the military officers are to punish such
offenders without fear.
* Booffoo, Osaggi, Booggi, Itchiko Meeko, Nobooshi, Yamabooshi, Gozay
[these are different kinds of impostors, fortune-tellers, diviners, fox
magicians, mesmerizers, clairvoyants, etc.], Maykura, and vagabonds
who go about without regular business and breaking the laws, raising
quarrels, must all be punished.
* Let every gentleman with the right to wear a long sword remember that
his sword is to be as his soul, and that he is not to part from it but
with his life. If he forget his sword he must be punished.
* In the Nengo of Boon ro ku, 1592-96, the two officers Ogochi and
Assano surveyed all Japan. They made a report, which was laid before
the Emperor. A survey of the provinces, counties, districts and
parishes was made, together with the forests, mountains, rivers,
and a calculation was made of the value. If a man possess land
yielding 1,000 koku, he is to provide five horsemen. If 10,000, 50
horsemen. If 50,000, 250 horsemen. If 100,000 koku, 1,000 horsemen.
This is one “goon” or regiment. 3,000 horsemen make one battalion,
over which is placed one general or Jo sho. Over 2,000 is placed a
Lieutenant-general, or Chiu sho. Over 1,000 is placed a Kasho, or
Major-general [all this is altered now]. But I have a regard for old
customs and long service, therefore the house of Ee shall be over
all the generals. Ee man chiu was my general, therefore I presented
him with a gold Sai hae [a baton like a fan, used by high military
officers]; and I made Honda “Kasho,” and gave him a paper Sai hae.
The above arrangement all military officers are to make themselves
acquainted with.
* If disputes arise as to the boundaries of the territories (Rioboong
of Daimios or of Hattamoto), these are to be referred to an Owometske
and the Kanjo boonyo, the head of the Treasury. But if the disputants
refuse to abide by the decision, and fighting ensues, the ground in
dispute shall be confiscated by the Shiogoon.
* Byshings (Ch., Peichin)--_i.e._, large retainers of Daimios--even if
they have large landed possessions, and are equal in wealth to Daimios,
are not on the same footing with Jiki shing (_i.e._, retainers of the
Shiogoon), and are always inferior to the latter in rank, even though
superior in wealth.
* In fights among the common people, even if two or three are killed
on one side, both parties are to be looked upon as criminal, and to be
punished, but not so severely as if a man out of forethought murders
another, and does not act on the heat of the moment.
* If a man employs another to commit a murder, if a man poisons, and
wishes to make profit or advantage to himself out of a murder, or if a
thief murders to steal, such men must be discovered, even if the grass
of all Japan is looked through.
* Of the four employments in Japan--the Samurai, two-sworded gentlemen;
the Hyaksho, the farmer; Shokonini, artisan; and the Akindo,
merchant--the Samurai is the first in rank. If one of the other three
are rude in conduct to a Samurai, he himself can punish him. But among
Samurai there are different ranks, some being Jiki shing, others
Byshing, retainers of the Shiogoon and retainers of Daimios, and others
servants of Byshings, who also are Kimi and Shing, master and servant.
If among any of these an inferior is rude or impolite or insolent, then
he is to be treated as if he were an Akindo; _i.e._, a merchant.
* That one man and one woman should live together is a great law of
nature, therefore at the age of sixteen all men and women ought to be
married. But no man is allowed to marry a woman of the same surname
with himself, but examination must be made as to the parentage and line
of descent of the betrothed, and thus the way of heaven will be adhered
to.
* If a man have no son he may adopt one, but the father must be fifteen
years of age before he adopts a son. If a Daimio or Hattamoto have no
son or adopted son, the line becomes extinct. But if the last heir of
a Daimio’s family be very delicate and sickly, he may, even if young,
adopt a child to keep up the line of the house. This is the way of
Confucius.
* (In old times the Mikado went round the provinces.) Hereafter an
officer must go round all the provinces once every five or seven years,
and make a report to the Shiogoon. (This is now obsolete.)
* As to the old Kokoshu, I will not interfere with their provinces; but
in the case of recently made Kokoshu and Daimios, if they keep the same
territory for a very long time, they become proud, and oppress the
people, therefore in the case of these latter it is well to change them
occasionally from one territory to another.
* Among Hyaksho, Shokonin, and Akindo--_i.e._, farmers, artisans, and
merchants--if their wives secretly commit adultery, the law of nature
is broken; and whether the husband report the matter to the officers
or not is of no consequence, both parties must be punished; but if the
husband is a proper spirited man, and puts the adulterer to death, he
is not to be punished. But if he should wish to pardon both the wife
and her paramour, it may be done. The judge is not to be hasty.
* If the same thing take place in the family of a Samurai, the judge
must be very severe and strict in punishing.
* In Japan there is an old saying that the same heaven cannot cover
a man and the enemy (murderer?) of his father or mother or master or
elder brother. Now, if a man seek to put to death such an enemy, he
must first inform the Kets dan sho [this is a department which takes
cognizance of criminal matters] office at the Hio jo sho, and say in
how many days or months he can carry out his intention. This is to be
entered in the book of the office. If he kills this enemy without such
previous intimation, he is to be considered as a murderer.
* If a servant kills his master, he is to be considered as the same
as the Emperor’s enemy, and his relations are all likewise to be
considered in the same light, and must be extirpated root and branch.
If a servant has made the attempt, even if unsuccessful, the family is
to be extirpated.--Kando is to take the name of a family out of the
book of Japan.
* In regard to wives and concubines, the law and customs are the same
as between master and servant. The Mikado is allowed twelve concubines.
Daimios and Hattamotos are allowed to have eight. Tei fu--_i.e._, men
with titles--and Sho daibu are allowed five. Officers and Samurai are
allowed two concubines. This is to be found in the old holy books of
the Rai ki rites and ceremonies (Lei, king of China). At times very
foolish and bad men have made the way to the Rai ki dark, and have
addicted themselves to numerous concubines, and so broken the laws of
nature. In former times, whenever Daimios or officers have lost their
territories and castles, it may in nearly all cases be traced to this
cause. Hence the man is not upright who is much given to women.
[It is a common error with writers upon Japan to allege that the
Japanese are indifferent to the respectability of their wives; and,
indeed, that they rather prefer to take one from among the public
courtesans; and, further, to convey the impression that nearly all
the women of the country go through some such course before marriage.
Such an idea is contrary to common sense as well as to propriety; and
the common belief that the spirits take a warm interest and perform
an important part in the marriage of every pair in Japan shows that
the rite itself is looked upon as a very important institution,
requiring Divine sanction and blessing, and not to be lightly entered
upon for the gratification of temporary or transient feelings. On the
other hand, intercourse between parties not married is looked upon
as disreputable, or at least an attempt is made to convey such an
impression to young persons. All such connections are called “damass
koto,” _i.e._, a false, a sham affair; and it is said of such persons
that the fox--_i.e._, the devil--has tied the yeng or knot. It is a
common saying by youths, “I know that it is damass koto; but the fox
always brings us together again, and I cannot cut the thread.” As their
idea of the yeng is taken from the Chinese, it shows that polygamy
is not, with that large portion of the human race, looked on with
approval. In China the first wife is the only wife; the others who may
be taken afterward are concubines. In these countries the position of
a prostitute is different from what it is in Christian communities, as
they are forced to the life, and educated to it from childhood; and the
education and mixing with the world in conversation gives them often a
cleverness and power of pleasing which are often wanting in the ladies
brought up in the quiet and seclusion of a Chinese family. Besides,
they go to the same churches and worship the same gods, going through
their devotions as religiously as the rest of the community.]
* The relations of the husband are with external things, those of
the wife with internal. The observance of this leads to the peace or
smooth-working of the empire. If these relations are changed, folly
ensues, the house is deranged, and it is as if a hen were to crow in
the morning. All men are to take care to avoid the beginning of this
evil.
* At Iwatski, and at Kawagoi in Musashi, and at Sakura and Seki yado
and Koga in Simosa, and at Takasaki and Oossuee in Kowotsuki, and at
Ootsu no mia in Shimo tsuki, and at Odawara in Segami, nine places are
to be castles, which are as the guards or outposts of Yedo. The Daimios
in possession of these castles are to act in unison with Yedo as a
center.
* At the castles of Soonpu and Kunowo there must be placed able
commanders, as these places are the keys of Yedo; to Osaka in Setsu and
Fushimi in Yamashiro, officers of the fourth rank must be sent, and an
able Fudai Daimio, besides twelve captains. If war begins, Osaka and
Fusimi are the keys of the country.
* To the Nijio castle of the Kubosama at Miako one of the principal
Fudai must be sent, who must be a general, because he is the head of
the executive at Miako, and has the direction of the San jiu san koku;
_i.e._, the thirty-three provinces west of Miako.
* In the provinces round Yedo there are sixteen gates where travelers
are examined. At each of these gates a Fudai must be stationed, to see
that the laws are observed, and that not a spear the size of a needle
passes toward Yedo, but pack-horses and carriages may pass.
* The office of Kiusiu Tandai (the Viceroy of the island of Kiusiu)
was formerly held by the Owotomo family. Since this family has been
destroyed, the office has been in abeyance. I now command Shim adzu
and Nabeshima (Satsuma and Fizen) each to act as Viceroy in alternate
years, and will not permit any other to fill the office.
* Within the castle of Yedo are twenty-eight places or gates (Bansho or
Mitskay), with guards; without there are twenty-eight. Those within the
castle are to be kept by Fudai, those outside by Tozamma.
* In regard to San kin [those who are officially on duty in Yedo]
officers, care must be taken to note such as are diligent and such as
are indolent, and they are to be rewarded or punished accordingly.
Those who are rich are to be put into situations entailing expense, and
those who are poor into the less expensive.
* All the Daimios on duty in Yedo are not to be employed
simultaneously, as some may be suddenly required for extraordinary
service.
* Foreign ships are allowed to come to Nagasaki. Old and trustworthy
officers are to be sent there. The kimbang or guards are to be four
captains, whose official income shall be more than 3,000 kokus each.
There are to be both foot and horse soldiers. As the expenses are
great there, the Yakunins or officers must receive yaku rio; _i.e._,
additional money according to their business.
* As by convulsions of nature, such as earthquakes, the courses
of rivers are changed, lakes are made or dried up, and mountains
overthrown, the expense of repairing these ravages and paying the
laborers is to be borne by all Daimios in proportion to their revenues.
* In all the empire the main roads are to be six keng wide (or about
sixty feet[6]). Cross-roads are to be three mats wide or eighteen feet;
Yoko mitchi, or bridle-paths, two mats; Katchi mitchi, walking paths,
one mat or six feet; Sakuba mitchi or tchika mitchi, less than three
feet. On either side of a ferry landing, ground is to be left to the
width of sixty mats, or 360 feet, so that when many persons may collect
care may be taken. This is the custom as to ferries ever since the time
of my ancestor, Nitta, Oee no skay, Yoshi shige, Nioo do, called “Josay
dono.”
* All the revenues arising from rates levied at ferries, lakes, hills,
etc., are not to be used by the military department, but are reserved
for the Mikado’s treasury.
* It is not allowed to any one to build a house in the middle of
wheat or rice fields, as the shadow of the house and trees spoils the
surrounding ground, and renders it unproductive. If any dare so to
build, all the building is to be swept away, and he is to be confined
for 100 days.
* For the settlement of what is old plantation and what is new, it is
decided that Furui yama, or old trees, are those which at the level of
the eye are three feet or more in circumference. Atarashi yama, or new
plantations, are trees which are less than three feet at the level of
the eye.--At one time this was a source of great trouble in Japan.
* If a large tree overshadows a neighbor’s house or drying-floor, so
that rice, grain or wheat cannot be exposed to the sun, when necessary
the branches may be cut off.
* Every year the Kanjo sho is to send in a report of bad bridges,
roads, etc., in need of repair.
* In the good old-fashioned times the relations of master and servant
were like those of water and fish, but now, in these times, people
are apt to become proud and to dislike their work, but every one is
to do faithfully the work assigned to him, and not to throw his work
or duties on another. This is very important to be remembered, and is
not difficult to be learned. The result is like water flowing down
encircling the country, at which all the people rejoice.
* Honcho, or Japan, is the (Shin koku) country of spirits. Therefore
we have among us the Jiu (Confucianism), Shaku (Buddhist), Sen (Ch.,
Tseen), Do (Taouist), and other sects. If we leave our gods (Shin),
it is like refusing the wages of our master and taking them from
another. Therefore a watch is to be kept as to this. But as to Itchiko
(divination) and Buddhistic practices, the workers are not to be driven
away, but the people are not to follow them.
* In regard to dancing-women, prostitutes, brothels, night work, and
all other improper employments, all these are like caterpillars or
locusts in the country. Good men and writers in all times have written
against them. But as it is a law of nature that man should desire the
society of woman, it is enacted that these people and places shall not
be tolerated; but as it would, if the laws were rigidly carried out, be
a perpetual punishing and nothing else, they are not to be administered
severely, but out of a regard for the uneducated and the nature of
mankind these offenses are to be lightly passed over.
* It has been the wont of my ancestors ever to follow out the thread
of the customs of (Yoritomo) Kamakura dono, and no other customs are
to be observed. But the heart and goodness of Hige mori (Komatzu dono,
eldest son of Kio mori) is never to be forgotten.--This refers to the
steady opposition made by him to the “mauvais desseins” of his father,
Kio mori, against the family of Yoritomo in 1170-80 A.D. He is called
in the “Annales des Empereurs” “homme habile, vertueux, et juste.” He
was extremely distressed at hearing of the treachery of his father in
inviting the regent to a conference, and then ordering him to be cut
to pieces. After his death, Kio mori, seeing no one to oppose him,
regardless of everything, acted according to his own pleasure.
* When a master dies, his servants think it their duty to commit
suicide. This is an old custom, but it is quite unreasonable, and
nothing can justify a man in so acting. Sometimes, instead of
committing suicide, there is a custom of putting into the grave figures
representing servants. This is more unreasonable than the other. Such
persons are not upright, and those who in future do these things must
be severely punished.
* If war arise, the (Taisho) commander-in-chief has no other business
but to mold men to his use. The master of men must know what each
is useful for. Men are like instruments--one cannot do the work of a
chisel with a hammer; one cannot make a small hole with a saw, but a
gimlet must be used. The principle is the same as to men. Men with
brains are to be used for work requiring brains; men of strong frame
for work requiring strength; men of strong heart for work requiring
courage. Weak men are to be put into poor places. Every man in his
proper place. There are places for weak men and places for fools. All
this must be regulated by the head and brains of the Taisho. Soldiers
are to be chosen on these principles, so that with a thousand men in
one body, the whole may act together, and the empire have peace. This
is always to be kept in memory.
* If one man rises to be full of, or puffed up with, military power
(Boo i ippai), he will try to make himself equal with or superior to
the highest, the Mikado. This is a very serious error; there is always
a tendency to it. But when it happens, it is natural that he should
become proud, and not respect the Mikado. The land of spirits--_i.e._,
Japan--will be lost. The judgment of Heaven will assuredly fall upon
him.--This is intended for his successors, the Shiogoons, who might be
puffed up with their position.
* The Sinwo kay and Mia gata--_i.e._, the families of those of the
royal blood--are the supporters of the Mikado. All the high ranks of
the Mikado’s court, the Koongyo and the Koongays, are not to alter
the old laws of the empire, but are to pay the highest respect to the
Mikado, and are not to be rude or insolent.
* As to the Hinrei Skiaku [the descendants of old Shiogoons, such as
Ashikanga, Hojio and others, to whom rank and territory have been
assigned], their history and pedigree are to be inscribed in a book.
What their customs may be is of no consequence to me, but if they
interfere with the laws or the government established by me, or even if
they become very proud and oppress the people, I will punish them.
* As to Nagoya, Wakayama and Mito [known now as Owarri, Kii and Mito,
the San kay, or “three families,” sons of Iyeyas], and the fifteen
Kammong, the heir must always be the eldest son, and the territory of
each cannot be divided among two or three sons.
* Daimios with incomes of 100,000 koku, and the Roshin or Gorojiu, and
officers upon outside business, and all captains of the guards, are to
be of the same rank as Kokushu.
* In regard to Fudai and Tozamma, and wealthy retainers of Daimios
(Byshings and Karo), in going from and returning to Yedo they must
observe the laws of the road, and they are not to make their trains
very splendid or very poor--_i.e._, a man of large income is not to go
with a very splendid train, neither is a man with small income to go
with a very meager retinue; and they are not, as if they were puffed
up, and to show their military power, to give trouble to the hotels, or
oppress the coolies and porters on the road. This is to be notified to
Daimios each time they come to Yedo.
* As to ships, the sea, rivers, roads, porters, horses, the rates
are now all settled for greater or shorter distances, and also as to
weights to be carried; but all government carriage is to be done with
the greatest expedition, regardless of expense.
* All San kin (those Daimios officially resident in Yedo) are to make a
present (or rather pay a tax) to the Gorogiu, and to the under officers
of state. Those whose incomes exceed 10,000 koku are to give gold, or
kin badai--_i.e._, gold instead of a horse; if below 10,000 koku, they
give silver (gin badai) to each of the high officers. Wealthy Daimios,
with large official incomes, are to give much, those with small incomes
are to give little. This money the Gorogiu is to appropriate to the
expenses of the office.
* Among the servants of the Shiogoon are those who have much ability
and influence, and those who have little of either; they are to act
together, and mutually to assist one another. By this means the
government will work smoothly. Men must be divided according to their
abilities and dispositions, but they must be rewarded or punished
according to their actions.
* When I built the Danring (eighteen temples) before mentioned, I put,
_or_ I made them, San mong (hill-doors). [The San mong temple of Hiyay
san near Miako is a copy of the Tien Tai shan of China.] The Ten dai no
zass (head of the Buddhists) asked me why I had built these San mong or
hill-doors, saying that he was the same as the center of heaven, and
had his seat upon the three stars (San tai say, three sets of stars).
I returned no answer. Now it is my wish that long life may be given
to the Mikado (10,000 years); therefore in the sixty-six provinces I
built seventy-three. I have written in a book the names and numbers
of these temples, and have sent this to the temple of Ten dai san (in
Miako), therefore be it known that no other San mong temple is to be
built.--This San mong must allude to some kind of Buddhist temples of
that name.
* All oo rin kay (military) officers and others under the Shiogoon
have since the time of Kamakura dono (Yoritomo) received a commission
from the Mikado. All these are under the commands of the Shiogoon. The
business is the same as that of the Jin nee kang, office of the gods in
old time. Therefore, when a death occurs in my palace, or among those
who come to my residence (_i.e._, Yedo), the customs of the Jin nee
kang are to be observed.--The custom is to consider, when a death takes
place in a house, all connected with it as temporarily unclean. In the
Emperor’s family women at certain times move to another house; when
a child is born, the father and mother are considered unclean for a
time, and cannot go to office or to a temple; when a death takes place,
persons entering a house either do not take off their shoes, or put on
others for the purpose, and there should be neither smoking, eating,
nor drinking in the house for three days.
* If a man neglects his duties and gives himself up to gambling and
drinking, and thinks that because he is of rank he may do so, and so
seduce others beneath him to the same practices; if such a one has
not been taught that such conduct is wrong by his teacher, it shall be
considered the teacher’s crime; but if he has been taught, he himself
shall be considered the offender, and dealt with accordingly; but in
these offenses there are great differences in degree, and some are to
be punished severely, others lightly.
* Men are prone to become indolent and lazy at work, and in consequence
become thieves, breaking the laws and occasioning trouble; all these
must be severely punished by death; and if any one sets houses on fire,
forges seals or signatures, poisons, coins false money--such shall be
either burned alive or be speared on a cross.
* A government can easily gather information as to what men do in
their business, but as to what they think in their hearts it is more
difficult. Kamakura dono, in reference to this, followed the customs
of the Tong dynasty of China, and had recourse to informers, offering
rewards to such as should give information as to evil-disposed persons.
* In regard to the Go koku, or five grains--_i.e._, grain of every
kind--if these are not abundant, the way of the government of the
Emperor is obscure. If crime abounds, the Shiogoon shows himself
destitute of executive energy. He himself must be active and diligent
in his own duties.
* The higher men (? nobility) make the laws, and the lower classes
follow and obey; but it is sometimes difficult to act up to the rules
laid down, therefore men of rank are not to order one thing and do
another themselves, but are to take care that they carry out what they
profess, and observe the laws which they lay down.
* In regard to Kokushu (territorial princes, or lords of a province)
and Jo shiu (larger Daimios), if they act in such a way as if not to
amount to crime, still may be deserving of censure, they cannot be
punished personally, but they are to be ordered to carry out some
expensive undertaking for the benefit of the country.--Such as making a
fort; that at Kanagawa was thus made by Oki no kami.
* Upon the death of the Kinri (the Emperor), or Sento (retired
Emperor), or the Emperor’s wife or near relative, all music and shows
of pleasure are to cease for a time. If one of the San ko (either the
Oo- or Sa- or Nai-daijin) dies, or the Dai shiogoon, notice shall be
given of how many days this cessation shall be.--Mourning for the
Emperor lasts for thirteen months.
* When a new Emperor ascends the throne, the expenses are all to be
undertaken by me, the Shiogoon, and in these I must be liberal.
* If any representative of a foreign nation comes to the country, the
officers must take care that everything is in good order--that horses
and horse-furniture be good, the houses and roads clean. If they are
dirty, it can be seen at a glance whether the nation is prosperous or
the reverse.
* If a foreign vessel should be wrecked on the shore of Japan,
the officers of government are to be immediately informed, and an
interpreter is to be sent to ask what they require. Sometimes the
officers may require to be strict and severe, at other times hospitable
and kind. The vessel is to be watched, and no trading allowed.
* It is said that the Mikado, looking down on his people, loves them
as a mother does her children. The same may be said of me and of my
government. This benevolence of mind is called Jin. This Jin may be
said to consist of five parts; these are humanity, integrity, courtesy,
wisdom and truth. Therefore I have divided the government into Tozamma,
Fudai, Shing and Sso. This mode of government is according to the way
of heaven. This I have done to show that I am impartial, and am not
assisting my own relations and friends only. Between the Shing and Sso
it is improper that there should be any communications, and therefore
they are not to be in correspondence with each other.
* If punishments and rewards are distributed unjustly, upright men
will disappear. The people will become timid and niggardly. Therefore
it is of the utmost importance that there be not the smallest act of
injustice committed by government officers.
These laws have not been made recently by me, but have existed from
generation to generation in the Minnamoto family. What I have written
is like a reflection in a mirror. The arrow, if it does not pierce the
bull’s-eye, will perhaps strike the target.
Old customs must, when found good on examination, be retained.
* * * * *
The principles and sentiments, and at times the very words of these
laws, seem to be taken from the writings of the old sages of China,
Confucius and Mencius. Confucius, in the Chung yung, seems to have
been the model after which the code was drawn up. It is founded upon
the five duties of universal obligation--that of a sovereign and
minister, of a father and son, of husband and wife, of elder and
younger brothers, and between friends; and upon the principle that the
administration of government lies in getting proper men, and that such
are to be obtained by means of the ruler’s own character.
The idea of turning to look inward and examine one’s self is prominent
in the writings of Mencius.
Mencius said people have this common saying--“The empire, the state,
the family. The root of the empire is the state--the root of the state
is in the family--the root of the family is in the person of its head.”
And Iyeyas seems to have recognized these principles as the foundation
of his rule, believing that when too much weight is given to the
state, despotism ensues; when the family preponderates, oligarchy of
an aristocracy prevails; and where the interests of the individual man
become paramount, democracy rears its head.
Those who framed the code were in all probability acquainted with the
writings of the Chinese sages and their commentators, and perhaps they
refer, in the allusions to Kamakura dono or Yoritomo, to some laws
laid down by him or his officers, who had more opportunity of studying
the Chinese writings than could fall to the lot of men who had been
brought up in the troublous times when Iyeyas was a youth.
The consideration of such laws laid down by Iyeyas, and which are more
or less still in force, leads to a comparison with the condition of
Europe during the time when feudal institutions were in force, the
genius of these laws being in many respects the counterpart of that
which was in force in Europe in feudal times. The constitution of
all warlike nations in early times has tended to this condition. The
discoveries of gunpowder and printing have been the great means of
breaking down this system; and in our day steam is rapidly breaking up
what these had left.
The man to whom had been given the most capacity for dealing with men
and for conducting war, was selected to take the command of those who
saw these qualities in him, and confided in his ability to prosecute
any undertaking to a successful termination. Of necessity such a man
must be a soldier. He must have the capacity to govern as well as to
fight; to make laws as well as to lead in battle; to conciliate men as
well as to control them. He divides the spoils among his followers,
allowing to each a proportion according to his merit.
A larger portion was retained by the chief, because, independently of
being able to appropriate it, he was to rule over all, and to incur
expenses on behalf of all in the general control of the acquired
territory.
This chief generally retained in his own hand certain privileges,
such as a more or less controlling voice in the legislature, power of
life and death, and of making peace or war and treaties of commerce,
coinage of money, right of property in mines of gold and silver, and
other rights. He had the power of conferring some of these on the
barons holding land from him and under him as superior. By subdivision
a feudal kingdom was cut up into many small but semi-independent
baronies. The execution of legal decisions became difficult, offenders
escaping to other jurisdictions.
Through the greater expenses falling upon the king, his power often
waned, while that of the barons waxed greater; and to render their
independence perpetual, and at the same time to assure a support to the
chief, the system of entail was fallen upon.
The barons were ever and again adding to their property and power by
marriages, by successions, by purchase, or by force and might. Honors
and even offices became hereditary.
So long as weapons of war were in each man’s possession, and every one
was in proportion to his personal strength and activity a soldier, no
great expense fell upon the chief. His followers could be summoned at
an hour’s notice.
But when the introduction of gunpowder rendered personal strength
and activity of comparatively small value, it increased the expense
falling upon the leader. Trained skill required time, and education
was necessary. Large guns, requiring expensive ammunition, called for
a more expensive system of fortification. The lesser barons could not
undertake these. The expenses of war fell entirely upon the king.
Trained soldiers required a standing army. When there is any coast to
defend, a navy is required.
In the practical working of the system of Iyeyas, there was the
difference between Japan and European countries, that, until the use of
steam, she had no neighbors to dread as foes or to covet as vassals.
There was always an attempt to compensate for the want of this external
pressure in the duality or separation of interests between the Mikado,
the fountain of honors, and the executive, by whatever name the head
officer might be called, whether Kwanrei or Shiogoon.
Security was sought for by the laws of Iyeyas, not against external
foes, but against the decadence of the dynasty from internal weakness,
or from the power of those who ought to be supporters becoming
overwhelming. There was in Japan no call for great expenses, either in
keeping up fortifications, armaments, or a standing army or navy. No
embassadors were dispatched to foreign courts, to consume the revenues
of the empire. Against the tendency to the aggrandizement of the
barons, and their increase in wealth and power by marriage and other
means, Iyeyas fixed the amount of territory which each lord was to
possess. Land which produced of rice annually a certain quantity was
allotted to each baron, according to his rank or rights. But one great
difference between this system and that of entails in Europe lay in
this, that the estate granted to each baron could not be added to or
diminished, either by marriage or by purchase or by might, except by
express permission and grant from the Shiogoon, the superior of all.
This law tended to prevent the enormous accumulation of land in a few
hands. This land they might lease or grant to their retainers, some of
whom were very wealthy; but so long as such a one was a retainer of a
Daimio, whatever his wealth might be, there was little chance of his
rising to honors in the state.
The barons in Japan are bound to bring a certain number of men to
assist the lord superior in war. Each of these followers is paid by the
baron by so much land producing a certain quantity of rice.
Succession to these lands is hereditary, but not strictly to the eldest
son, while the custom so common over the East of adoption is allowed,
and all the rights of a son are conferred upon the adopted one. Many
of the present Daimios are adopted children--frequently no relative
whatever of the person who so adopts. But while Iyeyas declared that
these fiefs should be hereditary, he at the same time laid it down as
a principle that it was good that these lesser lords should not remain
too long in one place, but that, when occasion seemed to require it,
it was well to change them from one barony to another. He would no
doubt have gladly laid down a similar principle as to the Kokushu, or
lords of provinces, but their power and influence were too great to
be lightly interfered with. This power has been frequently put forth
down to the present time. A Daimio with an income of 10,000 koku is
ordered to remove to the territory of another with the same revenue;
or perhaps, if there be some cause for reproof, a Daimio will be
transferred to a territory in the far north, such as Tanagura, and
the baron then living there, who may be the son of one who had been
similarly deported, is removed to the better locality.
Iyeyas provided for the payment of stated presents on arrival at Yedo.
At other times gifts are made to the Shiogoon; and, as under the feudal
system, presents are to be offered on other occasions, such as marriage
or becoming of age.
The civil authority of the Shiogoon was liable to much limitation, and
this Iyeyas seems to have expected. At first an officer was deputed
by the Shiogoon to reside in the territories of the greater barons,
and to report to Yedo when he saw anything taking place worthy of
animadversion. But this has been done away with, and the Kokushu are
virtually in full possession of power, each in his own provincial
territory.
Under the laws above recited the men of the country are divided into
four classes--the gentry, agriculturists, artisans, and merchants. The
gentry are separated from the other classes by the distinctive badge of
wearing a long sword, which they are warned never to forget. By this
sword the class is distinguished over the whole empire. But the class
is again subdivided by the respective badges, shields or coats-of-arms
of the chiefs worn prominently on some part of the dress--generally on
the back and on each breast.
The right of wearing two swords brings with it privileges which may
be looked upon as means of paying the class--somewhat as purveyance
under the feudal laws of England conveyed privileges, which were gained
generally at the expense of the agricultural class along the highroads.
Under these laws all two-sworded men are allowed to demand carriage
for themselves and goods along the highway at a much lower rate than
others, and this naturally ends in paying nothing. Their goods are
permitted to enter towns free of customs, or at much-reduced rates.
Such privileges become in time very irksome to the class which has to
pay for them.
While a Daimio is not permitted to add to his territories by purchase
or marriage, these may be increased at the will and by the favor of the
Shiogoon, or they may be diminished by his fiat. While, if any officer
has been thought deserving of a little punishment, he may be desired to
build a fort or a bridge, or make a road, or do something which shall
benefit the country, and at the same time act as a pecuniary fine upon
the person upon whom the honor is conferred.--The fort at Kanagawa was
built in this way.
One of the strongest measures of control used by the Shiogoon toward
the barons is put forward when they have been known to be intriguing
against their superiors. This is sometimes carried out without trial or
previous step of any kind, and consists in the intimation to the lord
that he is to divest himself of the insignia of rank, hand over the
power which he holds as a Daimio to some other individual (generally
a near relative and a minor), and confine himself to one room until
further orders. Such an intimation would probably not be given unless
the government were sure of its ground. But the power consists in
the position in which his own retainers stand toward their lord. If
he, upon receiving such a notice, obeys it at once, no other changes
take place; the individual is simply removed out of the way, and the
offices are transferred to his successor. The wealthy and powerful
vassals remain, with their property, unaffected by the step. But
should he presume to offer resistance, and rise in rebellion, all the
retainers suffer with him. They will all be, in case of the failure of
the rebellion, deprived of their territories, which will be taken from
them and given to others. It is therefore the interest of all those
about a Daimio that he should obey a sentence which they all have an
idea he more or less deserved. All those about him, therefore, insist
upon his abdication; and he, feeling himself alone and forsaken, is
obliged quietly to yield, and thus trouble to the whole province is
averted. But in the case where the retainers believe that the cause of
their master is a right one, and that he has the power as well as the
ability to defend himself, they will rally round him, and defy even
the highest government. This took place in the case of Choshiu against
the Shiogoon; while the cases of Satsuma, Owarri, and others, who were
deposed by the regent in 1858, show how the power is at times exercised.
As a further means of warding off intrigue and plotting among these
powerful and wealthy barons, the plan was adopted by which all were
brought to the court of the Shiogoon, as inferiors or vassals, to pay
homage. The custom among these vassals of paying their respects once a
year had been long in use in an unsettled and desultory way at Miako,
but henceforth Iyeyas insisted upon each Daimio visiting his capital
of Yedo at certain periods, fixed in proportion to the distance of his
territory. And he further insisted that his court should be looked
upon as the natural residence of these lords, by their having their
wives and families always resident in Yedo. And it was this law which
rendered such stringent measures to be taken at Hakonay and other
gates to prevent the passage outward of females. By this constant
moving of the Daimios to and fro between Yedo and the provinces, money
was circulated; large sums were spent in Yedo on the establishments
they kept up there, and large sums were spent on the way and at the
residence of each in his own province.
Iyeyas seems further to have been jealous of any intercourse being
carried on between these Daimios one with another, and in these laws
measures are taken to prevent this as much as possible. The different
classes of Daimios met in different rooms in his castle, and one of one
class is not allowed to go into the meeting-room of another.
All these compulsory measures of vassalage in Yedo have tended to keep
up in the Daimios a feeling of inferiority to the family in power, and
are liable, when the influence of this family wanes, to become very
irksome.
The general features of the country help with these aids to keep the
power in the hands of one man or family. The number of islands, and the
length and narrowness of the island of Nippon, divided as it is by a
mountainous ridge, prevent intercommunication being kept up or leagues
being formed between contiguous proprietors.
It is the duty of one set of officers at the court of Yedo to inform
each Daimio when he is to come to the capital, and it is probably their
care to see that the owners of contiguous properties shall not be at
the same time at their respective country-seats.
Many of these customs had been in use in the empire during the rule
of those who had preceded Iyeyas; but he seems to have gathered what
he thought good, and strengthened what seemed weak, so as to provide
a firm basis on which to place his dynasty, and inclose it with
safeguards that should resist attacks from the restless and warlike men
upon whose shoulders his seat had been raised.
With the wish natural to a great administrator, Iyeyas settled all
the offices about his court for the good government of the empire.
These are mentioned above; but as these offices require a more minute
mention, they are given more in detail below. These rules run over
a large ground in their dealings with or allusions to all ranks and
relations.
Except in the cases of high treason or open rebellion, the families
of the feudal barons were not to be attainted. Primogeniture and male
succession were encouraged as much as possible, and adoption of heirs
sanctioned even during early youth, and sons so adopted can be returned.
The higher Daimios were not allowed to take office or to have any part
in the government, except by giving their opinion when asked.
The Board or Parliament, where all officers on duty in Yedo met for
discussion and consultation on general business (the Hio josho), was
settled.
The punishment of crimes was modified, and the old cruel modes of death
done away with. Clemency toward enemies was urged as the proper method
of gaining them over.
Recreations for all men were allowed and approved of as useful both to
body and spirit.
Reverence toward the Emperor was inculcated by the example of the
Shiogoon, and by advice to the high officers about the court.
The high-priest at Yedo was to be appointed from a near relative of
the Emperor, in order that, if there should be a party siding with the
Emperor, the Shiogoon might have a rival of the family in his own hands
and interest.
The exemption from civil and criminal jurisdiction claimed by the
priesthood, and in which they were strongly backed up by the Roman
Catholic priests, was abolished. A tendency to the idea that the
priesthood, and priests as individuals, were hedged in by a divinity,
which gave them a license for the committal and an immunity from the
punishment of crimes, was pointed out as an evil to be guarded against.
Gentlemen having the right to wear two swords were to consider such an
honorable responsibility.
The empire was surveyed and good maps were made of every district.
The power of judging of what was insolence from an inferior to a
superior, and the power of punishing it, were given, in a rather
unguarded way, to individuals.
Marriage was encouraged, and placed upon the footing of its being the
way of heaven that one man should have one wife.
The reverence to be shown toward father, mother, elder brothers, and
teachers is put forth upon the old Chinese views, and the relations of
master and servant are in like manner treated of.
The military position of the country, the passes through the hills, and
dangers, are all alluded to. The strategical positions about Yedo are
noticed.
Roads come under regulation, and the building of farm-houses.
The government is considered as bound to do its best to provide cheap
food for the people. Mourning for the Emperor, religious sects,
foreigners, prostitution, suicide--all come in for recognition in the
Bookay Hiak Kadjo.