CHAPTER IX

THE DAIMIOS

In the above laws Iyeyas speaks of Daimios and Shomios, among whom the territories at his disposal were to be divided. The division was made in the ratio of twenty millions to the Daimios to eight millions which he reserved to himself. “Daimio” is compounded of two Chinese words, signifying “great name”; “Shomio” is “little name.” The latter title has fallen into disuse, and is generally replaced by Hattamoto, meaning “the root or foundation of the flag.” The Daimio class may be considered to include every officer who holds directly of the Shiogoon, and has an official income from land held of the Shiogoon of the annual value of 10,000 koku of rice and upward. The real value of a koku is difficult to ascertain, as it varies much at different times, whether it be looked upon as a measure of rice or as a coin--a kobang, as it is commonly reckoned. Of 4 kobangs assayed by the United States mint the variation was from 3 dollars 57 cents to 5 dollars 95 cents, or from 15s. to 24s. 10,000 koku are considered equal to 25,000 piculs of rice, or nearly 4,000,000 pounds. There are many men whose incomes are upward of 10,000 koku, but who do not hold their land of the Shiogoon, but of some Daimio. Such are not Daimios, but servants or retainers of a Daimio, known sometimes as “By shing.”

The offices and officers of the court of the Shiogoon have continued, with but little change, from the time of Iyeyas down to the opening of the country in 1858. The order in which these officers took rank was settled by Iyeyas; but the offices seem to have been more or less in use during the time of his predecessor Taikosama, and had probably existed for many years. Iyeyas in his laws did not for a moment contemplate any interference with the court of the Emperor. That was above him. The lowest Koongay of that court was above him until the Emperor should have conferred upon himself some title of rank.

The nobility of the Emperor’s court are all Koongay. Their names are enrolled in the Great Book of the Empire as enjoying patents of nobility, while the names of Daimios as such are not so enrolled. As Daimios they are not nobles of the empire. Daimios (literally Ta meng), or feudal lords (Chu haou), are, in contradistinction to Koongay, called Jee ngay (Ti hia). The former means “noble families,” the latter meaning low, on a level with the earth. The Shiogoon himself is Jee ngay until he has been ennobled by the Emperor. Till recently, Daimios, except the few whose presence was required upon duty, were not permitted to visit Miako. Even when they received rank and title from the Emperor, a relative was sent to pay homage.

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.”

III. Iyaymitz ko, appointed Shiogoon in 1623. He had five children, of whom: 1. A daughter, married Owarri. 2. Iyaytsuna ko, the fourth Shiogoon of the dynasty. 3. Kofu, Sama no Kami, Szna Shigay.

IV. Iyaytsuna ko, appointed Shiogoon in 1650. He was said to have been killed by his wife, who was the daughter of a vegetable seller, and had been employed as a servant about the palace. Her father was given the wealth and rank of a Daimio, as Matzdaira Hoki no kami. The family crest was (in reference to the father’s occupation), and is to this day, two Japanese turnips crossed. He left no family.

V. Tsna yoshi ko, appointed 1680, was son of Kofu, Sama no Kami. He had three children of whom: The second, a daughter, married Kii, Tsunatoshi. 3. Iyay nobu ko, succeeded as Shiogoon.

VI. Iyay nobu, appointed in 1710. He had three children: 1st and 2d were sons, who died young. The youngest of the three was Iyay tsoongo ko, who was the seventh Shiogoon.

VII. Iyay tsoongo, 1713. He had no children, and was succeeded by a son of Kii Tsna toshi, who married the daughter of the fifth Shiogoon.

VIII. Yoshi mone, 1716. During ten years of his youth a regent held the reins. He is regarded as one of the most able of the successors of Iyeyas. Is called, from his family, Kiishiu Kubosama. He abdicated in 1745, and died in 1751. He had four children, of whom: 1. Iyay shigay was the ninth Shiogoon. 2. Moone taka was the founder of the Go san kio family of Ta yass. 4. Moone kori kio. He is the first of the Go san kio family of Stotsbashi.

IX. Iyay shigay ko, 1745. He had two sons: 1. Iyay haru ko, the tenth Shiogoon. 2. Shigay yoshi kio. He is the first of the Go san kio family of Saymidzu.

X. Iyay haru ko, 1762. He had six children, of whom: A daughter, died young. Another daughter married Owarri. Iyay motu ko, who was called “half Shiogoon.” It is generally believed that he was poisoned by his brother Iyay nari. Iyay nari ko, who married a daughter of Satsuma. And the sixth, a daughter, married Kii.

XI. Iyay nari ko, 1787. He had fifty-one children; but as he was subject to epileptic fits, and weakly in mind and body, he is not generally believed to have been the father of many of them. Of his children: The 2d, a daughter, married Owarri. The 3d was Iyay yoshi ko, the twelfth Shiogoon of his line. The 11th, a daughter, married Mito. The 13th, a son, became Kii, Dainagoong. His son, Iyay muschi ko, was Shiogoon in 1858 to 1866. The 17th, Asahime, married Maizdaira, Etsizen no kami. The 26th, Ta yass, afterward became Daimio of Owarri. The 28th, a daughter, married to Matzdaira, Hizen no kami (Nabeshima). The 32d, a daughter, married to Kanga. The 34th, a son, Mikawa no kami, known afterward as Kakudo sama. He was adopted by Matzdaira Etsigo no kami, and was considered a very able and judicious man, much respected. A party wished, in 1858, to make him Shiogoon, but he declined. He republished, for Japanese use, Kanghi’s “Dictionary of the Chinese Language.” The 39th, a daughter, married to Matzdaira, Aki no kami. The 41st, a daughter, married Sakai, Oota no kami. The 42d, a daughter, married Tokungawa, Mimboo kio. The 43d, a son, adopted by Owarri. The 45th, a son, adopted by Kiishiu, and afterward became Kii, Dainagoong. The 46th, a son, adopted by Etsizen no kami. The 47th, a son, adopted by Awa no kami. The 49th, Okura no tayu, adopted by Yamato no kami. The 50th, Hiogo no tayu, adopted by Sahio yay no kami. The other thirty-four children died in infancy or childhood.

XII. Iyay yoshi ko, 1837. He had twenty-five children, of whom: The first six died in infancy. The 7th, Iyay sada ko, succeeded him. The 9th, Tokungawa, Mimboo kio, was adopted by Stotsbashi, one of the Go san kio, and he himself afterward adopted a son of Mito, which son was, until his abdication in 1867, the last Shiogoon of the dynasty. The 21st, a daughter, married Arima, Naka tskasa no tayu. The 25th married Mito. The rest all died in infancy.

XIII. Iyay sada ko, appointed in 1853. He had no sons.

XIV. Iyay mutchi ko, 1858, formerly Haru taka, son of Kii, thirteenth child of the eleventh Shiogoon, succeeded to the office. The death of Iyay sada without an heir was the origin of much intrigue and trouble in the empire during the year 1858. There were two claimants to the succession; the one was the son of Mito, who had been adopted by Tokungawa, Mimboo kio, the ninth son of the twelfth Shiogoon; the other was the eldest surviving son of the eleventh Shiogoon, who had been adopted by Kiishiu. It became, therefore, a struggle between the two houses of Mito and Kiishiu, and the regent sided with the latter. It was a question between a son adopted out of the line and a youth who had been adopted into the line. Iyay mutchi died in 1867, and was succeeded by Stotsbashi as Yoshi hissa, who in his turn abdicated in 1868, and so the dynasty of Tokungawa terminated.

It has been stated above that the offices about the court of Yedo were all settled by Iyeyas. In his testamentary rules he laid down the rank and order in which they were to stand in the court. These may be here more particularly described.

In the family of the Shiogoon, as given above, mention is made of the San kay and of the San kio. The former name means the three families, the latter the three princes of the blood.

The “three families” referred to are the descendants of the three youngest sons of Iyeyas--to the one of whom was given the lordship of Owarri, to the other that of Kii, and to the third that of Mito, a town and district in the province of Hitatsi. The heirs of these nobles stand at the top of the list of Daimios, and from out of these families is chosen, in case of vacancy, a successor to fill the seat of Shiogoon.

The San kio (three princes of the blood) were sons of the eighth and ninth Shiogoons, and having in view the possible extinction of the direct line of Iyeyas at the time, these young men and their families seem to have been set apart, in imitation of the Sin we, or imperial families at Miako. They were assigned residences within the palace _enceinte_ at Yedo, but take no regular part in public business. They are paid a yearly income by the Shiogoon, each having a separate little court. The three princes are respectively called Ta yass, Stotsbashi, and Say midzu. The last, the house of Say midzu, is, so to speak, at present extinct and the residence unoccupied, and though it is in the power of the Shiogoon to reappoint a member of his family, it is not likely soon to be filled up. The Go San kio are not styled Daimios.

The Go tai ro, or Regent.--In a hereditary jurisdiction, such as that of the Shiogoon, provision must be made for the contingency of the youth or incapacity of the heir upon his succession. Under this name, which means the great or illustrious elder, a regency--an office similar to that of the Sessio at Miako--is provided. It is an office which is only filled when necessity calls for such an appointment; and there are only certain men eligible for the office. He must be a Fudai Daimio, and, if possible, one of the four known as the Si Ten wo. These are Eeyee or Ee, Sakakibarra, Sakkai, and Honda. Of these the first, Ee Kamong no kami, is called the Do dai, or foundation-stone of the power of the dynasty; the ancestor of the family, Ee nawo massa, having been lieutenant-general and right-hand man to Iyeyas.

So long as things go smoothly, and the wheels of government revolve, such rules may be carried out; but when any country begins to ferment, the ablest or the least scrupulous man comes to the surface. Previous to the accession of the thirteenth Shiogoon, Iyay sada, Ee had gradually crept into a position of power (to which he may have been more or less entitled) through the mental infirmity of the reigning Shiogoon. He assumed or was voted into the office of regent. Intrigues were rife in Yedo and Miako, and in consequence of his leaning toward foreigners, or for other reasons, he was assassinated.

It seems to have been the custom that the Fudai and Kamong Daimios settled who was to be regent without any reference to the Emperor; but since the opening up of the country the Emperor has risen in importance, and at present he or his officers settle who is to be the highest officer when necessary. A common or vulgar name for the Gotairo is Koken, or Oshiru me--_i.e._, looker back or behind. They have seldom held office long, and have too often come to an untimely end.

The Go ro chiu, or Toshi yori (the senior central officers, or the “Cabinet,” as they may be called), consists generally of four or five Fudai Daimios appointed to the office by the Shiogoon. All Fudai aspire to the office, but the members are in quiet times chosen from the thirteen families mentioned in the laws of Iyeyas as head Fudai. Among the members of the Cabinet one is generally looked upon as Prime Minister; but they all take duty in monthly rotation. It is considered a great honor to have been ten years in office, and the Shiogoon in such a case raises the territorial income of such officer. This is the most responsible office, and too often in times past has entailed upon its possessor the mistaken duty of retrieving an error by the cowardly retreat of suicide. They are responsible for the whole acts of government, which are supposed either to have originated with them or to have been carried out with their cognizance. The Go ro chiu meets daily at 10 A.M. in the Go yo shta be ya, a room in the palace. They preside in the Hio jo sho, or deliberative assembly of acting officers, when the Shiogoon is not present. But it is natural to suppose that when great international questions come before the country, as the opening up of trade with foreigners, the larger Daimios and Koku shiu should have a voice, and should take a share in changes of such magnitude. Consequently of late the Go ro chiu has been rather set aside as things move toward Miako, where before long the power and responsibility will fall to the corresponding office at the imperial court.

The Japanese have a saying, that a wealthy man should have little power in the state, but that comparatively poor men should have the power. This seems to be one of their principles of government.

Soba yo min is an office which is only occasionally filled, as when the Shiogoon is young. He seems to be an officer of communication between the Go ro chiu and the other departments. This is the highest office filled by Hattamoto.

Waka toshi yori--literally, the younger elders or senators. They are generally five in number, a second Cabinet, or Under-Secretaries of State. They are Fudai Daimios, or Hattamoto. They are frequently promoted to vacancies in the Go ro chiu.

Sosha are generally Fudai, in number about thirty. Their duty seems to be attending to officers arriving at the palace. It is an office of little power and considerable expense. They rise in ordinary times to be Jee sha, temple lords, and other officers of authority.

The Kokay, or Kowokay, can hardly be called officers of state. The name means high families (Ch., Kau kia), and includes the male representative lines of some of the families of distinction in ancient times, such as Nobu nanga, Ashikango, Yoritomo, Arima, etc. It seems a matter of policy to keep them under the eye of the court, giving each an allowance from the state of territory from 500 to 1,000 koku per annum. They are looked upon as men of high rank but little power, being neither Daimios nor Koongays, but between the two. They are occasionally employed to act as proxies for the Shiogoon in state visits to the temples of Nikko or Isse, and have attempted of late to assert their right to act as embassadors to foreign countries. There are about eighteen Kowokay at present.

O Tsu may shiu are Fudai Daimios who act as guards to the apartments of the Shiogoon. From the room in which they meet in the palace they are spoken of as Gan no ma Daimios.--The room being painted with representations of wild geese.

Jee sha (Ch., Sz shie) boonio, temple governors. These are described by Kæmpfer as “imperial commissioners, inspectors, protectors and judges of all the temples and the monks belonging thereunto. This employment is, after the Emperor’s Council of State (_i.e._, the Go ro chiu), one of the best in the empire, and the persons invested with it are very much considered at court. They hold their court at Yedo. All civil affairs relating to the clergy--such as lawsuits, disputes arising about the limits or revenues of their lands, prosecutions for wrongs or damages received, and the like--are brought daily in great number to be decided in this court. Again, all criminal cases--as rebellion, disregard of the imperial proclamations and commands, and in general all capital crimes committed by the ecclesiastics--are tried before them, and, in case of conviction, punished with death, though these criminals are much more indulged than other people and cannot be executed without the consent of and a warrant signed by the general at Miako. Another branch of the business of these Dsisia Bugjo is to take care of the maintenance of the clergy, to keep the temples in repair, and otherwise, in all cases where the secular power and authority is wanted, to assist them.”

Every Japanese is registered (or is supposed to be registered) in some temple, and whenever he removes his residence, the Nanushi, or head man of the temple, gives a certificate. The books of each temple are sent to Yedo, to the office of the Jee sha, where they are copied. These officers act as judges in disputes between priests of one temple with those of another; between Daimios in disputes about boundaries; between Samurai and Hattamoto, but not between merchants or farmers. The prison under their charge is better kept and under milder restrictions than other prisons. They have under them numerous Do sin, or runners of a higher class, to seize criminals. As they have to keep up the prisons under their charge, the office is looked upon as one of expenditure and not of profit. The numerous interests with graduated degrees of ruling power in Japan render great tact necessary in disputes between these interests. The monasteries and priesthood are still very powerful, the Daimios become jealous of interference, and the interests of those holding of the Shiogoon, as well as of those holding land of the Emperor in the Go ki nai, must be considered; so that it is absolutely necessary, not only that distinct laws should be laid down, but also that it should be established who are to be the judges between rival claimants.

One temple lord sits on the bench in the Hio jo sho every month in rotation, and he is thence spoken of as Tski ban.

O Russui are Hattamoto officers, but rank as Daimios, who have charge of the apartments of the Shiogoon, and of the women of the palace when he is absent. They are all old men. All young persons entering or leaving the private quarter of the palace are examined as to sex. In the office there is a female examiner. These officers give passes to females on visits of business or ceremony. There are generally eight officers, who have each under them ten Yoriki and fifty Do sin. The income of each is 15,000 koku.

Owo ban kashira.--These are the captains of the great guards of the castle of Yedo. There are twelve, seven Daimios and five Hattamoto. Their duties are entirely military. Under these twelve are one hundred Owo ban, who are all Hattamoto.

Sho eeng ban kashira is also a military office, apparently the bodyguard of the Shiogoon. There are ten commanding officers.

Okosho ban kashira.--These seem to be lords-in-waiting upon the Shiogoon, of whom there are ten. They are Hattamoto, each having thirty men under him.

Owo metsuki--literally, great or senior attached eye.--Of these there are five head men. Beneath these are the Metsuki, and an inferior body of men called Katchi metsuki.

This is a very important department of the government of Japan. The title is frequently translated “spy,” and the duties seem in some cases to corroborate this view. But the idea of espionage by no means conveys an accurate understanding of the subjects under the care or control of these officers.

One of the principal objects of the superintendence of this department is the eight roads of Japan, and the regulations of the laws of these roads. Another is the manners and customs of officers in reference to state dress, their intended marriages, going and coming to Yedo, and visiting elsewhere; death and mourning of officers; receiving reports sent in by the branches of the office in the provinces as to the military equipment of Daimios, the uniforms, devices, flags, which they use; in regard to religion, and especially the Roman Catholic; as to the Yakunins, or inferior officers of the Shiogoon’s government, their number and duties, and the census of Japan. Such are some of the different kinds of business which come before this office.

The laws of the roads are regulated in a separate branch of the office, under the Do chiu boonio. The book of laws or orders is the Do chiu boonio kokoroee, and, in its present form, seems to have been published about 1840.

There were formerly five highways, afterward two were added, and by the addition of the road to the temple of Nikko, there are now eight. The office issues rules for Daimios and Hattamoto passing along these roads, and for merchants and farmers when traveling. In every village or town along the road these rules are affixed in the To iya or government office, for all the villages upon these highroads are to a certain extent under the control of the government, even when the road passes through the territories of Daimios. The following are headings of these regulations:

As to providing two-sworded men with lodgings on the road, and cangos or chairs to travel in.

As to children traveling, two in one cango, or mother and child.

As to members of the Gorochiu when traveling.

As to different customs, if such officer be traveling on private or public account.

As to giving a passport to a traveler (Saki buray); as to where he is to sleep, and at what hotels he is to stop on the road.

As to traveling during the night, if it be necessary.

Rules as to sleeping at towns.

Rules as to (tcha tatte onna) servant-women, and other descriptions of women, in inns.

To keep accounts in each town of the number of coolies and horses used on the road each day.

As to Buddhist priests when traveling on the road.

As to affixing in six public places in Yedo the (Kosatsu) laws of roads.

As to the rates for carrying goods.

As to the officers who examine the weights of goods.

Laws as to the porters on the road.

Rules as to going into and leaving hotels on the road.

Rules as to government goods carried upon the roads.

As to officers who travel at government expense--as the Tenso, Emperor’s messengers, etc.

As to how many porters each Daimio is entitled to, and the rate of payment. If he wants more, he must pay at a higher rate.

If one of his servants travels by himself, he is not to be provided for.

Rules as to tenants of government lands when they come to Yedo.

Rules as to the dress and payment of meshi mori onna--that is, servant-women who occasionally act in both capacities--in inns.--By law two women only are allowed in each inn, but more are kept, and fines paid for keeping them. The strictness and minute care with which the Japanese government watches over its people is shown in the regulations laid down for public women, known as Joro. This name is only applied to those who are kept in government establishments in the larger towns, as Yedo, Osaka, Miako, Nagasaki, where a place in the town is set apart for their residence. The laws for the regulation of morals are very different in different parts of the empire. In the territories of some Daimios, as Tosa and Kanga, public prostitutes are not permitted, indecent songs are interdicted, and the inns and bathing-houses regulated; but the government of the Shiogoon considers these things to be necessary evils, and takes them under its own charge. The finest women in Japan are said to be in Etsizen and Idzumo, where they are famed for the fineness of their complexions and smoothness of skin, with higher noses and little or no smallpox. It is said that men cannot leave Neegata, where the public women are called Hak piak ya gokay, or 808 widows. This name arose after one of the desolating battles in old times, in which that number of husbands was slain and the widows obliged to seek for wherewithal to live. In one night in 1860 the officers in Yokohama seized 108 young women who were suspected of leading immoral lives without a license from government. The most beautiful public women of Yedo annually take a prominent part in the processions, or matsuri, and their portraits are sold and hung up about the large temples and places of resort.

Laws as to thieves and robbers on the highway.

As to fires breaking out in villages on the road.

As to the duties of Daimios on such occasions.

As to rivers, and crossing them. Crossing rivers is often very dangerous, and the porters are made responsible for knowing where the path of safety lies, and when it is unsafe to attempt passage.

As to giving public notice at a hotel before a Daimio arrives.

As to harai kata (sweeping and cleaning the road before a Daimio arrives).

As to things lost on the road.

When a Daimio’s servants are lodged in a separate inn from their master.

If a man become insane upon the road.

As to fighting among gentlemen’s servants.

As to deaths by killing in such quarrels.

As to Daimios falling sick on the road.

As to Daimios returning to Yedo on account of sickness.

As to rivers when impassable from high floods, what Daimios are to do.

As to obstructions from unexpected convulsions of nature, such as an earthquake, flood, etc.

As to servants of Daimios who have died upon the road.

As to behavior of Daimios when meeting the Tenso or Koongays upon the road.

As to the rates for carrying Daimios’ luggage.

As to occasionally examining goods contained in boxes.

As to government packages having the go shu een, or red seal, upon them.

As to government packages passing through Yedo.

As to the porters of Yedo.

As to persons wishing to travel very quickly.

As to Owo ban kashira, captains of the guard of Yedo, when traveling.

As to porters who have become sick, or who may have run away.

When sometimes a passport has not been previously given on the road, the Daimio to give to the keeper of the government inn his seal and a paper to this effect.

Some officers travel free on the road, and their expenses become a tax upon the people living in villages along the road, and who are supposed to benefit by the travelers. Of such are Daimios coming to pay respects to a new Shiogoon upon his accession. In 1861 the Ooyay no mia, or High-priest of Yedo, traveled with 250 followers. He was about nineteen years of age. The walls of the inns at which he stopped were newly papered, and new clean mats put on the floors. For this the villages paid, he paying one boo--_i.e._, 1s. 6d.; and on leaving, his servants tore the paper off and cut the mats, that they might not be used again.

As to the Shoshidai, or envoy of the Shiogoon, when traveling.

As to the governors of the castles of Osaka, Soonpu, or Miako, or the guards of these castles. Governors of places held of the Shiogoon, but at great distances from Yedo, as Nagasaki and Hakodadi.

As to Koongays and such high officers when traveling.

As to Ray kayshi, or messengers sent annually to Nikko by the Emperor.

As to carriage of ingredients for making gunpowder.

The Daikwangs, who look after the government farms and woods. All of their men and goods are carried along the public roads at the expense of the villages.

By this office the ceremonial due to high officers upon the road is arranged.

If a Daimio in his norimono meet a high Koongay--one of the Sekkay or Monzekke--his porters must not walk on, but must stop till the high officer has passed, but he need not get out.

The same respect is to be paid to the otchatsubo, or jars containing the tea for the use of the Shiogoon.

A Byshing--_i.e._, one of the higher retinue of a Daimio--must leave his norimono and kneel down, taking off his hat.

The same respect is to be shown by these Daimios and Byshings to anything bearing the red seal of the Shiogoon, to the great guards bringing up muskets, to the governors of the castles at Miako, Soonpu, and Osaka, and to the Shoshidai.

When a Daimio meets the Tenso, his norimono is to be carried slowly, and on one side of the road.

A Byshing must kneel and take off his hat.

Porters can be obtained from 4 A.M. to 8 P.M., but not at any later hour.

Koongay and Monzekke are to be provided at the public expense with 35 horses and 50 porters. If they require more, they must defray the expense themselves.

The “three families,” and higher Daimios and Emperor’s messengers, are allowed 100 horses and 100 porters; lower Daimios, 50 horses and men. Some Daimios are not allowed to travel on the tokaido.

It is enjoined that members of the Gorochiu, the envoy and governors of Osaka castle, when they meet a Daimio upon the highway, ought to speak to him; but if they do not wish to speak, they may say that they are not well.

If they meet in the same hotel at night, the Daimio is to ask them if the Shiogoon requires his assistance in any way.

When they meet on the road, the Daimio must open the door of his norimono and act as if he were going to get out, but the other must request him not to do so.

Otchatsubo, or jars containing tea for the use of the Shiogoon, are treated with great respect. If a captain of a guard meets these jars carried by porters, he makes his bearers go to one side, and his followers kneel and take off their hats. The porters call out as they go along the roads, and all the common people kneel down. This custom was begun by Iyeyas. Recently there have been slights and insults offered to these jars, to show personal feeling on the part of some of those opposed to the present state of things, as Satsuma.

Byshing entitled to carry a spear, upon meeting a member of the Gorochiu, or the Shoshidai, or tea-jars, etc., must wait till such dignitary is past. Byshing not entitled to a spear are under the same customs as common people.

Two-sworded men singly meeting the tea-jars, Gorochiu, etc., stop and take off the hat only, but do not kneel down.

All common people must kneel down and take off their hats to Koongays, Shoshidai, Gorochiu, Oban kashira; and, though there be no law for it, a Daimio often takes it into his own hands and punishes or kills a man or woman who does not kneel down while he is passing. Such was the case with Shimadzu Saburo and Mr. Richardson in 1862; but Shimadzu was not even a Daimio, but the father of the young Daimio. On one occasion a Byshing of Kiogoku, Nagato no kami, killed a man of Matzdaira, Sanuki no kami, for turning aside upon the road and making water while his norimono was passing; while another ordered a woman to be cut down for standing and looking at him.

A Daimio with an income of 200,000 koku, with 20 horsemen and 120 footmen in his retinue, is allowed 300 porters. One of 100,000 koku, with 10 horsemen and 80 footmen, is allowed 150 porters. One with 50,000 koku, with 7 horsemen and 60 footmen, is allowed 100 porters; and so downward in proportion.

When a Daimio meets a Gomiodai, or envoy from the Shiogoon, he is to give him half the road, and to stop his norimono while the envoy is passing.

The same respect is to be shown to envoys from the Emperor (Chokoo shi), the royal family, the Tenso, and other high officers.

In the case where one Daimio has taken possession of an inn on the road, and another comes from an opposite direction and wishes accommodation, this is sometimes the cause of serious fighting.

If a Byshing be in the retinue of his superior lord, and a government official with the red seal be met, he must not get out of his norimono or off his horse; but if alone, he must do so.

If a Daimio meet an imperial envoy (Chokoo shi) or Eenshi, or a member of the royal family, a relative of the Emperor, or a high Koongay, he may, if he wishes, turn off the road up a by-road till the great man shall have passed, to save himself from getting out of his norimono and kneeling down, or, if he be riding on horseback, from dismounting.

To lower Koongays the Daimio must give half the road.

If a Byshing or Hattamoto is on government business with the red seal, he is to be treated as a Daimio.

To one of the “three families” a Daimio is to get out of his norimono and propose to kneel, but is to be requested not to do so. As a general rule, to men of the third rank and above, Daimios must kneel; to men of the fourth rank and below, no ceremonial is required.

These headings may give some idea of what the duties of the road department of the Owo metski office are.

It is further the duty of the office to see that the roads and bridges are kept in repair.

From these rules it is evident that great exactness must be insisted upon in traveling along the highroads as to the days when officers are to leave each place, and the houses at which they are to stop, in order that there may be no confusion in official arrangements, and to avoid unpleasant collisions which might happen on the road. The office must even at times take into consideration the private feelings of individuals. At one time the young Eeyee Kamong no kami was coming up to Yedo with a large retinue, and Shimadzu Saburo of Satsuma was going down to Miako. In two days they were to meet on the tokaido, when the whole country expected to see a fight, for which both parties were prepared. But the office, hearing of it, sent peremptory orders to Eeyee to go round by another road.

The Owo metski office must be consulted previous to the betrothal or marriage of a Daimio or his eldest son, and also previous to the adoption of a son by a Daimio. Marriages and adoptions are generally made in their own class, and frequently among relatives; but some of the Daimios are married to the daughters of the highest Koongays.

The members of this office appear to act as reporters in all government meetings. Indeed, whenever two or three persons meet together in Japan, there seems to be some member of this silently observant office present. Reports of everything that goes on throughout the empire are sent into this office for the information of government, and these reports are recorded for reference. Men acting nominally as horseboys and servants in the foreign consulates have been emissaries from this department.

By law every innkeeper is obliged to keep a book (Yado cho), in which every traveler is noted down, and what he may do or say that may be thought worth reporting. Similar books (Gio koo cho) are kept in public brothels, in which are noted the names of men frequenting them (if the names can be got), or marks upon their bodies; how much money they spend, the saki they drink, etc. These are all for the use of this office.

The prevention of the spread of the Roman Catholic or Jashiu mong sect is one of the cares of the Dai Kwang department of the Owo metski office. The names, with the genealogy, of all the families among which there were known to be Roman Catholic converts are carefully kept. Boards, called Christang hatto kaki, on which are printed a prohibition of the Christian religion, are put up in every large temple. Individuals belonging to the families under observation are not allowed to move their place of residence without permission of this office. If one dies, intimation must be given to the office, when an officer is sent to view the body, and all the relatives sign a certificate. Or if at a distance, it must be preserved in salt. The Dai Kwang office superintended the Yay boomi, or trampling on the cross, once a year at Nagasaki. It is the duty of the office to examine for Christians all over the western provinces once in three years. Whenever a child is born in a family formerly Christian, notice must be given to the office. Marriages must be reported; and also the intended adoption of a son. Adopted sons are sometimes thrown back again by the adopting parents, but Christians are not allowed to do this. A register for the same purpose is kept by the governor of Miako. These forms are kept up to the great-grandchildren of the original Roman Catholics, but have of late fallen into desuetude; but it may hereafter prove the means of stirring up dying embers of faith among the descendants in the recollections of their ancestors. The members of this department, while sitting with others, report, but have neither a voice nor a vote.

Matchi boonio.--The street governors, or, as they may be called, governors or mayors of Yedo. (The Shiogoon himself is considered governor of Yedo, and Mito is hereditary Fuko Shiogoon or Vice-Shiogoon, and ought as such to reside constantly in Yedo.) Of these there are two; the one over the east, the other over the west part. The authority of these officers is chiefly over the mercantile class. They have little or no power over the Samurai, or two-sworded gentry. Their duties are with the streets and police of Yedo. They sit as judges alternately, and take cognizance of all questions and quarrels among the mercantile class. Upon a Daimio coming to stay at Yedo each alternate year, he is to call on and pay his respects to the Gorochiu, Wakatoshiyori, Owo metski, and Matchi boonio, before he goes to his own house.

Go Kanjo boonio may be called the head of the exchequer. These are two officers who keep the accounts of the empire; they also act as judges in all cases between persons of the agricultural class. They have great power. Of the Do chiu boonio, or governors of the roads, one is always Kanjo boonio, and one is Owo metski. The mint and coinage of money come under this department. Under them they have five men as seconds or assistants, Kanjo gim maku, besides two men who upon alternate days keep the accounts of the expenses in the Shiogoon’s palace.

Sakushi boonio are two Hattamoto officers, superintendents of the carpenters of the Shiogoon, and under them are four men, Daiko kashira. As mentioned before, the trade of a carpenter is looked upon in Japan as a very honorable occupation.

Besides these, there are Shta boonio and Fusim boonio, who superintend the carpenters of the offices and women’s apartments, the wells in the castle, providing tables, boxes, mats, etc.

Goong Kan.--The naval department has two governors--Goong Kan boonio. These may be called Lords of the Admiralty, but until recently the office was one of comparatively minor consideration. There were four naval instructors under these governors who had picked up some little knowledge from the Dutch and from Dutch works on naval affairs. Latterly, the office has become one of much greater importance. Great attention is being paid to naval matters and to steam, and the office has consequently been remodeled. The government has invested largely in steam-vessels, and has erected steam works for making and repairing all sorts of machinery, and is making every attempt to obtain a well-educated set of men, who shall be thoroughly instructed in all the branches requisite for naval officers. At Nagasaki the Japanese government has one large set of works, and another in the vicinity of Yedo. A dry-dock has been excavated for the cleaning and repair of the vessels of government. Until lately the Japanese government seems to have paid no attention to keeping any vessels of war. Fast-rowing boats were kept near Nagasaki, and one at Uraga, in the bay of Yedo, and at other stations ordinary boats were kept. These, however, were generally noted for speed rather than strength, and rarely put to sea, but watched vessels coming to land and overhauled them on the part of the custom house.

Ko bo shin shi hai.--This seems to be an office for young unemployed Hattamoto officers, where records are kept of what each excels in, for the information of government.

Shin ban kashira.--School for teaching young officers about the court riding, rifle-shooting, etc.

Okosho is a general name for officers waiting on the person of the Shiogoon.

Naka oku go ban shiu.--Some of the private guards of the Shiogoon.

Hoko nando.--Men who look after the dresses and clothes of the Shiogoon; and others are in the flag office or the spear office.

Hiaku nin Kumi no kashira.--These are guards. They were originally Yamabooshi priests, called Negoro and Nengoro, or, as the translator of the letters writes it, Negroes, in the large monastery of Kumano, in the province of Kii; and after their buildings were burned down by Taikosama, and their lands confiscated, they joined the army in a body, and Iyeyas attached them to himself as guards.

There are departments for superintending the manufacture of bows and arrows, and muskets, rifles and cannon.

Another office has the charge of balls, shells, powder, etc.; and another has the charge of the armory, containing bows and arrows, rifles and coats of mail.

Hon maro russui ban.--The Hon maro is the name of that part of the castle or shiro of Yedo occupied by the Shiogoon. Six officers keep it when he leaves it temporarily.

Ni no maro russui ban.--Keepers of the part assigned to the son or concubines of the Shiogoon.

Hikeshi.--These are fire brigades in the service of the Shiogoon in Yedo, of which there are twelve, one to a district; each under the charge of a Daimio.

These guard against fires in the castle, the government godowns in the town, and the large temples where the tombs of the Shiogoons are. Each brigade has a leader, who holds on the end of a long pole a mattoyay, or white solid device, easily seen at night. The duty of this leader seems to be to stand as near the fire, and as long as he possibly can; and in fulfilling this duty they appear to rival the fabulous salamander. Each brigade has overcoats with distinguishing marks, and masks the better to stand the heat. However, in wooden buildings their organization seems of little use. The fires generally wear out of themselves, the inhabitants carrying off their money, clothes, mats and windows to places of safety. There are other fire-engines and fire brigades in Yedo under the Matchi boonio. The town is divided into forty-eight districts, corresponding to the letters of the alphabet I, Ro, Ha, and to each district there is a brigade. If a fire breaks out in the Ro district, all the men of the Ro brigade go to it. The rest of the town unburned pays each man of the brigade employed four tempos, or about 6d., after the fire.

Daimios keep men of their own as firemen, generally men in some small disgrace, whose names have been erased from the town books or dismissed from employment.

At one time fires occurred so frequently in Yedo that a notification was issued that the proprietor of the first house in which a fire should thereafter originate should be transported to the islands. The first offender was Mito. It would not do to transport him, so he fell upon the plan of borrowing, through the priesthood, on payment of a large sum, 30,000 days from eternity, beyond which time he had little prospect of living. This has frequently since been found to be an ingenious plan for men of wealth escaping punishments.

Metski are lower officers of the Owo metski department, and seem to act as judges in civil cases. There are fourteen Metski.

Tskybang are messengers, attendants in war or during fires to the Shiogoon.

Taka jo.--Keepers of the Shiogoon’s hawks.

Katchi ngashira.--The officer who superintends the men lining the streets when the Shiogoon goes out--a ceremony, however, which has been done away with.

Jiu ri si ho--meaning “ten miles in four directions.”--Men whose duty it is to take care that no one shoots within ten ri--_i.e._, twenty-five miles--of the castle. Even within this distance there are places in which native sportsmen are allowed to shoot, for which permission is given upon application. An infraction of this law was the reason given for the seizure of an Englishman in 1859--one of the _causes célèbres_ in the early history of Great Britain’s relations with Japan. This is a sub-branch of the Owo metski office.

Shiu mong aratame is the branch of the same office which examines into the religion of individuals, especially with the object of restraining the spread of Christianity.

Do chiu boonio is the officer who has charge of the highroads, bridges, etc., under the Owo metski.

To zoku (Tau tsih--catch thief) Hi tske is the same as Kai yaku--_i.e._, reforming officers. This is, in its subordinate offices, a very wide department--aiming at thorough espionage, secrecy in detection, and surveillance, as well as overpowering strength in carrying out the wishes of government. The whole of society in Japan is permeated by officers of this department. All public places are full of them. Inns are kept by them; they reside as priests in temples, or wherever the general public resorts. The keepers of these inns and farmers in the country are frequently in the employ of the police. There is a saying in Japan, “Dorobo oi zen”--implying that it is better to put money on a thief’s back than to apply to the police. The police runners have means at the stations for constantly strengthening themselves by gymnastic exercises, and are taught to tie up criminals in a variety of ways, from so lightly as to lie like a net, to so tightly that before long the victim is strangled. They are always provided with a short iron baton, with which, in case of resistance, they strike their man over the head to stun him.

Ko boo shio boonio.--The military school where drill exercise, the use of weapons of war, fortification and military tactics generally, are taught to young officers. There are three officers over the establishment, but many teachers of the different branches. The school is in Owo ngawa matchi or street in Yedo. Artillery is taught near the garden of the Shiogoon at Hama go teng. Sword-practice with sticks (kenjits) is a favorite amusement with young officers. They have sticks with basket guards, with which they practice. Before beginning, each puts on an iron wire grating over the head, a bamboo-and-leather belt around the chest, and bamboo guards for the arms with gloves. Yet with all this one is sometimes severely handled. The sword is long, two-handed, sharp on one edge and at the point, and for about two inches from the point on the back; so that they either cut or thrust, and aim at cutting the neck with a back cut. They are very dexterous at the use of this weapon, whether against a sword or a bayonet or spear. Practice with the rifle is also very common in the government schools, and in the grounds of Daimios about Yedo. There is a large parade ground or open country to the back of Yedo for the use of the military, called Hiro.

Naka kawa bansho.--An office for the examination of boats coming from and passing to the interior by the communicating branch of the river--the Naka gawa. Upon this stream boats can go to the provinces on the northwest, north and east of Yedo. Besides these there are officers who have charge of the Shiogoon’s barges and boats.

There are officials whose duty is to examine into alleged encroachments by Daimios in Yedo upon the roads, streets, rivers, or sea. The superficial quantity of land as gardens that an officer may hold in Yedo is regulated by his official income. (One tsubo equals thirty-six square feet.) An income of from 300 to 900 koku may have 500 tsubo, 18,000 square feet; 1,000 to 1,900 koku may have 700 tsubo, 25,200 square feet; 2,900 koku may have 1,000 tsubo, 36,000 square feet; 4,000 koku may have 1,500 tsubo, 54,000 square feet. And so on up to 150,000, whose allotment is 7,000 tsubo, or about 252,000 feet square.

There are sword-keepers of the Shiogoon, and also keepers of the books or library, and a keeper of the presents, gifts, or tribute paid by each Daimio. Gifts as tribute are being received daily, and are regulated by order. But frequently handsome presents are voluntarily made by Daimios, perhaps in some cases for favors to come. For instance, Owarri is ordered to present to the Shiogoon upon the first month, third day, congratulatory cakes.

Upon the third and seventh months a large noshi--symbol of a present with a piece of dried fish--with paper and two tubs of wine.

On the 18th of the fourth month, fish; and again in the same month, A-ï, a fresh-water fish, considered a delicacy.

On the fourth and eighth months, the same fish preserved in vinegar.

On the sixth month, the first day, ice. It is a custom in Japan to use ice upon that day.

On the sixth and seventh months, muskmelon.

In hot weather, in summer, anything he thinks may please.

On the sixth day of the ninth month, one obang (a large gold coin, worth above £6) or more.

During the ninth and tenth months, persimmons--the best come from Mino.

During the eleventh month, tea, cakes, fish, saki and Owarri radishes, which are very large and fine.

During the twelfth month, fish, persimmons, storks, which are supposed to be a royal bird, and only for the table of the Shiogoon; but many people eat them.

A present from an inferior to a superior, as from a Daimio to the Shiogoon, is “Kenjio”; the reverse is “Hyrio.” The Shiogoon is said to have called in proclamation the steamer “Emperor,” presented to him by her majesty the Queen of England, “Kenjio.”

The Shiogoon has also four secretaries for private business, and others for government business.

There are professors or teachers of the works and writings of Confucius. There is a school or college for the study of foreign books; but the school was lately entirely remodeled, and greater encouragement given to the study of foreign languages, books, and arts and sciences.

There is an observatory, with astronomers, compilers of the almanac, etc.

Nineteen physicians attend upon the Shiogoon, five of whom practice after the European system, and fourteen after the Chinese. There are five surgeons, of whom one practices according to the European system, and medical officers for treatment by acupuncture--_i.e._, by insertion of fine needles. These are fine flexible wires, not so strong as those used in imitation of them in Europe, but requiring a tube to be used for their insertion to prevent the needles bending. There are also dentists and oculists and medical men for attending officers on duty at the castle, and others for attending officers who are outside the castle. There is one medical man for vaccination, together with consulting physicians; and also doctors to look after the sick poor and destitute. There is or was a public hospital at Koishikawa.

There is an officer who may be called poet-laureate.

There are musicians to the court, and teachers of the Sinto religion; also teachers of a game, a kind of chess, as well as chess itself.

After these are the keepers of the wicket-gate by which females go out or come in, and men to look out from a lofty platform. Such are always raised in Diamio’s houses, to enable the watchmen to look down upon the surrounding streets by day, and to look out for fires by night.

There are keepers of the jewels belonging to the Shiogoon.

There is one officer who looks after the food for the Shiogoon, and keeps the accounts of the expenditure of the table, as well as inspectors of rice for the use of the Shiogoon himself.

The head-cook superintends the kitchen, and there are also cooks for guests.

Hama goteng boonio.--The governor of the Hama goteng, a garden on the seaside beneath the castle in Yedo. This is a large piece of ground cut off by a canal, and formerly kept as a private garden for the recreation of the Shiogoon on the seaside. It is one of the places offered to the foreign ministers for residences in Yedo, and refused by them upon, possibly, good grounds. It has since that time been converted into a ground for artillery practice. There were three head gardeners.

There are men to look after the garden for medicinal herbs, and officers who have charge of the curtains used for concealment or privacy. These “macu” have been sometimes thought by foreigners to be intended to represent forts; but they are constantly used in Japan by pleasure parties and others wishing to be in the open air, and yet to enjoy a little privacy; and it is considered rude to look over the edge of one at the party inclosed. They may be used also in war to conceal the numbers of a host. The “mong,” or crest of the owner, is generally stamped upon the curtain, which has at a distance, perhaps, given the idea of loopholes.

Kane boonio.--Four officers who pay out and receive payments on account of the Shiogoon. Payments are made on the 6th, 14th and 26th days of the month. Money is received on the 1st, 10th, 18th and 24th.

There is an office for the exchange of notes or orders for officers. Banks and Daimios issue paper money, called tayngata, and also gin sats (silver card), kin satz (golden card). They are much used by the merchants in Osaka in business transactions.

Koora boonio.--Officers in charge of the rice storehouses belonging to government. These storehouses of rice are very large, as a great part of the pay of officers is given in rice. It is considered degrading to speak of paying money in salary. Even presents of money among the lower classes are always wrapped up in red paper neatly folded. A man is hired as servant for so much rice, known as footchi--_i.e._, rice given on hire; footchi is always given in addition to money, and it is proper to speak of footchi, not of money-hire. In Taikosama’s time one footchi was 10 ngo of rice; now it is only 5 ngo, or about 2 pounds. In speaking of a man’s income, if pioh (or piculs) are mentioned, rice is meant; but if koku, ground to the valued extent of production. Retainers are paid 30 piculs a year, and half a sho (1½ pounds of rice) per diem. In government payments the rice is measured in boxes, not weighed. The Chinese picul is equal to 133 pounds, but the Japanese was generally larger, and ranged from about 150 to 160 pounds. The koku, therefore, would be 450 to 500 pounds. According to Williams, it contains 5.13 bushels.

There are officers in charge of the oil and lacquer, and others over the working carpenters and masons. Others are over the government forests and trees, for superintending planting, cutting, etc. Special officers have charge of the Shiogoon’s pleasure barges on the river. A tax or license is imposed upon all boats plying on the river at Yedo, collected by another officer.

Tattame boonio.--Officer to look after the mats about the palace. The whole floor of the rooms of the palace is exactly covered by mats, each six feet long by three broad. These mats are two inches in thickness, and are made of straw tightly tied together by string. This is covered by a woven web of fine, long, strong, dried grass from the sea-coast. In the houses of all classes in Japan these mats are used, but in those of the wealthier classes they are very beautifully made, soft and pleasant to walk on for persons wearing stockings only, as is the custom. The reception room in the palace is called the Hall of a Thousand Mats. If there be such a room it would be 150 feet long by 120 wide; but as the partition walls in Japanese houses are, between many of the apartments, only light sliding screens, movable at pleasure, it may be easy to throw open a very large room in an extensive building such as the palace is.

There is a jeweler to the court, and auditors of accounts, who are also assayers or examiners of gold and silver.

There are teachers of riding to the Shiogoon, and veterinary surgeons and horsebreakers.

Katchi me tski.--A low class of spies. These are kept secretly by government, and are employed in nominal employments, in houses, shops, or wherever information is likely to be obtained. They are frequently grooms, as in this capacity they accompany their masters wherever they go. They write down whatever they hear or see that is suspicious: the thin paper partitions of the rooms give facility for this, as they have only to put the tongue against the paper and then push the finger through, when a hole sufficiently large is made, through which both to see and hear. If these men allow themselves to be detected by Samurais, or officers, no mercy is shown to them. If they have, as is generally the case, a sort of written commission, and this is found upon them, they are put to death and the paper is sent to the government. No notice is afterward taken of such a deed. It is looked upon as a dangerous profession, and they know the risk, but they are generally well paid. Daimios use them also. Mito had a man in 1862 in the employ of Ikeda, then governor of Yedo. He watched his master intriguing against his lord, and assassinated him. An officer was long in the employ of the British consulate at Yokohama who was in constant communication with the government.

There are officers, keepers of the stairs of the castle, and others who look after the fires and fireplaces.

Bowozu are young men who act as servants to guests or officers residing in the castle. It is not permitted to Daimios to bring their servants into the palace. They are waited on by the Bowozu. These men are said to be open to giving up to any one copies of any or all documents passing through the government offices on payment of a small sum--30 to 50 itzaboos per annum.

Officers are appointed for keeping the time by striking a large drum, and there are men who give signals by blowing a shell, such as is used generally for directing movements in warlike operations.

Yoshiba boonio.--Yoshiba is the name of a penal establishment on the island of Tsukudajima, at the mouth of the Yedo River, to which certain criminals are sent, to prepare oil and charcoal.

The above list comprises all the officers engaged in the service of the Shiogoon, and who may be considered government officials conducting the business of their departments in offices in Yedo. But as the office of Shiogoon is in abeyance it remains to be seen in what manner the government is to be hereafter carried on; and whether the court of Miako, which is now temporarily removed to Yedo, will return to the older titles and offices as known at Miako, or will adopt the forms and offices which have been in use at the court of the Shiogoon in Yedo.

The Hio jo shio--The Board of Deliberation.--This is a large place of meeting for deliberation in Yedo, outside of the palace-moat, and close to the residences of the Gorochiu. On fixed days of every month certain officers sit here for the discharge of their duties. These seem to be to receive complaints against officers, and to decide cases brought before them for judgment. Upon other fixed days, all Daimios or Hattamoto upon duty in Yedo seem to have the right, or are called upon as a duty, to meet for the discussion of political matters laid before them. Hio jo means to deliberate or hold a consultation; and at these times the Gorochiu, Wakadoshi yori, Owo me tski, and other officers, meet here for deliberation upon affairs affecting the government.

Within the palace Daimios meet in rooms according to their rank, and the class of Daimios is often spoken of by the name of the room in the palace in which it meets--as the Obee no ma, the Tomari no ma, the Yanangi no ma, the Gan no ma, the Kiri no ma, the Tay kan no ma, the Fuyo no ma, or the Goyobeya, or the Siro jo in (or Kuro jo in), in which last all classes seem on occasions to meet. But it is only in rare cases that all are called together; such an occasion was the proposal brought before them by Commodore Perry to overturn the old laws and throw open the country. It has been seen that Iyeyas in his laws thought the meeting of this assembly, the Hio jo sho, very important, and he said that the president must be a man of the clearest intellect and best disposition, and that once in every month it should be the duty of the Shiogoon to go to the assembly without previous intimation, and there act as judge.

Immediately in front of the building stands a box, known as the Mayassu hako. Into this box any one may put a paper of complaint upon any subject which he wishes to bring before the assembly. These papers, “Mayassu,” are taken out and examined, and those which are signed are discussed, those which have no signature are burned. There are similar boxes at Miako and Osaka.

The following may be taken as a sketch, or very imperfect translation, of the matters which come under the cognizance of the assembly as instructions to officers:

1. When a complaint is made with reference to ground in a street in front of, and generally belonging to, a temple, and which is frequently let as shops, etc.; or in reference to Go rio, ground belonging to the Shiogoon; or Shi rio, ground belonging to Daimios--these complaints are not to be taken up by the board, but are to be referred to the Tskiban (the temple lord who is sitting for the month).

2. All quarrels and complaints between and against Yedo street people, citizens of Yedo, are to be referred to the governor of Yedo.

3. In the Kwang hasshiu, or eight provinces immediately around Yedo--Awa, Kadsusa, Simosa, Hitatse, Simotsuki, Kowotsuki, Segami and Musasi--disputes between the tenants of the Shiogoon and those of Daimios or Dai kangs are to be referred to the treasury governor. These three governors are known as the “San boonio.”

4. Proceedings as to disputes between Daimios as to ground.

5. Between brothers as to succession to the father’s property.

6. In the case of a demand for a new trial after a decision has been given.

7. In regard to petitions from friends to let a prisoner out of confinement on the ground of his innocence, must have good reasons shown.

8. If the people want an alteration or change of a law.

9. What is to be done with papers, Hakko so, put into the box.

10. If people complain of officers.

11. In a complaint of an improper judgment in a case (perhaps in another court).

12. Business in the Hio jo shio. The 2d, 11th and 21st days of the month are “Siki jits,” or days when public political business is discussed. The 4th, 13th and 25th, “Tatchi yeibi,” the officers meet as judges to decide cases. On the 6th, 18th and 27th, “Uchi yori yeibi,” secret meeting days, the officers meet to examine and discuss secret political matters among themselves.

13. The form to be followed when a case has been for a long time before the Hio jo shio and is referred to another judge, as the street governor; and what is to be done in reference to complaints against the Gorochiu, Wakatoshiyori, or Owometski.

14. Complaints against Yakunins, or officers on duty outside of Yedo, are to be referred to the Shiogoon.

15. Disputes as to water for irrigation, and embankments of rice fields, which are sources of frequent quarrels, are to be taken up by the Hio jo shio.

16. In disputes as to boundaries of property, the old titles in the hands of the disputants are to be examined, and compared with the “Midzu cho” (water book, or register), kept in the Daikang office for the registration of boundaries and property.

17. In disputes as to land, to apply to the proper office to have surveys made.

18. What is to be done in cases of forgery of title-deeds of lands, or of maps of villages, islands, etc., which is a common offense.

19. As to disputes between Kanushi, heads of temples and of government temples.

20. In cases where application is made by the friends of a criminal to have him pardoned, such is not to be entertained in cases of arson, theft, murder, either as principal or accomplice, striker of father or mother or master, gamblers, head men of villages convicted of extorting money, mikassa (literally three hats),[7] and men who have bought young girls secretly. These crimes are not to be pardoned.

21. As to arbitrations ordered by officers, only a certain number of days to be allowed to make such arbitration--the office to settle how many.

22. When a petition has been presented by one party and the other does not appear, what is to be the proceeding.

23. Accusations of theft and fire-raising are not to be brought before the Hio jo shio, but before the officer in whose jurisdiction the offense is committed.

24. In cases of discovery of a long antecedently committed murder.

25. If a man destroys a summons issued by the office, and refuses to obey it.

26. Cases of persons trying to pass the barriers at Hakonay and Arai, without the knowledge of the officers stationed at the barriers.

27. In a case of firing a pistol or gun at another without killing, the punishment is “chiu tsui ho”--_i.e._, the culprit is not allowed to enter a town or village. If a man wishes to shoot or sport near Yedo, he must get a license from the Yakunins to do so within the ten ri between Hatch ogee and Kanagawa upon the Tama River. Native sportsmen frequently shoot.

28. How persons are to be dealt with for snaring birds, or _feræ naturæ_, on the hunting-lands of the Shiogoon.

29. In towns, if a man have committed a small offense, the Yakunins may order his door to be shut upon him, and him to be confined in his own house.

30. Cases of embezzlement of money by village head men.

31. Punishment for a man who has failed to enroll his name in the official register.

32. If a man offer a bribe to an officer he is to be severely punished; the officer, if he accepts it, is lightly dealt with.

33. All the property of a person, convicted of theft or robbery is to be confiscated.

34. If the people on a Daimio’s territory send a remonstrance against his oppression to the Hio jo shio, what is to be done with it.

35. All the goods belonging to a debtor may be sold to pay his debts, except his wearing apparel.

36. If persons try to bring wild ground into cultivation, and call it their own without informing the officers, what proceedings are to be taken.

37. Cases of litigation as to rented ground.

38. When persons are unable, from poverty, to pay government taxes upon ground occupied by them.

39. In regard to loans of money, of which twenty different kinds are alluded to--to a friend, to a temple, etc.

40. If the whole of a loan cannot be repaid, and it is referred to the officers, they are to settle the interest to be paid. Upon large amounts the interest is placed low, upon small amounts it is high. Upon 10,000 kobangs the rate will be 80 kobangs per month, or nearly 10 per cent per annum. Upon one boo it may be one tenpo a month, or 75 per cent per annum.

41. In borrowing money, the interest is to vary with the security. If the security is land, the interest is to be low; with any other securities the interest should be high.

42. In disputes as to money: If no witnesses are brought forward; if partners in business quarrel; if persons in theaters quarrel; if a collector uses subscriptions to temples for his own purposes; if the evidence depends upon a paper without a date; if no rate of interest is mentioned--then these cases are not to be taken up.

43. If it is alleged that a Daimio has borrowed money from some town or body of people, and they do not bring forward a receipt, such is to be dismissed.

44. If one creditor refuses to have a composition.

45. The officers may settle the time to be allowed to pay off a debt, after which the securities may be taken. For 1,000 kobangs, 12 months to be allowed; for 30 kobangs, 40 days.

46. When property already mortgaged is given in security.

47. In cases where the cargo of a ship is secretly sold upon her passage, and a story of bad weather is told.

48. When a father has sealed a draft of his intended will, and has not written it out, what is the position of the heirs.

49. When false witnesses are suborned.

50. Houses or ground are sometimes sold by relatives when the heir is young. It is therefore criminal to buy ground without giving intimation to the proper officer.

51. It is the custom to have guarantees for servants, to whom wages are generally paid in advance. If the servant runs away with his wages, his surety must pay for him.

52. Half-yearly engagements with servants at the third and ninth month are usual. If a servant runs away before his time is out, his surety is responsible.

53. If it is another servant that is surety, he is responsible.

54. When a Daimio’s servant runs away, what is to be done.

55. It is usual to have ten sureties--how this is to be settled. Not more than ten to be allowed.

56. If a runaway servant steals from his master.

57. If a man stays away from his wife for ten months she may marry again. When he returns he is to be punished.

58. If a poor man secretly marries and has a child, and exposes it on the street, or if another man buys it and exposes it, either shall be speared or beheaded. The head man of the street is to be fined and deported from Yedo, and the Gonin gumi or police guard of the street are to be punished.

The head man of a village or block of streets is Nanushi; under him is Iyaynushi. The Go nin gumi are five police in every street, who are appointed and paid by the streets. Nanushi often have much power and become wealthy. Iyeyas in his laws tried to prevent this, as it is in too many cases the result of oppression and bribery. In Yedo and Osaka the government appoints the Nanushi; in Miako the people appoint them. The Nanushi of a village is generally a hereditary office.

59. If a man shall have adopted a daughter and then sells her to the government stews (Yosiwara), he is to be punished. The punishment is to vary according to the wealth and the ability of the offender to support the child.

60. If any one secretly sells girls for prostitution to any one but the Yosiwara, he is liable to punishment.

61. If a man sells his wife to the Yosiwara without reason, he is to be beheaded. But if the wife agrees to be so sold, and they are very poor, they may make such an arrangement. It was formerly the custom to kill a wife if she was unfaithful, but of late the custom has been to dispose of her to the Yosiwara.

62. The crime of adultery is to be punished with death (? in the case of the wife only).

63. Men and women who commit suicide together are not to receive burial like men, but like dogs. If they attempt and do not succeed, they are to be exposed on the Nihon bas (bridge) for three days, and then made beggars.

64. If a bozan or priest commit adultery, he shall be beheaded. In cases of fornication, if it be the head priest, he shall be transported to the islands; if a young priest, he shall be exposed on the Nihon bas for three days. (Some years ago one hundred and seventy young priests were thus exposed on the bridge at one time by Midzu no Idzumi no kami.)

65. In cases of persons professing San cho ha (three birds) Foosjiu (not take), Foossay (not give), they are to be transported. What these may mean it is difficult to find out; but possibly they are names for some form of religion, either Christianity or Mohammedanism.

66. No one is allowed to introduce new forms of religion or new gods into the country. If they do so, they are to be banished from villages.

67. In cases of suicide the officers must be informed. If they are privately buried with Buddhist burial, both priests and friends shall be punished.

68. Mikassa, Bakuji and Mujing, different kinds of gambling, are to be severely punished.

69. Slight cases of theft are to be punished by flogging and banishment from towns and villages. In more serious cases of theft, the criminals are first to be carried through Yedo publicly, and then are to be beheaded.

70. In reference to buyers and receivers of stolen goods.

71. As to those who engage in a trade without belonging to one of the guilds.

72. As to informers.

73. What steps are to be taken as to persons falling down dead in the streets.

74. As to things lost.

75. As to accomplices, or persons who indirectly assist criminals to escape.

76. Forgers are to be beheaded.

77. As to putters-up of seditious placards on the walls.

78. What is to be done with a man who (as is sometimes done in Yedo), on meeting a respectable man, suddenly accuses him of striking him, or says he is married to his daughter, or gets up some story to extort money from him.

79. In cases when a man is the indirect cause of loss to another--as by coming too late, and so loss is sustained. This is a crime, though the loss may be small.

80. Men who give false statements to officers.

81. As to false money, poison, false medicines, and false weights.

82. As to setting a house on fire by mistake.

83. An incendiary is to be burned to death.

84. A reward to be given to the man who detects him.

85. As to murder of different kinds. In cases of accidental death, a fine is to be levied on the homicide. It is said to be a common custom in Japan to compound for crime by paying relatives and bribing officers.

86. When a man kills another in self-defense.

87. If a man kill another by accident, as by a rifle-ball, he is to be transported; but if it is done in a military school, he is not punished. If a working man kills another by accident, he is banished from towns and villages.

88. If a man is angry with another for marrying a girl he is in love with, and breaks in the door and causes a disturbance.

89. If a man is drunk and angry, and breaks some article of value, the punishment is to be light; but if several are together, they are to be punished severely.

90. If, when drunk, he kills a man by accident, he is not to be severely punished.

91. If a man recovers from sickness and refuses to pay his doctor.

92. As to offenses committed by mad persons.

93. If a person under fifteen years of age commit murder, transportation is the punishment.

94. As to concealing criminals.

95. As to proclamations about offenders.

96. The officers cannot command a son to inform on or to give up his father or mother, or a servant his master, or a younger brother his elder.

97. In some cases the relatives of a criminal may be arrested and confined, but this Chinese plan is not commonly used in Japan.

98. Gowo mong--examination by torture, as striking, or pouring water down the throat.

99. As to escaping from banishment on the islands, or crimes committed during banishment.

100. As to escaping from prison.

101. As to men who free themselves from their irons.

102. The higher rank a man is of, the more serious is his crime.

103. And, _vice versa_, a crime is to be considered lighter in a man of low degree.

104. As to criminals who have been banished from towns and villages, if they try to return.

105. If he is ejected a second time he is marked, and if he returns a third time he is beheaded. These marks are broad black bands across the arm. The different towns (Yedo, Miako, Osaka, and Nagasaki) have different ways of marking.

106. If any one shall secretly make weights. All the weights are made and issued by government in Japan.

107. In regard to the keepers of the street gates in Yedo, if one shall find any money or article of value and keep it.

108. In Yedo it is the custom to take out a drunken man, or a man that has died on the street, and lay him in another. This is to be punished.

109. If a man accused of a serious crime should die, his body is to be preserved in salt.

110. In reference to criminals and prisoners in bad health. There are four hospitals for criminals in Yedo.

111. A criminal whose time is expired, and who has neither home nor friends, is to be put to work in Tsukudajima for one thousand days, and at the end of that time the profits of his labor are to be given him, and he may get a street gate to keep.

112. If a man forces a girl to marry him, he shall be beheaded.

113. Rules as to pawning and pawn-shops. Pawn-shops charge very high interest--about ten per cent a month.

114. If a man be taken ill upon the Tokaido, he is not to be sent from one village to another, but is to be kept, and a doctor sent for to attend him.

115. If a man who has no right to do so shall wear two swords.

116. What is to be done to squatters upon wild ground, who have not given notice to the officers of their having done so.

117. If a man tries to conceal or prevent the confiscation of his ground.

118. When the son of a criminal of high rank wishes to shave his head and become a priest, in some measure to save the reputation of his family, he is to inform the officers and make arrangements with them.

119. In reference to the children of a criminal, a difference is made between the children of an officer and a common person.

120. All villages have registers and plans of the ground belonging to each, and to the families of the villagers. These are sealed and kept by the head man of the village (nanushi), and he is bound to let any one inspect the registers. If he refuse, and complaint is made, he is to be punished.

121. What is to be done upon their liberation with criminals who have been confined for slight offenses.

122. Different kinds of punishment for different offenses. Of these there are specified forty-six.

In case of disputes between persons belonging to the four provinces round Miako, Yamashiro, Yamato, Tanba, and Owomi, they are brought before the street governor of Miako; but if a dispute arises between a person living in one of these provinces and an outsider, the case is brought to Yedo. Litigation arising in the provinces of Idzumi, Kawatchi, Setsu, and Harima, is brought before the governor of Osaka.

No taxes are paid in Miako.

If a murder or arson be committed within the territory of a Daimio, it is not necessary to bring the case to Yedo.

If the servants of a Daimio kill the servant of another Daimio the case must be brought before the Gorochiu.

If a Daimio has no island or place fit for transportation, the criminal’s relatives are bound to keep him in confinement.

The above is a sketch of the cases which may come before the criminal department of the Hio jo shio.

Hio jo shio russui are four officers who have charge of the building when not used.

Ro ban.--Keeper of the prison (roya). The execution-ground is at the southeast corner of the prison, under a willow-tree in front of the back gate. The office of executioner seems to be hereditary. Kubikiri Asayaymon is at present the executioner, and it is said that his son at fourteen could cut off a head at a blow. The prison is surrounded by a high embankment, to prevent fires reaching it. If a fire occurs within the building the prisoners are all liberated, and those who return have their punishment mitigated.

Jowo ro sama.--These are female officers. They are twelve daughters of Koongays in Miako, who reside in the palace at Yedo to superintend all the females, servants, etc., and to look after their manners and morals. They are always unmarried while in office, but sometimes marry Daimios. They generally come to the palace young, and are instructed there in their duties. They have the opportunity of having great power, being at liberty to write to Miako about anything they may deem improper either in the conduct of the ladies, women, or men of the court of Yedo, or of the Shiogoon himself.

Officers employed in situations at a distance from Yedo.--There are six main roads or entrances to Miako; over each of these the Shiogoon places a guard under a Daimio, maintaining in addition a guard in the city itself. With the Shoshidai there are nine Daimios resident in Miako.

Shoshidai.--This is the representative of the Shiogoon at the court of Miako. It is an office requiring much tact and independence of character. Formerly it was held by one of the more powerful Daimios, but it was found that the tendency to be won over to the party of the Emperor was great, and it is now generally intrusted to a Fudai. His duty is to act as a go-between or embassador to the imperial court, and at the same time report to Yedo all changes. He does not address himself personally to the Emperor, or even to the Kwanbakku, but to the Tenso, the officer deputed for that purpose, and who in turn is at times sent to Yedo as envoy from the Emperor. The office is one which entails great expenditure, but it is one in which personal influence may be largely used for the furtherance of intrigue and the acquisition of power. When Sakai was made Shoshidai, the Shiogoon gave him an addition to his income of 10,000 koku per annum. He fell into disgrace with the Emperor, and committed suicide in 1862. The Emperor accused him of telling him falsehoods, while Sakai did not know that the accounts furnished him were not true. Had he not committed suicide, his property would have been taken from his son. His father committed suicide also as Shoshidai at Miako in the time of Kokaku, grandfather of the present Emperor.

Miako matchi boonio.--Two officers, governors of Miako, under the Shiogoon, whose duties are similar to those of the governor of Yedo.

Kinri tsuki.--Two officers who act as messengers between the imperial officers and the Shoshidai.

Nijio dzei ban.--The castle of the Shiogoon in Miako is called Nijio. Two Daimios, and men under them, are appointed guards or governors of the castle.

There is a keeper of the storehouses in Miako belonging to the Shiogoon; also a keeper of the weapons of war, guns, great and small, and an officer who superintends the boats on the Yodongawa, the river running past Miako, to give out licenses and receive the payment.

Fushimi boonio.--A Daimio, governor of the town of Fushimi, near Miako. Here Taikosama resided, and built the costly palace which was destroyed by an earthquake. All Daimios have or had residences at Fushimi.

Osaka jiodai.--Governor of the town of Osaka.

Jiobang.--Keeper or warden of the castle of Osaka, built by Taikosama.

Dzeibang.--Captains of the guards in that castle. Two Daimios take this duty.

Kabang.--Four Daimios. These three last officers are all together keepers of the castle of Osaka.

Osaka matchi boonio is street governor of Osaka.

Funate is head officer over the boats and boatmen.

Kohoo, or Kofu.--The capital town of Kahi province, or Koshiu, where the Shiogoon has a large castle, built by Takeda Singeng. Hattamoto that have fallen into the black books of the government for vicious conduct, or immorality, drinking, etc., are sent to this castle. Sometimes as many as 500 Hattamoto are there in a sort of arrest, under surveillance before being again employed.

Nagasaki boonio.--Governors of Nagasaki, of whom there are two, and two Daikangs to look after the lands belonging to the Shiogoon. Nagasaki and the land in the vicinity and the island of Amakusa belong to the Shiogoon.

Narra boonio.--Governor of Narra, the ancient and ecclesiastical capital of Japan, a short distance from Miako.

Soonpu (Suruga no fu) is the castle of Suruga, built by Imangawa, and occupied by Iyeyas some years before his death, and afterward occupied by the ex-Shiogoon, Yoshi hissa. There is a governor of the town and castle. At one time the treasury of the Shiogoon was kept at Soonpu.

Suruga kabang.--One military Daimio. One of the Shiogoon’s physic gardens for medicinal herbs is at Soonpu, in charge of an officer.

Kowo no san.--Tombs of some of the early predecessors of the Shiogoon. Iyeyas was buried at Nikko, in Simotsuki, a day’s journey north of Yedo. There is an officer in charge of the tombs at both places; where there are also, as officers, a keeper of accounts and a gatekeeper. In the province of Isse, at the great temple there, the Shiogoon is represented by an officer, Yamada boonio. Over the town of Sakkai, near Osaka, is a governor.

Ooraga boonio.--The “gate” or seaport of Yedo below Kanagawa, in the bay of Yedo, has two governors. At Ooraga all junks and boats are examined by custom-house officials.

Sado boonio.--Two governors of the island of Sado, where are the gold mines.

Neegata boonio.--One governor of the town. This port formerly belonged to a Daimio, Makino Bizen no kami, but about the year 1840 the Shiogoon displaced him, and gave him Nangaoka, in Etsingo, in place of Neegata. It was alleged that an illicit trade was being carried on between Corea and this port, and also with the Dutch. It is said to be a fine harbor, and was one of the ports opened to foreign trade by treaty; but the harbor was found, or supposed to be, too shallow for large ships. It has fallen off considerably in trade and wealth since government took possession of it.

Nikko boonio.--At Nikko Hill is buried To sho goo, or Iyeyas, the first of the dynasty, and a fine temple (Chiu senji) is erected near the tomb. The actual tombs of heroes and great men in Japan, as has been said, seem to be generally very modest and unassuming memorials. From the roof of the temple at Nikko is hung a large chandelier presented by the Dutch. The Shiogoons after Iyeyas are buried, some at the Shibba, a temple in Yedo, some at Ooyayno or Toyay san, another large temple in Yedo; others at Kowono san; and at Zozoji, in Yedo.

Gai koku boonio.--Ministers for foreign nations. These officers were appointed in consequence of the opening of the country, and their duty is to communicate with the consuls or ministers of foreign nations on international questions, or matters connected with trade. They are Hattamoto of rental varying from 150 to 3,000 koku per annum.

Kanagawa boonio.--There are two Hattamoto, governors of this village, now risen into importance. The one is a man of 5,000 koku, the other of 1,200.

Seki sho.--In the different provinces of Japan there are passes upon the roads, where, by reason of the surrounding hills, the road may be easily defended by a small force. These are considered the keys of the country, and at each place barriers (seki) are erected and guards appointed. These are important from a military point of view.

In the province of Segami there are six seki or barriers. Okubo kanga no kami, Daimio at Odawara, has charge of them. They are--Hakonay upon the Tokaido, Neboo kawa, Yangura sawa, Sengo ku bara, Kawa mura, Tanega mura.

In the province of Towotomi there are three gates--Imangiri, Arai and Kenga.

In Kowotsuki are fourteen barriers--Fkushima, Goshina, Owo watari and another, Oossui, Yoko-ngawa, Koori, Kawa mata, Sarunga harra, Owo sassa, Dai-ïto, Kari jigu, Minami maki, Tokura.

In Etsingo province are five barriers--Itchi foori, Hatchi dzaki, Seki ngawa, Mooshi kawa, Yama ngootchi.

In the province of Sinano six--Kin oochi ji, Nami aï, Obi kawa, Ono ngawa, Fkushima, Ni engawa.

In the province of Simosa four--Seki yado, Matsudo, Fusa kawa, Nakatta.

In the province of Musashi four--Kobo toki, Ko iwa, Itchi kawa, Kana matchi.

In the province of Owomi three--Yama naka, Yana ngassay, and another.

At these barriers no woman is allowed to pass without a passport from the governor of Yedo. No Daimio is allowed to bring cannon or muskets past a barrier without permission. Guards are stationed at each, to examine every young person as to sex. This is done in order to keep the wives and families of Daimios at Yedo.

In Sinano province there are large forests, the property of government, on the Kisso hills, under charge of a Hattamoto.

Koondai (Kiun tai) is an officer who has the superintendence of all the Shiogoon’s land in the different provinces in which it lies. One officer has generally the lands in two or more provinces under his care.

Dai kwan are smaller and lower offices, with duties similar to and under the Koondai. They look after the ground and crops on the ground belonging to government. They calculate the amount payable by rice fields. To ascertain this they frequently cut a tsubo (six feet square) dry, and thrash it, and calculate the product of the whole field therefrom. They receive the rents, make leases, and act as factors on government lands. There are thirty-seven Dai kwan.

The Officers of the Mint.--The mint in Yedo is in Drio ngai tcho. It is under the superintendence of the treasury governor. There is the Kinsa, or the department where gold is coined; and the ginsa, the mint for silver coins. Deposits of silver and gold are found in several parts of Japan, but the most of the gold used by government comes from the island of Sado; the silver is brought from Ikoo no gin sa in Tajima, and from Iwami province. In some of the territories of Daimios there are large quantities extracted, as in the lands of Satsuma and Sendai. The latter has the right of coining money, but the coin seems to circulate only within his own territory. Silver and gold, as bullion, are much cheaper relatively to coin than in almost any other country: this arises probably from that peculiarity in the laws and customs of Japan--the Tokusayay, previously mentioned--which prevents the natives using either metal as ornaments, or in any useful way. A good deal of gold must be used in the manufacture and ornamentation of the lacquer-ware, which is sometimes profusely covered with gold; but, except for this purpose, there is little or none used, as the ladies do not wear jewelry of any kind--neither earrings, nor rings, nor brooches. No plate is used at their dinners. Owing to this, no one can put the precious metals, if they have any in their possession, to any use, and the owner, in order to realize their value, must take them to the only market, which is government. The government thus has the power of declaring what value it will put upon these precious metals, and pays accordingly for silver bullion thirty per cent below the value which is afterward put upon the coin.

Lastly, among the establishments kept up by the Shiogoon is the Nishi maro, literally the west round, the oldest part of the shiro of Yedo. It was built by Owota do Kwang, as mentioned before. The castle is surrounded by a broad moat filled with water. On the inner side a fine steep bank of grass slopes up from the water’s edge to such a height as entirely to conceal the interior. The water is brought from a considerable distance--from the Tama ngawa River--being led in a canal known as Tama ngawa jo sui. This was made by Iyay Mitzko, the second after Iyeyas, and is under the care of the Owometski and Kanjo office. The Nishi maro is intended for the occupation of the child or children of the Shiogoon, or for his father if he have abdicated. It is therefore frequently empty, and in that case officers have charge of the building, who are known as Nishi maro russui.

Within the circuit of the castle grounds are the residences of the Gosankioh--the three princes, Stotsbashi, Tayass, and Saymidzu.