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Reliable History

Chamberlain, Aston, and others agree that the first trustworthy date in Japanese history is 461 A.D., and that for the succeeding century too much confidence must not be placed in details. This disproves the pretty stories told by the Japanese, and by many Western writers as well, as to the great age of this nation, and its unbroken line of emperors extending at least as far back as 600 B.C.; but it is not the first time that pretty theories have been rudely broken up by an investigation of facts. The imperial line is probably as old as that of the popes, but hardly older. Japan, in fact and in authentic history, is younger than Christianity. Her existence as a state began about the time of the fall of the Roman empire.

With the year 461 historical events and personages appear, and, in the main, we may accept the history from this time forward as accurate.

About the middle of the sixth century began one of the most important processes in Japanese history—the conversion of the nation to Buddhism. For some centuries previous Chinese learning and arts had been gradually filtering into Japan; but they had not as yet gained general acceptance. The Buddhist priests brought Chinese civilization, and in the course of two centuries it spread over the country, influencing morality, politics, and everything. Sweeping changes were made in the government, which was then organized on the Chinese centralized plan. Arts, sciences, and literature flourished. This was the golden age of classical Japan.

In the year 670 A.D. the great Fujiwara family came upon the stage. The mikados were in theory absolute rulers, but eventually they became mere figureheads. Their mode of life was not such as to make of them able rulers. Surrounded by an effeminate court, living in indolence and debauchery amid priests and court women, they were hardly competent to direct affairs. The emperor was often a mere child, who, when he grew up, either abdicated freely or was forced to abdicate the throne in favor of another child as weak as himself. The government was administered by the most powerful vassals. The great Fujiwara family held the affairs of state in its own hands from 670 to 1050 A.D.: all the important posts were filled by its sons, while its daughters were married to the imbecile emperors.

The next important event in Japanese history is the rise of feudalism. The warlike samurai classes, disgusted with this weak petticoat government, arose in arms and overthrew it. The great clans of Taira and Minamoto appeared and alternately held the reins of government for nearly two centuries. Lawlessness and disorder prevailed. The leader who could command the most men and win the victory with his sword was master of the empire. All Japan became a military camp, the chieftains waging war against one another. Thus feudalism took its rise and prevailed for many centuries, powerfully affecting every form of thought and life, just as it did in Europe at a similar period.

The Taira family was finally overthrown by the Minamotos, and the chief of the latter clan, Yoritomo, was raised to the supreme power. This man was the first to obtain from the imperial court in Kyoto the title of "shogun"—generally spoken of in the West as "tycoon." From this time forward (1190-1867) the shogun was the real ruler of Japan. The mikado was still the theoretical head of the state, descendant of the sun-goddess, and fountain of all honor, but he lived in the retirement and seclusion of his court, never seen by his subjects, and all matters of government were attended to by the shogun. Yoritomo's descendants gradually degenerated, and were finally overthrown by the Ashikaga family.

This powerful clan took charge of the government in 1338 and held it until 1565. It encouraged literature and the arts, and the court became a center of elegance and refinement. Especially did the intricate tea ceremonies flourish at this time. This family became weak and effeminate finally, like its predecessors, and was overthrown.

Japan was first discovered by Europeans probably in 1542, when the Portuguese adventurer Mendez Pinto landed on her coasts. He brought the first definite information concerning her received in Europe, and his reports were so highly exaggerated that he was spoken of everywhere as "mendacious Pinto." Soon after his visit numbers of Portuguese adventurers came, who were received warmly by the impressible people. With them came the Jesuits and the introduction of Christianity. The growth of Christianity, and the bloody persecutions it encountered, begin from this time. These interesting subjects will be treated in another chapter and hence are passed over here.

During this period lived successively three of the greatest men in Japanese history—Nobunaga, Hideyoshi, and Iyeyasu. On these men devolved the tasks of breaking the power of the feudal lords and bringing them into more complete subjection to the shogun; of unifying the empire and of strengthening the central government. The plan was conceived by Nobunaga, begun by Hideyoshi, and completed by Iyeyasu. The former was the friend and patron of the Christians, the two latter their bitter persecutors.

After the rulers had succeeded in stamping out Christianity the country was closed to foreign influence, and for two hundred years remained hermetically sealed. Even shipwrecked foreign sailors found on her coasts were executed, and no Japanese was permitted to leave the country on pain of death. The only communication with the outside world reserved was through the Hollanders, a small band of whom were permitted to reside at Nagasaki. Through them various arts and sciences, including medicine, were introduced.

This calm seclusion was rudely broken in upon by the coming of Commodore Perry, in 1853-54, with his big guns. He came to establish treaties of commerce and trade, and to secure better treatment for American ships and sailors—peaceably if possible, forcibly if necessary. Here it is needful, in the interests of truth, to disprove another pretty story, to the effect that Perry and his crew were very pious, godly men, and that they secured the concessions desired by peaceable methods—by praying and singing psalms. The fact is that the concessions gained were forced from Japan by intimidation, by threats, and by a show of strength. Commodore Perry also used the same tactics in Liukiu. He effected his purpose, it is true, without using his guns, except for intimidation, but it is safe to say that he would not have accomplished it without them.

The treaties then forced from the government were humiliating to Japan; for example, granting exterritoriality, by virtue of which foreigners should live under their own consuls and in no sense be amenable to the laws of the land. Such concessions are demanded by civilized states of the uncivilized only, and their very existence implies inferiority. But nothing else was possible at that time, nor did Japan object.

The coming of Perry, and his forced opening of the country, marked the birth of new Japan, so different from the old, and the beginning of an era of unprecedented prosperity. The Japanese now recognize this, and speak of Perry as one of their greatest benefactors.

During the years immediately preceding this there was a great revival of learning. A school of literati arose, which zealously studied the antiquities of its own country as opposed to the imported Chinese classics. A revival of Shinto sprang up, and with it grew again that great reverence and esteem for the ancient imperial line, the divine mikados, as against the upstart shoguns. In this way began the movement which ended in the revolution of 1868 and the