his corpse lay for forty days awaiting burial, no funds being available for purposes of sepulture.
Alone among the vicissitudes of these troublous times the strength and influence of Buddhism grew steadily. The great monasteries were military strongholds as well as places of worship. When the emperor Kwammu chose Kiōto for his capital, he established on the hill of Hiyei-zan, which lay north-east of the city, a magnificent temple to ward off the evil influences supposed to emanate from that quarter. Twenty years later, Kōbō, the most famous of all Japanese Buddhist saints, founded on Koyasan in Yamato a monastery not less important than that of Hiyei-zan. These and many other temples had large tax-free estates, and for the protection of their property they found it expedient to train and arm the cenobites as soldiers. From that to taking active part in the political struggles of the time was but a short step, especially as the great temples often became refuges of sovereigns and princes who, though nominally forsaking the world, retained all their interest, and even continued to take an active part, in its vicissitudes. It is recorded of the emperor Shirakawa (1073–1086) that the three things which he declared his total inability to control were the waters of the river Kamo, the fall of the dice, and the monks of Buddha. His successors might have confessed equal inability. Kiyōmori, the puissant chief of the Taira family, had fruitlessly essayed to defy the Buddhists; Yoritomo, in the hour of his most signal triumph, thought it wise to placate them. Where these representatives of centralized power found themselves impotent, it may well be supposed that the comparatively petty chieftains who fought each for his own hand in the 15th and 16th centuries were incapable of accomplishing anything. In fact, the task of centralizing the administrative power, and thus restoring peace and order to the distracted empire, seemed, at the middle of the 16th century, a task beyond achievement by human capacity.
But if ever events create the men to deal with them, such was
the case in the second half of that century. Three of the
greatest captains and statesmen in Japanese history
appeared upon the stage simultaneously, and moreover
worked in union, an event altogether inconsistent
Nobunaga, Hideyoshi
and Iyeyasu.
with the nature of the age. They were
Oda Nobunaga, Hideyoshi (the taikō) and Tokugawa Iyeyasu.
Nobunaga belonged to the Taira family and was originally
ruler of a small fief in the province of Owari. Iyeyasu, a
sub-feudatory of Nobunaga’s enemy, the powerful daimyō[1] of
Mikawa and two other provinces, was a scion of the Minamoto
and therefore eligible for the shōgunate. Hideyoshi was a
peasant’s son, equally lacking in patrons and in personal attractions.
No chance seemed more remote than that such men,
above all Hideyoshi, could possibly rise to supreme power. On
the other hand, one outcome of the commotion with which the
country had seethed for more than four centuries was to give
special effect to the principle of natural selection. The fittest
alone surviving, the qualities that made for fitness came to take
precedence of rank or station, and those qualities were prowess
in the battlefield and wisdom in the statesman’s closet. “Any
plebeian that would prove himself a first-class fighting man was
willingly received into the armed comitatus which every feudal
potentate was eager to attach to himself and his flag.” It was
thus that Hideyoshi was originally enrolled in the ranks of
Nobunaga’s retainers.
Nobunaga, succeeding to his small fief in Owari in 1542, added to it six whole provinces within 25 years of continuous endeavour. Being finally invited by the emperor to undertake the pacification of the country, and appealed to by Yoshiaki, the last of the Ashikaga chiefs, to secure for him the shōgunate, he marched into Kiōto at the head of a powerful army (1568), and, having accomplished the latter purpose, was preparing to complete the former when he fell under the sword of a traitor. Throughout his brilliant career he had the invaluable assistance of Hideyoshi, who would have attained immortal fame on any stage in any era. Hideyoshi entered Nobunaga’s service as a groom and ended by administering the whole empire. When he accompanied Nobunaga to Kiōto in obedience to the invitation of the mikado, Okimachi, order and tranquillity were quickly restored in the capital and its vicinity. But to extend this blessing to the whole country, four powerful daimyōs as well as the militant monks had still to be dealt with. The monks had from the outset sheltered and succoured Nobunaga’s enemies, and one great prelate, Kenryō, hierarch of the Monto sect, whose headquarters were at Osaka, was believed to aspire to the throne itself. In 1571 Nobunaga attacked and gave to the flames the celebrated monastery of Hiyei-zan, established nearly eight centuries previously; and in 1580 he would have similarly served the splendid temple Hongwan-ji in Osaka, had not the mikado sought and obtained grace for it. The task then remained of subduing four powerful daimyōs, three in the south and one in the north-east, who continued to follow the bent of their own warlike ambitions without paying the least attention to either sovereign or shōgun. The task was commenced by sending an army under Hideyoshi against Mōri of Chōshū, whose fief lay on the northern shore of the Shimonoseki strait. This proved to be the last enterprise planned by Nobunaga. On a morning in June 1582 one of the corps intended to reinforce Hideyoshi’s army marched out of Kameyama under the command of Akechi Mitsuhide, who either harboured a personal grudge against Nobunaga or was swayed by blind ambition. Mitsuhide suddenly changed the route of his troops, led them to Kiōto, and attacked the temple Honnō-ji where Nobunaga was sojourning all unsuspicious of treachery. Rescue and resistance being alike hopeless, the great soldier committed suicide. Thirteen days later, Hideyoshi, having concluded peace with Mōri of Chōshū, fell upon Mitsuhide’s forces and shattered them, Mitsuhide himself being killed by a peasant as he fled from the field.
Nobunaga’s removal at once made Hideyoshi the most conspicuous figure in the empire, the only man with any claim to dispute that title being Tokugawa Iyeyasu. These two had hitherto worked in concert. But the question of the succession to Nobunaga’s estates threw the country Hideyoshi. once more into tumult. He left two grown-up sons and a baby grandson, whose father, Nobunaga’s first-born, had perished in the holocaust at Honnō-ji. Hideyoshi, not unmindful, it may be assumed, of the privileges of a guardian, espoused the cause of the infant, and wrested from Nobunaga’s three other great captains a reluctant endorsement of his choice. Nobutaka, third son of Nobunaga, at once drew the sword, which he presently had to turn against his own person; two years later (1584), his elder brother, Nobuo, took the field under the aegis of Tokugawa Iyeyasu. Hideyoshi and Iyeyasu, now pitted against each other for the first time, were found to be of equal prowess, and being too wise to prolong a useless war, they reverted to their old alliance, subsequently confirming it by a family union, the son of Iyeyasu being adopted by Hideyoshi and the latter’s daughter being given in marriage to Iyeyasu. Hideyoshi had now been invested by the mikado with the post of regent, and his position in the capital was omnipotent. He organized in Kiōto a magnificent pageant, in which the principal figures were himself, Iyeyasu, Nobuo and twenty-seven daimyōs. The emperor was present. Hideyoshi sat on the right of the throne, and all the nobles did obeisance to the sovereign. Prior to this event Hideyoshi had conducted against the still defiant daimyōs of Kiūshiū, especially Shimazu of Satsuma, the greatest army ever massed by any Japanese general, and had reduced the island of the nine provinces, not by weight of armament only, but also by a signal exercise of the wise clemency which distinguished him from all the statesmen of his era.
The whole of Japan was now under Hideyoshi’s sway except the fiefs in the extreme north and those in the region known as the Kwantō, namely, the eight provinces forming the eastern elbow of the main island. Seven of these provinces were virtually under the sway of Hōjō Ujimasa, fourth representative of a family established in 1476 by a brilliant adventurer of Ise, not related in any way to the great but then extinct house of Kamakura Hōjōs. The daimyōs in the north were comparatively powerless to resist Hideyoshi, but to reach them the Kwantō had
- ↑ Daimyō (“great name”) was the title given to a feudal chief.
