Taiho-Jutsu. Don Cunningham

Чтение книги онлайн.

Читать онлайн книгу Taiho-Jutsu - Don Cunningham страница 8

Taiho-Jutsu - Don Cunningham

Скачать книгу

for helping the poor, safeguarding women, and protecting the neighborhood from thieves, dishonest businessmen, and even corrupt samurai. The otokodate were reputed to live by their own special creed, “Yowaki wo tasuke, tsuyoki wo kujiku” (Help the weak and oppose the strong).

      

      In an ironic twist, the police were also often forced to rely on local crime bosses and their subordinates to help preserve civil order, especially during the latter years of the Tokugawa sh

gunate. Faced with open defiance from the southern clans and mounting pressure from foreign powers to open ports for trade, the sh
gunate’s administration began to fall apart, official discipline became lax, and bribery was rampant. With severely limited resources, the police often resorted to unofficial arrangements with local crime gangs to keep the peace and maintain order.

      Law enforcement during the Edo period was complicated by the fact that a significant segment of the population was openly armed. It is worth reviewing the history and social restrictions on arms here.

      Prior to the end of the Sengoku jidai, most able-bodied subjects were armed with various weapons to some degree. As Japan became unified under Hideyoshi Toyotomi, though, a heavily armed populace was considered a significant threat to the new government. To discourage uprisings and revolt, Hideyoshi initiated a series of legislative social reforms. These edicts strictly defined social classes and drastically restricted social mobility.

      In 1588 he issued the Taiko no katanagari (sword hunt), a decree prohibiting the possession of swords and guns by all but the noble classes. Claiming that the possession of weapons by peasants “makes difficult the collection of taxes and tends to foment uprisings,” the mandate prohibited farmers from possessing long or short swords, bows, spears, muskets, or any other form of weapon. Local daimy

, official agents, and deputies were ordered to collect all such weapons within their jurisdictions and deliver them to be melted down to supply materials for construction of a temple containing a massive Buddha.1

      Destroying weapons to build a Buddhist image was meant to appease the remaining pious warrior monks as well as the religiously devout commoners. This edict also met with widespread daimy

approval. Local rulers realized that disarming peasants also effectively restricted their neighbors from quickly raising a militia should any potential territorial disputes arise.

      As a result of the sword hunt edict, only members of the warrior class were permitted to wear the daish,2 thus further differentiating samurai from the rest of the population. Three years later, Hideyoshi issued another edict clearly defining the four major social castes—warrior, farmer, craftsman, and merchant. It further restricted interaction between the different classes and prevented any changes in social status. Samurai were forced to move away from their villages and farms and to live within garrison towns. The creation of mutually exclusive farming and military social classes was calculated to prevent them from forming any potential alliances and resisting the new administration.

pg21_01

      In the last of his social reform efforts, Hideyoshi commissioned a land census, establishing a uniform tax system and further restricting physical movement between the various provinces, or han, under his rule. Each individual was required to register his name, along with his status and his number of houses. All registered individuals were then prohibited from moving to any other province, or han, without prior government approval.

      Following the death of Hideyoshi and the establishment of the Tokugawa sh

gunate under Tokugawa Ieyasu, these social policies were further enforced with even more government proclamations. Barrier stations, or seki, were established on all major highways, and travelers were searched for any contraband or defiance of rules regarding physical movement. The Tokugawa sh
gunate was known for the policy to prevent Irideppo ni deonna (incoming firearms and fleeing women), which prohibited transport of arms and restricted women, especially daimy
family members held as potential hostages, from leaving the city.

      Although samurai openly carried razor-sharp swords, ch

nin (townsmen) and nomin (farmers) during the Edo period usually were not allowed such overt displays of weaponry. Restricted by government decrees, they often resorted to hibuki (hidden or concealed weapons) for personal protection.

      While katana (long swords) were prohibited, ch

nin and nomin were still allowed to carry tant (daggers) as well as short swords known as wakizashi. For many years after the end of the Japanese civil wars, though, commoners did not always abide by the laws prohibiting swords. One reason was that the actual measurements3 used to define katana, wakizashi, and tant
were confusing and often inconsistently applied in many of these laws. Thus during the early part of the Edo period (early 1600s), some ch
nin, and especially yakuza,4 or criminal gang members, openly carried long wakizashi that were virtually equivalent to prohibited katana.

      In an effort to restore peace and order to their society, the Tokugawa sh

gunate issued various orders prohibiting ch
nin from carrying long swords. One such government order was the Daish katana no sump oyobi touhatsu futsum no sei (the order regarding daish
katana and hair style), issued in July 1645. This law specified the maximum blade length of katana as 2 shaku 8 or 9 sun5 and wakizashi as 1 shaku 8 or 9 sun.6

      In March 1668, the Tokugawa sh

gunate once again issued Mut rei (no sword order), an executive directive firmly prohibiting the ch
nin class from carrying any swords longer than ko-wakizashi, a very short sword, without specific government permission. According to the edict, the ko-wakizashi blade length was defined as being no longer than 1 shaku 5 sun.7 The feudal government later revised this executive order, adding some specific exceptions to this prohibition, including the right for ch
nin to carry regular-length wakizashi when traveling or during fires.

      Commoners were allowed to carry a wakizashi on trips to protect themselves and their valuables from brigands who often preyed on travelers. Since fires in the densely populated city of Edo occurred with such frequency, most ch

nin would take their household possessions into the streets with them when evacuating

Скачать книгу