Japan

The weakening of the bakuhan system

As Japan entered the 18th century, the bakuhan system began to show signs of weakness. The finances of both the bakufu and the han were theoretically based on a rice-producing economy, in which administrators endeavoured to levy taxes to be paid in kind, mostly in rice, centred on the annual crop. Rice and other crops were then transported to the great central cities of Edo and Ōsaka, where they were exchanged for money. The extremely diverse economic and social life of these cities was based upon a money economy in which people and produce were constantly exchanged. This activity radiated outward to the various daimyo castle towns and, inevitably, into the countryside as well. Thus, even the rural areas of Japan were increasingly drawn into a monetized economy, and peasants everywhere paid part of their taxes in money. If commercial development had been largely a phenomenon of the cities in the 17th century, in the 18th and 19th centuries it spread to the hinterlands of Japan, where small-scale producers of goods, distributors, and even retailers appeared. Inevitably, it meant the rise of some wealthy members of the rural populace, who used their wealth to invest in land and commercial ventures and to “ape their betters” in the cities in both custom and culture. Few farmers, however, prospered through producing commercial goods, and the majority of peasants remained impoverished. Rural villages were characterized by a few wealthy farmers, a majority of small-scale independent landholders, and a growing number of impoverished tenants. Many small-scale farmers, squeezed by the demands of commercial development, were forced to part with their lands and fell into tenancy.

Thus, as the commercial economy extended into rural villages, social divisions arose among the farmers. Tax collection became unstable, and many warriors—whose stipends, still calculated in koku, depended upon taxes paid by the farmers—found themselves in serious financial difficulty. Despite the general improvement of agricultural technology and the spread of such knowledge through manuals and handbooks among an increasingly literate populace during the Edo period, productivity was uneven; and in many areas, and especially during certain eras, periodic crop failures and famines, exacerbated by excessive taxation, resulted in people starving or fleeing their villages. The abandonment of cultivated land also became conspicuous. As noted above, the samurai class had long since taken up normal residence in the cities. With the development of the urban way of life, they now incurred increasing expenses, despite a spate of bakufu and domain exhortations to practice frugality. Living on fixed incomes, many became greatly impoverished. At times, both the bakufu and the domains tried to suppress commercial production as a means of alleviating the suffering of their vassals; but this met with great resistance from merchants and affected the self-sufficient economy of the farmers as well. It was, in any event, a hopeless effort, given the scale of commercial development nationwide. When attempts to restrict production failed, bakufu and han administrators encouraged such production, seeking to supplement their finances by monopolizing the farmers’ commercial goods and selling them themselves. Thus, on top of excessive taxes, farmers also were sometimes deprived of the profits of their commercial goods.

Ultimately, such rural conditions led to major outbreaks of violence. Stratification of rural villages—a growing gap between wealthy and poor farmers—tenancy, the inability of many to survive the harsh realities of commercialization, and exploitation by feudal lords forced some peasants into uprisings (hyakushō ikki). Even in early Edo times, there were localized demonstrations against daimyo for excessive taxation, but from the 18th century peasant protest became increasingly violent and widespread. Some uprisings were directed at local lords, some were more widespread, and some were directed not at feudal warrior overlords but at wealthy peasant landlords and village headmen who also had become exploitative. Meanwhile, economic conditions in the cities—to which frustrated peasants often fled seeking a better life—were hardly better. While many wealthy merchants enjoyed luxurious lifestyles in cooperation with warrior rulers, the city poor, driven to the edge of starvation by the rising prices of rice and other commodities, often rioted, plundering and destroying rice shops and pawnshops.

Political reform in the bakufu and the han

The second half of the Tokugawa period is characterized by continual political reforms made by the samurai overlords in response to this ongoing economic crisis. Such reforms began with the Kyōhō Reforms instituted by the eighth shogun, Tokugawa Yoshimune (ruled 1716–45). Yoshimune proved adept at personnel matters. He swept out officials favoured by his two predecessors and appointed new officials to posts in finance and rural administration in order to increase government efficiency. In general, he reaffirmed the influence of the fudai daimyo, the traditional stalwart supporters of the regime, whose power had been undercut under Tsunayoshi and Ienobu. Besides consulting a group of about 20 personally selected advisers, he periodically set up a complaint box to gain new information, especially on such matters as corruption and bribery. The thrust of his reform efforts, however, came in the area of general economic policy and the bakufu’s own finances. As an emergency policy, Yoshimune ordered the daimyo to make rice contributions (agemai), which he then allotted to the hatamoto to supplement their stipends. More characteristic was his effort to increase tax yields by opening new lands to cultivation and revising the method of taxation. His attempt to control the falling price of rice earned him the name of “the rice shogun.” But when the price of rice rose sharply in a great famine in the 1730s, the common people of Edo attacked the wholesale rice dealers who had cornered the market. This was the first such riot in Edo. Yoshimune’s reforms focused heavily on currency reform. He successfully revalued and standardized the currency and also brought regulation into the chaotic and disruptive world of Edo’s money changers. His economic reforms enjoyed no small success. By 1744, the year before his retirement, the receipts of the bakufu both in total land taxes and in tax receipts reached their highest level for the entire Edo period. Yoshimune’s reforms also expedited the legal process, ameliorated punishments, and were published in a collection of laws (Kujikata osademegaki). For such reasons, Yoshimune was regarded as the restorer of the bakufu. His success, however, was possibly due to the fact that the urban and rural disturbances had not yet become that grave, while the coercive power of the bakufu was still quite strong.

Under the rule of Yoshimune’s son Ieshige, control of government by attendants of the shogun—which Yoshimune’s strong personal rule had prevented—was revived. Chamberlains (soba-yōnin) who handled communications with the senior councillors (rōjū), gained strong powers of authority as his spokesmen when they won the shogun’s confidence. One such man was Tanuma Okitsugu, who rose from chamberlain to be senior councillor under Ieshige’s son, Ieharu, the 10th shogun. Tanuma and his associates accepted bribes, and he was criticized by an opposition group for corruption. But Tanuma was nonetheless an active reformer who further developed some of Yoshimune’s programs. Though cognizant of the problems posed by merchants and the spread of a commercial economy, Tanuma chose not to suppress the activities of big-city merchants but rather used them to promote production; while advancing the development of the commercial economy, he sought to control it. His decision to force commercial and industrial guilds, or kabu nakama, into monopolistic associations and to demand licensing fees seems to have been aimed not so much at gaining contributions for the bakufu treasury as much as to establish control over the circulation of commercial goods, linking the city guilds with village producers. Tanuma, too, was concerned with a monetized economy, especially the problem of money lenders. He tried—unsuccessfully—both to control the issuance of unbacked promissory notes and to issue a new silver coin, the value of which was calculated in terms of gold. He was widely criticized by the people for issuing large amounts of debased coinage that caused a rise in prices; yet it was a rational attempt to establish a gold standard in place of the confusing practice of using silver in western Japan and gold in the east.

Tanuma’s rational and progressive political attitude is best revealed in his attempt to develop Ezo (present-day Hokkaido) as a bulwark against the southward advance of the Russians; he even considered trading with Russia. Various natural disasters occurred in his time, however, and peasant protests rose to more than 50 per year during the 1780s. A great eruption of Mount Asama in 1783 was followed by a widespread famine during the Temmei era (1783–87), in which large numbers of people starved to death. An uncommon number of crop failures, fires, epidemics, and droughts reconfirmed peoples’ sense of divine displeasure with the performance of the ruler. The protests of the farmers were now most often directed against wealthy members of the village community. In 1787 large-scale riots threatened Edo, Ōsaka, and other major cities. Tanuma had already been dismissed as senior councillor the previous year, and Matsudaira Sadanobu, grandson of Yoshimune and the daimyo of Shirakawa domain (in modern Fukushima prefecture), was selected as his successor. But Tanuma’s supporters in the bakufu sought to prevent Sadanobu’s appointment, and for more than six months the political situation remained a complete vacuum. The outbreak of peasant violence, however, was enough to drive Tanuma’s supporters from office, and Sadanobu was appointed senior councillor.

Sadanobu is renowned as the initiator of the Kansei reforms (1789–1801). He rejected Tanuma’s administration and instituted a policy of retrenchment in the spirit of Yoshimune’s reforms half a century earlier. To combat the frustration against Tanuma’s regime, Sadanobu sought to restore morale, revive the economy, and reinvigorate the social system. He set out to reduce the high prices in the great cities and had a fund established in Edo called shichibu tsumikin (70 percent reserve fund); knowing that land and house rents were high in the shogun’s capital because of the heavy taxes levied on its landlords, he reduced this tax and set aside 70 percent of it for relief for the poor. To relieve the hardships of the bakufu retainers, he took emergency measures to cancel the debts of the hatamoto to the Edo merchants who handled the exchange of their stipends. Again following Yoshimune, Sadanobu—himself skilled in several martial arts—urged the samurai to devote their energies to practice of the martial arts. The farming villages, which were the foundation of the bakuhan system, had been devastated in the Temmei famine of the 1780s. Sadanobu encouraged officials to bring land back into cultivation and to increase the population of the villages by such measures as granting parcels of land to vagabonds. Those who had left villages for seasonal work in cities were given money to return to agricultural productivity. Infanticide and abortion were widely used as means of limiting family size, both to maximize wealth and to avoid starvation, and pregnant women were thus watched over in order to increase the farming populace—so that tax revenues from that sector would rise. But effective control of agriculture depended largely upon competent officials, and, despite heroic efforts to root out incompetence and avarice, Sadanobu had recurrent problems dealing with corrupt and ruthless local officials.

Sadanobu was a firm admirer of Chu Hsi studies, and he believed that government must be conducted on the basis of Confucian benevolent rule. In the mid-1790s, he prohibited all teachings except those of the Chu Hsi school at the Shōheikō, the bakufu official college headed by the Hayashi family. He even instituted a five-level examination system for promotions among bakufu officials who were trained at this shogunal academy.

While Sadanobu was senior councillor, a Russian envoy, Adam Laxman, landed at Nemuro in 1792 and requested trade relations. Although the bakufu rejected the Russian proposal, Sadanobu ordered that plans be drawn up immediately for a coastal defense system centred on Edo Bay (now called Tokyo Bay), while he himself inspected the coastline of Izu, Sagami, and Bōsō. At Sadanobu’s resignation in 1793 these plans were scrapped, but the bakufu councillors of this era were the first to react to the threat of foreign nations advancing on Japan, which now could be heard through the wall of national seclusion. Sadanobu’s reforms appear to be an overreaction to Tanuma’s administration, and, whereas people at first welcomed them, antipathy gradually increased. Within the bakufu Sadanobu had his enemies. Some Tanuma supporters remained in bakufu posts through his early years; in addition, the ōoku (women’s quarter, the shogun’s harem), disliked him since he had purged some women who had become involved with Buddhist priests. Ultimately, he lost the confidence of the shogun Ienari and resigned.

In conjunction with the bakufu programs, reforms were carried out within the various daimyo domains. A distinctive feature of han reforms at this time, however, was that they tried to apply stronger regulations and control over the commercial economy of the farmers.

Ienari was restrained by Sadanobu’s strict political reforms, but, when the latter left the bakufu council, the shogun was able to relax. Even so, Ienari was not completely free while the councillors who had supported Sadanobu’s reforms were still alive. During the period 1804–31 these men died one after another, and the bakufu government became lax once again. Mizuno Tadaakira, a senior councillor with acute business acumen, rose to power as a personal attendant to Ienari. But he and other high officials seemed as addicted to bribery as earlier regimes, and the corruption of the bakufu increased considerably. On the surface things seemed peaceful, but underneath the stagnation of the feudal system became even more grave. Even in the villages of Kantō, the seat of the bakufu, disturbances continued apace. The bakufu therefore set up an office called the Kantō Torishimari-deyaku (“Supervisors of the Kantō District”) to strengthen police control of the area, and it ordered the villages of Kantō to form associations to assist this office. But the impetus to reform had faded, as almost a century of bakufu efforts to deal effectively with vastly changed socioeconomic conditions had proved ineffective: many samurai “rulers” lived in poverty, while officially despised merchants became incredibly wealthy; the number of tenants soared as the gap between rich and poor farmers widened; commercialization proceeded far beyond the understanding as well as the control of the regime; rural and urban unrest threatened the stability of society; and now the ominous spectre of a foreign threat loomed on the horizon.

The growth of the northern problem

In the early 1800s foreign relations, which national seclusion policies had been designed to avoid, became a pressing problem for the bakufu, and the situation in Ezo became especially worrisome. In 1804 another Russian envoy, N.P. Rezanov, visited Japan—this time at Nagasaki, where the Dutch by law were allowed to call—to request commercial relations. The bakufu refused Rezanov’s request, and during the next three years Russians attacked Sakhalin and the Kuril Islands. Earlier in 1804, the bakufu had taken eastern Ezo away from the jurisdiction of the Matsumae domain in northern Honshu and placed it under its direct control, and in 1807 the bakufu also took direct control of both eastern and western Ezo for defensive purposes. In 1808 the English warship Phaeton made an incursion on Nagasaki, and three years later the Russian naval lieutenant V.M. Golovnin landed on Kunashiri Island, where he was arrested by bakufu authorities. When these various incidents were resolved, peace continued for a time in the northern regions; the bakufu relaxed its precautions, returning all Ezo to the control of the Matsumae domain in 1821. In the south, English ships often appeared in Japanese waters after the Phaeton incident, and the bakufu failed to adopt a consistent policy. In 1825, responding to a proposal by Takahashi Kageyasu, Edo authorities promulgated the Order to Drive Away Foreign Ships (Ikokusen uchiharairei), which also enjoined coastal authorities to arrest or kill any foreigners who came ashore. This was also known as the ninen nashi or “no second thought” law. It was never fully carried out because of opposition by a number of officials, including Matsudaira Sadanobu. In 1842, upon hearing the news of China’s defeat in the Opium War, the bakufu responded to foreign demands for the right to refuel in Japan by canceling that order and adopting the Order for the Provision of Firewood and Water (Shinsui kyūyorei). While attempting to preserve the iron law of seclusion to the bitter end, bakufu policy was thus inconsistent, driving foreign ships away at one point and treating them with leniency at others. And it proved to be utterly powerless when it was faced with the full weight of foreign pressure later in the 1840s.

New learning and thought

Underlying this weakening of the bakuhan political system was an ideological crisis, the result of many new movements that took place in scholarship and culture. The mid-Tokugawa period, roughly the 18th century, as discussed above, was a time of considerable unrest. Samurai leaders of bakufu and han alike sought to grapple with the disturbing fact that the great peace envisioned as resulting from policies of rigid class separation, national isolation, and agricultural self-sufficiency was being undermined by unintended economic changes released by those policies themselves. In the area of thought, the ideological foundations of Edo rule—orthodox Chu Hsi philosophy—came into question. Ironically, the ideal of “the investigation of things” inherent in Chu Hsi philosophy encouraged speculation that inevitably led to questioning Chu Hsi orthodoxy itself. And many of those who were led into such speculation were not samurai but commoners.

Heterodox Confucian schools

Already in the second half of the 17th century the scholars of the kogaku (“study of antiquity”) school criticized Chu Hsi studies and advocated a return to the original ideals of Confucianism. Two of the most important thinkers articulating this view were Itō Jinsai and Ogyū Sorai. Sorai, acknowledged to be the seminal thinker of Edo times, was especially concerned with the contradictions between social theory and reality. Critical of the rise of merchants and farmers at the expense of the samurai, he tried to find a way to revive the deteriorating conditions of warriors. In his work Seidan, for example, Sorai insisted that the main reason for the financial distress of the warrior class in both the bakufu and the domains was that warriors had moved to the cities, where they were at the mercy of a monetary economy. If they would return to the villages, they could be self-sufficient once again, and other orders of society—especially the peasants—would respect them. The proper relations between the classes could thus be restored. Kogaku critics of orthodoxy were hardly alone. Various other schools of Confucianism arose, such as setchūgaku (“eclectic school”) and kōshōgaku (“positivistic school”). Conflict between the various schools became fierce, and the authority of Chu Hsi studies grew weak, which explains Sadanobu’s prohibition of heterodox studies during the Kansei reforms. The bakufu attempted to reinvigorate Chu Hsi orthodoxy by prohibiting all other schools of Confucianism in the college of the bakufu, but the attempt was destined to failure. Confucianism, both Chu Hsi orthodoxy and other types, now spread widely throughout the provinces, especially with the establishment of domain schools (hankō) for the education of the domain samurai. Beginning in the 18th century, but continuing until the end of the Edo period, domains one after another opened such schools to train their warrior-administrators in both civil and military skills. Thus, learning and culture arose in the domains, accompanied by a growth of scholarship with local colouring. Among such schools, the Kaitoku-dō in Ōsaka became famous as the “townspeople’s university.” This school was founded cooperatively by Confucian scholars and wealthy merchants in 1724, and samurai and merchants sat together to hear lectures. Perhaps the best-known and most unique thinker to come out of the school was Yamagata Bantō.

Shintō and kokugaku

The intellectual vitality of the 18th century was not limited to Confucianism. New currents also appeared in Shintō, which, often mixed with Confucianism and Buddhism, served as the ideology of popular education. The Confucian scholar Yamazaki Ansai, who had urged samurai to cultivate themselves thoroughly so as to better lead the people, also formulated a Shintō ideology with a distinctly Confucian bent, called the Suika form of Shintō. Anzai was only somewhat atypical of Edo thinkers: born in Kyōto, he became a Zen monk but later returned to lay life and embraced Confucianism. After years of teaching Confucianism, he studied several forms of Shintō—notably Watarai and Yoshida—before formulating his own syncretic Shintō ideals. In the later Tokugawa period popular interest in Shintō grew progressively stronger, centred especially on faith in the shrine at Ise, which became the focus of mass pilgrimages. This popularity was spurred by public lectures that explained Shintō in terms easily understood by the common people; furthermore, Watarai Nobuyoshi, Anzai, and others decoupled Shintō from its previous amalgamation with medieval Buddhism, explaining it from a Confucian perspective. Ishida Baigan developed a religious tradition called Shingaku (“Heart Learning”), which articulated a “way” for townsmen and farmers. An amalgamation of ideas from the three teachings of Confucianism, Shintō, and Buddhism, Shingaku held forth a code of self-cultivation that valued performance of one’s tasks; in so stressing a prudent and disciplined lifestyle grounded in the value of work, Ishida’s ideas have sometimes been regarded as a Japanese version of the “Protestant ethic.”

Kokugaku (“national learning”) also arose from a similar social background. Kamo Mabuchi focused on a study of Japan’s most ancient poetry anthology, the Man’yōshū, and other ancient writings, urging a return to ancient ways before Japan had been “defiled” by foreign ideas, such as Confucianism and Buddhism. By studying the ancient language of Japan’s oldest classic, the Kojiki (“Records of Ancient Matters”), Mabuchi’s pupil Motoori Norinaga tried to explicate Japan’s ancient system of morality, called kannagara no michi (“way of the gods”). Another important figure in the kokugaku stream was Hirata Atsutane. Atsutane accepted Norinaga’s explanation of Fukko (“Restoration,” or “Revival”) Shintō and regarded Japan as the centre of the world; as an adherent of the belief in Japan as a divine country (shinkoku), he strongly advocated reverence for the imperial house. Hirata’s thought, along with the Confucian-inspired loyalism of the Mito school, provided the ideological underpinnings of the “Sonnō jōi” (“Revere the Emperor! Expel the Barbarians!”) movement of the last years of the Tokugawa period.

Western studies

The study of modern European science, termed yōgaku (“Western learning”) or rangaku (“Dutch learning”), also attracted the attention of curious scholars, especially as the regime began to lose its efficacy. A great stimulus to the concrete development of Western studies was provided by the publication, in 1774, of the Kaitai shinsho (“New Book of Anatomy”), a translation by Sugita Gempaku and others of an anatomical book imported from the Netherlands. Thereafter, Western studies became increasingly dynamic, focusing primarily on medicine. But as the systemic crisis grew more severe, many scholars of Western studies began to criticize the seclusion policy, arousing the ire of the bakufu. For example, several rangaku scholars criticized the bakufu plan to attack an American merchant ship. The resulting persecution of Watanabe Kazan, Takano Choei, and other scholars by bakufu officials in the so-called bansha no goku incident dealt a serious blow to Western studies in Japan. Thereafter, as consciousness of the foreign threat grew stronger, adherents of Western studies placed heavy emphasis on the study of military technology.

Other philosophers also appeared who repudiated feudal society. Andō Shōeki rejected the stratified society established by rulers as no more than a fabrication, preaching in its place a “natural society” in which all were equal. In his Shizen shin’eidō (c. 1753), Shōeki portrayed an ideal society in which all people equally engaged in farming, without social distinctions or exploitation. While Shōeki may be considered exceptional in the degree of his criticism of the society, others developed critical antifeudal worldviews that were directly or indirectly influenced by empirical science and Western studies. Miura Baien of Kyushu called his learning jōrigaku (“rational studies”); it contained a dialectical method of thought that, rejecting the fixed “way” of orthodox Neo-Confucianism, saw the world as being constantly in flux. The naturalist Hiraga Gennai, from the Takamatsu domain in Shikoku, rejected the restricted life of the warrior; he became a rōnin and moved to Edo, where he thought and acted freely. As an advocate of the idea that Japan prevent the outflow of gold and silver by promoting domestic production and exchanging these products for foreign goods, Hiraga agreed substantially with Tanuma Okitsugu’s desire to promote the production of various goods. Hiraga was employed by Tanuma and sent to Nagasaki. While experimenting with such things as dynamos and thermometers, Gennai gave full play to his genius by cultivating sugarcane and carrots, producing Dutch-style pottery, and surveying and developing mines in various provinces of the country. He also produced a number of significant works as a dramatist.

Two other noteworthy scholars of the late 18th and early 19th century were Shiba Kōkan and Yamagata Bantō. An artist who began within the Kanō school tradition and then studied ukiyo-e with Harunobu, Kōkan was widely influenced by Dutch studies and Western rationalism in general. He is known as the pioneer of etching in Japan; but in his writings, Kōkan also criticized the Tokugawa status system on the ground that the emperor and the beggar were similar human beings, thus insisting on human equality. Bantō was chief manager for a wealthy Ōsaka merchant and a noted student of the Kaitokudō, discussed above. In his work Yume no shiro (“Instead of Dreams”), he reconstructed Japanese history in the age of gods on the basis of natural science.

Growth of popular knowledge

The common people of the Tokugawa period, both urban and rural dwellers, by the very fact of their integration into a nationwide economic system of some technological sophistication, were increasingly reared in a world of empirical knowledge; and their self-awareness as human beings rose accordingly. At the outset of the period only a handful of upper-class farmers, such as the shōya or nanushi, or urban merchants were literate; by the end of this period, with the exception of the very lowest class, farmers were all at least partly literate. This spread of literacy was to some extent facilitated by the diffusion of temple schools (terakoya), the educational organs of the common people. In any case, there was a marked growth in popular knowledge over the two and half centuries of Tokugawa rule. As an example, “village conflicts” (murakata sōdō) became more fierce in the later part of this period, as the farmers sought to censure the improper acts of village officials and to make the village more democratic. Leadership in these conflicts was often taken by middle- and lower-class farmers, demonstrating how far peasant self-consciousness and sociopolitical sophistication had progressed.

Religious attitudes

Despite official hostility toward systems of thought and belief other than Neo-Confucianism, Buddhism nonetheless retained a strong influence over the lives of the common people. For example, the medieval sects of Jōdo, Jōdo Shin, Zen, and Nichiren made striking advances during the Edo period, if only because their temples were guaranteed privileged status by the implementation of the terauke (“temple certificate”) system of the bakufu. Besides their previous roles conducting funeral rites and other more strictly “religious” functions, they now were charged with the official state functions of registering citizens and conducting the census. As they were thus exceedingly closely connected to the daily lives of the people, the continued existence of Buddhist temples was guaranteed. Though hardly a new phenomenon, more people in Edo times tended to engage in what was termed genze riyaku—i.e., they prayed for happiness during their lifetime, such as for commercial prosperity or restoration of health—rather than wait for happiness after their death, as had been more common in medieval Buddhism. In response to these practical desires and needs, temples conducted various ceremonies and concocted other means to increase their income. Two of the most important such ceremonies were kaichō (“displaying temple treasures”) and tomitsuki. Kaichō consisted of allowing the people to worship a Buddhist image that was normally kept concealed and not generally displayed. Gradually this ceremony came to be performed by transporting the image to other cities and villages for display. Tomitsuki was an officially authorized lottery, and in Edo the raffles at such temples as Yanaka Tennō, Yushima Tenjin, and the Meguro Fudō (better known as the Ryūsen Temple) were famous. Many Buddhist priests profited from these activities, and some led rather profligate private lives, providing orthodox Confucian scholars reasons for demanding that Buddhism be stamped out. Yet, despite official disapproval, it remained important in the lives of the people.

Various sorts of popular faiths flourished also in the cities and villages of Edo times. Shugendō, for example, was an ancient form of ascetic practice preached by itinerant monks (yamabushi), who offered prayers to cure illness or bring happiness. While its teachings centred on traditional Tendai and Shingon Buddhism, it also contained beliefs drawn from Shintō, religious Taoism, and elsewhere to meet the religious feelings of the people. A new faith in healing spirits arose, sparked by the view that human suffering could be cured only by those who had suffered similar hardships themselves; and in the late Tokugawa period there developed a belief in living gods (ikigami) who could respond to the various needs and desires of the common people and who became revered as founders (kyōso) of new religious sects. Among such sects were Kurozumikyō, founded by Kurozumi Munetada, Konkōkyō of Kawate Bunjirō, and Tenrikyō of Nakayama Miki, all of which remain active in present-day Japan. People like Nakayama Miki, for example, reflected the confused social conditions of the late Tokugawa period. A peasant girl who suffered great hardship in her personal life, Nakayama became a shaman and a faith healer and attracted a widespread following. Many such people founded new religions, espousing utopian causes and leading millenarian movements; their advocacy of yo-naoshi, or relief of the world by social reform, had clear political overtones. In a similar manner, others were influenced by the growth of the cult of Shintō shrines, and periodic pilgrimages to Ise, called okage-mairi or nuke-mairi, became popular. Not only Ise but other shrines as well became the focus of popular pilgrimages; such major deities as Inari, Hachiman, and Tenjin became associated with local gods (ujigami) and developed into objects of local worship. Pilgrimages could consist of groups of several hundreds of thousands of commoners. Among these masses of Shintō pilgrims were many harbouring the same social and political hopes for yo-naoshi expressed in the faiths of the founders of new sects.

The maturity of Edo culture

In the early 19th century the urban culture that had arisen in the 17th century reached full maturity. Supported originally by wealthy townspeople and warriors, this Edo urban culture spread widely among the urban dwellers of Japan’s major cities and castle towns. In the 17th century literary and artistic production had centered in the Kyōto-Ōsaka area, but late Tokugawa culture was primarily produced in Edo. Literary styles took various forms; representative authors are Santō Kyōden in the sharebon (genre novel), Jippensha Ikku in the kokkeibon (comic novel), and Takizawa Bakin in the yomihon (regular novel). They examined in detail such things as the townspeople’s way of life, customs, conceptions of beauty, and ways of thinking. Ikku is best known for his Tōkai dōchu hizakurige (1802–22; Shank’s Mare), a humorous and bawdy tale of adventures on the Tōkaidō. In contrast, Bakin’s lengthy Nansō Satomi hakkenden (1814–42; “Satomi and the Eight Dogs”) is a didactic tale about the attempt to restore the fortunes of a warrior house.

In the world of art, ukiyo-e reached maturity in both form and content and was unquestionably the most popular art form. Early wood-block printing had been simply in black and white, but artists had experimented with colour. Nishiki-e, literally “brocade pictures” (wood-block printing in many colours), was invented by Suzuki Harunobu in 1765 and entered its golden age with the prints of kabuki actors by Tshūsai Sharaku and of courtesans by Kitagawa Utamaro. In the last years of the Edo period, the masters of wood-block landscape prints, Andō Hiroshige and Katsushika Hokusai, extended the boundaries of wood-block prints far beyond the world of the pleasure quarters. While their prints show how Japanese artists had absorbed some techniques from Western art, the popularity of their works outside Japan and influence on foreign art is a measure of the sophistication Japanese culture reached in Edo times. As a result of the development of complex transportation links and market networks between city and countryside, scholarship, literature, and art not only spread to but even was produced in regional towns and villages, where crafts and products with distinctive local colouring were supported by landlords and merchants. A national culture emerged and became the foundation of a modern Japanese culture that developed after 1868.

Yet the spread of literacy and a nationwide culture could not mask contradictions in the political sphere. There were signs of stagnation and corruption in some aspects of Edo culture—a reflection of the crisis in the bakuhan system. The crisis had reached new levels by the 1830s. A great famine then, the result of abnormal weather conditions and resultant crop failures, lasted several years and dealt a savage blow to the impoverished villages. Both peasant uprisings and city riots over food shortages and intolerable living conditions reached unprecedented peaks. In 1836, to cite one extreme example, an uprising in Gunnai district of Kai province (Yamanashi prefecture), then under direct bakufu control, eventually attracted more than 50,000 participants and for a time reduced the centre of Kai to anarchy. The depth of the bakufu’s shock can be gauged from the fact that they sentenced 562 persons to crucifixion for their part in the uprising. Just a year later in the bakufu-controlled city of Ōsaka, Ōshio Heihachirō, a former city official, led a revolt aimed at overthrowing city officials and wealthy merchants and relieving the plight of the poor. Although the uprising was speedily suppressed, the bakufu was again shocked, incredulous that a former faithful official would lead a revolt.

At the same time that the bakufu was facing these serious domestic disturbances, the European powers also began to press more heavily upon Japan. The Opium War (1839–42) broke out between Ch’ing dynasty China and Britain, and foreign encroachments on Chinese territory following the British victory filled bakufu authorities with a sense of crisis. Tokugawa Nariaki, lord of Mito han, a Tokugawa collateral domain, urged the bakufu to institute drastic political reforms: he called the outbreak of rural and urban violence “domestic anxiety” and the pressure of the foreign powers “foreign anxiety.”