Steps for Political Stability and International Relations

The new Government, after peace and order had been fully restored, took rapid and decisive steps to promote the well-being and civilization of the country.

Continuing The New Japan,
with a selection from Japan by the Japanese by Yoshitami Sannomiya. For works benefiting from the latest research see the “More information” section at the bottom of these pages. This selection is presented in 2 installments for 5 minute reading each.

Previously in The New Japan.

Place: Japan

All the daimios of Japan, particularly Matsudaira of Yechizen, Nateshimo of Hizen, Yamanouchi of Tosa, Pate and Shimazu of Satsuma, were summoned to Kioto to form a council of state for the organization of the new Government. Mori of Choshiu was released, and Sanjo and other courtiers were called back to Kioto. The troops of Satsuma, Aki, Choshiu, and later those of Tosa, Owari, and Yechizen entered Kioto to guard the Emperor’s seat of government.

With the dismissal of the Aizu and Kuwana troops from the Imperial escort, the Sei-i Taishogun and all other offices of the old Government were at once abolished on December 9, 1867 (ninth day of the twelfth month of the third year of Keio). The new offices of Sosai (Minister-President), Gijo (State Minister), San-yo (State Councilors), were created on the same day. His Imperial Highness the Prince Taruhito Arisagawa was appointed the Sosai. The office of Gijo was occupied by the Prince of the Imperial family, the courtiers Sanjo, Iwakura, and the principal daimios, Shimazu, Tokugawa of Owari, Asano, Matsudaira of Yechizen, Yamanouchi, and Date; and the office of Sanyo by the ablest politicians of that time — Iwakura, Saigo, Kido, Goto, and others. The basis of the new Government was thus consolidated by the fusion of the old anti-Shogun parties. The Restoration was on this day brought up to perfect working order. One of the most marked features of the new form of Government was the fact that the offices of the new Administration were not made hereditary and not limited to certain families, as had always been the case.

The old Shogun parties — that is, the faithful followers of the old Shogun, as the Matsudairas of Aizu and Kuwana — were greatly dissatisfied with this decisive reformation, maintaining that it had been planned by the ambitious Shimazu and Mori. The rivalry between the troops of these four daimios grew more and more bitter until the war of 1868-1869 broke forth as its in evitable consequence. This war began at Kioto, extended over the northeastern part of Japan, and finally ended with the Battle of Hakodate in 1869 (second year of Meiji). Had the foresighted statesmen of the old Shogun’s Government, like Katsu and Okubo, not provided for the settlement of divers difficulties which arose after the Keiki’s resignation from office, the disasters of the war would have been far greater than they were.

The new Government, after peace and order had been fully restored, took rapid and decisive steps to promote the well-being and civilization of the country.

The process of development followed since the Restoration is too well known to need description in so short a sketch as this, but before closing it is well to mention the following points:

1. The feudal system of Japan did not cease at the same moment as the abolition of the Shogunate, but remnants of it still existed at the beginning of the new Government. However, all daimios, particularly Shimazu, Mori, Yamanouchi, Nabeshima, Tokugawa of Owari, Hosokawa, Ikeda, and Hachisuka of Awa, had come unanimously to the conclusion that the existence of feudalism weakened the elasticity of the whole nation and impeded its progress. Consequently, they appealed unanimously to the Emperor to abolish the feudal system- The Imperial decree to this effect was issued in 1871 (fourth year of Meiji), and put an end to the distinction of the military class over all others at the same time.

2. The foreign policy of the new Government was determined by the Imperial decree of 1868 (first year of Meiji), and Japan entered into international relationships. The abolition of the existence of the extraterritorial jurisdiction in Japan, which had long been an object of discontent to the entire nation, was one of the principal objects of the new Government, the disagreeable abuses of such jurisdiction having produced several fanatic attempts on the part of the people against foreigners, both before and after the Restoration. The negotiations for the revision of the old treaties with the United States of America were first entered upon in 1871 (fourth year of Meiji), when the present Emperor was pleased to send his first special mission to all the treaty Powers of Europe and America. These negotiations with other Powers continued through a long series of years, until the revised treaty on an equal footing was first signed between Japan and Great Britain in 1894 (on the sixteenth day of the seventh month of the twenty-seventh year of Meiji), and successively between the other nations of Europe and America, with the exception of Mexico, with which country the treaty already existing since 1888 (twenty-first year of Meiji) was on an equal footing. This action of the British Government was the beginning of those relations between Japan and Great Britain which have developed into those of a nation amie et alliie.

3. After Japan’s experience with the old Spanish and Portuguese missionaries, the propagation of the Christian religion was strictly prohibited until 1872 (fifth year of Meiji), when it was tolerated for the first time. Missionaries came in succession from several countries, and established churches and schools. Many persons became converts, but many of the missionaries did not understand the well-known saying, “At Rome do as the Romans do,” and the consequence was that its assimilation was retarded by their inadaptability. Perfect freedom of religious belief is now assured by Article 28 of the Constitution, yet the greater part of the educated classes do not appreciate the missionaries in general, and this lack of sympathy must necessarily greatly influence the future development of the Christian religion in Japan.

Yoshitami Sannomiya begins here. Tokiwo Yokio begins here. Ito Hirobumi begins here.

More information here and here, and below.

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