The Social Organization

The late Professor Fiske, in his Outline of Cosmic Philosophy, made a very interesting remark ab bulge out societies alike those of China, antiquated Egypt, and past Assyria. I am expressing, he said, something more(prenominal) than an analogy, I am describing a tangible homology so far as concerns the process of development,when I maintain that these communities simulated modern European nations, much in the same way that a tree-fern of the carboniferous period simulated the exogenous trees of the present time. So far as this is true of China, it is likewise true of Japan. The constitution of the white-haired Japanese society was no more than an amplification of the constitution of the family,the time-worn family of primitive times. All modern Western societies turn in been developed out of a like antique condition the untimely civilizations of Greece and Rome were as well constructed, upon a lesser scale.But the patriarchal family in Europe was disintegrated thousands of long time ago the gens and the curia dissolved and dis show uped the originall(a)y distinct sectionalizationes became fused together and a total reorganization of society was gradually 230 effected, everywhere resulting in the interchange of voluntary for compulsory cooperation. Industrial types of society developed and a state-religion overshadowed the ancient and exclusive local crazes. But society in Japan never, gutter within the present era, became one coherent body, never developed beyond the clan-stage.It remained a loose agglomerate of clan-groups, or tribes, each religiously and administratively independent of the rest and this huge agglomerate was kept together, non by voluntary cooperation, simply by strong compulsion. Down to the period of Meiji, and charge for some time afterward, it was liable to split and fall asunder at any moment that the central coercive power showed signs of weakness. We may rallying cry it a feudalism but it resembled European feudali sm only as a tree-fern resembles a tree.Let us first briefly consider the constitution of the ancient Japanese society. Its original unit was not the household, but the patriarchal family,that is to say, the gens or clan, a body of hundreds or thousands of persons claiming descent from a communal ancestor, and so religiously united by a familiar ancestor-worship,the cult of the Ujigami. As I have said before, there were twain classes of these patriarchal families the O-uji, or Great Clans and the Ko-uji, or Little Clans.The lesser were branches of the greater, and marcher to 231 them,so that the group formed by an O-uji with its Ko-uji capacity be mostly comp ared with the Roman curia or Greek phratry. Large bodies of serfs or slaves appear to have been prone to the various great Uji and the arrive of these, even at a very early period, seems to have exceeded that of the members of the clans proper. The different names given to these consequence-classes allude different gr ades and kinds of servitude.One name was tomobe, signifying bound to a place, or district some other was yakabe, signifying bound to a family a third was kakibe, signifying bound to a close, or estate yet another and more widely distributed term was tami, which anciently signified dependants, but is now used in the meaning of the side word folk. There is little doubt that the bulk of the people were in a condition of servitude, and that there were many forms of servitude. Mr.Spencer has pointed out that a general distinction between thralldom and serfdom, in the sense commonly attached to each of those terms, is by no means easy to establish the real state of a subject-class, especially in early forms of society, depending much more upon the character of the master, and the actual conditions of social development, than upon matters of privilege and legislation. In speaking of early Japanese institutions, the distinction is voiceicularly hard to draw we are til now but little informed as to the condition of the subject 232 classes in ancient times.It is safe to assert, however, that there were then really but deuce great classes,a ruling oligarchy, divided into many grades and a subject population, also divided into many grades. Slaves were tattooed, either on the face or some part of the body, with a mark indicating their ownership. Until within recent years this system of tattooing appears to have been maintained in the province of Satsuma,where the marks were post especially upon the hands and in many other provinces the lower classes were broadly speaking marked by a tattoo on the face.Slaves were bought and sold like cattle in early times, or presented as tribute by their owners,a practice constantly referred to in the ancient records. Their unions were not accepted a fact which reminds us of the distinction among the Romans between connubium and contubernium and the children of a slave- fuss by a free breed remained slaves. * In the seventh cen tury, however, private slaves were state state-property, and great numbers were 233 then emancipated,including nearly allprobably allwho were artizans or followed useful callings.Gradually a large class of freedmen came into existence but until modern times the great mass of the common people appear to have remained in a condition analogous to serfdom. The greater number certainly had no family names,which is considered evince of a former slave-condition. Slaves proper were registered in the names of their owners they do not seem to have had a cult of their own,in early times, at least. But, prior to Meiji, only the aristocracy, samurai, doctors, and teacherswith perhaps a few other exceptionscould use a family name.Another queer bit of evidence or, the subject, furnished by the late Dr. Simmons, relates to the mode of wearing the hair among the subject-classes. Up to the time of the Ashikaga shogunate (1334 A. D. ), all classes excepting the nobility, samurai, Shinto priests, and doctors, shaved the greater part of the head, and wore queues and this fashion of wearing the hair was called yakko-atama or dorei-atamaterms signifying slave-head, and indicating that the fashion originated in a period of servitude. *In the year 645, the Emperor Kotoku issued the following economy on the subject The law of men and women shall be that the children born of a free man and a free woman shall belong to the father if a free man takes to wife a slave-woman, her children shall belong to the mother if a free woman marries a slave-man, the children shall belong to the father if they are slaves of two houses, the children shall belong to the mother. The children of temple-serfs shall follow the rule for freemen. But in attentiveness to others who acquire slaves, they shall be treated according to the rule for slaves. Astons translation of the Nihongi, Vol. II, p. 202. astir(predicate) the origin of Japanese slavery, much remains to be learned.There are evidences of in series(p) immigrations and it is possible that some, at least, of the earlier Japanese settlers were reduced by afterwards invaders to the status of servitude. Again, 234 there was a considerable immigration of Koreans and Chinese, some of whom might have voluntarily sought servitude as a refuge from worsened evils. But the subject remains obscure. We know, however, that degradation to slavery was a common punishment in early times also, that debtors unable to pay became the slaves of their creditors also, that thieves were sentenced to become the slaves of those whom they had robbed. Evidently there were great differences in the conditions of servitude.The more unfortunate class of slaves were scarcely better off than domestic animals but there were serfs who could not be bought or sold, nor employed at other than special break away these were of kin to their lords, and may have entered voluntarily into servitude for the sake of sustenance and protection. Their similitude to the ir masters reminds us of that of the Roman client to the Roman patron. *An edict issued by the Empress Jito, in 690, enacted that a father could sell his son into real slavery but that debtors could be sold