|Palace gate, Kyoto|
In keeping with tradition, Crown Prince Osahito (Komei) was raised on the Gosho, 220-acres enclosed by high walls in the city of Kyoto, dominated by the Heian Palace. The Emperor and his family were kept isolated, out of public view, regarded as too lofty, too sacred to be exposed to ordinary people or mundane affairs. They lived a cloistered life of ritual. Little Prince Osahito was taught by private tutors, an education dominated in those days by the “Classic of Filial Piety” by Confucius and traditional Japanese literature. Basic history and geography of the region were virtually the only other subjects deemed worth knowing anything about. There was leisure in the form of traditional entertainments but the Imperial Family lived a fairly austere life for such lofty individuals. They did not live lavishly like wealthy, powerful people but, while they certainly wanted for nothing, rather like members of a religious order in simple but beautiful confinement, though certainly with plenty of time for romance. Given the high mortality rate of Japanese princes and princesses, it was important that the Emperor father as many children as possible.
These ships were most likely the American vessels of Commodore James Biddle who tried, and failed, to negotiate a trade agreement with a local Japanese official. A French warship also visited Japan the same year and in each case the response of Emperor Komei was the same, to go to Iwashimizu Shrine and pray for the gods to blow the foreign barbarians far away from ‘the Land of the Gods’. This would prove to be a lifelong concern for Emperor Komei and he never changed his position on it. Foreigners did not belong in Japan and their presence would not be tolerated. Occasionally, some circumstance would strand a foreigner on Japanese shores and the Emperor was not without compassion but they would be allowed to remain only until the first available opportunity to send them away. For Emperor Komei, other than a few bad omens and the usual, occasional, fires, floods or outbreaks of sickness, life carried on as before but the sighting of foreign ships seemed to be increasing and this was a growing concern.
For a time, life went on as usual, there were family matters to deal with, rituals to be observed and so on and then, on July 8, 1853, the “Black Ships” of U.S. Commodore Matthew Perry arrived in the port of Uraga, near Edo (Tokyo). The standing order that all foreign ships must be expelled from Japanese waters was shown to Perry, but he refused to leave until he had delivered the message he carried from the President of the United States to a sufficiently high-ranking Japanese official. After being put off for a time, Perry threatened to send an armed landing party to deliver the message to the shogun himself if something was not done. This caused consternation in the Japanese hierarchy where the existing law forbid receiving any foreign communications. Told that the shogun was too ill to receive him, Perry was finally convinced to leave but promised to return for an answer the following year. None of this was immediately known in Kyoto but it caused an uproar in Edo among the Shogun and his advisers. Some favored opening relations with the Americans and other foreigners while others favored continued isolation.
|Commodore Perry arrives in Japan|
However, what was significant was that the imperial court asked that they be informed by the Shogun prior to his taking any action and the Shogun also asked for the advice of the imperial court which was something that had not happened in 250 years in Japan. This, seemingly small, interaction was the beginning of the shift toward the restoration of the imperial power. The Shogun would not be acting alone but would inform and take advise from the imperial court. The following month, Russian ships arrived in Nagasaki with a note from the Czar and threatened to go to Edo harbor (as the Americans had done) if they were not dealt with. The Japanese officials could not decide what to do and so simply delayed answering the Russians as long as possible. They were finally told that the Japanese government would have an answer in 3 to 5 years. These events caused more Japanese officials to decide that the country had to be opened, particularly after the Russians threatened to annex all of the northern islands if they received no satisfactory answer. The local officials finally convinced the Russians to leave but everyone was convinced that the situation was now serious.
A large earthquake and tsunami which occurred during the negotiations with Russia over opening trade and their northern border was seen by many as another sign of divine disfavor at dealing with the foreigners. Unknown to Emperor Komei, the shogun signed a treaty with the Russians, granting them even more concessions than they had to America, and the Emperor was furious when he found out. He wanted no concessions made to the foreigners at all, no interaction with them and objected to any foreign presence on Japanese soil at all. Still, foreigners continued to come and a Dutch commissioner warned the shogun that the old Japanese attitude was likely to lead to war if things did not change. He advised making trade agreements and lifting the ban on Christianity in the country. At a subsequent meeting of the shogun and his top officials, almost all agreed that Japan had to deal with the outside world. Isolationism would come to an end.
Nonetheless, on December 7, 1857 the Shogun Tokugawa Iesada, received an envoy from U.S. President Franklin Pierce who had come to negotiate a permanent trade agreement. The envoy, Harris, warned that France or Britain might make a colony of Japan but that America had no desires beyond trade and diplomatic relations and offered to support Japan against the French or British if they started to become acquisitive. To further differentiate America from Britain, he also promised that American merchants would never sell opium in Japan. When word reached Emperor Komei of these happenings, he was less than pleased and became quite angry when he heard that one official was coming to bring him a large monetary gift. Clearly offended, he said that he could not be bribed, that he would lose the love of the people if he allowed interaction with the foreign devils and warned the other elites of the country not to allow themselves to be influenced by the promise of rewards for accepting relations with alien races.
|Ise Grand Shrine|
Emperor Komei was adamant that the presence of foreigners in Japan was unacceptable, that it was an affront to the gods and that all means necessary had to be employed to expel all foreign elements from the country. He even cast doubts on the imperial system itself, though, from the available information, it seems that this letter never reached the Shogun. Nonetheless, powerful officials in Japan began to align with the Emperor against the Shogun, furthering the division that would ultimately result in the restoration of the imperial power. Ultimately, Emperor Komei relented that the treaty with America had been necessary but he continued to express his displeasure with this state of affairs with the next shogun, Tokugawa Iemochi. He became increasingly free with his opinions and interacted more with the government than any emperor had done in centuries. He tried to intervene in judicial matters but was thwarted by the fact that he had no actual power and the shogun even carried out something of a purge against those who had been in sympathy with the emperor and opposed to the policies of the shogunate.
|Shogun Tokugawa Iemochi|
Dissidents still associated themselves with the emperor, bemoaning the treaties the Shogun had signed with the foreign powers and the poor, backward state of the Japanese armed forces after such a long period of peace and isolation. Some began to go farther and urge Emperor Komei to take command of the country himself and even to demand tribute from the “five continents” of the rest of the world. This culminated, in 1863, with an imperial order from Emperor Komei to ‘expel the barbarians’. The Shogun had no intention of following such an order, fearing that it would result in immediate war with a number of countries that Japan could not hope to defeat in her current state, however, a number of ronin samurai took action on their own, attacking and assassinating foreigners in Japan as well as officials loyal to the Shogun.
One of those killed was Charles Lennox Richardson, an English merchant. When a Royal Navy squadron arrived in Kagoshima demanding reparations for this, the loyal daimyo attacked them and the British ships bombarded the area (which was in the Satsuma domain), destroying property and killing five people who had not been evacuated with the rest. Although, oddly enough, the Satsuma had not been generally anti-foreign and would, in the later Boshin War, be unofficial allies of the British. All the same, this incident caused great alarm that the shogun was unable to maintain effective control of the country to stop actions contrary to its policy, nor was it able to defend Japan from the superior military forces of the foreigners. The stage for the Meji Restoration had clearly been set.
In conclusion, a final point that must be addressed is the accusation of those who claim that as Emperor Komei had vehemently opposed all foreign contact and that the restoration of the imperial power during the Meiji era result in Japan firmly joining the international community, modernizing and even becoming the first (and only) non-European member of the “Great Powers” of the time, that this represents a sort of repudiation of Emperor Komei or that, to put it even more harshly, the restored imperial power had brought about exactly the state of affairs he had most feared. This, in my view, is incorrect and the result of an overly narrow view. The Meiji era represented a coming together of the valid views of both the shogun, who realized that Japan as it was would be easy prey, offending and provoking wars it could not possibly win, and that interaction and modernization were necessary; as well as those of Emperor Komei who wished to maintain the Japanese ‘national spirit’. Foreigners were never accepted into Japan in any appreciable numbers, nor are large numbers of foreigners allowed into Japan even today. Additionally, the moral arguments of Emperor Komei, his heartfelt concern for the Japanese ‘spirit’ did prevail and Japan, going forward, always maintained traditional Japanese customs and values, the traditional Japanese culture, even while adopting and even improving on western learning and technology. Emperor Komei was, in my view, vital to the survival of Japan as a nation and his fears were not unfounded.