Social structure of Japanese society. Development of cities, crafts, trade in Japan in the Middle Ages what was called the workshop in medieval Japan

Publishing Eastern Literature

Moscow - 1958.

Translation and introductory article V. V. Logunova

Responsive Editor Academician N. I. Konrad

Introduction

Japanese medieval farces - Kygana are intermediates, short one-act comedies, who occurred between musical and lyrical dramas, but. The heyday of the Japanese farce refers to the XIV-XV centuries. However, the comedies were recorded later. The earliest record is dating 1578, but the basis of the famous collection of Farce "Keoganki" containing 200 plates is the XVII Cylographs.

According to Japanese researchers, the first but also Kögean appeared in more distant times and lead from such species of folk art as Sarugaka ("fun games") and Dengaca ("Field Games").

Games Sarugaki, which included acrobatics, tricks, clownad, were well known in the x century. "Sammin Sarugaki" - "Sarugaka Cherni", containing parody and anti-church elements were especially popular. In some comic scenes, the artist parodied the gait of noble Velmazby, depicted the versators, first turned out in the capital, or showed the tricks of the Moscow Plut. It happened that the nun appeared in front of the viewer and asked for a charm on the diaper: a monk, who, yielding to the temptation, was sold, together with the "Holy Gifts", and then, before the service, did not know where to get a new one.

Dangkaku - ritual songs and dances that occurred usually during rice landing and harvesting. "Field Games" was mainly in the peasant environment. Gradually, this kind of folk art took more complex forms, professional performers of Dangkak appeared.

The fond of theatrical ideas was universal. In 1096, in the capital of Japan, Kyoto, the colorful performances of Dangaki, arranged on the occasion of the next religious holiday, continued for several months. The lush holiday was so expensive that many noble people were ruined.

In the development of Sarugaku and Dengaci, the temples and monasteries, who enjoyed a huge influence in medieval Japan played a significant role. The temple festival program has long been, included small representations of a religious nature. For example, a scene has often been played, depicting a virtuous person pursued by an evil spirit; The faithful son of the church draws a prayer to the sky, it does not remain deaf to his plea and sends good gods to the aid of good gods who liberate Mierjanne from under the power of the devil and award with gifts. Theatrical performances attracted parishioners, so temples did not spare funds for the organization of spectacles.

In the XIII century. In Japan, there existed a lot of amateur and professional troupe. Lained material resources, they were looking for support for influential temples. In the XIV century Rich monasteries already had their own acting troupes, which were called, like crafts, "Dza".

The connection of the folk theater with the church soon affected the art. Comic Sarugaka, subsequently called "Kögen", began to be crowned with a medieval drama of religious and mythological content close to the Western European Mystery. The drama performance was distinguished by high skill. The name "But" was entrusted for them, which means "art", "skill". Kyganov's artists for execution but were not allowed.

Drama flourishing but is associated with the names of artists Kanami (1333-389) and his son Siemi (1363-1443). The skill of Canada, who headed the theater workshop in the Temple of Kasuga, was noted by the head of the feudal government by Syogun Asicaga Yoshimitsa, after which the troupe Kanami gained access to the scene of the court theater. Kanami and Sayam were creators and theorists of this type of dramatic art. They enriched the repertoire of the theater but new plays, introduced a loving-lyrical topic into it, achieved a lot in the synthesis of dance, songs and music-basic elements, but. Kanami and Siemi developed the canonical rules of movements and gestures of artists, which was very important, for the theater is conditional.

Drama but with her dances, songs, music, masks enriched the Japanese theater. The repertoire but included myths, legends, literary plots.

You have the Buddhism and the official ideology that glorified the feudal system, donated the plays. Drama But more and more left the lives and requests of the people. The plays associated with themes such as fish-selling were disappeared from the repertoire, and the images of virtuous monks and loyal vassals were increasingly appeared. In almost all the plays, there were otherworldly forces. For but characteristic division into two acts. In the first act, a real face was usually depicted (passerby, monk, woman, warrior), in the second, it appeared in the image of God or the spirit of the deceased person.

Any conflict in the drama, but easily allowed to be introduced into the plot of otherworldly; The characters of the actors actually there was nowhere to manifest. Therefore, images are also sketched, the solution is monotonous.

The modern Japanese is not all clear in but. Pieces containing quotes and excerpts from a wide variety of sources demanded from the viewer good knowledge Starns and classical literature. It can be assumed that the drama was difficult to understand the medieval viewer; This, apparently, explains the existence of the so-called "ai-but-kegans" - "intermediate konganov", representing the retelling of the plays or the next act. Ai-but Kyongan was usually put in the intermission.

So, from the XIV century. Drama and comedy began to live on one stage. Staging, but does not think without intermedia - Kyunov, and the last, as a rule, are not just called Kyong, but NOCOGEN, which means Kegen from the theater but.

Long-term coexistence reflected on the comedy genre. The farce action lasted 10-15 minutes. The scenery was absent, and if the scene was changed, it was designated by the reception of "Midths" - "conversation in the way", from which the viewer learned where the actual person went. In Köges, as in the but, there are no mass scenes, there are most often two or three characters. In Kygans, it was sometimes used specific to but terminology with the designation of the existing persons, the exposition monologue, the endings, etc.

However, in all the rest of Kögeani represented the opposite. The farce applied to life, to the real man of medieval Japan, his heroes spoke to a juicy conversational language. Conflict in Köges is always allowed by real means, without the intervention of otherworldly forces. Packing, running, exaggerated gesticulation of actors did Kygany very dynamic. Farce artists usually played without masks.

If in but the valiant knights and virtuous monks chased, they were ridiculed in the farce. In some comedies, plots are paroded.

Kygana can be divided into two groups. Some contain elements of social satire, give representatives of the dominant classes. Others depict life, family relationships, they are more good-natured, deprived of satirical coloring.

Farce of the first group reflect the opposition mood of democratic bases, protest against the domination of the feudal and Buddhist church.

As you know, feudal princes - Daimo - occupied a privileged position in medieval Japan. Daimoy could deal with each who was lower by him in the situation, killed and robbed and robbed. About the despotism and self-government Samurai tells almost all the farces, in which the feudal prince or Mr. - Tono.

In Kögen "Two Daimo" of the Lord, meeting the commoner, make him, threatening with weapons, accompany them as a servant. In Kögene, "Traitor", Daimo orders to demolish his head one of his vassals for the fact that he allegedly broke his will. In the plays "Daimo", "Chrysanthemum", "Horse" and other Mr. Mr something threatens the servant to "put into him the sword on the knob."

However, for cruelty, arrogance, samurai samurai people hid cowardice, stupidity, ignorance. In the play "Two Daimos" passerby, receiving a weapon from samurai, turns it against them. Frightened daimyo unquestioningly perform orders of resourceful versators: tumbled, depict a roasting battle, etc.

d. in the "Traitor", Daimo believes that he met with a living person, but with the Spirit of Vassal, who ordered to kill. In Kögene "Daimoy", the sister's festive in Lestie does not notice how unscrupulously lies the servant, assuring the dive, that he like two drops of water look like his ancestor - the famous commander.

Often, Daimo in the farce - Lygun, the beggar. In Kögen "Stroke into the nose", he gives himself for a rich senoma, but does not know how to feed two of his servants. In Kögean "Goose and Daimo" feudal feudal not bent to steal the goose from the benchmark to return home with a gift.

Kögeani is represented by Buddhist monks - Sycekek, or Bodzu. The monk seeks to convince Mierjanin in ephemeryness, the fleet of all of the earth. The outbreak of lightning, morning dew, the flame of the candle before the gust of the wind, he likes human life and urges to renounce everything worldly. However, the actions of the "Holy Fathers" disagree with their words. In the name of earthly joys, they are ready to break any Buddhist commandment. In one of the play, the abbot beats a nun, not wanting to share with her received from parishioner by the alignment ("crying nun"). In Kögen, "the laying did not give" a monk resorts to all sorts of tricks to lure money from parishioner.

In the farce "Monk Roran" and "Awnings did not give", it was shown that the Lono of the People's Church would attract no high motives: some choose a free monastic life, others - hope will be engaged in the parishioners.

Among the characters of the Japanese farce draws attention to the Devil Emma. The Buddhist Church was a formidable and merciless lord of hell. He was depicted by squeezing on the will holding a flag with severed human heads drawn on it. Emma surround 80 thousand features that are painted with sinners.

The authors of the comedies were witty used one of the contradictions of religion: or the Devil Emma is really omnipotent, but then in front of him good gods and the army of Buddhist monks, designed to save the laity on Earth, or, on the contrary, he is powerless to the powerful church, alone in an empty hell. Farce Creators depicted the devil with a hungry, a pitiful being. In the play "Boy and Emma", the devil sends a sinful bird to Earth, hoping that he will supply him with a child. In another farce, fearing to bring the anger of God Dzizo, Emma frees the sinner, which thanks to the rich sentences received the "recommendation" of good god ("God Dzizo from the area of \u200b\u200bYao").

They are often paroded in the farce of Helders-Yamabusi (literally - "night in the mountains"), Yamabusi lived alone in the mountains, believing that this way would be joining the "spiritual grace" and wonders will be able to perform.

In Kögene, "Lunch and Yamabusi" is ridiculed by Yamabusi-caster, in Kögen "Miliation about the healing of the lower back", the hermit depicts an unlucky magician.

The nation of the Japanese farce is expressed not only in the ridicule of the feudal and clergy, but also in the approval of positive ideals in the person of representatives of the people.

Plutuddy, never be a sad servant tarot - one of the most popular characters farce. The smart resourceful servant won the victory over despotic and crazy daimyo.

The obedient (symotism) is a representative of the lowest clergy - often exposes the rector as a Hangu and adultere ("bones, skin and a novice"). Symbodies prefers the sinful earthly life to joy in heaven ("novice-water carrier").

It is often found in the farce the image of "Proshchubin with a large road". Who he is unknown, perhaps a servant released by a ruined Mister, or expelled from the monastery of the novice, or a runaway peasant.

Led into the Lordsky House, simplotine sweats over a stupid feudal ("Man-horse"), and if the case beats him ("kick into the nose").

Proshrudin-"Country" (Inakamono), hitting the city, turns out to be so resourceful and more imperidious that the metropolitan plow - Delkach and Krasnobay (Suri, or Super) leaves.

The Farce of the second group depict the family, the morals and customs of medieval ordinary people. Family relations are not idealized in them. In domestic kygans, her husband and wife, daughter and father, father-in-law, and son-in-law, the brothers are always lazy, quarrel with each other.

In the play "son-in-law" wife wants to part with a drunk-husband, in the farce "Inaba Temple", the husband does not know how to get rid of a drone wife. Often there are an image of a newlywed-and-fat small, lettuce dust in the eye, the image of a gullible father, who, believing his daughter's complaints, interferes with her family affairs and pays for it.

In the comedy, "the woman who smelled to the car" was shown to women's deceit, in the play "God Dzizo from Kavakas" - male impermanence.

This book presents mainly Farce of the first group containing elements of social satire.

As already mentioned, the heyday of the genre Kögen refers to the XIV-XV centuries. At this time, the authorities were signes asikag. Based on large, powerful princes, they stopped civil enginemen and the seasple of the Japanese feudalists, sought the country's unification.

In Japan, the rapid growth of productive forces began. The estates of rich feudalists developed crafts and trade, the capital of Kyoto turned into a major trading and craft center, new cities appeared. Japan led lively trade with China, her ships reached the Philippines and Indochina. Culture and art developed, who patronized Asicag Siguns.

However, for the union of the country there was not yet necessary prerequisites. Separate feudalles have enriched faster than the signes and their allies. The more powerful such princes became, the stronger their opposition to the ruling group of feudal groups was.

Other classes and estates also covered discontent. Smallopomy samurai deprived of the earth and ruined. Not all of them found the use of their forces in cities and large estates. Often, the ruined samurai became the leaders of robbing Shakes and the robbery produced funds for life, some moved to the side of the peasants and together with them were armed struggle against the dominant classes.

The peasantry was in a difficult position. The revengery and merchants affected feudal operation. The beginning of the XVI century. Noted by the largest uprisings engulfed all Japan. The uprisings were conducted under the slogan "there should be no samurai in the country." The peasants were burned by the ownership of their Lord, destroyed debt records, ruined monasteries.

In the XV century Increasingly flare out meters and internecine spaces, which are moving to a long ruler war.

The features of the era were reflected in Kygan. The medieval comedies undoubtedly expressed the hopes and aspirations of the third class, to strengthen the position of which contributed to the growth of cities. In many plays, the capital is praised. Usually they are depicted by commoner, going to the capital. He wants to look at her, so that the old age was about to tell young. The capital dreamed of both the fine-present princes and Daimos, styling in the wilderness. Kyoto is represented by the city of miracles where the treasures of the world are collected. Mr. She is ready to forgive the deceiver-servant all his misconduct, just to hear the story about the capital's life from him, about urban people.

Heathroweum, resourcefulness, dexterity - the inalienable features of the positive heroes of the farce - reflect the ideals of the third class, glorifying the enterprise, the estimation of the everyday grip. Pluts and deceptions make up the main content of farce. Even in Köges about the village we will not find the reflection of genuine rustic life, life and the lava of peasants. The image of the peasant - Khlyato is rarely found in the farce.

Despite the fact that the moods and ideals of medieval citizens were reflected in Japanese farce, among his characters there are no merchant, except for the street merchant. This can be explained by the fact that in the XIV-XV centuries. The city has not yet acquired economic influence. Moreover, ruin wars of the XV-XVI centuries. slowed down the development of the city. The flourishing of it refers to the XVII century. Then appeared in the Japanese literature the image of the merchant.

In the era of the distribution of Konganov, the third estate was still very young and lost in the mass of ruined samurai, runaway peasants released on the will of the servants, among representatives of the lowest clergy, etc. Therefore, in the comedies, the image of the "commoner with a large road", man without Sign and tribe going to the capital to seek the service. You can highlight a group of characters devoid of class characteristics and usually called in the farce "locals."

Images of popular heroes of farce - Daimo and servants of Tarot - which seem, at first glance, frozen, stereotypical, perform various functions. Sometimes both personify the class of feudalists, and then the tip of satire is directed against them. In other plays - this is a beggar of the rules, endowed with the features of the positive heroes of the farce.

In many plays, only Daimo is denied, and the servant expresses opposition mood of the people. Finally, you can select a group of plays in which these characters change roles.

In such a peculiar form of Kögean, the main feature of their time was reflected: the fermentation process, the stratification of the Company, which covered all its layers.

But whatever new features have taken the basic characters, they still performed under the names of Daimo and the servant of Tarot. Therefore, it's so difficult to detect the development of the image in Japanese farce.

The glorification of the plowing, hetrumia testifies to the ideological limit of Kyganov. However, they played a progressive role, as they contained the criticism of feudal orders, protest against the feudalists and the Buddhist church, which emanated from various representatives of the feudal society. In some kongan, the monk's plebey complains of their fate, saying that in the temples there is good only those who have rich patrons. In other rector, the poor is becoming a victim of greedy parishioners. Hermit-Yamabusi is usually a ridiculous character, but in one of the plays it is ridiculous spells help expose samurai.

Japanese farce imbued with optimism, it felt faith of the people in the fact that the domination of the feudal and church is not forever. Creators of Kyunov saw in the gods of ordinary mortals. Arrows satires reach the hell with his terrible devil Emma.

Japanese farce eventually could turn into a genuine satire. The line of development from the simplest forms of comic - comicness of the situation and language - to its highest form - a chart comicness - clearly traced in Kygans, especially on the example of the image of the feudal. In the collection "Keoganka" it is more designed than other images, endowed with typical features: He is despotic, ignorant, stupid, cowardly, swallow, etc. However, in each individual farce, Daimos acts as a carrier of any one feature, which is revealed in a certain Situations with the existing forms of the situation and the ending.

The connection in one character of a number of features, showing the hero in various situations was not available to the comedy genre at that time.

Rich opportunities were buried in domestic farce showing a person in personal life, in contradictions with the family. These Kygans reflect the faithful life observations, sharp real conflicts are planned, although they are allowed by primitive means - the scuffle, etc.

The appearance of theatrical workshops, closely related to the fate of the church and feudal theater, has undoubtedly positive importance for the development of the farce. They contributed to the development professional skill actors, improving dramatic art. Thanks to the theater workshops, Japanese farmers have survived to this day. Amateur troupes disintegrated, and with them they disappeared without a trace and many farces of improvisation.

But at the same time, the development of theatrical workshops put an end to free creativity, improvisation, the source of which was the reality, the life of the feudal society. Canon, professional secrets, traditions came to replace. The repertoire was canonized, we were canonized, movement, techniques of the game. The artist had to obey the head of the workshop - the teacher, could not bring anything to his own, to communicate with representatives of other workshops, etc. Entering the workshop, the artist gave an oath containing, in particular, such items:

"... Until next generation, I promise to obey the teacher in everything and never manifest one's time.

I promise no one to transfer a word from what I bring to hear from you.

If I break the connection with your school, I promise to return to your home all the Kygana I have ... ".

The church and feudal theater superimposed the stamp on the dramatic art of medieval Japan. Drama But increasingly fallen under the influence of Buddhism and official ideology. Farce, as a genre "Low", minor, did not experience this effect, retained live breath of life, but their development ceased. Kögeani was cast into stamped samples, standard inspirations and endings were developed, plots were canonized. In such frozen stereotypical forms, they existed all the next centuries until the Revolution of Maidzi (1868). After the revolution, the theater was lost to the patronage and material support for the nobility. It could lead to its disappearance, so soon the subsidies were restored, the theater but found patrons among the Japanese bourgeoisie.

During World War II, theater, but temporarily ceased to exist, but after the war he was revived.

Vintage Fars B. last years Sounded in a new way.

In 1951, the Journal of Singekidzu was published a Farc of the Dramaturgome of Sancti Kurosava "Rich-Studroszz". It is based on the plot characteristic of Kyganov about the imaginary reincarnation in the deity (it is enough to compare the Farce "Rich-Strazzzts" and "God of Nio" to see their plot relationship).

Familiar images of Mr. and servants appeared in front of the audience. The rich-tech largely retained the typical features of Daimo. Like him, he boasts his riches, it needs, like Daimo, in the Soviets of the Izender's servant, which does not prevent him from, however, to be rude and arrogant with him. True, the times are Others: Mr. is no longer waving a sword on servant, but simply threatens to dismiss. A cowardly rich, like his predecessor Daimo, tolerate defeat.

But if in the past in the farce depicted mainly the collision of Daimo with a servant, then the rich is faced with the peasant mass. The exploitative nature of the rich is revealed here brighter. In the new Farca, attention is focused on the links of the riciary landowner with the authorities. For advice, how to better deceive the people, he appeals to the "wise", to which the Prime Minister of Japan himself does not happen to walk.

Interesting the evolution of the side of the servant. Smart, dexterous, plutish, amateur to drink at someone else's account, in a new play he repeats the former Tarot in almost everything. However, here is shown as if the struggle for it.

As in the old farce, the servant, on the one hand, a dependent face, he serves as a landowner and therefore sometimes involuntarily becomes his partner, on the other, Tarot is a representative of the people. In the play, Kurasava, the servant repeatedly covers the repentance of thought that he deceives his comrades. In the end, the accusatory of the rich and friend of the people wins the tarot. After looking forwarding to the peasants "Bog-throat", he notices that there is a label "Made in USA". It is not by chance that it is in the mouth of Tarot - a deeply national literary character - the author invests indispensable exclamation: "Yes, in the end, in what country I am?"

After the peasants found a deception of a landowner who gave themselves for God, the keys from the landlords they handed down the servant. This author emphasized his proximity to the people.

A peasant image is designed in this farce. Initially, the peasantry is depicted as a faceless superstitious mass, submissively carrying his last reserves by imaginary deity. But here one of the peasants notices the deception, and a new type of peasant appears in front of the audience, who did not meet in the former Kygans. This is not simply endowed with a folk estimate and caution of a person as he was depicted at best. Here, the peasant acts as an accuser, more decisive than the servant. The landowner, locked in a cage, personifies those who trample the rights of the people who are ready to betray his blood interests at any moment. The peasant on behalf of the people denounces the landowner, makes the trial and massacre.

The farce "Rich-Rachelzzzts" shows that the people grew up, Mature, will not allow themselves to be offended by the landowners and the "wise men."

The questions of the creative development of the progressive heritage of the past attract the attention of the huge majority of Japanese writers and playwrights. In particular, the question of the fate of the medieval theater of Kabuki, the existing and now in Japan, is constantly discussed in Japanese printing, which notes that there is still no modern play, requiring the stage embodiment of traditional methods and techniques of Kabuki.

The appearance of the farce "Bogach-Rachelzzzts" is an event in modern Japanese drama. In this farce, new satirical content is successfully combined with the traditional form of medieval Kygan.

Japanese farmers are transferred to Russian for the first time. Illustrations for this book are taken from the collections of Farce "Kyoganki", published in 1914 and 1927. Publishing houses "Yhodko" and "Couffine Toos".

Daimoy

CHARACTERS:

Daimo-in Tateebosi, in Nagabakam, with a short sword.

The servant is in Hambakama.

D and y m. I'm famous daimy. It sounds loud, but I have only one servant, and he went somewhere without asking permission. They say that last night he returned. I am going to him and ask him a head. Here is his home ...

This passage immediately recognizes me in a voice and, of course, will pretend that it is not at home. But I change my voice. Hey, open! [Knocks].

Servant. Oh, what is it? It seems to be knocking. Who will do it?

Daimo. Here you are where, loaf!

Servant. Ah, Mr. My, but I have a single servant, ask you do not ask, do not let go, so I decided to attegit in the capital.

Daimo. But where is it dying so that the servant goes out, and even in the capital, without the permission of his master? Well, wait, you wait for me. Here is a scoundrel! I wanted to kill you immediately, but since you visited the capital, so it's desirable for me to listen to what you saw there. So be, this time I forgive. Well, the slacker, come to me closer, will ask.

Servant. Listen.

D and y m. I wanted to teach you today, oh well, another time you will double with me. Now tell me what you saw there in the capital.

Servant. Ah, Mr. My, the world and calm, and people stay in prosperity: Some blooming cherries admire, others on the village of Nature have been resting, the tents are stretched, and in them Pir Mountain goes: here you and the songs, and dances, the river ...

Daimo. Yeah, what is there to say ... And something particularly noteworthy was not?

Servant. How, I learned one song.

D and y m. And why did you think to memorize it?

Servant. Do I do not know that Mr. I have a notable daimy and in my clan in my clan I will do an honorable place to occupy? But only happens when it comes to show yourself in the subtle art of dance Yes, you look, another person of the honorable place is deprived and turns out to be on the very last. So I remembered the song to and you recognize her.

Daimo. I like it! Well done! Are you good memorized her?

Servant. Better nowhere!

D and y m. Then I spit, and I will listen. Let the bench!

Servant. Listen.

Daimo. And not to call musicians?

Servant. There is no need. Music will sound in my heart.

Daimo. Perfectly. Sing, I'm waiting.

Oh a nice day!

Your name

Will be forever in centuries

How forever

Pine green.

I see, you had to taste. Singing again, I will please your heart.

Daimo. How do you dare? Do you know the story of this song or do not know your ignorance and therefore I decided to sing it to me?

Servant. No, I do not know anything.

Daimo. It would be necessary for this song a head from the shoulders to demolish, and so to be, first I'll give you away, and after killing. Come here!

Servant. Listen.

Daimo. So here. My father's father brought to my grandfather, and my grandfather's father came to me Praded. It was all in ancient-ancient times, even at that time, when Sadato from the house Abe became a camp on the Koromo River in the province of Axa. And so, while he was engaged in self-government, arrived from the capital to pacify him great commanderAnd the commander it was Hatiman-Dono himself. Began here great Battle, the siege followed the siege, the battles went nine years, and then three more years, and only twelve years and three months. And once once gathered that commander the great feast, which and my great-grandfather appeared. There was a lot of wine drinking and Spepo's songs in the glory of the commander, and when he came to the middle of my great-grandfather, he got up respectfully, pulled a fan from under Lat and, tapping them on a long handle of the scoop, lost:

Oh a nice day!

Your name

Will be forever in centuries

How forever

Pine green.

He sang this song three times, and so she had a great commander in his soul that he knew to dry out three chambers in a row. Soon after that, the Great Communion broke the enemy and combined the whole country. People said that the reason for this was not different as the same song. And then the altar was built, and a stone casket was put on it. How to sing this song, so they put a scroll into the casket, sleep - and again in the casket, and at the end even the lid on this strap raised. And then wrapped him with a sacred rope in seven rows. And this holy song, which people are so tight, you, the villain, stole and dare to peel it! This is the sacred mind!

Servant. But it sings her all the capital.

D and y m. How? So, did you learn all the capital to sing her? There is no salvation, unhappy. Get ready! Now demolish your head ... Well, what are you roaring? Maybe you are sorry for my wife and children who remained in their homeland? Maybe you want to say anything in your justification before I omitted the sword in you the same handle? Speak, and then I will kill you.

Servant. Oh no, Mr. My, I'm not afraid of a sword and I'm not sad about my wife and children. But you did not have time to put out: "Get ready, kill you!" - As I remembered that one day, serving your respectable prayer, about which you just learned to tell me, I got into the edge of the mat and dropped a cup. "Stretching, unacceptable!" He shouted and grabbing Xiakhatati, asked me a sticky. Want to believe, you want no, but only it was worth exclaiming you: "Get ready! I will kill you!" "As an honorable great-grandfather, like a living, I got up before my eyes." And about what you were like him at this moment!

Daimo. What are you saying! Is it really true that I look like my great-grandfather?

Servant. The same.

D and y m. Eh! I wanted to demolish your head, but now the hand does not rise. Okay, everyone forgive.

Servant. Is it really true, my lord?

D and y m. See, and the sword in the sheath has invested.

Servant. I look, just like the great-grandfather you are, and also moved.

Daimo. Listen, and when I turn so, I look like him? And so, the gait is similar?

Servant. Do not distinguish, please believe me.

D and y m. On here, I give you a sword.

C l u g a. Oh, if only I saw your great-grandfather, as we gave me this sword! In the life of such a similarity not to meet l.

D and y m. On, I give you and this short.

C l u g a. Oh, how you look like him!

D A y m. No, do not tell me more about this similarity. The great-grandfather stands like a living, in front of his eyes, and the heart is replenished with a longing ... what happens to me? Or am I not famous Daimo? I'm not grieving to face, let's go home, we will have fun.

Servant. So it will be better.

D and y m. Go closer to me, even closer. Ha ha ha! ..

Krzchan and Monkey

CHARACTERS:

Daimo - in Tateebosi, Suo, Khakam, with a short sword.

The servant tarot - in Hambakam, is tied to a narrow belt.

Guate monkeys - in Horory, in Kukuribakam,

tied by a narrow belt.

Daimo. I Daimo Hatiman. Servant, where are you?

Servant. Here, your grace.

D and y m. I want to go to the mountains, walk, go with me.

Servant. In such good weather, you will not think anything.

[A guide appears with a monkey.]

Guide monkeys. I am a guide of monkeys, I live here nearby, I want to go with a monkey to the city.

D and y m. Taro, look, what a good monkey!

Servant. Yes, a wonderful monkey.

Daimo. Hey, where are you doing a monkey?

Guide monkeys. In the city at the presentation of Idu.

Daimo. Ah, you guide! Taro, let's cover my neck with her skin! Wait, guide, I have a request for you. Do it?

Guide monkeys. I will make anything for you.

D and y m. What a generous! Thank you.

Guide monkeys. Glad to serve you.

D and y m. Will you give me a skin of your monkey at the skin? I'm snagged with her quiver.

Guide monkeys. Knock ignite, your grace.

Daimo. What jokes!

Guide monkeys. Yes, can I like the skin of a live monkey rush to trim? Mr. Servant, even though you will stand up.

Daimo. Yes, I will return it to you in five years.

Guide monkeys. Think, if I am a guide, so you can do with me! Nothing will come! ..

Daimo. Yes, how do you dare! I, the famous daimyo, not even thank you, did not understand, and you are talking so! You will not give good, Velia to finish and you and your monkey.

Guide monkeys. Mr. Servant, join at least you. And I, of course, I will give a monkey.

D and y m. Well, let's live!

Guide monkeys. Now, I will kill her myself, so that the skin does not harm, and hand it.

D and y m. Live, live!

Guide monkeys. Ah, monkey! Another young I took you and raised you, and now you have to kill. But what can I do, if you, he wants your skirt to get! Now I will kill you, do not be angry with me, sorry!

Daimo. What are you there? The skin has not yet served, and we pour into tears.

Guide monkeys. Mr. Servant, take a look: Does not know that her death will have, and amuses, as if wearing rings. Although the animal, and sorry for it.

D and y m. And that is true. No wonder he cries. Tell him, I forgive him, let him not kill the monkey.

Servant. Mr decided to pardon you.

Guide monkeys. I do not know how to thank him. Monkey, worship His mercy Mr Daimё. Bow and Mr. servant.

Daimo. See you, even the servant is bowed!

Guide monkeys. Maybe to keep a monkey in gratitude for keeping her life?

Daimo. Okay, let him show how she can dance.

Servant. Mr. Allows to be saved. Guide monkeys. I Listen (sings):

Monkey congratulations-servant of God Mountains!

The foals came running from pasture -

All as on the selection, everything is like on the selection.

Brought not silver, they brought not gold,

Painted brought.

I swallowed on joy, rice is better than gold.

The child dance we swallow in the courtyard.

In the courtyard, what do we see? Risa Polon Yard,

Rice there are measured by the gold bucket.

And now we need a sickle, acute and curve,

Sickle, as a month young, - Behind the grass.

We score, laugh herbs,

We will bring wives, bring wives.

How do we lay down in the boat to sleep?

Mat shift, zing.

And there are no pillows, so well,

We have an oars, we have the oars.

After each couplet, Daimo gives advantage of monkeys

something from your things: Sword, Kamysimo, Fan.

Here is one obstacle, here's another one

So two obstacles took a three-year horse.

On the fourth goes to the dance of Sinano.

How many rice bags have gotten!

Disturb each rice in bags, rice in bags.

How we got joyful, as we got fun,

Congratulations with joy, congratulations to all!

Horse-horse

CHARACTERS:

Daimo - in Tateebosi, in Suo, with a short sword.

The servant tarot - in Hangamicimo, is tied by a narrow belt.

Man from the East - dressed just like a servant.

Daimo. I Daimo, glory about which threatens around the entire district. But only one servant serving me. This is not enough for me, and I decided to hire one more. I will send a servant tarot. Hey, servant tarot, where are you?

Servant. Yes, here I am in front of you.

D and y m. Provinded, as I look. I called you that's why. I have little servant, I decided to hire you assistant. Therefore, go on a big way and finding a suitable person.

Servant. Listen.

Daimo. Are you already going?

Servant. Why slow me?

Daimo. Look, do not delay.

Servant. Yeah.

Daimo. Well, went.

Servant [one]. Hmm ... so I asked the task. Nothing to do, go straight to large road And how the appropriate person falls, immediately hire him. And that's right, all things on me one, over the whole day, sit once, and with the assistant, I will rest a little ... well, so I came. Sad here and I will wait.

[A man appears from the East.]

Man from the east. Let me introduce yourself, I am a resident of Eastern provinces. I decided to go to the capital. I'll see if I love it, and maybe the service will be found. Break slowly. The truth people say: the White light did not proceed, in old age and tell about what will happen. I listened to people - and went on the road.

Servant. It seems that one who needs me. Hey, hey, boyfriend!

Man from the east. You me? What do you please?

Servant. Yes, yes, you are needed. Maybe I am mistaken, but gives me that you are looking for service.

Man from the east. And how did you manage to guess! I need service, then go to the capital.

Servant. Here is good! You know, my Mr. is a notable daimy, and I will silence a word for you.

Man from the east. Make a favor, silence.

Servant. Perhaps immediately and go to him.

Man from the east. I'm coming.

Servant. Hmm ... did not have time to say a word - and now we go together. So fate.

Man from the east. It is not for nothing that says: And the fleeting meeting can tie people to the coffin ...

Servant. Well, for conversations did not notice, as they came. I'll go report. Wait me here.

Man from the east. Listen.

Servant. Mr. Are you at home?

Daimo. It seems that the servant Taro returned. Servant tarot, is that you?

Servant. But where are you, where are you?

Daimo. Have you come back?

Servant. Just came back.

D and y m. Well, hired assistant?

Servant. How, hired.

Daim it. Well done, well done! Where did you leave him?

Servant. Waiting for the gate.

Daimo. You know, do not in vain say: the beginning decides. I will talk to him teeth now, and you, look, also do not stare, help me.

Servant. Listen.

Daimo. Hey, hey, servant tarot, are you here?

Servant. Yes sir.

Daimo. Feed a bench.

Servant. I listen, here, please, the bench.

Daimo [quiet]. How do you think he hears us?

Servant. How not to hear!

Daimo. Then go and tell him: Mr., they say, just learned to go into the big hall, go there and appear to him. If you like, you will be immediately allowed to him, but no, you have to wait a few days until you like. Tell me and lead it here.

Servant. Listen ... hey, where are you there?

Man from the east. I'm here.

Servant. Mr. My love just went to the big hall, let's go, appear to him. You like, you will immediately be allowed to him, do not like, you have to wait a few days while you like. So go.

Man from the east. Listen.

Daimo. Hey, servant tarot!

Servant. Yes?

Daimo. Good weather today!

Servant. Where better!

Daimo. And the evening, probably, it will be a moice. In the evening, young people, perhaps, the ball will be gathered to play, order the flooring of water to pour.

Servant. Listen.

Daimo. Who's that?

Servant. Why, wants to serve you.

Daimo. Is this youth?

Servant. Yes.

Daimo. The form is intelligent. Yes, do you discern them, maybe in reality a dubbina. Ask him, whether the art is not trained.

Servant, listen. Hey, you, Mr. asks if you are trained in art.

Man from the east. No, I'm not trained in any art.

Servant. Oh, that's a pity. Would you owned any art, Mr would immediately take you ... Is it really not trained at all? Try to remember ...

Man from the east. And there is nothing to remember. And however, maybe it will come for art?

Servant. What?

Man from the east. Can I do from people horses.

Servant. Oh, this is another conversation. So I report. Mr., I asked him, he replied that he was not trained in any art, but he knows how to make horses from people.

Daimo. How? From people - horses?

Servant. It is.

Daimo. This is an art! Tell him, let him show how it does it. Let it approach closer.

Servant. Listen. Hey, you come here. Show Rather, how are you doing horseback people.

Man from the east. Allow But for this, I need a person.

Daimo. Hmm ... who would we have a horse? Yes, what is there to think, anyway there is no one. Serday Taro, let him make you a horse.

Servant. Oh my lord, I didn't expect me from you! Was I really served you by faith and truth? Hoping for the mercy of yours, the Samurai was going to become, and here you ... humble.

Daimo. Oh, you, ungrateful! Yes, for the sake of Mr. Life, they do not regret, and you ... Now it's becoming a horse, there will be no breathlessness!

Servant. Well, Will Your. And for what it is punishment for me! Here trouble! [Man from the East.] And you are good, nothing to say! How much in the light of all sicks, and you ... okay, from the horses of people did, and then think only, from the people-horses ... yes, I will become a horse, and you, like you, you will be a horse. Watch the wrong goubi is completely me, scorch smaller. And in the stall, what is one, with longing to die. You at least someone from the maid of a mare do, yes put it nearby. Maybe the foal will be born, so everyone is my own favor. I'll spare me!

Man from the east. Yes, you do not be afraid, I won't do you bad.

Daimo. Well, well, sweat.

Man from the east. Listen. Come here. (Narasphev.) So that he became a horse, I took the peach, smoked it in the water, smeared his face with that water, and now he became a face like a horse.

Daimo. See you! And the truth is similar. And now make it all the horse.

Man from the east. Will be done. Behind the hooves will not become, and you are bridle carry, yes, get ready to ride ...

Daimo. We carry, carry ...

Man from the East (Naraspov). Now, so that all of him becomes a horse, I smell with it with different potions: here and the crusts of Mandarins, here and ginger, and he did not eat with her horse. (Runs away.)

D and y m. But, went, but but!

Servant. Mr. Yes, this is me.

Daimo. How, servant tarot?

Servant. Of course it's me.

Daimo. Oh, he is a scoundrel, deceiver! Look, runs away. Keep it, keep! You can not leave!

Content

1. Introduction.............................. ................. ............. .............................. ....... .......... 2.
2. Economy of medieval Japan. .............................. .................... .......... .... 3.
3. The Japanese economy in the era of mature feudalism (XII-XV centuries) ...... ..... ...... 6
4. Japan's economy in the XVIII in ............................. .............. ................ ............... nine
5. Conclusion .............................. ................. ............. .............................. ....... .....12
6. List of sources used ............................................. ..... ...........13

Introduction

The history of mankind is the history of the economy.
True historical heroes are people who contributed to the development of crafts, science, economics in the state, and the material and cultural values \u200b\u200bcreated by them. This truth has already known in ancient times. That is why the ancient Greeks considered the greatest hero of Prometheus, who gave the fire of knowledge to people at the cost of their life. That is why, at all times about the greatness of the people, it was judged about his contribution to civilization and judged not because he nominated the conquerors of famous military leaders from his environment, and how much the world gave the world of great inventors, architects, musicians, artists, writers, that is, creators, What is the contribution of this nation into the economic development of the planet.

And the famous commanders could not appear in the country where there was no strong army. In turn, the strong army can only be in the state, which has a sufficiently powerful economic potential, allowing to provide the army with the necessary weapons. This axiom is especially true modern worldwhere the army without the economic potential of the state - zero and suitable for parades, for the modern war is not the struggle of army and military intelligence, but the opposition of economic potentials and scientific intellects of states. The state economy is subject to a certain extent associated with economic thinking, the mentality of the residents of this state. Society, in the mentality of which only the consumption of resources, the destruction of the environment prevail, ensuring mainly military goals and damage to corporate - such a society has no prospects for development and sooner or later leaves the History Arena.

1. Economy of medieval Japan

The birth of state

Experts believe that the Counting of Japanese civilization begins with the III century, when the foundation of the first Japanese state was laid. This is much later than the beginning of civilization in China, Egypt, India. In the III-V centuries. Here was the tribal federation of Yamato. The internal policy of the kings of Yamato was aimed at uniting the country. In 604, Prince Sitoku-Taiya made an attempt to streamline the internal structure, creating an "law of 17 articles", which contained the principles of the existence and management of the Japanese state. This is primarily the principle of a rigid hierarchy and the absolute sovereignty of the ruler. The principles of these were borrowed from the Chinese development model, but the Japanese society, which formed significantly later than Chinese, was not ready to perceive them. The country was torn by internecakes, completed coup.

Taper's coup:
In 645, the coastal coup discovered the semi-a century of great changes, as a result of which the Kingdom of Yamato turned into a strong centralized state. It was fundamentally reformed not only administrative relations, but also a relationship in agriculture. In accordance with the Chinese model, a universal tax system was introduced. Private land tenure was canceled, all lands were transferred to the ruler.
Only the ruler belonged to the right of land distribution, which significantly strengthened the central power - the power of the royal house and the clans related to it.
The Law on Land Putners - Handen was created, in accordance with which the peasants received land ones, but at the same time the authorities introduced numerous taxes and duties: Poskemale, Outlook, Natural Taxes, military service, paying high interest for the rice taken. Some of the taxes were charged with agricultural products. Especially heavy was the burden of various work hours. According to the laws of Tijore, in 701, Taika reforms were complemented, the born was 60 days a year, but in fact the peasants worked on the lands of the royal family and the princes much more.
After paying taxes and the fulfillment of labor service, the peasants often did not have food or seeds. They had to take rice, and only from government barns and high interest, reaching up to 50%, and sometimes up to 100%. To pay off with debts, the peasants were forced to lay their land put on or selling children.
The entire population in secret reforms was shared on full - belts and non-pervented - sammin. And although the peasants who felt taxes were attributed to full citizens, they were all essentially on the position of slaves. In the reform of 645, official landlords had officials, and the size of these metals depended on the rank and the post of the official. In lifelong use received land ones to know, approximate to the royal house. Sometimes she also received the right to transfer these lands by inheritance for three generations.
During the early Middle Ages in Japan, slavery existed. The law provided for the provision of slaves 1/3 of the peasant station. It should be noted that the Taika reforms were elevated the status of non-permanent, which turned into full ones. Moreover, the descendants of the immigrants from China and Korea became officials.
Taika reforms and Code Taijoro were the basis of the Japanese economic, social and political structure. It was a period of strengthening state ownership to land.

Agriculture:
VIII century In Japan, the development of productive forces in agriculture was marked. Chronicles, descriptions, literary monuments testify to the widespread use and distribution of iron agricultural instruments, the construction of dams, the creation of reservoirs, channels. In this regard, there were successful successes in agriculture. Productive forces are developing, the population is growing, the area of \u200b\u200bthe processed lands increases. At this time, agricultural crops are grown as millet, wheat, rye.

Crafts and crafts:
Fields and craft develop, still associated with agriculture. For example, in the rulings on the station noted that taxes paid products not only with crops of grain, but also from fishing crops: taxes handed over in the form of fabrics, raw silk, forge crafts. The extraction of metals was active at this time: gold, iron, copper, silver, as well as sulfur and mica. In those places where mountain crafts developed, the peasants were to be taxed, except for agricultural products, pass part of the metals obtained.
In the VIII century The authorities are trying to regulate trade: the rules are being developed, in the capital, in specially designated places, in postal stations, markets are created in the ports. In major cities there were several markets.

Features of feudalization:
At the same time, the victory of the Taika reforms, enshrined by the Core of the laws of Rizzewa, marked the approval of the influence of the genus Fujiwara, who undertook to the weakening of the Imperial House. Fujiwara captured the emperor and transported it to their possessions, they also managed to eliminate the idea of \u200b\u200bthe divine origin of the emperor and transfer the capital to their possessions. These ones approved their dominant position, capturing two key positions in the state: the post of Regent and Chancellor, which they held almost two centuries. Assessing the overall processes in the VIII-XI centuries, we can say that at that time the transition "from the domination of state feudal ownership to domination of individual feudalists was carried out." This process took place gradually and had the following manifestation. In the VII-VIII centuries. The Japanese organizes their lives on Chinese canons, giving primarily the importance of officials.
But in contrast to China in Japan from the very beginning of the aristocracy, large landowners performed the functions of bureaucracy supported through political communication channels with the peasantry. Therefore, the process of feudalization in Japan had its own characteristics and consisted in the gradual refusal of the birth controlled in the past of the top from the execution of official functions and the fulfillment of these functions with lower officials. In the process of feudalization, feudalities gradually lost contact with their feuds, estates that were their economic base, and transferred all the management of farms to the local feudalities (Rysu) or Managing (Skekon). Higher aristocracy, who received from his place, part of the income, broke with the village all the connection and dwell in the capital.

The position of the peasants:
Changes occur in the structure of power, its former centralization weakens and from the X century. All power in the field turns out to be in the hands of local feudal and managers of different levels.
Such changes are painfully affected by peasants, therefore, and throughout the economy.
Local authorities, absolutely frequent owners, were not limited to the established tax rate and constantly increased it, which led to peasant uprisings. In the IX-XI centuries. The prevalence was the departure of peasants from their lands. Such phenomena were also observed in China, where the authorities for the care of the peasants from their lands were relatively indifferent, for them it was important only that the peasant worked on earth and pay taxes to the state, and where this land was located, centralized power was practically indifferent.
In Japan, local feudals were not at all indifferent to the care of the peasants and they began to take measures to attach the peasants to the Earth and the concrete feudal.
Moreover, the Japanese cultratologists believe that the passive resistance of the peasantry, which, leaving the land of Paddennan, undermined the whole of the ridiculous system and contributed to the development of the placement system - Sien, was the reason for the qualitative change in the society of the system of laws of Ritsu-Ryo and its transformation into feudal society.

Formation of a samurai class:
The mechanism of this transformation was manifested not only in the overall decentralization of power, fixing the peasants, strengthening the authorities of local feudalists, but also in the emergence and elevation of a new class, which has not previously existed anywhere. This samurai warriors represented a new force and formed from wealthy peasants related directly to the Earth (Nanousi). Basically, these were the peasant elders, the strongest and influential part of the peasantry, selected to combat the revolving peasants and the internecine war. As a feudal remuneration was given to samurai to use the plots of land. Thus, it was found to be the beginning of the relationship - the relations of the vassal dependence between the samurai and the feudal, which led to the formation of new relations and between the feudalists themselves.
Large groups of feudal groups united under the guidance of their leader.
In 1086, two groups of feudalists - Minamoto and Tyra are formed, claiming the status of the central government. The remaining feudalles were adjacent to a particular group depending on the possibilities of obtaining new places from it. In the XII century Taira House, for example, had 600 places in different parts of the country.
Samurai, meanwhile, gradually began to turn into a closedlass - beads. In their environment, the Code of Military Ethics was observed and the Code of Conduct, the main of which was loyalty to their Mr., willingness to give life for him. This code, as is known, in case of dishonorial or failure, provided for a certain Ritual Harakiri (suicide). The strength of the samuraiism was that Samurai consisted of landowners directly related to land and relying on a real base - agricultural production.
True, the Samurai class included several layers, one of which was first formed within the imperial system itself. His representatives were governors in the provinces, conducted a court of criminals and bordered border guards. Served samurai under the start of such noble aristocratic houses as Minamoto and Tyra, but their real strength was determined not so much by connections with the highest aristocracy as a connection with land, relationships with lower social layers based on the feudal agreement between Mr. and Vassal.

2. Japan's economy in the era of mature feudalism (XII-XV centuries)

Changes in the agricultural structure of the country:
XII century In Japan, passed under the sign of the confrontation of two aristocratic clauses -minoto and Tyra. At the end of the century, thanks to the strong army of Samurai, Minamoto won. The reasons for this superiority were economic: each of the samurai feudal minimoto was pleased with high income and therefore samurai fought for their Lords to the end.
The victory of Minamoto in 1192 was marked by the nomination of the representative of their kind to the post of the Supreme Military Chief - Sögun. Since then, the title "Sögun" indicated the military-feudal rulers of Japan. The segun rate was called "Bakufu", and the government began to be called.
The first events of the new government were economic (the new government confiscated the land of their rivals and opponents and as a lanterns distributed them to their samurai) and significantly changed the agricultural structure of the country: the main form of agriculture was the small samurai farming, although large estates were preserved, first of all the kind Minamoto, emperor, his relatives and several other aristocratic houses, Vassalov Minamoto.

Development of crafts and trade:
Sögunat Minamoto was the time for developing crafts and trade, the appearance of large cities in Japan. If in the XIV century. In Japan, there were 40 cities, in the XV century. - 85, then in the XVI century. - Already 269.
With the advent of cities, corporate associations of artisans and merchants are created. The country develops the domestic market. The development of the crafts contributed to the increase in the rates in which there were a large number of artisans who served to know and their jelly. The growth of Buddhist monasteries and temples was accompanied by the growth of pilgrims, who also served merchants and artisans specializing in the main thing on the manufacture of cult goods.

Intensively developed foreign trade, primarily with China and Korea.
In the XIII-XV centuries. There is an incessant growth of productive forces. Metal agricultural tools appear in the village, and livestock is widely used for plowing, the lands are irrigated using water mills. The yield of crops increases, the fields are going to two harvest per year. The life level of the peasantry is increasing and the activities of merchants came out of its environment increase.
Commodity Economy, developing, destroyed the autarchkoe economy of closed places and expanded the boundaries of economic regions.
Trading with China brought a bronze coin to Japan, which contributed to the further development of turnover. Chinese coins at this time were an international currency in trade throughout East Asia, Indochita and in the countries of the Southern Seas, their use and generally the development of money circulation contributed to an increase in copper, gold and silver mining in Japan.
From Japan, at this time in China, except for copper, weapons, fan, sulfur, and in Japan from China were brought porcelain, books, medicines, silk raw. Trade with China was profitable and honorable, because in the XV century. It was the most powerful power in Asia.

Development of the agricultural sector:
The development of agriculture contributed not only to the increase in the productive forces, but also such circumstances as the increased amount of land treated, the acquisition of land with recent samurai warriors, an increase in the number of sowed crops, distributing to other areas of cultures, which were previously cultivated only in the south (for example, cotton ).
In addition, in the XIV-XV centuries. The interest of the peasants in his farm has increased, since they were mitigated: before they gave 1/2 harvest feudals, now this rate decreased to 2/5.
Under the rule of major feudal plates, an increasing number of lands were concentrated, they also controlled cities and trade.

Internecine struggle:
As a result of a long-term internecine struggle, Hodzo Asikag came to power, which in 1335 proclaimed himself to the segun and the descendants of which Japan ruled until 1573 during their rule in the XV century. A real civil war broke out, as a result of which the power of segunov was actually eliminated, became nominal, and the country broke off into parts. In the middle of the XVI century. In Japan, there was actually no segunov nor the emperor.
The association of the country is associated with the names of the Nobunaga, Toytoma Hidnesi, Tokugawa is the isoas. Consistently conducting a country association policy and successfully defeating many feudalists, the ODA came across a powerful opposition to its unifying policy of Buddhist monasteries, which determined his position in relation to Christianity.

Centralization of power:
The consequence of these positions was the rapid growth of Christians. By the beginning of the XVII century. There were over 700 thousand. Oda conducted a number of reforms aimed at eliminating political and economic fragmentation, to the development of cities and trade under the control of the central government.
After the murder of ODA in 1582, his policies continued Toyatomi Hidoney, who completed the association of the country. His reforms played a positive role in the development of the country's economy. He strengthened the centralized power, control over the cities and trade, and in order to consolidate the land behind the peasants began holding an agrarian reform.
In 1598, after the death of Toytoma, the authorities moved to Tokugawa the isoas, in 1603 to the segun proclaimed himself. Sögunat Tokugawa continued until 1867. The reforms held by him were to ensure recognition in the country of Syugunat. In confirmation of this recognition of Tokugawa introduced the procedure that received the title of hostility: every second year, feudal with his family, a friend and a friend was supposed to live in a specially reserved palace residence, which served as to strengthen the central government. In addition, in order to prevent the union hostile center of the feudal, they were reset and geographically removed from each other. Other measures were taken to undermine the authorities of the Prince-Daimo. At the same time, these princes retained some traditional rights, courts, administrative authorities within their own ownership.
In 1626, the Japanese segun introduced a single bronze coin. The inscription on them says: "Noble eternal coins."
The reforms in the agrarian sector fixed the peasants behind their lands. Tokugawa installed a police officer system in the country and was isolated by Japan from the outside world. Of course, there was no complete isolation, it was economically not profitable: there were controlled contacts. The central government encouraged, for example, contacts with the Dutch, whose science was actively used in Japan for the development of the economy. And nevertheless isolation, albeit incomplete, could not promote prosperity. Strengthening stability in the country in the XVII century. Positively affected her economy, but already in the XVIII century. The economic crisis has begun.

3. Economy of Japan in the XVIII century.

Shifts in the economy:
In the XVIII century Japan was an agrarian country. Its population consisted mainly of the peasants (80% of the total number) and samurai. Craftsmen and merchants appeared. The state and military apparatus, as well as the intelligentsia, were formed from among the ruling class - samurai.
The position of the peasantry remained heavy, since it received the land from the feudalists on the rights of "eternal" lease. Despite the fact that the serfdom was not here, the peasants had no opportunity to change the place of residence, as well as the genus of their classes. During this period, the main mantosis of the peasants was natural lifts. In addition, they were attracted to the repair of roads, bridges, canals. The laws operated in the country, strictly regulated by the life and behavior of the Japanese peasantry.
The lower estimation than the peasants were considered the townspeople, although their property situation was significantly better. There was an union of artisans and merchants in the unions of the type of workshops and guilds. It was allowed to build rich merchants in the rank of samurai.
However, the XVIII century. Brought the beginning of the economic crisis. He was that the development of commodity-cash relations that penetrated the life of both villages and cities, to the farm, both feudal and peasants. Increased the economic role of citizens.
The agrarian reform of IEYAS in the XVI century, aimed at maintaining reproduction in the field of agriculture, distinguished by the estate and secured the peasants behind their lands, made it possible to maximize taxation from the peasantry.
This was the condition of the very existence of a feudal society, the formation and development of which was made possible by the formation of major economic regions. At the same time, the very formation of territorial specialization was a consequence of the development of the commodity economy. Such interdependence with the cessation of internecine wars of the feudal wars was increasingly deepened.
As the samurai and the peasantry, dependent on agriculture and its products, threw themselves to the commodity and economic relations. Most of the princely homes (Daima) began to decline, their wealth and power decreased. Since the Institute of Samurai was deprived of the necessary material support, he deposited. Very difficult position forced the peasants to go to the cities. Part of the peasants was forced to join the urban economy using the "scattered manufactory" system. In the XVIII century In Japan, 90 manufactories were organized, including cotton and silkobotki.

Raising the role of cities:
On the other hand, the role of merchants that kept trade in their hands. During this period in the Japanese village, the layer of so-called "new landlords" began to develop, which is formed from the number of merchants, Roshovists, wealthy peasants, even samurai. Thus, the capitalist structure was gradually formed. Gradually strengthened the economic and social position of cities. The number of their inhabitants grew. So, at the beginning of the XVIII century. The number of EDO alone was over 500 thousand with the development of culture, especially in cities, and printed publications are increasingly becoming more in demand on the market. The list of them increases as the lifetime of the population and the level of consumption. Products made from varnish, porcelain, painted fabrics.
With the rise of the life level of the urban population, the development of such a sector of the economy as construction is connected. In the XVIII century The cities are built by two-story stores that belonged to the rich merchants, and in order to prevent fire fires, the buildings were deceived by clay and covered with tiles.
The development of the economy of cities, the emergence of a set of "sitting" professions stimulated the development of sewing production, creating a costume for mass consumption, taking into account the nature of its activities.
At the same time, the ideology of the urban resident "Path of the Citizen", opposed "samurai paths": the conviction of the need to defend the life ideal of a citizen, occupied by his business and taking care of the receipt of profit. "Profit", "The accumulation of wealth", "Material interest", "their own business" - these values \u200b\u200bwere becoming increasingly important in the Japanese society of the XVIII century. However, the Japanese who have always confessional harmony cults could not allow the elimination of the village caused by the prosperity of cities and the development of the commodity economy.

Syogunov reforms:
In 1716, the eighth segun Tokugawa, in order to contain this process and strengthen the feudal system, began to conduct reforms, continued after 1767. The tenth Segul I Ehara, who tried to adapt to the development of a commodity economy on the basis of cooperation with merchants close to the feudal government. But the power of money generated by the Union of Syogunat with merchants became the subject of tough criticism, and the politician of Tanum, responsible for the reform, was shifted from his post. Since 1789, Matsudayra Sadanoba also began to conduct reforms that were essentially a continuation of previous reforms of 1716-1735. The policy of saving and reducing government spending was included in their foundation. Officials were strictly punished for bribes, traders rice forced to reduce the loan percentage, which they gave rice currency, major landowners were in charge of taxes and ordered to create reserves in case of disadvantaged. At the same time, the labor service of the peasants was also facilitated and partially canceled, an irrigation system is improved, and so on.
Like many predecessors, Sadanobu has seen from the situation in returning to the customs of the old Japan. In order to purify the administrative system and rehabilitation of finance, he carried out activities aimed at encouraging the economy, assisting samurai, termination of the country's ruining process. With the departure of Sadanobu in the resignation in 1793, the policy of the "cleansing" of the social system did not comply.

Conclusion

Japanese culture and economics in many respects are unique and amazing. Here politeness gets around with courage, courage and the readiness of self-sacrifice samurai. That is why Japan is still considered an amazing country with many interesting traditions and a strong stable economy, it is amazing and correct the great country. That is why the path of development of Japan is so unlike the other development of the country in the Epoch of the Middle Ages. Significant remoteness of Japan from other developed countries of the Middle Ages, led to a completely peculiar development and course of events in all spheres of the Japanese life.

List of sources used
1. The history of the global economy / ed. M. V. Konotopova, S. I. Smetanin. - M., 1999.
2. Tymoshina TM Economic history Russia: studies. benefit. - M., 1998.
3. Economic history of foreign countries. / Under the general ed. IN AND. Gyukovich. - Minsk, 2000.
4. The history of the global economy / ed. GB Pole, A.M. Markova - M., 2003.

Ministry of Agriculture
Federal State Budgetary Educational Institution
Professional higher education
"Perm State Agricultural Academy
Name Academician D.N. Snidishnikova "

Department: "Industry and
territorial economy »

TEST
By discipline: "World Economy"

Introduction 3.

Organization, organizational structure and ideology of the samurai. four

Emperor. 6.

Peasants. nine

Craftsmen. 12

Traders (merchants) 13

Servants of the temples (priests) and monks. fifteen

Lower layers of the population. fifteen

Ninja. sixteen

Yamabusi. 17.

Theater actor. 17.

Conclusion. eighteen

References: 20

Breakfasts sakura

mean - Samurai

Japanese proverb

Introduction

Before trying to outline the social structure of medieval Japanese society, we define the basic concepts.

Social structure is a stable connection of elements in the social system. The main elements social Structure Societies are individuals who occupy certain positions (status) and perform certain social functions (roles), the association of these individuals based on their status signs in groups, socio-territorial, ethnic and other generality, etc. Social structure expresses an objective division of society on common, classes, layers, groups, etc., indicating the different position of people in relation to each other on numerous criteria. Each of the elements of the social structure, in turn, is a complex social system with many subsystems and connections. Social structure in a narrow sense is a set of interrelated and interacting with each other classes, social layers and groups.

To describe the social structure of medieval Japan, take as a basis the class system si-Ko-Syo installed in Japan with syogunate (military dictatorship) Tokugawa, because It was the period of the Board of Syugunat (1192-1867) is considered to be classical feudalism of Japan. S. - It was presented samurai (military estate), but - peasantry, ko - artisans, syu. - merchants.

At the top of the Social Pyramid of Japan was deified emperor (tanno), who had formal power and fulfilled predominantly religious ceremonial functions.

Directly followed by birth to know - kUGE who did not have (by the XVII century) of the Earth, receiving the content from Sögun - the highest rank of the Samurai class, the military ruler of Japan, who had the actual power in Japan. Songuna owned the largest amount of land in Japan - considered state.

The next step is occupied buke (samurai) - in fact that were the highest class in feudal Japan. They shared in turn on the princes ( daimoy) who had private land ownership and beads - Private samurai, Daimoy Vassalov, who did not have land possessions. Daimo did not pay the segun tax.

Although shinto Priests and Buddhist Monks There were no official estates, their social situation was higher than those of peasants, artisans and merchants.

Below followed peasants , mostly dependent. The peasants were combined into communities that had great independence to the XVII century.

Below the peasants in the social hierarchy were craftsmen who lived to the XVII century. Mostly in cities and united in goals.

Behind the artisans followed traders (merchants) , united in merchant guilds.

On this, the estate hierarchy ends. All other classes and layers are outside and belong to the lower layers of the population. These were: Etá ("untouchables", Burakin), Ronins, Ninja, Geisha, Hermits (Yamabusi, etc.), tramps, pirates and robbers, actors of folk theaters (Kabuki), indigenous peoples of individual Japanese islands (Ains) and others .

Describing the layers of the population that existed in medieval Japan in general, we turn to the description in more detail, if possible, revealing the history of their occurrence and features, for which it will be necessary to affect the economic development of Japan of the medieval period. But first, we will reveal the key concept of the classic Japanese Middle Ages - "samurai".

Organization structure and the ideology of samurai

Samurai is a dominant military class in medieval Japan.

There were three sources of formation of a samurai class. The bulk of the samuracy came out of the peasant tips, the wealthy peasantry, as a result of the deepening of the process of social differentiation.

The second way is to empower home servants. It belong to the family group, but not being in related or inherent relations with its head, they initially worked for rice chowder and in the case of military need with weapons in their hands defended the land ownership of this family. Due to the lack of material incentives of conducting hostilities, their combat capability was low, which was especially affected in the northeast, where the ancestors of modern Ainov made continuous raids. Then the heads of the family groups began to endow servants of the earth, which immediately affected the increase in their combat capability, because they were not fighting for Harci now, but for their own, they belonged to the land.

Thirdly, the tops of the Samurai class were replenished at the expense of governors who enriched on the basis of the competed sienov (Votchin), turned into large feudal owners. (Local landowners to guarantee the safety of their own ownership ( sien.) Commandened their lands to the governor, stipulate or the post of Clarifier, or a manager who previously belonged to them. The governor in turn often commented this land or a representative of the court aristocracy or the emperor himself. With such a double commentation, the governor became the owner, and a higher face - the patron, the patron saint of Sien).

According to other sources, the samurability originated in the VIII century. In the east and northeast of Japan. The basis of the early military teams (samurai) was specializing in military affairs (fighting Aina in the East, pirates and robber, etc.) Middle and low-edge aristocracy, not engaged in farming hunters, fishermen, etc., although there were enough immigrants And from the peasants. The formation of a special military estate was also promoted to strengthen the agricultural orientation of the entire economy, and the distribution of the ban of the killing of all living together (at the entrance to the capital of the warriors made a special ceremony of purification).

The first samurai squadows have not yet had the conditions for independent existence, they entered into relationships to the metropolitan feudals, provincial administration officials.

In the X-XII centuries. In the process of uncomfortable feudal interdesquets, the dominated samurai births were finally imposed, who were committed to squaders who were only nominally nominated in the imperial service.

Samurai united in squads ( that) and in larger groups ( dan). These formations consisted of blood relatives, delicacies, their vassals and were headed either by the head of the family group, or the eldest of the most influential samurai family in the district. Samurai units performed on the side of the warring feudal groups, sought to enlist their support the greatest number Samurai, from the combat capability and the number of which the success or defeat in internecine wars depended. Later, with the weakening of the influence of the heads of major family groups and with the simultaneous enhancement of small families, the allocation of samurai associations is allocated ( that) rebellious leagues ( ikki.). They consisted of younger sons that were hired to one, then to another feudal. From the support of such leagues, the success or defeat of the parties in the internecine wars for land, for power, for the sole law of feudal, to operate the peasants to operate the sole rights.

The ideology of the Samurai estate was reflected in the military epic, the largest of which were the "story about the House of Taira" and "the story of the Great World". The first narrated about the rivalry of the two Samurai groups of Taira and Minamoto, in the second - about the struggle for power between Western and Eastern feudals.

Military epic has developed on the basis of popular oral legends set out by the wandering blind teachers. To the X-XII century. The foundations of the Unwritten Moral Code of the Samurai Path of Luke and Skakuna ("Cuba-But Mitya") were developed, later the "Way of Warrior" Code later turned into the famous Code of Sumurai bushido).

As the norms of Samurai's behavior in the Codex "Busido", Vassal's loyalty was glorified by its Mr., courage, modesty, self-sacrifice, sincerity, politeness, the priority of debt was approved above the feeling (the same qualities that they were glorified by chivalry in medieval Europe).

In the "Way of the Warrior" there was a synthesis of three ideological trends: Japanese shinto With his idea of \u200b\u200bpatriotism, reaching faithfulness; Chinese Chan (Dzen.) Buddhism with the concept of self-control and self-control, the development of psychological attitudes by self-service (meditation) and entering the state "above the fight" in the face of deadly hazard; Confucianism with a sermon loyalty to the debt, obedience to Mr., moral cultivation, contempt for productive work.

The influence of the Codeus "Busido" is maintained in Japan and today, mainly in the army.

In the future, when the ideology of the samuracy of the deep roots, "True samurai", going hike, gave three vows: forget forever their home, forget about his wife and children, forget about their own life. Vassal suicide (swelling of the abdomen) After the death of Susser became a tradition. It is noteworthy that the term apprusted in European literature " harakiri "It has an ironic painting for the Japanese in relation to a samurai, unsuccessful" stomach ". The true social meaning of this action is defined as a demonstration of the boundless loyalty of Vassal Mr. and communicates with the term " sEPPUKU "- Hieroglyphs are the same as in" Harakiri ", but the" refined "reading in Chinese. Here it is necessary to mention that the samurai wore two swords (which was a sign of his belonging to his samurai class), one of them was short, which was used to commit sEPPUKU . In general, the sword was a soul soup, held a special place in his house, a stranger could not even touch the sword.

In 1716 eleven volumes of the book "Holded in the foliage" (" Hagakure. "), Who became the" Sacred Scripture "of Samurai. This work belonged to Yamamoto Tsungetomo, a monk, and in the past Saga clan samurai on the South Island of Kyushu. Hagakure is the anthem of death. "Hide in foliage" puts death in the center of all ideas about honor and debt samurai:

"The way of warrior means death. In a situation "or or" without hesitation, choose death. It is not hard. Execute determination and act ...

Follow the path of sincerity means living every day as if you are already dead ...

When your thought will constantly rotate near death, your life Path It will be straight and simple. Your will will fulfill his debt, your shield will turn into a steel shield. "

The test of the principles of samurai morality was a prolonged war between the clans of Taira and Minamoto, which ended in the XII century. The extermination of most samurai houses of Tyra. In the Civil War of the XII century. matured the prerequisites required to establish sögunata - The Board of the Samurai Class with the Supreme Warrard ( sigun) at the head.

Sogun.

Sogun - the title of military dictators, who manage Japan from 1192 to 1867, excluding the period of Cammu (1333-1336), when the ex-emperor of Godigo tried to restore the political power of the Imperial House.

The term "Sögun" - a reduction from sei. tai sogun. (Japanese "Generalissimus of conquered barbarians") was first used during the Nara period (beginning of the 7th century). This title was received by the generals sent to conquer the tribes in the northeast of Honshu Island. According to other sources in 413, Dzing (the widow of King Toya) sent to China the embassy in order to achieve the recognition of her son Obin "King VA" (Japan). Similar embassies with tributes were sent during Otzina in 425 and with his younger brother Hanso in 438. To obtain investments from China and the title of the Commander-in-Chief of the Virginia East. The Chinese emperor granted Hanso, and then another Japanese king title not commander-in-chief, and the general (" jiang juan " in Chinese, " sogun. " in Japanese). Such a title seems to be associated with the identification of the Japanese and Chinese local rulers who complained about the similar general title.

Anyway, the title "Syugun" was not used until 1192, when Minamoto Eritomo accepted him by defeating the rival Samurai clan of Tyra in the civil war. Minamoto during the war with the Tira clan was created in the east of the country in the village of Kamakura, subsequently grew to the city, the Military Government Bakufu, consisting of the Samurai Office ( samuradocoo , 1180), administrative department ( kumondzo Later - mandocoro , 1184), judicial department ( montyudzo , 1184).

Using some, bribing others and reducing the disinterested dedication of the third, Yeritomo appropriately appointed and rented government officials, distributed ownership (land for the service), paid the content of the warriors in rice soldering and even controlled the conclusion of marriage unions. The management of feudal houses was distributed to the entire noble estate. The country established the Board sögunata .

The power of Sögun reached its apogee during the Tokugawa Syogunat (Edo period: 1603-1867). The official doctrine of Sögunat Tokugawa said that the sogun rules on the basis of the "The Mandate of the Heaven" received by him, is the Supreme Ruler of the country, the object of "great moral debt" from the subjects. In the current Tokugawa, the X-No-Co-Syo system ( s. was represented by samuracy, but - gravel, ko - artisans I. syu. - Traders) Samurai occupied the highest steps of society. but s. It was inhomogeneous - his top was the sogun and his nearest environment. The emperor, who lived in the old capital of Kyoto (the new capital from 1603 was Edo (Tokyo)), carried out only religious-ceremonial functions, the whole full of power was focused in the hands of Sögun.

Emperor

Although the emperor - tanno (Kit. " tian juan. "- Heavenly ruler) - He is the logical peak of the social structure of Japan, he did not possess the real power in the country in the Middle Ages.

In the first annals of Japan: "Notes on the acts of antiquity" ("Codziki", 712) and "Annals of Japan" ("Nihon Syuki", abbreviated "Niongy", 720) Emperors are depicted by descendants of the gods, especially the goddess of the sun Amateras - the main deity of the Shinto Pantheon. The beginning of the imperial dynasty was attributed to 660 BC, although in fact it appeared several centuries later.

With VII in the middle of the VIII century. The autocratic board of the degenidable emperors, based on the extensive bureaucratic system of the Chinese sample, based on ranks and government positions. (The latter are not formally hereditary). Throughout the subsequent history of Japan (with rare exceptions), the power of the emperor was or limited, or formal.

Since 729, power in the country has been concentrated in the hands of the priest group of Fujiwara. From ancient times, this group was associated with a synthosist religious cult and therefore used great influence. In 858, Fujiwara was achieved by the Place of Regent at the Mining Emperor, and when he had grown, captured the post of Chancellor. The policy of Regents and Chancellors of Fujiwar had a result of the loss by the emperors of their political influence, which was manifested in disappearance in the sources of the term "Emperor" ( tanno), replaced by "renounced emperor" ( iN.). The emperor renounced the throne in favor of his young son and pulled into a monk. But not burdened by any restrictions renounced emperor using the support of the samurai (Japanese nobility), provincial officials and church, acquired all the completeness of power, relaxing the effect of Fujiwara. Therefore, the period of the history of Japan from 1068 to 1167 is referred to as the Board of Ex-Emperors (INSEI). The practice of self-supporting emperors to the monks existed and later when the ex-emperors opposed the Board of Samurai (Sögunat) and sought to return their entirety of power.

Despite its formal power, the emperor as a descendant Amateras - the face is sacred and inviolable. It is clear that without waking up his support, it was impossible to count on real power in the country. Therefore, all the valid rulers of the country from the registan-chancers ( sketch) Fujiwara and Hodzo to Sögunov Minamoto, Asikaga and Tokugawa respected the emperor and always tried to receive the recognition of her power.

Thus, the peculiarity of the feudal relations of Japan was reflected in the dual structure of power: the emperor - "Live God" - reign, but did not manage, the reverence was associated with a religious cult - Syotoism, the real authorities possessed.

KUGE

Directly below the emperor on the social staircase at Syogunate Tokugawa stood KUGE - the courty of the Emperor's relatives and the descendants of the generic aristocracy of the period of formation of the Japanese state (III-VI centuries). This social class was closely intertwined with the central government. KUGE took part in the detailed palace ceremonies, held all their free time. Kuge did not have lands and, therefore, did not possess economic and political force. They received a salary rice from the sogun and completely depended on his actions.

Kuge nominally constituted the highest category of feudal nobility ( s.), Its the rest was attributed to the category of the letter (military houses), which presented the dominant class of the military-feudal nobility.

Buke

From the second half of the XI-XII century. The main social unit of the dominant class was the "house", in which the important role was not played by blood bonds, as in the previous patronmia uDI (A group of related or small families with certain economic and public unity), and marriage and property. The houses were based on private ownership of land and property, they were inherited by the men's line, the role of the head of the head of the family of the head was strengthened.

Letter shared on the provisions of the princes ( daimoy) and ordinary nobles ( beads) who did not have, as a rule, land possessions. The provincial princes, in the overwhelming majority, depending on the house of Tokugawa, were divided into categories according to income - by the number of rice collected in their possessions (rice was the main measure of values). The topmost layer of Daimo was syda associated with the house of Sögun related bonds. The rest, depending on their support in the war in establishing Tokugawa Sigunat, were divided into two categories: fudai -daimoy and todzama -daimoy . Fuday is straight vassals of the segun, over 150 princes associated with Tokugawa even before coming to power. Of these, the highest government agencies were made, the vacancies of the governors were filled in the province. Todzama-Daimo was the pilot grouping of the highest nobility. 80 feudal princes, richer and strong than Fudi, and not inferior by the economic strength of the Sögun home, were considered tookugawa as permanent and dangerous rivals. Todzam was not allowed to occupy government posts; Higher government bodies, government posts; in remote areas of Kyushu, Sikoku and South Honshu, where the ownership of Todzam were located, the government built castles, passed separate principalities (Nagasaki et al.) Central authorities to make it difficult to establish coalitions against bakufu (military government).

It is very active to put pressure on Daimos allowed the hosting system ( sankinkayte). Officially, she was introduced by the Third Songoous Issice in 1634, but the initial stage can be attributed to the years of the board of Sögunov Asikaga (XV century) and Hideyashi, who had obliged everyone to live in principles, and under constant observation in Osaka and Fusimi - official Residences of a powerful dictator.

Tokugawa at the beginning of the board sought to force Todzam-Daimo to come to Edo, seeking to demonstrate the recognition of the supreme power of the Syugun home. After 1634, the conditions were more complicated - all the princes were obliged to come to the capital with family and retinue in a year. After the year, Daimo returned to the principality, the wife and children remained at the courtyard of Sögun as hostages. Disobedience, an attempt to create an anti-government coalition caused immediate repression against the members of the Daimo family. In addition, Sankincaytay pinned on the princes and additional financial burden: constant moving, life in the capital, construction and maintenance there weakened the principality, simultaneously enriching and decorating Edo.

Sögunat did not tax the feudal principality, but periodically according to the initial custom, the princes presented the Sögun "Gifts" - gold and silver coins (from a few hundred to several thousand - "Dar" of the largest Todyam Maeda Tosiee)

Despite Bakufu's supreme control, the prince had greater independence, especially it concerned his relationship with representatives of other social layers - peasants, citizens and artisans. The lower layer of the military-feudal nobility was khatamoto. - Immediate vassals of Sögun and specific princes. They did not have land plots and received a complaint in rice calculus. Of these, the officials of the state apparatus, an extensive system of cheek and supervision, was gained by Sögun army. Officials held a special place matsuke (Watching), whose activities were aimed at identifying violations of the interests of Sogun. Being independent of officials and combining the functions of the police and prosecutor's supervision, matsuke They carried out a secret and obvious surveillance not only for serviced the samurability of the central and local apparatus, but first of all behind the princes.

Compared with the three other estates of "Proshirotinov" - peasants, artisans and merchants - Samurai enjoyed huge privileges. On the other hand, their practical activities In the conditions of a long world, established during the Edo period, was reduced only to the carrier of the guard service or, at best, to participate in parade processions, because According to the samurai honor code, the Japanese nobleman had the right to engage in life anything other than war. Princes no longer needed strong and numerous squads, and in addition, decrees of Sögunat prescribed significant reduction. Thus, losing sissen, the samurai of the lower ranks ruined, became ronines ("Wave Man", a stray samurai), whose ranks were replenished and impoverished samurai, who left the prince due to the fact that they had no longer satisfied the size of the rice soldering. At the same time, the growth of productive forces in connection with the development of manufactory production and the strengthening of urban bourgeoisie led to a gradual economic degeneration of the samurai. More and more serve beads and even influential daimoy I got into debt dependence on the usurists. Yesterday's nobles refused their class privileges and became people of free professions - teachers, doctors, artists, minor employees.

Peasants, artisans and merchants, who made individual estates, were the discharge of commoners - Bonbe .

Peasants

In the period of the early Middle Ages, the whole land was considered the property of the state, therefore the peasants and feudal groups (generic aristocracy) received land for temporary use. The peasants received put on the numbers depending on the number of family members, and feudal sienaya (mostly on virgin), depending on the social status (knowledge of the genus).

Since the main occupation of the peasants is the processing of the Earth, the division of peasants into classes occurred according to the types of ownership of land.

Initially, in the early Middle Ages, peasants could be divided into ridiculous and attributed. Right peasants treated land states owned by the state (korean), in temporary use, they received put on, for which the Cereal Tax and Tax Crafts were paid to the state, mainly tissues. In addition to the produce rent, the peasants were performed by the barbecine - worked in favor of the state and its locations in the field. The prescribed peasants were treated by the land of feudalists (tribal nobility), which the state was allocated to one of them ( sien.) Depending on their ranks, posts and merit. The prescribed peasants were supposed to give half the grain tax in the treasury, and the other half - the feudal. To submit and working aversion was entirely feudal. In Sien, the main submitted unit was a relatively wealthy peasant ( tATO). The most common cultivation system of land tATO He was in a row when the annual agreement on the ownership of land was concluded. TATO They sought to turn contractive land into their own field managed by them. As a result of the current practice of annual renewal, the controlled land had a tendency to turn into a contractor's property, in the so-called registered field, and its owner - in the "Name owner".

The system of false farming was economically weak, because In addition to severe national tax, the peasants were exploited by officials, and under the change of officials, the land was often carried out, i.e. The position of the peasantry was hard and unstable. Delightful peasants sought to go to Sien, which even more blocked the system of rude land use, which with a weakening of the power of the emperor broke up.

With the development of Sienov commentation type, when Sienah donated (commented) by local feudalities in favor of the aristocrat in exchange for its patronage and protection, the Sien system reached its zenith. At this time, several types of feudal property can be distinguished (accordingly allocate the classes of peasants):

1. Property of the official standby aristocracy (primary). It arose as a result of the section of state land ownership between the metropolitan powerful houses and existed under the protection of state bodies. The peasants of such victches were considered hereditary personally-free land holders.

2. Property of small and medium feudal nobility. She had the same feudal character, but it did not appear on top, and from the bottom as a result of direct grip, buying, alienation for the debts of the peasants. Personally dependent peasants were usually attached to such land possessions ( genin, Syudzu).

3. Not guaranteed by feudal law The land ownership of doubtful owners, which arose by buying the peasants with their empty, - dzinositeki Syu. ("Landowner property"). Its feature was that the attitude of direct personal subordination of the peasant landowner was formally absent. The operation of the peasants was made in the form of land for rent, the landowner himself was considered as a dependent peasant and paid Rent a feudal. Rental fee jinsy Of course, usually exceeded Rent, which he had to pay for the same land. This type of property went to the roots to the law of 743. On the hereditary possession of a waste of waste, and in the XIV-XV centuries. Its distribution accelerated during the collapse of large farms mesu and the separation of peasant farms who were in patriarchal relations with them. This property did not carry a feudal-class character, she owned feudal, monks, townspeople, peasants. Of course, in feudalism, this property was not absolute, demanded recognition from the feudal and community.

In the XIII century. The erosion of the main submitted unit in Sien - "Named owners" - this intermediate social layer, on one pole of which "new names" were formed - small feudal feudalles and samurai, who were arranged to the ground, and on the other - a small peasantry. This marked the development of the process of social dispensing of clasies of peasants and nobles (samurai). The long existence of intermediate layers that combined the traits of the exploiter and operated, suggests that the classes of feudal and peasants until the XVI century have not yet been formed. Only after the disappearance of the category mesu (Large peasant farms that combined the position of the exploiter and operated) by the XVI century. Clearly established classes of versions of feudal and peasants. In Japan, within the entire period of the development of feudalism, the border between the nobility and the simple people remained open. From the second half of the XIII century. There is a process of social bundle of MOCU when part of the layer mesu She passed into the ranks of the peasantry, in the category of peasants-middle peasants, processing their sections with the work of their family. To this layer in the XIV-XV centuries. belonged to the overwhelming majority of peasants - 80-85%, 5% accounted for mesu and 5-10% - on personal-dependent peasants. In general, the imbalance of the social structure of the medieval period says the fact that 95% of the country's population fed and served 5% of the elite - the ruling class).

Peasants in Japan, as in other countries, united in communities. In the X-XIII centuries. The rural community was weak. In the village of Sienskaya, officials were prescribed mainly from the center to be charged from the peasants of taxes and duties. The peasants of this period were very mobile, there were a strong severity of sites who belonged to many of the Supreme Owners (Feedale received put on orders in different parts of the country). Such villages essentially disintegrated into separate isolated farms from each other, which during the prevailing domination of the "Named owners" combined only formally. Of course, where the production process required the collective efforts of a significant number of people (when conducting irrigation works, fisheries, marine fishery), the social ties of the rural community were stronger. In the community of this period was absent self-government. Sögun administrator - "Land Chapter" ( jito) Trended the court and supervised the fulfillment of duties and tax collecting. A certain initiative showed wealthy peasants who concluded tax contracts with feudal and administration, so that the tax was not revised annually. From the XIV century In connection with the spread of small independent peasant farms, the neighboring community is strengthened ( sO , yuriai).

The rural community of Japan reaches its heyday in the XV-XVI centuries, the main mass of which was the peasants-middle peasants. Under the primacy of rich peasantry and small feudal, she received significant rights to self-government. This community was actively resisted by the owners of Votchin (Sienov) and the womb of the heads, it sought the weakening of taxation and the abolition of labor service, took over the obligations to pay a certain amount of tax, receiving the right to fully manage their internal affairs (from the middle of the XIII century), as well as orders a well-known part of an excess product. The general meeting of the community solved such issues as the distribution of water through irrigation structures, the use of economic land, layout of labor service and taxes. The right to vote who previously possessed only rich peasants receive all the peasants if they have the land. Community rules are beginning to be created, regulating the use of land owned by the community as a whole fields (early community land ( santa) Avenue was the property of feudal), staying in the community of unauthorized persons prohibiting gambling, etc. Community associations were created at different levels - in the villages inside Sien, within the framework of all Sien, if necessary, the territorial unions of the peasant associations of various possessions arose.

With the development of productive forces and with the strengthening of the peasant community, Sien ceased to meet the requirements of the time, representing the fragmented plots of land, which made it difficult to control Sien. From the XIV century The process of refusal of local village faeodals begins from possessing by posts and sources of income (which before that was considered the main form of ownership) in Syen scattered around the country and the process of the transition to the creation of unified territorial land complexes - principalities, in many cases - on the territory of the previous villages. There is a tendency to focus the rights and income from the Earth in the hands of one owner - Prince (Daimo).

In the Edo Epoch (Tokugawa) of the Earth in Japan were both state (ownership of Sögun) and private (ownership of princes, temples and monasteries). Peasants attached to land plots in the principles led an independent farm for the rights of hereditary holding. The characteristic feature of the feudal production relations of Japan was the lack of open forms of serfdom. Feodal could not sell or buy a peasant, although there was a personal dependence - attachment to a certain feudal authorities.

The main form of land use was leased, and the main form of obligations - rice rent ( national); Sometimes feudal charge charged money. Bornbishchka did not receive widespread in the Tokugava Japan, since for the most part feudal did not lead his farm. Only in certain areas of Japan on the lands of Samurai-Lekennikov (Vassalov Prince, who received land for the service) there was a born. But even in this case, it was not a form of direct production of agricultural products. Under-service rent here played a utility role. It was the service of personal needs of Feodala: repair of premises, a billet of fuel, animal feed, as well as the fulfillment of public works, which were charged with the chapter of the Principality of officials bakufu - Construction and repair of roads, bridges, etc.

The feudal authorities of the Tokugava period tried to plant wide administrative and political control in the village, allowing to regulate all parties to the life of the peasantry. Regulation prohibited peasants to eat rice, spend it on cakes (which were considered waste rice) and sake (in the most disadvantaged days I was prepared from mugh : Oats, barley, millet), wearing clothes from silk (prescribed the use of cotton and linen fabrics). Circling and coloring clothes were also accurately defined. It is strictly forbidden to excess the established dwelling size, their decoration, also forbidding such entertainment as theatrical spectacles, lush ceremonies. Wedding, funeral and other events should have been furnished with "decent modesty."

An important element of the regional management system in the Tokugava period was a circular order, implemented by government agencies everywhere. For the convenience of supervision, tax collection and control over the execution of government orders, the village was divided into five-year. The Pydiform was liable for the activities of all its members, headed by her header, usually appointed by the authorities from wealthy peasants. In extreme cases, for example, during the shoot of the peasant, the elder laid out taxes fled on the other members of the five-year.

Craftsmen

Below the peasants on social position were artisans.

The X-XIII century was characterized in Japan with a relatively high level of public division of labor, the indicator was the separation of crafts from farming, the emergence of feudal cities or transformation on the feudal principles of early refortel or ancient. The functions of the city as an administrative and political center weakened, the corporate property of small independent manufacturers arises.

In Japan, the X-XIII century was the time of transition from the dependent forms of the craft to more free. If at the stage of the early Middle Ages, artisans were subordinate to the state workshop, and then divided between the imperial courtyard, government agencies, aristocratic houses and temples, then in the X-XI centuries. Small manufacturers in the city, for example in Kyoto, acquire significant independence. Craftsmen already had their own workshops, tools, to some extent they were engaged in commodity production to the market, in contrast to the previous period, when they worked only on the owner, mainly the state.

A characteristic feature of the acquisition by a medieval craft was an organization from the end of the XI-XII century. craft workshops ( dVA). In Dza B. period His occurrence of the artisan and the merchant accounted for one person: trading at the time has not yet separated from handicraft production. The term "DZA" (Sitting) first indicated the place in the market, where artisans of one specialty sold their products, then combining individuals of one profession, who had a monopoly right to produce and market their products. They were divided into service, created to fulfill certain services in favor of the feudal and government agencies (the early type of craft associations, treated them dVA Artists, artists, Kuznetsov, etc.), and production, the purpose of which was primarily obtaining the privileges and protection of the appropriate craft and artisan. Over time service dVA Replaced production or accordingly expanded their functions.

Early goals of the XII-XIII centuries. There were weaks, it was often not built on a territorial or production, but on a religious basis, their workshop functions in most cases they could carry out, only entering into the patronage of powerful feudal cartridges.

Kyoto and Nara X-XIII centuries. Although they performed urban trade and craft functions, were under full control of the feudalists, the craft corporations did not participate in urban management. In the X-XIII centuries. There was already a process for the formation of trade and craft quarters, which in the future became administrative units of the city.

This stage of the development of urban crafts and cities corresponded to the undefinition of crafts and agriculture in the village, where rural artisans received land plots from owners or local faeodals to maintain their existence, since the market was narrow and orders lacked. Such practice existed until the end of the XIII century. These artisans did not necessarily become professional. Many of them eventually specialized in agriculture.

In the XIV-XV centuries. The process of separating crafts from farming was further developed. The number of handicraft workshops grew, which covered all new types of crafts, arose not only in the metropolitan region, but also on the periphery. As before, they entered into patronage relations with the kicking of aristocracy, members of the imperial family and monasteries. However, if in the previous period, the service or production for the cartridge was the main, and the hired work or production into the market by side, now on the contrary. E if earlier the patronage was in providing fields to maintain existence, now the patronage of powerful houses included guarantees of special, monopoly rights in the occupation of a certain type of production activity, and the goals, in turn, were obliged to pay certain amounts of money. Come are becoming an important financial source of maintaining imperial yard and the court aristocracy, importantly based on their social plan. From the XIV century Come sometimes were armed formations.

Rural handicrafts are moving from a stray lifestyle to a settled, rural areas arise, whose residents specialize in one of the types of crafts. Craftsmen could maintain the previous formal status of the dependent people of the temple or another cartridge, but in fact their craft organizations were independent. Urban and rural centers for the production of silk fabrics, paper, porcelain dishes, pottery were arose. Kyoto developed specialized SACE production (in the XV century. It was produced in 342 houses), in the city of Oyamadzaki - production of vegetable oil. Thus, the shops of the worshipists who had the status of the client of the Khatimanti temple, Bakufu guaranteed special rights to purchase raw materials and selling goods throughout the entire central part of the country. In the vicinity of the capital, for example, there were numerous villagers, engaged in processing agricultural products. Craftsmen were concentrated in the rates of military governors, in the estates of provincial feudal.

The production of the market leads to the XVII century. To the fact that in different parts of the country there were areas specializing in a certain form of products. Trade capital, promoting the strengthening of ties between individual areas, begins to gradually interfere in handicraft production. The merchant-buyer supplied artisans with raw materials, scared finished products. Speaking by an intermediary between an artisan and the market, he dictated the form, quality, amount of products. Walking, for example, cotton on Kyushu, he distributed it to spinning shops in Osaka, finished yarn passed by dyes, weaver, etc. Craftsmen, thus specialized in a separate process of producing a product, increasingly obeying the merchant, who became a capitalist entrepreneur.

In the XVII century In some industries of Japanese production, the first manufactories arose, the initial forms of capitalist entrepreneurship originated.

However, the number of manufactures at this time (mainly textile and producing food) was very small. The predominant form of production remained working at home, subordinate to the buyer-merchant, having the character of the scattered manufactory.

The position of artisans is strictly regulated and controlled. Craftsmen were organized in the goals, which had a monopoly of production, had a clear hierarchy and heredity of the craft exercise. The government provided certain privileges and defended their monopoly. At the same time, it actively carried out pressure policies - introduced various limitations and their activities, carried out a scrupulous supervision of the manufactured products and access to the market.

In the Edo Epoch (Tokugava period), artisans were divided into 3 categories that, in turn, had their divisions:

Craftsmen who had their own store;

Craftsmen performing work on site;

Wandering artisans (who had their discharges depending on the causes of their "wandering").

Traders (merchants)

The merchants like artisans are an urban estate. Traders were in the estate hierarchy of Japan below the peasants and artisans. It was associated with a later discovery of trading as a kind of classes, and with the fact that merchants, not producing anything, made out on someone else's work.

In the IX-X centuries. During the period of the domination of the natural economy, trade was mainly carried out by Chinese and Korean merchants of luxury objects and exotic goods received from the Ainov, buyers were the courtyard, aristocracy and temples, and the transactions were carried out by officials, but in the middle of the XI-XIII century. There have been significant changes. A broad trade of everyday demand goods began, which are no longer officials, and merchants, followed by artisans and other professional groups. From the middle of the xi century. And Japanese traders began to actively export goods to the continent (in China).

Foreign trade accelerated the development of internal. In the XII century Rarely, and in the XIII century. Already more often therapy markets begin to appear, since from the XI-XII centuries. The proportion of the surrounding agricultural and craft products remaining increases from local feudals and rich peasants. All of them go to the most popular markets created by local feudals near their estates. The emergence of an excess product in the peasant economy, an increase in the volume of rents received by feud, the development of crafts stimulated the growth of trade. From the XIII century. Urban merchants began to be taxed.

The presence of local markets made it possible to switch the rent (from genuine in monetary form). Sien owners are increasingly beginning to depend on the peripheral markets, since their jobs and products that could not get in these markets that could not get in their facilities, and selling Votchin products, received the necessary money. Wholesale merchants appear ( toimar), specializing in storage and dispatch to the capital of the products collected in the account of taxes. From the second half of the XII century. Actively apply usselves, from the end of the XII century. Cash bills appear.

From the beginning of the XIV century. There is an expansion of trade. If in the previous period, handicrafts are simultaneously engaged in both trading activities, now specialized trade guilds arise ( kabunakama). At the same time, the trading continued to be engaged in handicrafts. The activities of Roshivshchikov began to flourish, which were often simultaneously engaged in the production of Sake, Bakufu used the warehouses of such risks as repositories of the rice tax. Using the difficulties of Syen owners when collecting tax, the usurists took the latter on the deposit, bringing a pre-assimary tax in advance, and then with the help of military governors and local feudal feudals, taxes from the peasants were knocked out. Specialized on the transport of products paid into taxes, merchants toimar Significantly expanding the sphere of their activities, gradually turning into mediators engaged in the sale and transportation of various goods, roving activities. The base of their operations becomes located on the coast of the city, which combined the functions of territorial markets and transshipment points, i.e. Performing the role of intermediaries between the center and the periphery. If before the XIV century. Markets were places of temporary collection of merchants, then in the XIV-XV centuries. The merchants have already lived in the territory of markets and permanent houses-shops. Owners of such shops led their origin from the disorders of the wandering traders, artisans and the Arens who previously lived in provincial departments and in Sien, peasants.

As mentioned, with the development of production and trade by the XVII, merchants appear, buyers who become with the time of capitalist entrepreneurs. Trade capital has won more and more strong positions in the life of the city. The guild of wholesale merchants in any one type of goods or monopolizing trade operations in a certain part of the country used a particularly great influence.

Regulators of the Tokugava government who announced the "struggle with luxury" and distributed to merchants, as in other citizens, prohibited the wearing of silk, gold and silver jewelry, the construction of spacious homes. In fact, merchants focused in their hands significant capital and rare luxury items. Osakomial merchants (Losaka), bypassing regulators against residential premises, even a special type of structure was created - Osaka Gosi, in which the regulated width of the facade (9 m) was strictly observed, but the house was four times the house in the depths of the quarter. In addition, not to pay the windows tax, they made a completely deaf facade with one narrow door, closed, like a window, wooden grid and transmitting light into the room. The modesty and the idleness of the facade was replenished with wealth and luxury of the interior.

The government, receiving loans from merchants, in very rare cases tried to prevent the concentration of wealth in his hands. Therefore, the position of the merchants was distinguished by less severe regulators than the position of artisans and peasants. They also like the rest of the estates had strict division on discharges / categories. But unlike the peasants and artisans who were divided into the category "from above" (military government), merchants were divided into categories in their own rules.

The merchants in their activities were guided by the general rules / charter, which prescribed hard to work and avoid some things. For example, the merchant should not be sponsored by the charity tournaments of fighters, travel to Kyoto, play gambling, to engage in poetry, to join friendly relations with the lowest classes (Geisha, actors of the Kabuki Theater, etc.), to take the lessons of the Iai Yutu (Fast drawing art) and ownership of the sword.

Ministers of temples (priests) and monks

Although the priests and monks did not stand out in the hotel, they had a great influence in Japan. Traditional Japanese religion is a synthism. From the 6th century, Buddhism penetrates into Japan from China. Over the ages of religion, there are in parallel, mutual perpetrators of each other (for example, the Shinto deities are identified in Buddhism with the incarnations of Buddha and Bodhisattva). That one, the other religion becomes dominant in the country, receiving support from the government. The daily life of a simple person includes both Shinto and Buddhist rites.

Shinto temples and Buddhist monasteries have significant rights and property arising from donations as commoners and feudalists. They have their lands that are processed by both the monks themselves (in monasteries) and the dependent peasantry.

The life of the monks and priests is less subject to regulation (although in the Tokugava period it increased) than the life of the rest of the population. Inside the monasteries, they live according to their laws that have developed during the centuries or the established founders of their teachings. For many centuries, priests and monks have been a kind of intelligentsia of Japan, at the temples there were schools in which they learned to know. The monks were teachers, poets, musicians, artists. Ritual ideas in the temples served as the beginning of the development of the art of dance and theater.

Lower layers of the population

People do not belong to any of the 4rs and those who were not priests and monks were considered in Japan with people of the lower grade, rejected. Not being members of a tough social hierarchy, they could not fulfill their debt - serve their Mr.

Among the lower layers of society, you can allocate Japanese "untouchables" (ETA). They settled apart, in "excess villages" ( aMABE , amari. -bE.), had a meager block of land, less even than that of ordinary peasants. They were engaged mainly by craft, livestock, skin treatment, which is prohibited by Buddhism.

The lower layers of the population also mentioned Ronin (stray samurai).

Ronin

Samurai without Mr. who fell out of the subsencal hierarchy of the feudal society of Japan. The samurai could become Ronin for various reasons: because of the natural death of his master, because of his death in battle, because of his own offense, due to the reduction of his troops with a suzernet. Although some Ronins became peasants and monks, many of them could not get used to their new status and often became outlawed, adjacent to bandits and pirates. The famous case with 47 Ronines occurred at the beginning of the XVII century. After one day, the Mr. received an unbearable insult and, seeking to avoid shame, made SEPPUKU, 47 Ronins decided to take revenge on him, during the mission they all die. As a wonderful example bushido , Ethics Samurai Code, this incident has become a favorite theme of literature and theatrical productions of Japan.

Anyway, Ronina, losing position in society, gained freedom, which could be used for self-improvement, not constrained by the previous estate restrictions. As warriors, they were the Renaissance period in classical Japan. They were an adventurers, sought to spiritual and physical renewal, were a striking contrast to society of tough stratification of medieval Japan.

Ronins, attending the cities replenished the ranks of "free professions" - became teachers, artists, poets, small employees. They often replenished the ranks of the Japanese ninja spies.

Ninja

Ninja in the literal translation of the "Lazushchik". The root of the word Ning (or, in another reading, synobu) - "rush". There is another shade of meaning - "Poster, endure." Ninja was performed during the internecine war orders, which were lower than the dignity of samurai: sabotage, espionage, registered killings, penetration into the enemy rear, etc. The process of highlighting a ninja into a separate social layer, in a closed rope walked in parallel with the formation of a samurai class and almost the same way. The increased power of the samuracy subsequently allowed him to take an independent position in public Life Japan and even come to power, meanwhile, as the scattered ninja groups have never imagined and could not represent any significant military and political force.

Ninja united into secret clan organizations. Being excluded from state system Feudal relations, Ninja developed its hierarchical class structure, which was responsible for the needs of this kind of organizations. At the head of the community stood a military-cleric elite ( zenen.). Sometimes zenen. controlled the activities of two or three adjacent ru (clans connected by blood kinship). Management was carried out through the average link - tuning , whose duties included the transfer of orders, the preparation and mobilization of ordinary protubections of the lower link ( hanin). Work on the establishment of the appears, the construction of shelters, recruitment of informants, as well as the tactical leadership of all operations of the victims tuning . They came into contact with the employers - agents of large feudal. Nevertheless, the Agreement concluded between zenen. and himself daimoy (Prince). Ninja like samurai perfectly owned military arts. By the XVII century. There have been about seventy ninja clans.

The image of the ninja accelerated the legends in the XX century. He became one of the heroes of popular militants, having little in common with his historical prototype.

Yamabusi.

Different vagrants and hermits can be attributed to the declassified element. So in Japan in the Middle Ages, mountain hermits were popular yamabusi. ("Sleeping in the Mountains") followers of tradition svegendo - synthesis of esoteric Buddhism, Taoism, ancient cults (cult of mountains). Yamabusi were healers, magicians, wise men who brought the teachings of the Buddha to the simple people. Especially increased influence yamabusi. For the people during the tightening of regulations at Syogunate Tokugawa, when the main function of Buddhist priests was the departure of a clock-memorial cult. In the eyes of the peasants, the abbot of the local temple was increasingly becoming the same alien figure as the supplement collector. Of incomparably, they were experiencing to the wandering yamabusi. That still healed, comforted, enlightened people, giving birth to their participation in their everyday affairs and concerns a sense of facilitating their fate.

Mentioned yamabusi. And as spiritual mentors ninja .

Geisha

Geisha - the class of women in Japan, professionally engaged in dancing and singing. The word has chinese origin And denotes a person with developed art dating. Sometimes the word "geisha" is mistakenly used by Europeans to designate a Japanese prostitute. Traditionally, until recently, Geisha began to study at 7 years old and, when she reached sufficient skill, her parents were a contract with the tenant Geish for several years. Geisha attended the meetings of men and entertained guests with singing, dancing, recitation of poems and a light conversation. In rare cases, she could interrupt the contract, coming out married. After World War II, the sale of daughters became illegal and this practice disappeared. The profession of geisha exists so far. Currently, Geisha have more rights and many are combined into alliances.

Theater actor

The actors of theaters had a different position depending on what theater they played in. The actors of the theater of the NEO, which established in the XIV B, and developed as a sophisticated aristocratic theater, which was supported by the support and the patronage of the highest representatives of the Samurai class, in Edo's era, received a civil status equivalent to the lower samurai discharge (which confirms the thesis that in Japan during the whole period of developed The feudalism of the border between the nobility and the simple people remained open), and rice missions - a salary, which was paid to them by Syogun and Daimo. There were cases when Actor NOO honored the highest samurai title - Daimo, but the facts are known when he was forced to make SEPPUK.

The actors of the Kabuki Theater, who used to be very popular with the people, were subjected to social constraints, including the territorial isolation of the actors of the Kabuki, as a low class.

Slave

The land tenure in the period of the early Middle Ages developed in two forms: state-owned sinks and large partial referral land tenure (Sien). The ridiculous peasantry turned into a estate of feudal society. According to Tijore Code, it was called "Good Loud", unlike slaves - "Low Low". Thus, early referring legislation recognized slavery, having fascinated by a number of legal guarantees, determined the functions of slave categories. The ownership of slaves gave the opportunity to receive additional land: for each state slave, it was given the same one, as well as on the free, for each slave belonged to the private person - 1/3 won free. Some families nobility owned a fairly large number of slaves, and therefore feudal at the expense of slaves could significantly increase its land ownership. The greatest number of slaves was in the royal court and the Buddhist church.

The dominant class sought to increase the number of slaves he had. The main source of receipt of slaves - prisoners from local "foreigners" - at that time could only have a value on the outskirts. But this path has exhausted himself with the cessation of conquering campaigns. Moreover, if the slave accidentally came to captivity, but then he was released and returned to Japan, he was released and enrolled in the category of free. If foreign slaves voluntarily arrived in Japan, they were released and enrolled in the discharge free. To replenish the number of slaves, they began to resort to violent authority, kidnapping of peasants, especially children, to the purchase of heads of families of their younger children. In slavery could be paid for a crime, for non-payment of debt. Practiced and self-sale in slavery. However, all these sources of slavery were limited. Predasted government slaves. And although they were subjected to cruel exploitation (the legislation prescribed during their content to not allow a "excessive consumption of state content"), yet legally, they had the right to rest every ten days, could conclude marriage with people of the same social status, and children from the relationship of the slave with Free was considered free. The slave could apply for the transition in the class of free. The slave that has reached the 76th age becomes free (which is interesting and in terms of life expectancy in Japan of the time). The slave tied in the monks, if he knew the sacred books, was considered free. In other words, the position of the Japanese slave was significantly different from the Roman "vocal instruments" both by the regime of the content and the field of law.

At the beginning of the VIII century. For the population of about 6 million. The number of slaves was about 10% of the total population, and in some villages and less. Analysis "Tijore" shows that from the entire array of the arch of only 2.86% of the articles relate to the position of slaves, which confirms their relative small number. The work of slaves was used mainly on heavy construction work. The hands of the slaves and the reservoir labor of the peasants were built by the city of Nara, cast a colossal statue of the Buddha. However, by the middle of the IX century. The slave labor began to be applied less and less often, and the use of slaves in agriculture completely stopped (subsequently slaves more often carried out the duties of servants).

Conclusion

Medieval Japanese society has a complex structure. As the dominant class of samurai and the operated class consisted of various layers, was divided by virtue of specific medieval features - the presence of bloodary alliances, territorial community associations at various levels, the presence of numerous textual and intra-slim gradations, diverse bonds of subordination of the lower supremes. The life of each layer was rigidly regulated both "top" and "below", although, as already mentioned, the boundaries between commoners and nobility remained open.

Significant distribution in Japan received the principle of community, corporate self-government. In addition to the self-government of rural communities and unions, samurai existed self-governing territorial communities in the cities, the community organization had a goal, even beggars and rejecteds formed organizations such as communities. The highest manifestation of the self-governing community was the free cities and self-government of entire provinces. These community traditions, this corporateness received new development in Japan of our days. The developed collectivism of Japanese workers and employees, their hardworking and loyalty to debt is widely known.

In general, the most important feature of the feudal society is universal association, personal addiction, community.

Personal dependence is the basis of feudalism. This means that, firstly, feudalism arises from relations of universal dependence. Secondly, for the successful functioning of feudalism, it is necessary to preserve the form of "reciprocity" of services. (In a certain sense, not only the peasant depends on the feudal, but also feudal from the peasant. The land belongs to the feudal. But the feudal belongs to the Earth). Third, mysticism, the surrounding attitudes of classes at feudalism (the concept of "debt", "loyalty", the father-in-law phraseology).

"Universal dependence" is a specifically feudal form of "community". For feudalism, a large number and fragmentation of statuses is characterized, the lack of sharp faces, the breaks of social fabric, the blurring of class borders, although at the same time the degree of differentiation of the top and the Niza of the social staircase is huge. These features feudalism differs from a slave-owned society with its sharp decomposition of society at least two poles: free and slaves, or citizens and non-citizens. In a slave-owned society, all people are equal, but slaves are not people. In the feudal society, all people are people. But all of them are not equal.

Based on the foregoing, the society of medieval Japan by feudal society should be recognized, and some researchers believe that Japan from all countries of the East is most consistent with the Western model of feudalism.

Despite the restrictions in all areas of life of the Japanese medieval society, it is to this period that the most significant achievements of Japanese culture are. It is at this time that classical Japanese poetry and painting, sculpture and architecture, martial arts, Zen-Buddhism reaches their heyday.

Strict regulation, poor "external" life contributed to concentrations on the "inner" life where there are no boundaries.

Bibliography:

1. Dolin A.A., Popov G.V. Campo is the tradition of Military Arts. - M.: Science. The main editorial office of Eastern Literature, 1992.

2. History of the East. T.2: East in the Middle Ages. - M.: Publishing firm "Eastern Literature" RAS, 1995.

3. Kuznetsov Yu.D., Navalitskaya GB, Syritsyn I.M. History of Japan. - M.: Higher School, 1988.

4. Radugin A.A., Radugin K.A. Sociology. M.: Publishing House "Center", 1996.

5. Svetlov G. (G.Komarovsky). The cradle of the Japanese civilization: Nara. History, religion, culture. - M.: Art, 1994.

6. Japan: ideology, culture, literature. M.: Science. The main editorial office of Eastern Literature, 1989.

Introduction 3.

Organization, organizational structure and ideology of the samurai. four

Emperor. 6.

Peasants. nine

Craftsmen. 12

Traders (merchants) 13

Servants of the temples (priests) and monks. fifteen

Lower layers of the population. fifteen

Ninja. sixteen

Yamabusi. 17.

Theater actor. 17.

Conclusion. eighteen

References: 20

Breakfasts sakura

mean - Samurai

Japanese proverb

Introduction

Before trying to outline the social structure of medieval Japanese society, we define the basic concepts.

Social structure is a stable connection of elements in the social system. The main elements of the social structure of society are individuals who occupy certain positions (status) and perform certain social functions (roles), association of these individuals based on their status signs in groups, socio-territorial, ethnic and other generals, etc. Social structure expresses an objective division of society on common, classes, layers, groups, etc., indicating the different position of people in relation to each other on numerous criteria. Each of the elements of the social structure, in turn, is a complex social system with many subsystems and connections. Social structure in a narrow sense is a set of interrelated and interacting with each other classes, social layers and groups.

To describe the social structure of medieval Japan, take as a basis the class system si-Ko-Syo installed in Japan with syogunate (military dictatorship) Tokugawa, because It was the period of the Board of Syugunat (1192-1867) is considered to be classical feudalism of Japan. S. - It was presented samurai (military estate), but - peasantry, ko - artisans, syu. - merchants.

At the top of the Social Pyramid of Japan was deified emperor (tanno), who had formal power and fulfilled predominantly religious ceremonial functions.

Directly followed by birth to know - kUGE who did not have (by the XVII century) of the Earth, receiving the content from Sögun - the highest rank of the Samurai class, the military ruler of Japan, who had the actual power in Japan. Songuna owned the largest amount of land in Japan - considered state.

The next step is occupied buke (samurai) - in fact that were the highest class in feudal Japan. They shared in turn on the princes ( daimoy) who had private land ownership and beads - Private samurai, Daimoy Vassalov, who did not have land possessions. Daimo did not pay the segun tax.

Although shinto Priests and Buddhist Monks There were no official estates, their social situation was higher than those of peasants, artisans and merchants.

Below followed peasants , mostly dependent. The peasants were combined into communities that had great independence to the XVII century.

Below the peasants in the social hierarchy were craftsmen who lived to the XVII century. Mostly in cities and united in goals.

Behind the artisans followed traders (merchants) , united in merchant guilds.

On this, the estate hierarchy ends. All other classes and layers are outside and belong to the lower layers of the population. These were: Etá ("untouchables", Burakin), Ronins, Ninja, Geisha, Hermits (Yamabusi, etc.), tramps, pirates and robbers, actors of folk theaters (Kabuki), indigenous peoples of individual Japanese islands (Ains) and others .

Describing the layers of the population that existed in medieval Japan in general, we turn to the description in more detail, if possible, revealing the history of their occurrence and features, for which it will be necessary to affect the economic development of Japan of the medieval period. But first, we will reveal the key concept of the classic Japanese Middle Ages - "samurai".

Organization structure and the ideology of samurai

Samurai is a dominant military class in medieval Japan.

There were three sources of formation of a samurai class. The bulk of the samuracy came out of the peasant tips, the wealthy peasantry, as a result of the deepening of the process of social differentiation.

The second way is to empower home servants. It belong to the family group, but not being in related or inherent relations with its head, they initially worked for rice chowder and in the case of military need with weapons in their hands defended the land ownership of this family. Due to the lack of material incentives of conducting hostilities, their combat capability was low, which was especially affected in the northeast, where the ancestors of modern Ainov made continuous raids. Then the heads of the family groups began to endow servants of the earth, which immediately affected the increase in their combat capability, because they were not fighting for Harci now, but for their own, they belonged to the land.

Thirdly, the tops of the Samurai class were replenished at the expense of governors who enriched on the basis of the competed sienov (Votchin), turned into large feudal owners. (Local landowners to guarantee the safety of their own ownership ( sien.) Commandened their lands to the governor, stipulate or the post of Clarifier, or a manager who previously belonged to them. The governor in turn often commented this land or a representative of the court aristocracy or the emperor himself. With such a double commentation, the governor became the owner, and a higher face - the patron, the patron saint of Sien).

According to other sources, the samurability originated in the VIII century. In the east and northeast of Japan. The basis of the early military teams (samurai) was specializing in military affairs (fighting Aina in the East, pirates and robber, etc.) Middle and low-edge aristocracy, not engaged in farming hunters, fishermen, etc., although there were enough immigrants And from the peasants. The formation of a special military estate was also promoted to strengthen the agricultural orientation of the entire economy, and the distribution of the ban of the killing of all living together (at the entrance to the capital of the warriors made a special ceremony of purification).

The first samurai squadows have not yet had the conditions for independent existence, they entered into relationships to the metropolitan feudals, provincial administration officials.

In the X-XII centuries. In the process of uncomfortable feudal interdesquets, the dominated samurai births were finally imposed, who were committed to squaders who were only nominally nominated in the imperial service.

Samurai united in squads ( that) and in larger groups ( dan). These formations consisted of blood relatives, delicacies, their vassals and were headed either by the head of the family group, or the eldest of the most influential samurai family in the district. The samurai units performed on the side of the hostile feudal groups, sought to enlist the support of the greatest number of samurai, from the combat capability and the number of which the success or defeat in civil wars depended. Later, with the weakening of the influence of the heads of major family groups and with the simultaneous enhancement of small families, the allocation of samurai associations is allocated ( that) rebellious leagues ( ikki.). They consisted of younger sons that were hired to one, then to another feudal. From the support of such leagues, the success or defeat of the parties in the internecine wars for land, for power, for the sole law of feudal, to operate the peasants to operate the sole rights.

The ideology of the Samurai estate was reflected in the military epic, the largest of which were the "story about the House of Taira" and "the story of the Great World". The first narrated about the rivalry of the two Samurai groups of Taira and Minamoto, in the second - about the struggle for power between Western and Eastern feudals.

Military epic has developed on the basis of popular oral legends set out by the wandering blind teachers. To the X-XII century. The foundations of the Unwritten Moral Code of the Samurai Path of Luke and Skakuna ("Cuba-But Mitya") were developed, later the "Way of Warrior" Code later turned into the famous Code of Sumurai bushido).

As the norms of Samurai's behavior in the Codex "Busido", Vassal's loyalty was glorified by its Mr., courage, modesty, self-sacrifice, sincerity, politeness, the priority of debt was approved above the feeling (the same qualities that they were glorified by chivalry in medieval Europe).

In the "Way of the Warrior" there was a synthesis of three ideological trends: Japanese shinto With his idea of \u200b\u200bpatriotism, reaching faithfulness; Chinese Chan (Dzen.) Buddhism with the concept of self-control and self-control, the development of psychological attitudes by self-service (meditation) and entering the state "above the fight" in the face of deadly hazard; Confucianism with a sermon loyalty to the debt, obedience to Mr., moral cultivation, contempt for productive work.

The influence of the Codeus "Busido" is maintained in Japan and today, mainly in the army.

In the future, when the ideology of the samuracy of the deep roots, "True samurai", going hike, gave three vows: forget forever their home, forget about his wife and children, forget about their own life. Vassal suicide (swelling of the abdomen) After the death of Susser became a tradition. It is noteworthy that the term apprusted in European literature " harakiri "It has an ironic painting for the Japanese in relation to a samurai, unsuccessful" stomach ". The true social meaning of this action is defined as a demonstration of the boundless loyalty of Vassal Mr. and communicates with the term " sEPPUKU "- Hieroglyphs are the same as in" Harakiri ", but the" refined "reading in Chinese. Here it is necessary to mention that the samurai wore two swords (which was a sign of his belonging to his samurai class), one of them was short, which was used to commit sEPPUKU . In general, the sword was a soul soup, held a special place in his house, a stranger could not even touch the sword.

The relationship of Japan was the lack of open forms of serfdom. Feodal could not sell or buy a peasant, although there was a personal dependence - attachment to a certain feudal authorities.

The main form of land use was leased, and the main form of obligations - rice rent (National); Sometimes feudal charge charged money. Bornbishchka did not receive widespread in the Tokugava Japan, since for the most part feudal did not lead his farm. Only in certain areas of Japan on the lands of Samurai-Lekennikov (Vassalov Prince, who received land for the service) there was a born. But even in this case, it was not a form of direct production of agricultural products. Under-service rent here played a utility role. It was the service of personal needs of Feodala: the repair of the premises, the billet of fuel, animal feed, as well as the fulfillment of public works that were charged with the chapter of the principality of Bakufu officials - construction and repair of roads, bridges, etc.

The feudal authorities of the Tokugava period tried to plant wide administrative and political control in the village, allowing to regulate all parties to the life of the peasantry. The regulations forbade the peasants to eat rice in food, spend it on cakes (which were considered waste rice) and sake (in poor days, food was prepared from muffins: Oats, barley, millet), wearing silk clothes (prescribed cotton and linen fabrics). Circling and coloring clothes were also accurately defined. It is strictly forbidden to excess the established dwelling size, their decoration, also forbidding such entertainment as theatrical spectacles, lush ceremonies. Wedding, funeral and other events should have been furnished with "decent modesty."

An important element of the regional management system in the Tokugava period was a circular order, implemented by government agencies everywhere. For the convenience of supervision, tax collection and control over the execution of government orders, the village was divided into five-year. The Pydiform was liable for the activities of all its members, headed by her header, usually appointed by the authorities from wealthy peasants. In extreme cases, for example, during the shoot of the peasant, the elder laid out taxes fled on the other members of the five-year.

Craftsmen

Below the peasants on social position were artisans.

The X-XIII century was characterized in Japan with a relatively high level of public division of labor, the indicator was the separation of crafts from farming, the emergence of feudal cities or transformation on the feudal principles of early refortel or ancient. The functions of the city as an administrative and political center weakened, the corporate property of small independent manufacturers arises.

In Japan, the X-XIII century was the time of transition from the dependent forms of the craft to more free. If at the stage of the early Middle Ages, artisans were subordinate to the state workshop, and then divided between the imperial courtyard, government agencies, aristocratic houses and temples, then in the X-XI centuries. Small manufacturers in the city, for example in Kyoto, acquire significant independence. Craftsmen already had their own workshops, tools, to some extent they were engaged in commodity production to the market, in contrast to the previous period, when they worked only on the owner, mainly the state.

A characteristic feature of the acquisition by a medieval craft was an organization from the end of the XI-XII century. Craft workshops (DZ). In the DZ during his occurrence, the artisan and the merchant was one person: trading at the time had not yet separated from handicraft production. The term "DZA" (Sitting) first indicated the place in the market, where artisans of one specialty sold their products, then combining individuals of one profession, who had a monopoly right to produce and market their products. They were divided into service, created to fulfill certain services in favor of the feudalists and government agencies (early type of craft associations, they treated the DZ of artists, artists, kuznetsov, etc.), and production, the purpose of which was primarily obtaining privileges and protection appropriate craft and artisan. Over time, the dza was replaced by production or accordingly expanded their functions.

Early goals of the XII-XIII centuries. There were weaks, it was often not built on a territorial or production, but on a religious basis, their workshop functions in most cases they could carry out, only entering into the patronage of powerful feudal cartridges.

Kyoto and Nara X-XIII centuries. Although they performed urban trade and craft functions, were under full control of the feudalists, the craft corporations did not participate in urban management. In the X-XIII centuries. There was already a process for the formation of trade and craft quarters, which in the future became administrative units of the city.

This stage of the development of urban crafts and cities corresponded to the undefinition of crafts and agriculture in the village, where rural artisans received land plots from owners or local faeodals to maintain their existence, since the market was narrow and orders lacked. Such practice existed until the end of the XIII century. These artisans did not necessarily become professional. Many of them eventually specialized in agriculture.

In the XIV-XV centuries. The process of separating crafts from farming was further developed. The number of handicraft workshops grew, which covered all new types of crafts, arose not only in the metropolitan region, but also on the periphery. As before, they entered into patronage relations with the kicking of aristocracy, members of the imperial family and monasteries. However, if in the previous period, the service or production for the cartridge was the main, and the hired work or production into the market by side, now on the contrary. E if earlier the patronage was in providing fields to maintain existence, now the patronage of powerful houses included guarantees of special, monopoly rights in the occupation of a certain type of production activity, and the goals, in turn, were obliged to pay certain amounts of money. Come are becoming an important financial source of maintaining the imperial yard and the court aristocracy, importantly based on their social plan. From the XIV century Come sometimes were armed formations.

Rural handicrafts are moving from a stray lifestyle to a settled, rural areas arise, whose residents specialize in one of the types of crafts. Craftsmen could maintain the previous formal status of the dependent people of the temple or another cartridge, but in fact their craft organizations were independent. Urban and rural centers for the production of silk fabrics, paper, porcelain dishes, pottery were arose. Kyoto developed specialized SACE production (in the XV century. It was produced in 342 houses), in the city of Oyamadzaki - production of vegetable oil. Thus, the shops of the worshipists who had the status of the client of the Khatimanti temple, Bakufu guaranteed special rights to purchase raw materials and selling goods throughout the entire central part of the country. In the vicinity of the capital, for example, there were numerous villagers, engaged in processing agricultural products. Craftsmen were concentrated in the rates of military governors, in the estates of provincial feudal.

The production of the market leads to the XVII century. To the fact that in different parts of the country there were areas specializing in a certain form of products. Trade capital, promoting the strengthening of ties between individual areas, begins to gradually interfere in handicraft production. The merchant-buyer supplied artisans with raw materials, scared finished products. Speaking by an intermediary between an artisan and the market, he dictated the form, quality, amount of products. Walking, for example, cotton on Kyushu, he distributed it to spinning shops in Osaka, finished yarn passed by dyes, weaver, etc. Craftsmen, thus specialized in a separate process of producing a product, increasingly obeying the merchant, who became a capitalist entrepreneur.

In the XVII century In some industries of Japanese production, the first manufactories arose, the initial forms of capitalist entrepreneurship originated.

However, the number of manufactures at this time (mainly textile and producing food) was very small. The predominant form of production remained working at home, subordinate to the buyer-merchant, having the character of the scattered manufactory.

The position of artisans is strictly regulated and controlled. Craftsmen were organized in the goals, which had a monopoly of production, had a clear hierarchy and heredity of the craft exercise. The government provided certain privileges and defended their monopoly. At the same time, it actively carried out pressure policies - introduced various limitations and their activities, carried out a scrupulous supervision of the manufactured products and access to the market.

In the Edo Epoch (Tokugava period), artisans were divided into 3 categories that, in turn, had their divisions:

Craftsmen who had their own store;

Craftsmen performing work on site;

Wandering artisans (who had their discharges depending on the causes of their "wandering").

Traders (merchants)

The merchants like artisans are an urban estate. Traders were in the estate hierarchy of Japan below the peasants and artisans. It was associated with a later discovery of trading as a kind of classes, and with the fact that merchants, not producing anything, made out on someone else's work.

In the IX-X centuries. During the period of the domination of the natural economy, trade was mainly carried out by Chinese and Korean merchants of luxury objects and exotic goods received from the Ainov, buyers were the courtyard, aristocracy and temples, and the transactions were carried out by officials, but in the middle of the XI-XIII century. There have been significant changes. A broad trade of everyday demand goods began, which are no longer officials, and merchants, followed by artisans and other professional groups. From the middle of the xi century. And Japanese traders began to actively export goods to the continent (in China).

Foreign trade accelerated the development of internal. In the XII century Rarely, and in the XIII century. Already more often therapy markets begin to appear, since from the XI-XII centuries. The proportion of the surrounding agricultural and craft products remaining increases from local feudals and rich peasants. All of them go to the most popular markets created by local feudals near their estates. The emergence of an excess product in the peasant economy, an increase in the volume of rents received by feud, the development of crafts stimulated the growth of trade. From the XIII century. Urban merchants began to be taxed.

The presence of local markets made it possible to switch the rent (from genuine in monetary form). Sien owners are increasingly beginning to depend on the peripheral markets, since their jobs and products that could not get in these markets that could not get in their facilities, and selling Votchin products, received the necessary money. Wholesale merchants (Toimar) appear, specializing in storage and dispatch to the capital collected in the account of taxes. From the second half of the XII century. Actively apply usselves, from the end of the XII century. Cash bills appear.

From the beginning of the XIV century. There is an expansion of trade. If in the previous period, handicrafts are simultaneously engaged in both trading activities, now there are specialized trade guilds (Kabunakama). At the same time, the trading continued to be engaged in handicrafts. The activities of Roshivshchikov began to flourish, which were often simultaneously engaged in the production of Sake, Bakufu used the warehouses of such risks as repositories of the rice tax. Using the difficulties of Syen owners when collecting tax, the usurists took the latter on the deposit, bringing a pre-assimary tax in advance, and then with the help of military governors and local feudal feudals, taxes from the peasants were knocked out. Specialized to transport products paid to taxes, merchants of Timar are significantly expanding the sphere of its activities, gradually turning into mediators engaged in the sale and transportation of various goods, roving activities. The base of their operations becomes located on the coast of the city, which combined the functions of territorial markets and transshipment points, i.e. Performing the role of intermediaries between the center and the periphery. If before the XIV century. Markets were places of temporary collection of merchants, then in the XIV-XV centuries. The merchants have already lived in the territory of markets and permanent houses-shops. Owners of such shops led their origin from the disorders of the wandering traders, artisans and the Arens who previously lived in provincial departments and in Sien, peasants.

As mentioned, with the development of production and trade by the XVII, merchants appear, buyers who become with the time of capitalist entrepreneurs. Trade capital has won more and more strong positions in the life of the city. The guild of wholesale merchants in any one type of goods or monopolizing trade operations in a certain part of the country used a particularly great influence.

Regulators of the Tokugava government who announced the "struggle with luxury" and distributed to merchants, as in other citizens, prohibited the wearing of silk, gold and silver jewelry, the construction of spacious homes. In fact, merchants focused in their hands significant capital and rare luxury items. Osakomial merchants (Losaka), bypassing regulators against residential premises, even a special type of structure was created - Osaka Gosi, in which the regulated width of the facade (9 m) was strictly observed, but the house was four times the house in the depths of the quarter. In addition, not to pay the windows tax, they made a completely deaf facade with one narrow door, closed, like a window, wooden grid and transmitting light into the room. The modesty and the idleness of the facade was replenished with wealth and luxury of the interior.

The government, receiving loans from merchants, in very rare cases tried to prevent the concentration of wealth in his hands. Therefore, the position of the merchants was distinguished by less severe regulators than the position of artisans and peasants. They also like the rest of the estates had strict division on discharges / categories. But unlike the peasants and artisans who were divided into the category "from above" (military government), merchants were divided into categories in their own rules.

The merchants in their activities were guided by the general rules / charter, which prescribed hard to work and avoid some things. For example, the merchant should not be sponsored by the charity tournaments of fighters, travel to Kyoto, play gambling, to engage in poetry, to join friendly relations with the lowest classes (Geisha, actors of the Kabuki Theater, etc.), to take the lessons of the Iai Yutu (Fast drawing art) and ownership of the sword.

Ministers of temples (priests) and monks

Although the priests and monks did not stand out in the hotel, they had a great influence in Japan. Traditional Japanese religion is a synthism. From the 6th century, Buddhism penetrates into Japan from China. Over the ages of religion, there are in parallel, mutual perpetrators of each other (for example, the Shinto deities are identified in Buddhism with the incarnations of Buddha and Bodhisattva). That one, the other religion becomes dominant in the country, receiving support from the government. The daily life of a simple person includes both Shinto and Buddhist rites.

Shinto temples and Buddhist monasteries have significant rights and property arising from donations as commoners and feudalists. They have their lands that are processed by both the monks themselves (in monasteries) and the dependent peasantry.

The life of the monks and priests is less subject to regulation (although in the Tokugava period it increased) than the life of the rest of the population. Inside the monasteries they live

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