Chapter XXV: THE EPOCH OF THE GEN AND THE HEI (Continued) (3)

Gratitude Yoritomo never failed to practise within the limit of policy. Rumour said that he had fallen in his first battle at Ishibashi-yama. Thereupon, Miura Yoshiaki, a man of eighty-nine, sent out all his sons to search for Yoritomo's body, and closing his castle in the face of the Taira forces, fell fighting. Yoritomo repaid this loyal service by appointing Yoshiaki's son, Wada Yoshimori, to be betto of the Samurai-dokoro, one of the very highest posts in the gift of the Kamakura Government. Again, it will be remembered that when, as a boy of fourteen, Yoritomo had been condemned to death by Kiyomori, the lad's life was saved through the intercession of Kiyomori's step-mother, Ike, who had been prompted by Taira no Munekiyo. After the fall of the Taira, Yoritomo prayed the Court to release Ike's son, Yorimori, and to restore his rank and estates, while in Munekiyo's case he made similar offers but they were rejected.

Towards his own kith and kin, however, he showed himself implacable. In Yoshitsune's case it has been indicated that there was much to awaken Yoritomo's suspicions. But his brother Noriyori had no qualities at all likely to be dangerously exercised. A commonplace, simple-hearted man, he was living quietly on his estate in Izu when false news came that Yoritomo had perished under the sword of the Soga brothers. Yoritomo's wife being prostrated by the intelligence, Noriyori bade her be reassured since he, Noriyori, survived. When this came to Yoritomo's ears, doubtless in a very exaggerated form, he sent a band of assassins who killed Noriyori. Assassination was a device from which the Kamakura chief did not shrink at all. It has been shown how he sent Tosabo Shoshun to make away with Yoshitsune in Kyoto, and we now see him employing a similar instrument against Noriyori, as he did also against his half-brother, Zensei. It would seem to have been his deliberate policy to remove every potential obstacle to the accession of his own sons. Many historians agree in ascribing these cruelties to jealousy. But though Yoritomo might have been jealous of Yoshitsune, he could not possibly have experienced any access of such a sentiment with regard to Noriyori or Zensei.

Towards religion, it would seem that his attitude was sincere. Not in Kyoto and Kamakura alone did he adopt drastic measures for the restoration or erection of temples and shrines, but also throughout the provinces he exerted his all-powerful influence in the same cause. He himself contributed large sums for the purpose, and at his instance the Courts of the Emperor and of the Bakufu granted special rights and privileges to bonzes who went about the country collecting subscriptions. Thus encouraged, the priests worked with conspicuous zeal, and by men like Mongaku, Jugen, Eisai, and their comrades not only were many imposing fanes erected and many images cast, but also roads were opened, harbours constructed, and bridges built. Yoritomo knew what an important part religion had contributed in past ages to the country's national development, and he did not neglect to utilize its services in the interests, first, of the nation's prosperity and, secondly, of the Bakufu's popularity. Incidentally all this building of fanes and restoration of palaces promoted in no small degree the development of art, pure and applied. Experts in every line made their appearance, and many masterpieces of architecture and sculpture enriched the era. These reflected the change which the spirit of the nation was undergoing in its passage from the delicacy and weakness of the Fujiwara type to the strength, directness, and dignity of the bushi's code.

ENGRAVING: CANDLE-STICKS

ENGRAVING: SAMURAI'S RESIDENCE IN THE KAMAKURA PERIOD