The city of Kamakura is one of the most attractive Japanese regions for tourists. Kanagawa is located on the shores of Chagami Bay (Miura Peninsula). The region is home to about 174,000 people, but the number of tourists visiting the area annually is in the millions. Located near the capital of the Land of the Rising Sun, the small region has all the advantages of the best holiday destination for travelers - a favorable climate combined with a rich historical heritage, wild hiking trails with magnificent ancient temples and modern shopping complexes.
Tourist region of the Land of the Rising Sun
A Brief History of Kamakura
There is an ancient Japanese proverb: there is something in Kamakura that makes you live honestly and with dignity. Historians have found that it is due to the historical context: Kamakura, Japan is the birthplace of the samurai code. The settlement appeared in 1192 as the capital of the military rule of the bakufu. Almost immediately it became a city of temples, retaining its status to this day. It was here that the monks had excellent opportunities (including donations and patronage from the authorities) to found temples, which is why there are now 176 holy places.
The historical context of Kanagawa involves the struggle of the Taira and Minamoto families. The confrontation, caused by the imperfection of the laws on the transfer of the throne, was explained by the numerous people who wished to do so, confident that they should rule the state. Victory in the civil strife remained with the Taira clan, whose ruler, as they said in those days, grabbed the Celestial Empire of the Four Seas with his hand. Thanks to his influence, Taira no Kiyomori, having lived to an old age, made his grandson heir. In those days they said that a person who does not belong to this powerful clan is worth nothing. The enemies of Taira no Kiyomori did not live long, even if they were powerful or holy. This is proven by the sad history of the sanctuaries of Nara: the monks resisted the power of the clan, so the holy buildings of the city perished in the fire. Ruler Taira did not spare even the huge Buddha statue in Toidaiji Temple. The period of success was followed by a series of failures. Time after time, the Minamoto were defeated by the Taira troops, so by 1185, only a handful of loyal aristocrats and a young emperor remained from the previous rulers. They all died in Dan-no-ura Bay.
Kamakura - the birthplace of bakufu
The new ruler of Japan is Minamoto no Yoritomo. It was he who founded the Kamakura government and created a temple dedicated to the warlike Hachiman, the patron saint of the clan. The structure, called Tsurugaoka Hachimangu, still exists today. Japanese history is flowing in a new direction - now the bakufu rules, and Yeritomo receives the status of seiyi tai shogun. Showing his power, he creates an analogue of a huge Buddhist statue from Nara and chooses Kamakura Prefecture for it. The attraction was completed after the death of the ruler, and it has survived to this day. The Japanese Statistics Agency estimates that more than 2 million travelers come to admire the huge statue every year.
The Kamakura shogunate fell in 1333, and with its loss began a new era for the region. In many ways, the shoguns lost power due to the Mongol invasions: in 1274, 40,000 enemies on 900 ships landed on Kyushu and the Japanese were unable to repel an organized army. Nature came to the rescue - the attackers were washed away by a typhoon. After 7 years, the invaders came with an army of 100,000 soldiers. The fighting lasted 7 weeks; the population of the islands had practically no chance of victory. The climate came to the rescue again. The typhoon destroyed almost the entire enemy fleet. To perpetuate the courage of the defenders of the homeland, the 8th shogun of the Kamakura shogunate builds the Engakuji Temple. For many centuries it retains the status of the main monastery of Zen Buddhists.
The history of the prefecture is closely connected with the formation of the state
The Kamakura shogunate finally faded into history after the reign of Go Daigo. Mongol attacks led to the impoverishment of the government and uprisings against the authorities. Go Daigo, nicknamed the naive emperor, tried to restore imperial power. He was supported by the Ashikaga clan, but soon the allies betrayed the ruler, expelled him and founded a new line of shoguns. Thus, in one moment, the history of the Kamakura shogunate ended.
Japan. Kamakura period - samurai regime
Kamakura is now better known for its Great Buddha statue and popular beach than for being the center of a feudal regime for nearly 150 years in Nippon's history. Unfortunately, the chronicles of this period provide too little material to provide an accurate picture of historical Kamakura. But in the days of its greatness it seems to have been a well-ordered city of 10,000 houses, with special districts reserved for the samurai and special districts for the common people. The population appears to have been significant, as an earthquake in 1257 is reported to have killed 23,024 people in the city. Yuiga Hama, now a popular beach, was then a busy seaport with hundreds of ships constantly anchored; in its importance it rivaled the large shopping centers of Naniwa (now Osaka) and Hakata (now Fukuoka). The warriors, having acquired some of the refined tastes of the Heian capital, admired the moon while riding boats on the bay, accompanied by an orchestra. However, in essence, Kamakura consisted largely of sports fields and stadiums, where samurai daily practiced horseback riding, archery, fencing, etc., in order to maintain their military skills at the proper level.
As a city that played a prominent role in history, Kamakura has quite a few interesting monuments and buildings: for example, the great Hachiman mausoleum in Tsurugaoka, the large Zen temples at Yenkaku-ji and Ken-choo-ji and, finally, the Great Buddha, but all this does not make as great an impression as might be expected from a center which has played such a prominent role in history. From the very fact that Kamakura did not leave impressive numerous monuments like Nara or Heian-Kyo, we can infer the practical nature of this period. Providing a contrast to the splendor of Heian culture and grandeur, the culture that developed here can be seen as a culture of the spirit based on the philosophy of Zen Buddhism, which influenced art in the sense of simplicity, and based on the "Way of the Samurai", later called "Bushidoo". " Judgment and evaluation of both can be given only on the basis of their internal content, meaning and value, and not on their external forms. Therefore, all that remains of the history of Kamakura is represented not so much by material monuments as by traditions of the human spirit, which even to this day have a strong influence on the behavior and aesthetic tastes of the people.
Before recounting the history of the Kamakura period, it is necessary to first understand the political structure that was created by the samurai class. The three successive samurai regimes, centered in Kamakura, Muromachi, and finally Edo and lasting for 700 years until the Meiji Restoration in 1868, are almost without exception called "Bakufu" by historians. It is generally believed that all three regimes share the same political character. However, this is far from being historically true, and we will now see why this is so.
Our attention is first of all drawn to the meaning of the word “Bakufu”. It is of Chinese origin and means “General of the Imperial Guard.”
In China, during the ancient Han Dynasty, many generals were sent north on military expeditions to conquer the “Hunnu” (Hun) tribes. Since these tribes lived in the barren northern steppes, during expeditions the generals set up a camp of tents, and this camp moved depending on the progress of military operations. Since these camps represented a kind of field administration, over time they began to be called “bakufu”, and then this word acquired the meaning of “general”. During the Tang Dynasty, it became common practice to call a general of the Imperial Guard "bakufu". Apparently, when Minamoto Yoritomo was appointed general of the Imperial Guard, after defeating the Taira clan and then the shogun, he was also named "bakufu". Later, when he established his regime in Kamakura, his main headquarters also became known as the Bakufu. Thus, this word was never applied to a political organization until the Tokugawa, towards the end of their reign, began to use it to name their regime, as if to justify their position. In fact, the Bakufu in Kamakura was established by Ioritomo for the sole purpose of managing the affairs of the house of Minamoto through the administrative office - Mandokoro; thus, the Bakufu before the Tokugawa was never a broad and powerful political organization.
Let us consider why the name "Bakufu", in the sense of an organized political institution, came to be attached to the three samurai regimes.
To give their political position a rational basis at the beginning of their regime, the Tokugawa claimed that they were descended from Minamoto, the founder of the Kamakura regime, and that their own political system was only a continuation of the traditions established 400 years before them. And later in Tokugawa history, when their position began to fluctuate, they tried to justify their position. They began to call the Kamakura regime and the subsequent Muromachi regime by the name "Bakufu", and then called their regime by the same name. In short, by exaggerating the actual importance of the previous samurai regimes and portraying them as the only political force in the country, the Tokugawa meant to strengthen their position and ensure its continuity. So, if the word “bakufu” acquired the meaning of a political institution no earlier than the beginning of the decline of the Tokugawa administration, then it would be a mistake to consider the “Bakufu” of the Kamakura and Muromachi periods in the same light.
These facts would have provided an interesting topic for historical research after the Meiji Restoration, but, instead of finding out the true historical meaning of the word, historians simply adopted the interpretation given to it by the Tokugawa, and thus gave the Bakufu in Kamakura and Muromachi more meaning than it really deserves it. For this reason alone, the incorrect opinion still persists that the three samurai regimes had the same political character. To understand Nippon history since the Kamakura period, it is absolutely necessary to remember the above facts.
The economic basis of the Heian aristocracy was the vast estates (shoen) scattered throughout the country. To protect these estates, their managers (myōshu) maintained appropriate military forces made up of soldiers recruited from among the peasants. With the help of this military force, the Myoshu protected the rice crops and ensured the delivery of food from the estate to the “master's house” in the capital. Some myoshu and their troops remained in the capital to guard the “master’s house.” There were also independent Myoshu who hoped to establish close relations with the aristocrats and, on their own initiative, came to the capital to serve under the command of the aristocrats. Thus, due to the fact that these subordinates began to remain in the capital to “serve” their masters, the verb “saburu” (to serve) turned into a noun - “samurai” (one who serves). Over time, this custom of maintaining private military guards in the capital created close relationships among aristocrats and samurai and enabled the latter to come into contact with the life and affairs of the aristocracy.
Among the newly emerging class of samurai in the province were two families - Taira and Minamoto, who enjoyed enormous influence in the western and eastern districts of Nippon, respectively. They rose as chiefs from a gradually expanding group of provincial magnates and myōshu, whose ancestors belonged to the court aristocracy and even to the collateral lines of the Imperial Family, but left the capital, where the Fujiwaras dominated, and began to seek their fortunes in the provinces. Some of them became owners of the state lands they were sent to administer, while others became designated myōshu or independent myōshu.
As the Nipponese have always been characterized by reverence for the Imperial Dynasty, the Taira and Minamoto surnames, coming from the collateral lines of the Imperial House, were held in greater esteem than other surnames, and were accustomed to be looked upon as the focal point of the unity of their class in their respective spheres of influence. With the gradual strengthening and expansion of the military importance of the samurai class in different provinces, the influence of the Taira and Minamoto families was quickly revealed, but the internecine wars of the Hoogen and Heiji eras in 1156 and 1160 further contributed to their rise.
Both of these bloody events occurred as a result of internal struggles within the Fujiwara family over issues related to the Imperial succession, with the fighting parties taking advantage of the armed forces of the samurai. As a result of intrigues and conflicts in court circles, the internal political position of the aristocracy became completely dependent on the samurai, who, in turn, realized their power and importance. After 1160, the Fujiwara were no longer powerful, and the Minamoto also weakened, and their most important military leaders were killed; The Taira family achieved undisputed power when its leader Kinyomori was appointed to the high political post of Dad-joo-Daijin in 1165. However, their reign was not long-lasting, as instead of continuing to develop their military abilities, they fell prey to the effeminate and debauched Heian life. Meanwhile, the Minamoto gathered their forces again, and from their midst emerged the great leader Ioritomo, who overthrew the Taira and established political control over the entire country.
The Taira fought under the red banner, and the Minamoto under the white; the war was fought bravely and mercilessly throughout Nippon until the Taira forces were destroyed in a decisive naval battle in 1175 at Dannoura near present-day Shimonoseki. There is no more epic work in Nippon than the Heike Monogatari (Tales of the Taira Family), which vividly describes the fierce battles and tragic defeat of the Taira.
The great victory at Dannour gave the Minamoto undisputed power. Their leader Ioritomo declared the political center of his regime to be Kamakura, where his ancestors had long lived, and provided the samurai class with the opportunity to develop a strong military tradition free from the sophistication of Heian-Kyo.
To consolidate his newfound power and spread his influence, Minamoto Yoritomo established an administrative apparatus consisting of three main organs - military, administrative and judicial. The Samuraidokoro, a type of disciplinary court, was in charge of the affairs of the military class—the gokenin, or Minamoto household men—as well as general military and police duties. The administrative body was called Kumonzo, and later Mandokoro. Both Samuraidokoro and Mandokoro were not new institutions characteristic of the new feudal regime, but were organized on the model of the institutions through which the Heian aristocracy administered their estates. However, the judicial body - Monchuudzo - was a new institution and was an appellate tribunal for the final decision of cases that could not be resolved locally. At first, under Ioritomo, these institutions were only administrative bodies for the affairs of the Minamoto house; Thus, the Kamakura-era Bakufu was not at all the imposing governmental organization that many seem to think. It did not have an official national character. However, Ioritomo later received permission from the Imperial Court to appoint jitō (clerks) from among his vassals to manage estates throughout the country, and from among the influential jitō he appointed shugo as observers in various provinces. He also received from the Imperial Court the right to levy a tax on all estates in the amount of 5 seo of rice per tan of land, i.e., approximately one-fifth of the harvest. This tax was called kheoroomay. These privileges naturally increased the power of the Minamoto, but it was only after Ioritomo received from the Throne in 1192 the title of seitaisiogun and the task of maintaining peace throughout the country that his regime began to assume a national and official character.
In addition to the military, administrative and judicial branches of the government, new bodies were created, such as the various Kuji-bugyeo appointed by the new regime to perform various police functions. In Heian-Kyo, a police body called Shugo and later Rokuhara-tandai was established to maintain order in the capital in place of the former Kebiisa-choo body. In Kyushuu, Chinzei-bugyeo, later called Kyusyuu-tandai, was established to maintain public order, and in Oou district, Oosyuu-bugyeo was established for the same purpose. The establishment of these new bodies in different parts of the country indicates the gradual strengthening and expansion of the power of the new order.
Upon the death of Ioritomo, he was succeeded by his eldest son Ioriye, who was succeeded by his younger son Sanetomo; both of them were shogun by Imperial appointment. However, the Minamoto regime in Kamakura was established through the Hojo family, which had long been the most powerful clan in the eastern provinces; Therefore, after the death of Ioritome, power in Kamakura gradually passed into the hands of Hojo. Under the seventh shogun, Fujiwara Ioritsune, the great-grandson of Ioritomo, the shogun became a puppet in the hands of Hojo, and whether the shogun descended from Minamoto or not was of secondary importance, and the regime itself began to be called simply Kamakura-dono, i.e. “respected Kamakura.” Since the position of head of Mandokoro became a hereditary position of the Hoojoo family, the holders of this position became regents (shikken) and thus the power in Kamakura was in their hands. Under the regent there was a council - Hoojoshu - of Hoojo's supporters, which served as an advisory body to reinforce the government administration.
When the samurai regime was thus organized and strengthened, the Hoojo family entered into a bloody conflict with the court circles of the capital of Heian, known as the Shookyu War (1221). From the point of view of the Heian bureaucracy, the emergence of samurai administration in Kamakura contradicted the traditional principle that the center of government should be the Imperial Throne. When this opinion became stronger in the capital, and this became known in Kamakura, Hoojo sent armed forces to the capital. Then the regent from the Hoojo family, Yoshitok, declared that his military forces were directed, according to historical data, only against court officials, but if the Sovereign, deprived of their freedom by them, himself became the head of the army, then he would immediately leave his army and be ready to pay for his sins. However, the battle continued to the end, and as a result, the three former Sovereigns - Gotoba Tennoo, Tsuchimikado Tennoo and Juntoku Tennoo - were exiled to Oki, Sado and Tosa, and all courtiers found responsible for the movement against Kamakura were exiled. We must note here, however, that the ambitious Hojou, after their victory, did not even think of taking the Throne themselves, since Gohorikawa Tennoo ascended the Throne, and in His name they maintained peace and order in the capital. The Hoojo could easily have taken the Throne themselves, but even they respected the traditional and inviolable principle that the Sovereign is the center of the State, and the State is concentrated in the Sovereign. Even during this troubled period of Nippon's history, this principle remained valid. This is the mysticism of Nippon history and its main feature.
The Hojo Regency may seem similar to the Fujiwara Regency, but there are significant differences between the two. Regent Fujiwara (sessho-kampaku) was appointed by the Throne to assist in administration, while Regent Hōjōō (shikken) appointed himself to “assist” the sōogun appointed by the Throne. The fact that the Hōjō considered it possible to settle their disputes with the courtiers by force of arms and to punish those whom they considered guilty of the movement against Kamakura was the reason why the Hōjō's actions during the Shookyuu War were condemned throughout later history.
As a result of the Shookyuu War, Kamakura's influence spread widely, as the ji-too, who were officials of the Kamakura regime, gradually turned into landowners, demanding half of their shōen from the aristocrats. Based on such expanded economic foundations, the Hoojo regents had enormous political influence and could install princes and courtiers, who were only puppets in their hands, to the post of shogun.
In 1232, Hōjō published the Goseibai-Shikimoku, better known as the Jōei-Shikimoku (Formulary), containing 51 articles. That the third part of this document is devoted to questions regarding the transfer of land from hand to hand indicates how important control of land was to the maintenance of political power.
So far we have tried to contrast the forces centered in the capital of Heian with the new forces that grew up in Kamakura. However, we have given only a superficial overview of the history of this period. In reality, the period was much more complex, and we now move on to these conditions.
From the end of the Heian period, the life of the aristocracy, as we have seen, was closely intertwined with the life of temples and monasteries. And just as aristocrats were guarded by samurai, so temples and monasteries were guarded by their warriors - clergy. Therefore, both the aristocracy, whose life was concentrated in Heian-Kyo, and the clergy, whose centers were the Enryau-ji monastery near the capital and the Koofuku-ji monastery in Nara, had, even after the establishment of the samurai regime in Kamakura, their own independent means of existence. But the gradual expansion of Kamakura's power soon began to put pressure on the aristocracy and clergy, who jointly tried to delay the spread of samurai influence. However, at the same time, there were statesmen in Heian-Kyo who believed in the possibility of using this new force in order to suppress the arbitrariness of the clergy and church warriors, who often committed outrages and attacks, and at the same time strengthen the new regime with general police measures . And so Gotoba Tennoo appointed Minamoto Ioritomo shogun and authorized him to maintain peace and order in the country. Thus recognizing the new power that had arisen in the eastern provinces, the Emperor hoped to adapt the country to the changing situation.
The growth and spread of the Kamakura regime had the consequence of a general upheaval of the old social and economic order and created serious confusion in the souls and minds of those whose existence was entirely dependent on the old order. They watched in despair as lands changed hands and their economic foundations disappeared before their eyes. These alarming changes gave rise to widespread pessimism in all classes of society and led to the belief that the last days had arrived and the end of the world had come. This pessimistic mood began towards the end of the Heian period, but became prevalent during the Kamakura period, when the old order began to crumble with the rise of the samurai. The aristocracy in Heian-Kyo believed that all worldly sorrows were the result of predestination, and sought solace in the future. However, at the same time there was a general desire to actually overcome these disasters. Among the capital's nobility there were supporters of the opinion that the best solution under these circumstances would be to establish cooperation with Kamakura. Fujiwara Kanezane, a powerful courtier, was a strong supporter of this opinion, and his younger brother, a priest named Jien, clearly expressed this idea in 1223 in his famous treatise Gukan-sho.
However, despite these conditions, the aristocracy continued its traditional way of life. From her midst came a collection of poetry, Shin-Ko-kinshuu, compiled by Imperial order in 1204, from which it is clear that the life of aristocratic circles has changed little since the golden days of Fujiwara. Other famous literary works also appeared, such as Hachidaishuu (Eight Collections), Sumiyoshi Monogatari and Nezame Monogatari, which imitated Genji Monogatari and thus continued the old Heian literary tradition. Most of the highly artistic e-makimono (unfolding scroll paintings) that are now preserved as art treasures date from this period, indicating that creative talent did not dry out even in those days of change and turmoil.
The main feature of Kamakura history is the complex relationships and interactions between the aristocracy, clergy and samurai. All the armed conflicts that occurred from the Genpei (Minamoto-Taira) Wars to the Shookyuu War - for about 50 years - were the result of friction between these three influential groups, each of which owned almost the same amount of land, which was their economic base. It should further be noted that during this period a completely new class of so-called kariage began to rise, later known as daifukuchooja, that is, moneylenders.
We have previously noted the development of domestic industry and the consequent development of trade and the need for money to facilitate trade transactions; For this purpose, coins brought from China were put into circulation. Since the rise of Ioritomo, money circulation has become a matter of serious importance in the capital of Heian. Money circulation contributed to the growth of a class of moneylenders from among merchants who specialized in importing coins from China. Around the time of the promulgation of the Jooei form (1232), when the Kamakura regime was more or less politically strengthened, the samurai class, in general, began to experience strong pressure from this monetary group.
Both the aristocracy, the clergy, and the samurai had the same source of livelihood - rice harvests on their estates. However, when money began to circulate widely and the price of rice began to be expressed in money, price fluctuations began. To prevent price movements, the Imperial Court and the Kamakura regime took various measures, such as the establishment of fixed prices already at the very beginning of the Kamakura period, but since price fluctuations depended on the development of industry, these measures were not able to control the situation. Over time, this trend has become even more noticeable. Then the collection of land taxes in money instead of rice began. But owing to fluctuations in prices, all those whose income depended on land were constantly faced with an uncertain economic situation that created general uneasiness. On the other hand, moneylenders increased their importance in society by issuing loans against land security. Their affairs prospered and their wealth grew, since very often mortgaged lands were transferred to them due to non-payment of debt by debtors.
As the lands passed into new hands, the jitoo lost importance and moneylenders began to establish their control over the lands that came into their possession. The form “Jōei” was published precisely when this trend was already strong; other temporary additional edicts quickly followed, but the results were very slight. Although after the Shookyuu War, the lands under the samurai regime expanded significantly, and new officials - shimpō-jitō - were appointed from Kamakura to oversee these lands (they eventually became the owners), these officials, too, were soon forced to bow under economic pressure. pressure from moneylenders.
But there was another factor that contributed to shaking the foundations of society. This was the law of primogeniture, which came into use during this period and changed the normal order of inheritance. Since the estates were bequeathed to the eldest son, other family members had to rely only on their means of subsistence; this created family discord, general economic disorder and led, as we will show later, to great civil wars. Let us note here in passing that at this time it became customary to use family coats of arms.
The development of a money economy, the growth of Kamakura's authority, the constant transfer of lands into new hands and the law of primogeniture - all this required a complete reorganization of society; but since there was no force then capable of doing this, the result was widespread social unrest. There was a movement of land owners who lost their lands, as well as peasants sitting on these lands. Many turned into vagabonds, adventurers and thieves; girls were sold into slavery. Due to these circumstances, the Kamakura period was a period of extreme need and suffering.
These were the social conditions that gave rise to new Buddhist movements. For example, the famous priests Hoonen, Shinran and Ippei maintained hope among the suffering masses by convincing them that although their present life was hard and unprosperous, they would achieve happiness in the future life if they maintained absolute faith in the Buddha. And as the turmoil spread, so did these religious movements. But it was not so easy to overcome the difficult reality of this time. Then appeared Nichiren, one of the greatest personalities in the religious history of Nippon, whose sect is one of the most popular to this day. Based on the social conditions of his time, he sharply protested against the long-established confusion of faith with magic and spells. His teaching was based on the Hok-ke (Lotus Scripture), and his preaching was popular because its goals were clearly national. His famous treatise "Risseo-Ankoku-Ron" (Treatise on Establishing Justice for the Peace of the Country) clearly states that he sought to give peace and security to the people and strengthen the State around the traditional center - the Throne. Thanks to the sincerity and passion of Nichiren's preaching among the people, the number of his followers increased. He sharply criticized the Kamakura regime, but neither he himself nor the movement he raised could be destroyed.
And so, when Nippon was engulfed in similar social unrest, Kublai, the great Mongol Khan, conqueror of half of Europe, twice, in 1274 and 1281, sent a large fleet with tens of thousands of warriors to invade this country. Immediately all internal unrest was abandoned, and the entire people, as one person, stood up to defend the Fatherland against the foreign conqueror. As the Mongols approached Nippon, the Nippon forces not only defended their shores, but also repelled the attackers with heavy losses.
When the samurai fought with weapons, the people prayed, turning to all national Kama and Buddha with a fiery prayer to drive away the enemy. The abdicated Kameyama Tennoo prayed for the Fatherland for several days at the Hachiman Temple in Iwashimizu near the capital and sent his close associate to Koodai Jinguu to ask His August Ancestress Amaterasu-Oomikami for divine help. Like a miracle, in response to these prayers, a strong storm arose during the first and second attacks and destroyed the Mongol armada. In the accounts of Marco Polo's journey and in the archives of the Yuan Dynasty there is mention of a great storm, but in the Nippon annals it is recorded that Kama appeared in the form of Wind and fought on the side of Nippon. Since that time, the word "Kamikaze" (divine wind) has become a symbol of the faith of the Nippon people that Providence is constantly with them in times of national trials.
Since the Mongol invasions the country has undergone many internal changes. The emergence of a class of moneylenders contributed to the rapid progress of trade and industry. Merchants and artisans organized associations to protect the interests of their members. The artisans were descendants of their distant ancestors - kakibe - and were initially attached to the Imperial Court or to temples and monasteries, but when the rapid transfer of lands began from hand to hand and their existence became insecure, they began to leave estates and move to cities; there they worked for themselves and sometimes organized themselves into cooperatives (for), somewhat reminiscent of guilds. Each was engaged in one industry - the production of paper, textiles, clay and metal products - and many of the products that have survived from that era testify to the great skill of the artisans.
To sell the goods produced by these craft cooperatives, merchants established markets in centers such as Heian-Kyo and Kamakura, as well as in large provincial cities. The spread of trade contributed to the development of communication routes. Transport increased on land and sea. On land, customs points (sekte) were established at the entrance to cities to collect duties and taxes, and in seaports - toiya - to collect duties on goods transported on sea vessels, and these institutions also dealt with transport and exchange. Gradually, all this contributed to the development of the exchange system. Mining, fishing and other economic sectors also developed. This is how the economic power of the trading class expanded, which developed as a result of those processes that led, as we have seen, to the weakening of the landed nobility.
Trade with China, which began to develop during the Heian period, was also active during this time. The Shin-sarugakuki, a document dating back to the 12th century, says that many merchants from Kyushuu went overseas on ships loaded with goods and returned with various foreign goods. In the Chinese document “Kaichin-shimin-shuchi” (1250) there is the following passage: “Sailing many miles on the water, on many ships, the Nipponese come to our country to sell and buy various goods.” That this trade was profitable is evident from the fact that merchants from southern China reluctantly obeyed Kublai Khan's orders to provide him with ships when he organized an armada to invade Nippon. The emergence of a class of merchants, in whose hands a large capital had already accumulated, caused a lot of concern to the feudal rulers, whose political power was based on agriculture. The Kamakura government limited the number of ships sailing to China, but could not prevent the development of trade. It should be noted that it was on these ships that many Buddhist priests traveled to China and upon their return introduced Nippon to new religious and cultural movements, such as, for example, the teachings of the Song and Zen Buddhism. After the Mongol invasions, the transfer of land into the hands of the trading class was so great that edicts - tokuzy - were issued more than once, declaring the loan system invalid; however, this did not produce results, since these edicts affected more samurai who needed loans than moneylenders. The samurai, who had played a prominent role in the defeat of the Mongols, demanded land in return for their services, but at the time the Kamakura regime did not have enough land or political authority to satisfy them. Therefore, the end of the Kamakura regime was only a matter of time. Its decline can be seen from the fact that the Azuma-Kagami, the official chronicle of the Kamakura regime, ceased to be compiled after 1264.
The reasons for the decline of the Kamakura regime were not only social and economic: they also lay in the mental trends of the end of this period.
We have already seen how the Heian aristocracy, discouraged by the loss of land and influence, sank into pessimism and sought solace in Buddhism. However, at the same time, she continued to live by her traditional interests, especially in the field of literature. The study of classics and national historical chronicles, such as Nippon-shoki, Kokinshuu and Genji-Monogatari, deserves to be noted. Through this study, they gained a deeper understanding of how their ancestors lived and thought. The result was a revival of antiquity, a desire to return to antiquity. The Mongol invasions, which, by awakening a general desire for national preservation, stimulated nationalism, contributed to the revival of the traditional principle of the State. The teachings of the Song and the Zen Buddhist sect, transferred from China, gave impetus to the Nippon mind and in their new environment contributed to the development of truly Nippon characters, complementing the theoretical basis of the Imperial Principle. They taught us to study and think critically. These mental currents were observed not only in the capital among the aristocracy, but also in the provinces among the samurai in such local centers of learning as the Kanazawa Library and the Ashikaga Institute (both still in existence). Thus, a critical point of view on the Kamakura regime was established not only among the capital's aristocracy, but also among its supporters. These mental currents crystallized in a deepened understanding of the true relationship between the Sovereign and the subjects and in a definite decision to restore the traditional system of government centered on the Throne. When this aspiration was translated into practical action, the Kamakura regime fell and Godaigo Tennoo, who had been in exile for a short period during the rebellion, was returned to the Imperial capital by His loyal supporters and assumed full government power. This was the Kemmu Restoration in 1334, but, as we will see later, the real Restoration did not occur until 500 years later, in 1868, for with the fall of Kamakura power passed to another samurai regime known as the Ashikaga (or Muromachi); this regime continued, albeit with little success, the policies of the previous regime.
Sources:
1. Akiyama Kenzoo, History of Japan; M.: Monolit-Evrolints-Tradition, 2002
See also:
Japan Japan in the III - VI centuries. Japan. State structure at the beginning of the 7th century. Japan. Political events of the Nara era Japan. Reforms Taika Japan. Heian period
How to get to Kamakura from Tokyo
The ancient city is accessible to both Japanese and foreign travelers. You can get here by rail, bus, taxi and rented car. It's easier to get from Tokyo by train. Branch lines of two companies pass through Kamakura: Enoden, JR East. The first deals with the line leading to the Pacific coast, Fujisawa. There are small trains on the branch that look more like trams. The second belongs to the branch connecting the city with the capital and large port of Yokohama. The fastest option is the train from Tokyo. From the center of the capital, the journey takes an hour and costs about 650 rubles. If you take this train in Yokohama, the trip will be reduced to half an hour and will cost 250 rubles. Trains from Shinjuku to Fujisawa are cheaper but slower.
An alternative public transport convenient for tourists is regular bus service. Buses depart from Tokyo Station Yaesu North Exit. The duration of the trip is 40 minutes. Ticket price – up to 400 rubles. An alternative bus service is from Haneda Airport. It is enough to get to the station of the first terminal of the airport and find a bus stop. Ticket price – up to 900 rubles; The duration of the trip is an hour.
For those who love comfort, the best option is to take a taxi. The road will not be cheap (about 16,000 rubles), but you can get from the capital to the historical region in just 46 minutes.
Tourists who avoid public transport and do not want to spend money on taxis can rent a car. The service will cost 500-600 rubles.
The historical region can be reached by rail
Reminder for tourists
Kamakura is a great destination for a trip, whether for one day, a week or even a month. If time is limited, the optimal route is to cover the forest, which contains several Buddhist temples. To get around the city conveniently, you can rent a bicycle. The rental office is located next to the train station exit. Price per day – 1,300 rubles.
There are several convenient hotels in the city. Kamakura-Hase Youth Hostel is located near Hase Station. The cost of living is low (less than 300 rubles per night), but reviews confirm the impeccable order in the hostel. For lovers of a high level of comfort, Fresa Inn opens its doors. The hotel is located near Ofuna station. The price of one night is 5,300 rubles.
The city is convenient for tourists
Catering establishments in Kamakura include small cafeterias near the station specializing in national cuisine, chain restaurants (including international chains), as well as luxury restaurants decorated in a traditional style. In summer there are bars on the beach. In reviews, tourists especially note Saryo Inoue. The cafe opens in the morning and is open until 6 am. The menu consists of traditional dishes. The calling card of the place is the terrace with a magnificent view.
Guests of Kamakura are strongly advised to try the traditional soft-serve purple potato ice cream. This dish is the calling card of the city. The second regional edible specialty is o-senbei rice cookies. It is sold in a store in Komati. The price per piece is 150 rubles.
Traveling alone with your dreams
We spent a sunny Sunday in Kamakura
, a small coastal town an hour's drive from Tokyo. Kamakura is famous for its ancient temples - the town is even called northern Kyoto. And in early December, later than most other places in Japan, autumn colors are usually bright here. True, this year the red maple season arrived earlier in Kamakura, and by the time we arrived, the colors on most of the trees had already faded.
In general, it is better to go to Kamakura on a weekday - it is a popular weekend destination among Tokyo residents. But these days in Tokyo they promised the best weather on Sunday, so we went. Overall it was wonderful! Yes, a crowd gets off the train and goes, plus or minus, along the same route. But these are wonderful, sweet Japanese people, so nothing bothered me.
And we really liked Kamakura. A wonderful and very green town with many temples and a variety of walking routes, including trekking ones and with views of Fuji, which, unfortunately, were inaccessible to us with a stroller, so we’ll go there another time.
Eikonji temple complex with many buildings, gardens, koi ponds, red maples and artists.
Then, going down from the hills towards the sea, we went into the central, most atmospheric and crowded temple complex Tsurugaoka Hachimangu , where there were many traditionally dressed families with small children. At the foot of the temple there is a picturesque pond with a peninsula, there are small canals with bridges and “blooming” maples. Very beautiful.
Then we crossed the railway tracks and headed towards the sea along a completely deserted street with cute houses of local residents. We ate lunch boxes from Family Mart and walked past a crowded park with a huge Buddha statue. We saw enough of Buddha while we walked around the area from the side, so we didn’t go inside to join the crowds.
And our last temple in Kamakura was Hasedera Temple - perhaps my favorite of all the temple complexes visited in Japan. Very atmospheric and varied. There are temples with drums, and caves with carved statues, past which you walk in the twilight and sometimes bend over. There is a rock garden, moss, bamboo thickets, carp in ponds. There are also maples, but they are all gone, and the sun had set behind the mountain when we arrived - with the sun and maples it would have been absolutely indescribably beautiful here. Along the path you can climb the hill located behind the temple and admire the ocean view from the observation deck. Next time, which will definitely happen, I will come to Hasedera Temple in the morning to see my favorite place in the sunshine.
Then we went to the beach, I soaked my feet in the cold water of the Pacific Ocean and admired the little surfer girl who, in a wetsuit, stormed small waves, while either her dad or her coach sat on the beach, wrapped in a down jacket, and filmed the girl’s feat on video camera.
In the rays of sunset, we walked along the embankment to the central street of Kamakura, and along it to Kamakura Station, from where we left in the dark back to Tokyo. It was a wonderful walking day in the fresh provincial air. We traveled there and back with a transfer in Yokogama, the second largest city in Japan.
That's all our Japan. After 5 nights in Tokyo, we took a direct metro train to Narita Airport and flew away, knowing that we will definitely soon return to our beloved Japan, where it is easy, interesting, sincere and delicious to travel even with a small child.
Attractions in Kamakura
During the bakufu period, rulers developed culture and patronized religion, so many attractions have survived to this day. Of particular interest to tourists are the numerous temples and sanctuaries, as well as the huge statue of Buddha.
Hokokuji Temple
Bamboo (as Hokokuji is called) is a Zen Buddhist temple related to Kenteji Rinzai. Founded in 1334 on the initiative of Ashikaga Ietoki, it was ruled by abbot Tengan Eko, who was trained by the Chinese monk Mugaku Sogen, who came from the great land, who founded Engakuji.
Hokokuji
Hokokuji is famous for the bamboos that grow behind the main building. A walk in these parts refreshes the senses and immerses the traveler in euphoria. A charming path leading to the main gate gives access to a traditional idyllic garden. The history of the temple is tragic and bloody, but now this place is a refuge of peace and beauty.
North Kamakura
Northern Kamakura, in my opinion, is a more calm and meditative place. There are no crowds of tourists here, nor are there any golden goddesses or a giant Buddha. It has a quieter atmosphere, with temples and shrines scattered across the mountain slopes and forests.
Engakuji
Temple with a sacred relic - the tooth of Buddha
You can start exploring the temples of northern Kamakura from the Engakuji (円覚寺). It is located near Kita-Kamakura Station.
If you happen to be spending the night in Kamakura, keep in mind that there are free and open meditation classes every morning from 5:30 am.
Let's go in. After passing through the Somon gate, we will see another wooden gate of the Engakuji temple - Sammon. In any Buddhist temple there are many buildings, each of which has its own meaning.
Engakuji Temple was included in the "Five Mountains of Kamakura" (the most important Zen Buddhist temples in Kamakura).
Meditation Pavilion - monks who had reached the state of Nirvana were once selected here:
Pavilion overlooking the garden and a small pond:
The main hall, which houses a wooden statue of Buddha. It was destroyed during the Great Kanto Earthquake in 1923, and was later rebuilt:
One of the temple buildings (Syariden) houses a relic - a tooth of Buddha. It has been declared a national treasure of Japan. A large temple bell with a height of 2.6 meters is also considered a national treasure.
By the way, pay attention: people take off their shoes, as you can walk along the wooden corridors of the Engakuji Temple in Kamakura.
⭐️ The cost of visiting Engakuji Temple is 300 yen.
Kencho-ji Temple
The largest Zen temple in Japan
Kencho-ji Temple (建長寺) is the second (or rather, it is even called No. 1) of the five Buddhist Zen temples in Kamakura. Like Engakuji, it dates back to the 13th century. Kente-ji is the largest Zen temple in Japan. The entrance fee is 300 yen.
Having passed through one, then through another gate, we find ourselves in the courtyard. And there are ten gates in total!
Interesting thing: here is a massive bonsho bell - a National Treasure of Japan. The giant junipers in the photo, according to legend, were planted by the founder of the temple.
Kara-mon Gate. Behind them is the main hall of the temple complex, Hojo, which you can enter, again, according to Japanese tradition, by taking off your shoes. This gate is closed to mere mortals; the entrance to the territory is through the annex on the right.
lotuses in front of the gate . The photos were taken in September, and they have already faded - only an alien-looking rosette remains (all photos are clickable):
In general, in the design of the Kencho-ji Temple in Kamakura, a lot was used specifically related to the lotus, a symbol of enlightenment in Buddhism.
Not all buildings at Kencho-ji Temple are accessible to visitors.
It is worth taking a walk to the observation deck behind the main hall, which offers beautiful views of Kamakura, and in good weather the sacred Mount Fuji can be seen.
Tsurugaoka-Hachimangu Shrine
Kotoku-in Temple (Giant Buddha)
The temple belongs to the Jodo school. The main attraction is the Big Buddha. The statue cast in bronze is one of the symbols of the country. It was created in 1252 on the site of a previously existing wooden statue. It is believed that the creation belongs to Oono Goroemon or Taji Hisatomo - the best bronze foundries of that era. The finished work was covered with gilding - its remains are visible only near the ears.
Kotoku-in
The height of the statue is 13.35 m, weight is 93 tons. The object is hollow, so tourists can look inside. Previously, the Buddha's foot was decorated with 32 lotus petals, but now there are only 4 of them and all have been moved relative to their original position. The base of the statue was destroyed during the 1923 earthquake, but was subsequently restored. In the 60s, repair and strengthening work was carried out to prevent damage from possible earthquakes in the future.
Kente-ji Temple
The temple is one of the oldest in the prefecture. The complex is formed by many buildings, extensions, and occupies a huge territory from the hills to the valley. At the main gate, guests are greeted by the national treasure of the state - the Bonse bell. The lecture hall is the largest wooden temple structure in eastern Japan.
Kente-ji is attractive with two viewing platforms. To get to the first one, you climb the hill for about 20 minutes, the second one is located 10 minutes away from the first one.
Engakuji Temple
The temple complex dates back to 1282. An example of Japanese art attracts with its unusual carvings and magnificent choice of colors. Engakuji is the material embodiment of samurai philosophy and life of that period. It is one of the five most important temples in Kamakura. The main relic is the tooth of Buddha. Now Engakuji is the main meditation center.
Engakuji
Tokeji Temple
Tokeji is located next to Engakuji. Previously, the temple was a center of pilgrimage for women in unsuccessful marriages who wanted freedom. Three years of monastic life gave them the right to divorce. Now Tokeji is a historical museum that displays art and the best examples of calligraphy. The temple owns a collection of ancient books.
Daibutsu Walking Course
Daibutsu is a tourist walking route that allows you to explore the west of Kamakura. It winds through hills and forests past Daibutsu and Kotokuin temples, the sanctuary of laundered money Zeniarai Benten. The average duration of a walk along the route is one and a half hours, the distance is 6 km. The end point is Zuchi-ji Zen Temple.
Tenensky walking course
Tenen is a long walking route through the wooded hills of Kamakura. It covers the northern part of the prefecture near the main city. During the walk, tourists get acquainted with temples, ancient burial places, and the natural beauties of the region.
Tenen
Gyonyama Tourism Course
Gyonyama is one of the shortest walking routes in Kamakura. The entire journey takes less than half an hour. The trail leads east from the city, starting at the Yagumo Temple, famous for its ancient burial site. Along the walking route, tourists admire the beautiful view of the city from the high hills.
Enoshima
Enoshima is an island that can be reached via a 600-meter bridge from Katase. Enoshima is small - about 400 km in circumference. It is interesting for its lighthouse, observation deck, and sanctuaries, including one erected in the name of the goddess of happiness. In 1964, the coast was equipped with an Olympic harbor. The island is a popular beach holiday destination for residents of the Japanese capital.
Enoshima
