In 1829, three women and three men were paraded through Osaka and crucified. Placards set up at the execution ground proclaimed their crime: they were devotees of the "pernicious creed" of Christianity. Middle-aged widows, the women made a living as mediums, healers, and fortune-tellers. Two of the men dabbled in divination; the third was a doctor who collected books in Chinese on Western learning and Christianity. This was a startling development. No one in Japan had been identified and punished as a Christian for more than a century, and now, avowed devotees of the proscribed sect had appeared in the very heart of the realm. Just decades before the arrival of Perry's black ships and the fall of the Tokugawa shogunate, the incident reignited fears of Christians as evil sorcerers, plotting to undermine society and overthrow the country. Christian Sorcerers on Trial offers annotated translations of a range of sources on this sensational event, from the 1827 arrest of the alleged Christians through the case's afterlife. The protagonists' testimonies relate with striking detail their life histories, practices, and motivations. The record of deliberations in Edo and communications between Osaka and Edo officials illuminate the operation of the Tokugawa system of criminal justice. Retellings of the incident show how the story was transmitted and received. Translated and put in context by Fumiko Miyazaki, Kate Wildman Nakai, and Mark Teeuwen, the sources provide students and scholars alike with an extraordinarily rich picture of late Edo social life, religious practices, and judicial procedures.

By 1816, Japan had recovered from the famines of the 1780s and moved beyond the political reforms of the 1790s. Despite persistent economic and social stresses, the country seemed headed for a new period of growth. The idea that the shogunate would not last forever was far from anyone's mind. Yet, in that year, an anonymous samurai produced a scathing critique of Edo society. Writing as Buyo Inshi, "a retired gentleman of Edo," he expressed in An Account of What I Have Seen and Heard a profound despair with the state of the realm. Seeing decay wherever he turned, Buyo feared the world would soon descend into war. In his anecdotes, Buyo shows a sometimes surprising familiarity with the shadier aspects of Edo life. He speaks of the corruption of samurai officials; the suffering of the poor in villages and cities; the operation of brothels; the dealings of blind moneylenders; the selling and buying of temple abbotships; and the dubious strategies seen in law courts. Perhaps it was the frankness of his account that made him prefer to stay anonymous. A team of Edo specialists undertook the original translation of Buyo's work. This abridged edition streamlines this translation for classroom use, preserving the scope and emphasis of Buyo's argument while eliminating repetitions and diversions. It also retains the introductory essay that situates the work within Edo society and history.

In 1829, three women and three men were paraded through Osaka and crucified. Placards set up at the execution ground proclaimed their crime: they were devotees of the "pernicious creed" of Christianity. Middle-aged widows, the women made a living as mediums, healers, and fortune-tellers. Two of the men dabbled in divination; the third was a doctor who collected books in Chinese on Western learning and Christianity. This was a startling development. No one in Japan had been identified and punished as a Christian for more than a century, and now, avowed devotees of the proscribed sect had appeared in the very heart of the realm. Just decades before the arrival of Perry's black ships and the fall of the Tokugawa shogunate, the incident reignited fears of Christians as evil sorcerers, plotting to undermine society and overthrow the country. Christian Sorcerers on Trial offers annotated translations of a range of sources on this sensational event, from the 1827 arrest of the alleged Christians through the case's afterlife. The protagonists' testimonies relate with striking detail their life histories, practices, and motivations. The record of deliberations in Edo and communications between Osaka and Edo officials illuminate the operation of the Tokugawa system of criminal justice. Retellings of the incident show how the story was transmitted and received. Translated and put in context by Fumiko Miyazaki, Kate Wildman Nakai, and Mark Teeuwen, the sources provide students and scholars alike with an extraordinarily rich picture of late Edo social life, religious practices, and judicial procedures.

"The book is a treasure house of immensely informative material. . . . An important addition to the small body of English-language works on the conditions of late Tokugawa society, told at a very human level."--Comparative Studies in Society and History

By 1816, Japan had recovered from the famines of the 1780s and moved beyond the political reforms of the 1790s. Despite persistent economic and social stresses, the country seemed to be approaching a new period of growth. The idea that the shogunate would not last forever was far from anyone's mind. Yet, in that year, an anonymous samurai author completed one of the most detailed critiques of Edo society known today. Writing as Buyo Inshi, "a retired gentleman of Edo," he expresses a profound despair with the state of the realm and with people's behavior and attitudes. He sees decay wherever he turns and believes the world will soon descend into war. Buyo shows a familiarity with many corners of Edo life that one might not expect in a samurai. He describes the corruption of samurai officials; the suffering of the poor in villages and cities; the operation of brothels; the dealings of blind moneylenders; the selling and buying of temple abbotships; and the dubious strategies townspeople use in the law courts. Perhaps the frankness of his account, which contains a wealth of concrete information about Edo society, made him prefer to remain anonymous. This volume contains a full translation of Buyo's often-quoted but rarely studied work by a team of specialists on Edo society. Together with extensive annotation of the translation, the volume includes an introduction that situates the text culturally and historically.

The eleven chapters in this volume explore the process of carving out, in discourse and in practice, the boundaries delineating the state, the civil sphere, and the family in Japan from 1600 to 1950. One of the central themes in the volume is the demarcation of relations between the central political authorities and local communities. The early modern period in Japan is marked by a growing sense of a unified national society, with a long, common history, that existed in a coherent space. The growth of this national community inevitably raised questions about relationships between the imperial government and local groups and interests at the prefectural and village levels. Moves to demarcate divisions between central and local rule in the course of constructing a modern nation contributed to a public discourse that drew on longstanding assumptions about political legitimacy, authority, and responsibility as well as on Western political ideas.

By 1816, Japan had recovered from the famines of the 1780s and moved beyond the political reforms of the 1790s. Despite persistent economic and social stresses, the country seemed headed for a new period of growth. The idea that the shogunate would not last forever was far from anyone's mind. Yet, in that year, an anonymous samurai produced a scathing critique of Edo society. Writing as Buyo Inshi, "a retired gentleman of Edo," he expressed in An Account of What I Have Seen and Heard a profound despair with the state of the realm. Seeing decay wherever he turned, Buyo feared the world would soon descend into war. In his anecdotes, Buyo shows a sometimes surprising familiarity with the shadier aspects of Edo life. He speaks of the corruption of samurai officials; the suffering of the poor in villages and cities; the operation of brothels; the dealings of blind moneylenders; the selling and buying of temple abbotships; and the dubious strategies seen in law courts. Perhaps it was the frankness of his account that made him prefer to stay anonymous. A team of Edo specialists undertook the original translation of Buyo's work. This abridged edition streamlines this translation for classroom use, preserving the scope and emphasis of Buyo's argument while eliminating repetitions and diversions. It also retains the introductory essay that situates the work within Edo society and history.