Free A History of Japan: From Stone Age to Superpower by Kenneth Henshall Page A

death in 1294, after which Mongol interest in Japan appears to have waned.
    Japan’s victories and survival resulted from a mixture of spirited fighting on their part, poor organisation and morale on the enemy’s part, and sheer good fortune. No doubt the same applies to most military victories regardless of time and place, but in Japan’s case they were particularly favoured by fortune and circumstance.
    The external threats may have helped prevent internal fighting, but they also contributed to mounting discontent towards the Hjshgunate. The financial cost of the defence and long-term state of military alert was very great, and severely depleted the shgunate’s finances. It was unable to pay promised rewards to warrior families, or even basiccompensation for their contribution to the nation’s defence. This was particularly galling to those families who felt that they themselves, rather than the Hj, had won the victory. Further discontent was caused by the Hjdecision to instal shgunal deputies in Kyshand to concentrate even more posts into their own hands.
    Despite the financial problems of the shgunate and many warrior families, the nation’s economic situation as a whole improved during the period, partly as a result of the relative peace and stability that prevailed under the
jit-shugo
system. 45 The
shen
(estates) became more productive, though they were still far from fully efficient. Increased productivity helped the prosperity of maritime traders who distributed rice and other goods around the nation. Guilds also became stronger.
    The life of the common people during the Kamakura era was marked by the emergence of new Japanese forms of Buddhism. The most distinctive characteristic of these was their appeal to the people at large, as opposed to Heian-period Buddhism which had generally been esoteric and confined to the ruling class. The Jdo (Pure Land) Sect, founded by the priest Hnen (1133–1212), believed salvation could be attained by chanting the name of Amida Buddha. The Jdo Shin (True Pure Land) Sect, founded by Hnen’s disciple Shinran (1173–1263), simplified this further to just one sincere invocation of Amida’s name. The type of Buddhism promoted by Nichiren (1222–82) was similarly simple, but focused on the Lotus Sutra rather than Amida.
    Not all forms of Buddhism established in the Kamakura period were popular in their appeal, however. Zen Buddhism, with its stress on austerity and self-discipline, appealed more to warriors than to commoners of the day. Elements of Zen had been present in Japan for some centuries, but it took particular root following two trips to China by the priest Eisai (1141–1215), and presently developed into a number of sects.
    Dissatisfaction towards the Hjshgunal regents came to a head under the unusually assertive emperor Go-Daigo (1288–1339). Acceding to the throne in 1318, he was determined to re-establish direct imperial rule. 46 He was inspired in this by the former emperor Go-Toba, who had shown a similar resolve – albeit unsuccessfully – a hundred years earlier.
    Go-Daigo tried twice to challenge the shgunate, in 1324 and 1331, but failed on both occasions. Like Go-Toba before him, he was banished to the Oki Islands. However, unlike Go-Toba, Go-Daigo soon managed to escape, and succeeded in mustering considerable support in the western part of Honsh.
    In 1333 the Kamakura shgunate sent one of its ablest generals, Ashikaga Takauji (1305–58) to deal with the situation. Takauji, the young head of a branch of the Minamoto family, was an opportunist. Realising that he and Go-Daigo had considerable military might between them, he turned traitor to the shgunate and, declaring his support for Go-Daigo, attacked the shgunal offices in Kyto. Within weeks another powerful young general of Minamoto descent, Nitta Yoshisada (1301–38), also rebelled against the shgunate and destroyed its base at Kamakura.
    A new era was nigh.
    2.4   A Nation at War with Itself: