erasu and Hachiman will not reproach
us. We will punish only the evil councillors who have led the Throne
astray. You will set out with all expedition."

Thus instructed, I took the road to Kyoto. But before departing, I
went to worship at the shrine of Hachiman. There I prayed that if my
taking the field was improper, I might be struck dead forthwith; but
that if my enterprise could in any wise aid the country, bring peace
to the people, and contribute to the prosperity of the shrines and
temples, then might I receive the pity and sympathy of heaven. I took
oath before the shrine of Mishima Myojin, also, that my purpose was
free from all selfish ambition. Thus, having placed my life in the
hand of heaven, I awaited my fate. If to this day I have survived all
peril, may I not regard it as an answer to my prayer?

A difference will be detected between the views here attributed to
Yoshitoki and his previously narrated instructions to his son,
Yasutoki. There can be little doubt that the record in the Myoe
Shonin-den is the correct version. Yoshitoki obeyed the Chinese
political ethics; he held that a sovereign had to answer for his
deeds at the bar of public opinion. Yasutoki's loyalty was of a much
more whole-hearted type: he recognized the occupant of the throne as
altogether sacrosanct. If he obeyed his father's instructions in
dealing with the Court, he condemned himself to the constant
companionship of regret, which was reflected in the excellence of his
subsequent administration.

ADMINISTRATIVE CHANGES

By the Shokyu war the camera system of administration (Insei) at the
Court was destroyed, and a great change took place in the relations
of the Throne to the Bakufu. For, whereas the latter's authority in
Kyoto had hitherto been largely nominal, it now became a supreme
reality. Kamakura had been represented in the Imperial capital by a
high constable only, whereas two special officials, called
"inquisitors" (tandai) were now appointed, and the importance
attaching to the office becomes apparent when we observe that the
first tandai were Yasutoki himself and his uncle, Tokifusa. They
presided over administrative machinery at the two Rokuhara--in the
northern and southern suburbs of the city--organized exactly on the
lines of the Kamakura polity; namely, a Samurai-dokoro, a Man-dokoro,
and a Monju-dokoro. Further, in spite of imposing arrangements in
Kyoto, no question was finally decided without previous referen