By Suzanne Marie Gay
This paintings examines the big group of Sake brewer-moneylenders in Japan's capital urban, targeting their upward thrust to prominence from the mid-1300s to 1550. Their guild tie to overlords used to be solid early within the medieval interval, giving them a safe monopoly and letting them flourish.
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Extra info for The Moneylenders of Late Medieval Kyoto
Sample text
The breakdown of this neat division of land first occurred within the machi themselves. Many had been divided into four rows of eight oblong lots (thus the name yongyō hachimon—four rows, eight gates) each measuring fifteen by twenty meters with a narrow road for local access running north–south through the middle of the machi (Figure 1a). 40 Commoners’ egress, therefore, had to be from the inside of a machi. This halved division of the machi gave it the nickname nimenmachi, or two-sided machi.
There was no end to outlandish stories about the gods of good fortune. In 1490 one disguised as a thief was said to have entered a rich man’s house, so for a time everyone eagerly anticipated a visit by a thief. Also in 1490, an image of Daikoku on display at Tōji appeared with his usual bag but without his mallet and bale of rice. Worshippers thronged to view this as a great miracle. The allure of these gods to commoners is understandable: in an era dominated by religion, merchants would be most attracted to the deity who promised prosperity.
29 This figure had declined somewhat by the Muromachi period, but was still high in the Kyoto area. In addition to their economic power, Enryakuji and Tōji represented the setting 22 the institutionally dominant, elite, orthodox Buddhism of the time. ) Zen enjoyed a large number of adherents among the warriors and commoners. The Time (Ji) and Lotus sects, while drawing members from all classes, were more representative of the townspeople’s religious leanings toward faith and salvation teachings, and they stood outside the elite power structure.