The typical turning-point execution features an illustrious protagonist upon the scaffold: a royal dethroned, a politician overthrown, a revolutionary laid low.
On this day in 1771, an obscure woman executed for everyday crimes launched a new era in Japan.
The Kyoto resident, nicknamed “Aochababa” — roughly translated as the Green Tea Hag — sparked a scientific revolution that would span decades, push Japan into its own Age of Reason called Dutch Learning, and keep an island nation astride goings-on from thousands of miles away in spite of isolationist practices.
The Tokugawa Shogunate, which ruled Japan from the early 1600s through the mid-1800s, was widely regarded as anti-Western for closing down trade with several European nations.
Concerned with what it saw as colonial aspirations in the Americas, the Shogunate clamped down on Catholic missionaries from Spain and Portugal. Starting in the 1630s, the island nation officially enacted the Seclusion Laws, which effectively allowed trade only with China, Korea, and the Netherlands; contact with the last was only legitimated through the Dutch trading outpost in Dejima, an isolated island with strictly controlled access.* Because of these limitations, Japan became a repository of non-Christian Dutch paraphernalia.**
The execution of Aochababa itself is practically forgotten: she was hanged in Kyoto’s Kozukappara (the present day Arakawa ward) in Meiwa 8, the second year of a 15-year drought gripping Japan. Her crime is unknown, and her execution would have been as un-noteworthy as dozens of others that year had her body not been secured for science.
However, under the reign of (though little due to) Shogun Tokugawa Ieharu, Dutch influence was increasing dramatically in Japan.
As a result, Aochababa’s corpse was brought to a medical facility, where Sugita Genpaku, Maeno Ryotaku, Nakagawa Jun’an, Toyo Yamawaki, and others performed and viewed an autopsy. Their medical training was Chinese; their medical texts were a mixture of Chinese and Dutch; as Genpaku reports in his later book Rangaku Kotohajime:†
Ryotaku opened the book and explained according to what he had learned in Nagasaki the various organs such as the lung called “long” in Dutch, the heart called “hart,” the stomach called “maag” and the spleen called “milt.” They looked so different from the pictures in the Chinese anatomical books that many of us felt rather dubious of their truths before we should actually observe the real organs.
…
Comparing the things we saw with the pictures in the Dutch book Ryotaku and I had with us, we were amazed at their perfect agreement. There was no such divisions either as the six lobes and two auricles of the lungs or the three left lobes and two right lobes of the liver mentioned in old medical books. Also, the positions and the forms of the intestines and the stomach were very different from the traditional descriptions.
…
After the dissection was over, we were tempted to examine the forms of the bones too, and picked up some of the sun bleached bones scattered around the ground. We found that they were nothing like those described in the old books, but were exactly as represented in the Dutch book. We were completely amazed.
In short, their medical results matched those of the Dutch and flew in the face of a millennium of Chinese anatomical teachings.
Genpaku was intrigued. As he tells it (40-some years after the fact), Ryotaku, Jun’an, and he immediately laid down a plan to translate the Dutch text into Japanese.
The process was a slog. Lacking a dictionary or translator for anatomical studies, the team — bolstered by the Shogun physician Katsuragawa Hoshu — was forced to reverse-engineer the Dutch language using a short phrase book, occasional contacts with the Dutch themselves, and a host of educated guesses based on the anatomical features they were attempting to describe. In addition to the problems of simple translations — turning a language with definite and indefinite articles into one with no such concept — many anatomical features had never been named in Japanese before; Genpaku and his collaborators invented dozens of words just to get by. A brief history is given here.
Finally, in 1774, Kaitai Shinsho — The New Book of Anatomy — based mostly on the Dutch book Ontleedkundige Tafelen (itself a translation from German), was published, the first translation of a Western text into Japanese. The book was four volumes (three of text, one of illustrations) and scribed in a Chinese-based writing style known as Kanbun.‡
An image (more can be seen here) from the 1774 Japanese anatomy treatise.
The translation was the first in a long line of texts that the Japanese would eventually use to quietly capture the technology of the West.§
Genpaku was at the forefront of Dutch Learning, and his second masterwork, Rangaku Kotohajime (”Beginnings of Dutch Learning”), published in 1815, provides a thorough description of the events which led to these advances in science and medicine in Japan.
It would be 80 years before the United States Navy forced its way into Japanese harbors and used gunship diplomacy to end Japan’s seclusion. During that time, the Japanese reproduced everything from telescopes to automata to steam engines using borrowed texts and dissection of imported goods. Dutch Learning kept Japan abreast scientific advancements even while it maintained its isolation.
The enduring legacy of Dutch Learning was the late-19th century Meiji Restoration, wherein a Japan now officially opened swiftly modernized efficiently enough to trounce Russia in the Russo-Japanese War at the end of the century.
A fairly complete description of the evolution of Japan under Dutch Learning is given in Wakabayashi’s Modern Japanese Thought and De Bray et al’s Sources of Japanese Tradition (Vol 2).
Today, many of the Dutch words imported to describe new objects, anatomical and otherwise, remain in the Japanese language as a testament to Dutch Learning. Sugita Genpaku is also the namesake of a modern-day attempt to translate texts to Japanese. And Toyo Yamawaki, through his help with dissections of the era, prompted an interesting
ritual of memorializing cadaver donors in medical schools. For physical specimens, a museum with sections devoted to Dutch Learning can also be visited at Nakatsu.
* The Dutch were allowed to stay because they weren’t Catholic. The Shogun also enacted laws forbidding missionaries and Christian prosteletyzing, as well as officially outlawing the practice of Christianity; however, an underground group of Christians remained in the country.
** Initially, all foreign texts were outlawed. However, beginning with Shogun Tokugawa Yoshimune, Dutch texts were allowed into the country, generating a new wave of books that were, for several decades, largely illegible to their owners. To go with the anti-Christian theme, however, the Japanese authorities continued to blot out all Christian references.
† Translation by Ryozo Matsumoto, available here.
‡ Kanbun is a mapping of Chinese ideograms and writing style into Japanese-comprehensible language using classic symbolic meanings (a standardized shape to represent a tree) and sound equivalents (using the same standard shape to represent the the sound of the word “tree” rather than its meaning), as well as sentence structure and purpose markings. Using this style, direct Chinese-to-Japense translation is possible, but the onus is on the author to properly annotate the text.
§ Strangely, there is as yet no Dutch-Japanese dictionary in print.
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