Ōshio Heihachirō's Manifesto, 1837

When there is trouble in the four seas, heaven’s contentment disappears, and when the land is ruled over by those of little competence, disasters occur. The sages of the past have imparted this to their sovereigns and to those who would rule over future generations. Even Tokugawa Ieyasu proclaimed that sages’ teachings were the foundation for benevolent and compassionate rule over widows, widowers, and those without families. Nevertheless, during the 240–250 years of tranquility, those of the higher classes have come to revel in luxury. Even in their official capacity, rulers entrusted with the important affairs of governance accept and offer bribes. With their connections to ladies in the inner court, they have ascended through the ranks to become successful officials, positions they attained despite a lack of morals, benevolence, righteousness, and propriety. They devise clever schemes and plans to benefit themselves and their homes. They exact excessive taxes from the peasants and commoners residing in their administrative domains and territories. For years, many [peasants] have suffered from exorbitant nengu payments, unfair contributions to their rulers. Alongside the trouble of the four seas, [the officials’] demands have increased. Their path has given us no choice but to hold grudges against corrupted governors in all of our provinces. Ever since the Ashikaga line our emperor has not commanded the rulers, and as his ability to reprimand them has been taken away, disorder has commenced. Therefore, the commoners have lost the means and support in which they could present their trouble, for the people direct their aggravation through the Emperor. For years, there have been earthquakes, fires, and landslides. Floods have led to various widespread natural disasters, wiping out all of the grains and leading to famine. Even though all should understand the serious and honorable admonitions from heaven, those in elevated positions do not grasp this at all in their hearts and minds. Still, the crooked of little caliber and their cronies carry out governance. They trouble the lower classes and rob them of their gold and grain. Therefore, we shall strike out against them. Even if there is actual extensive sympathy for the peasants’ distress from beyond the shadow of grass, if there are no rulers influenced by King Tang (成湯王) [legendary founder of the Shang/Yin dynasty] and King Wu (秦武王) [BCE 741-690, founder of the Zhou dynasty] or shaped by the morals and virtue of Confucius and Mencius, their concerns are neglected. As the cost of grain increases evermore, Osaka magistrates and officials have forgotten the underlying benevolence of all things. They rule only with consideration for themselves. They deliver rice to Edo, and yet they fail to send rice to Kyoto, the residence of our emperor. They also arrest people for going to the Kyoto and purchasing five boxes of rice. This is the same point, the same story, and same implication as when a past daimyo by the name of Katsuhaku killed a child for carrying the bentō of a farmer outside of his domain. Without doubt, the Tokugawa clan rules over any land on which the commoners reside. By breaking apart social order with malevolent rule, leaders exacerbate matters by often distributing, at their own discretion, self-serving decrees. These value the slovenly of Osaka. Inept rulers of the past, as already mentioned, did not embody morals, virtues, benevolence, or rituals. That is why there is an increase in indolence and corruption among the rulers. Moreover, one-third of Osaka’s wealthy, along with the daimyo of years past, have prospered from rice stipends in addition to the gold and silver they exacted as interest from loans. They live in unprecedented wealth, and even though they are merchants, in many cases they are treated by the Daimyo as if they were the lords’ chief retainers. Also, they have innumerable possessions of their own, including new rice fields. Somehow they are never satisfied. Even in the midst of the natural disasters and divine punishments of this age, they have no fear. There is absolutely no relief for the poor beggars dying of starvation. [The rich] eat rich, splendid meals and they are enticed into visiting brothels and teahouses, where the proprietors treat them as if they were daimyo retainers. They pour and drink high-priced sake like water. At a time of hardship, they dress in silk clothing and greet courtesans who are wrapped in erotic garb. What kind of manner is this, to be engrossed in entertainment as though conditions were normal? It is the same as a long night of debauchery of King Zhou 紂王. Although the magistrates have command over the merchants, they do nothing to aid the lower classes. They interact on a daily basis with merchants only in the marketplaces of Osaka’s Dojima district. In reality, it is unforgivable for them to prosper while they ignore Heaven and the teachings of the sages.

For those of us who are confined in our homes, we now find it impossible to endure this. We do not have the power of King Tang or the virtues of Confucius, but we work under Heaven. We have nobody to which we turn; we have only our own kind. This time, we will convene with those who are willing to do so and then exact revenge first on those officials who create troubles and hardships for the commoners. Furthermore, we shall exact a death sentence for the haughty wealthy merchants who have overstayed their welcome in the city of Osaka. We will distribute, allot, and share hidden bags of rice from our targets’ storehouses as well as gold, silver, and other money stored up in their cellars. We will give the gold and grain to those who do not have their own rice fields in Settsu, Kawachi, Izumi, and Harima and to those who have rice fields but who also are incapable of caring for their children, wives, fathers, and mothers. If you hear reports of a disturbance transpiring in Osaka city, do not grow weary of the distance and come at once to Osaka. We will be dividing and distributing the gold and rice to each person there. [The great King Wu of the Zhou dynasty] distributed gold and millet from his Deer Pavillion storehouse to commoners to relieve the suffering of the famine at the time. If there were men of dignity and talent now, each one of them would collect for the poor. We shall punish those who lack the way and then deal with the difficult task of containing the samurai militia. Naturally, this differs from incidents of previous peasant uprisings and disturbances. In time, the nengu harvest payments to the officials shall be eased. All kami [Japanese gods] will be impressed with our efforts in restoring society and will instill governors who can rule with magnanimous generosity. We shall rectify the trends in extravagance and debauchery in a thorough cleansing of the corrupt. All people of the four seas will always be grateful for the Heaven’s grace. Each father, mother, wife, and child will be tended to. Everyone will be freed from the hell of their current lives. The Buddhas in Nirvana of the afterlife will appear right before your eyes. Even if it is difficult to restore an era of Imperial rule from Amaterasu or the reigns of [glorious regins of Chinese emperors] Yao and Shun, we can be sure that we will improve our conditions. This note shall be made accessible to each person in each village, and as with other decrees, it will be posted in temples and shrines to which many homes stand adjacent. Be careful not to reveal this summons to the commoners who are on patrol from Osaka. It should be quickly disseminated among the villages. If you discover that guards or inspectors — those scoundrels of the Osaka offices — have been warned about or have come into possession of this piece, you should not hesitate to kill them. If you have doubts and do not rush to join us when the riot commences, or if you arrive too late to join, the grain and gold of the rich will all be burned to ashes in a fire. Since it is said that the realm’s treasures have been lost, naturally we will be detested. You should not be concerned of any slander you hear about us as we rid the city of its treasures. That is why we are announcing our plans to every one of you. We shall burn all records, ledgers, and other documents pertaining to the nengu payments of the villages in the area. This is something planned with much forethought and to be done with the intention of easing the commoners’ distress. One might say they were are like the rebels Taira no Masakado and Akechi Mitsuhide in Japan or Emperor Wu [founder of Liu Song] and Emperor Zhu Quanzhong [founder of the later Liang] in China. However, we have no desire to seize the realm [for ourselves] , but rather we act on the will of the gods 日月星辰之神鑑, and with the sincerity of founders of the Shang, Han and Ming dynasties, we grieve for the people and brings Heaven's judgement to bear on [wicked] rulers. If you doubt what is written here, when our act has finished, your eyes shall be opened and you will understand

For those peasants who are illiterate, the priests of the temples or physicians should kindly read it to you. If you should fear your elders or leaders and hide the document from others, you will face severe consequences.

With this we uphold Heaven's mandate and carry out Heaven's judgement 天誅.
Eighth year of Tempō [1837]
Settsu, Kawachi, Izumi, Harima Villages
To the shōya, elders, peasants, and enfoeffed peasants