1. Although it stands to reason that a warrior must abide by the tenets of the martial Way,1 it seems that many are guilty of dereliction in this respect. If asked, what is the essence of budō? there are few who can answer this question without hesitation because it has not been taken to heart. This clearly shows negligence in understanding the warrior’s Way. This is appallingly careless.
2. The Way of the warrior (bushido) is to be found in dying.3 If one is faced with two options of life or death, simply settle for death. It is not an especially difficult choice; just go forth and meet it confidently. To declare that dying without aiming for the right purpose is nothing more than a “dog’s death”4 is the timid and shallow way of Kamigata warriors.5 Whenever faced with the choice of life and death, there is no need to try and achieve one’s aims. Human beings have a preference for life. As such, it is a natural tendency to apply logic to justify one’s proclivity to stay alive. If you miss the mark and you live to tell the tale, then you are a coward. This is a perilous way of thinking. If you make a mistake and die in the process, you may be thought of as mad (kichigai), but it will not bring shame. This is the mind-set of one who firmly lives by the martial Way. Rehearse your death every morning and night. Only when you constantly live as though already a corpse (jōjū shinimi) will you be able to find freedom in the martial Way, and fulfill your duties without fault throughout your life.
3. A man in service (hōkōnin) needs only to place his lord at the center of his heart. Nothing is more desirable than this. Having been born into the service of the honorable house of Nabeshima, a clan that extends back many generations, we should appreciate the magnitude of the largesse (on) successive lords have bestowed upon our ancestors, and be prepared to sacrifice body and soul in reverential servitude. On top of this, it is beneficial if one has wisdom and other talents that can augment competent service. Even a man who is useless and unable to accomplish anything effectively, however, will be a trusted servant so long as his allegiance is wholehearted. Relying only on cleverness and talents [devoid of single-minded devotion] is a lower form of service.
4. There are those who are born with a quick wit, and others who need to withdraw and contemplate matters carefully to find an answer. Although there is considerable disparity in natural talent between men, by discarding one’s own predispositions and carefully contemplating the “Four Oaths” (shiseigan)6 tremendous wisdom will emanate from within. People are apt to think that serious matters can be solved through meticulous introspection, but the predominance of egocentric motivations leads to malevolent ideas that come to no good. It is too much to ask for foolish men to become selfless. Therefore, if one seeks to resolve a problem, let it sit for a while, take time to think about the “Four Oaths” and subdue any self-centered thoughts, and then you will be able to proceed without faltering.
“I will always be ready to serve my lord.”
“I will honor my parents.”
“I will serve compassionately for the benefit of others.”
5. As actions are typically based on one’s own limited intelligence, selfish desires transpire and men inadvertently turn their backs on the Heavenly Way (tendō), resulting in wickedness. Others will view this as repugnant, weak, constricted, or lax. When it is difficult to invoke true wisdom unimpeded by selfish motivations, consult a man with insight. He will be able to offer selfless and candid advice as the matter is of no concern to him personally, and he will thus be able make rational judgments. Such recourse will be viewed by others as being firmly-rooted and prudent. It is akin to an enormous tree with many roots; by contrast, the self-centered wisdom of one man is like a small tree precariously placed in the ground.
6. We can tap into knowledge that serves to steer us away from egotism by studying the aphorisms and deeds of the ancients. If we discard our own prejudices and invoke the maxims of our forebears, or consult with others on such matters, we can proceed without impediment and not wane into iniquity. Lord Katsushige often consulted [his father] Lord Naoshige. This information is recorded in the O-hanashi-kikigaki—and demonstrates fine judgement.
Likewise, there was a man who employed several of his younger brothers as retainers, and they accompanied him when he visited Edo and the Kamigata region. Being able to consult with them in matters of both personal and official nature, it is said that his affairs were conducted efficiently without any oversights.
7. Sagara Kyūma7 was at one in body and soul with his lord, and he attended him with selfless dedication as if he was ‘already dead.’ He was one in a thousand. Once, in the seventh year of Enpō (1679), a conference was convened at Lord Sakyō’s8 Mizugae residence, where it was decided that Kyūma must commit seppuku.9 At that time, there was a teahouse in Lord Taku Nui’s10 three-storied suburban villa in Ōsaki. Kyūma rented the building, and invited all the scoundrels in Saga to a party. They even staged a derisive puppet show in which he operated the lead puppet himself. They drank the days and nights away in a raucous cacophony overlooking Lord Sakyō’s residence. Purposefully instigating this commotion with the gallant intention of vicariously committing suicide for his lord was truly commendable.11
8. Ishida Ittei12 relayed the following: “Sagara Kyūma probably appeared on the scene thanks to the prayers of Lord Katsushige. He was a man of impressive capacity. Lord Katsushige had him write his supplications to the deities and Buddha each year. The one he wrote the year before his death is possibly stored in the repository. Kyūma behaved in a somewhat unsatisfactory manner towards the end. He said, ‘I am receiving a stipend that is overly generous, and I am unable to repay the debt of obligation. My son Sukejirō is an infant, and as I do not know how competent he will be, I feel obliged to return my stipend. Should His Lordship appoint my son as my successor, I would appreciate it if you would issue him a stipend in accordance with his capabilities.’ Normally, one would never expect a man of Kyūma’s caliber to make such an excuse. Maybe it was because of some ailment. It is sad, but the house of Sagara will see its demise within three years. The favor he has received from his lord is a debt so heavy that it cannot be repaid.”
Ittei also remarked to somebody else: “That man is very clever, and has an unblemished service record. Still, his house will also come to an end in four or five years.” Everything he predicted came to pass. He had uncanny powers of observation. I also started to take notice of men in service of the lord, and gradually came to see how long an inadequate samurai would last in service.
Kyūma later became a rōnin. His expulsion happened after a notice was attached to the o-metsuke (inspector) Yamamoto Gorōzaemon’s13 gate, which stated how Kyūma’s brutalizing of farmers was unacceptable. It was found that the allegations were true after an investigation. Several retainers were rebuked, and Kyūma was removed from service.
9. A true retainer is his lord’s greatest follower, entrusting all matters, good or bad, to him in selfless deference to his authority. Two or three men of this caliber will ensure the wellbeing of the clan. After observing the world for some years, I noticed that when things are going well many come forth and make pretences of their usefulness on the grounds of intelligence, judgment, and artful talents. However, when the lord decides to retire or passes away, they are quick to turn their backs on him and ingratiate themselves with his successor. It pains me to recall such reprehensible behavior. Men of high and low status, clever men, and artistic men all vie to exhibit their merit as loyal servants, but become limp and craven when it comes to actually sacrificing their lives when calamity strikes. This is inexcusable behavior indeed.
A seemingly useless retainer becomes superior to a thousand men of this ilk if he has already resolved to cast away his life and become one with his lord. This was evident with the passing of Lord Mitsushige. I was the only one determined to follow him in death by relinquishing my privileged status and becoming a lay monk. Some others followed my lead later on.14 Distinguished men of rank, who expounded their views pompously when Lord Mitsushige was alive, turned their backs on him the moment he died. The pledge of devotion between lord and follower bound by the weight of gi15 is thought to be very difficult to abide by, but it is in fact very simple. A retainer who has made up his mind without hesitation [to die for his lord] will be without peer.
10. Some people showed a tendency to procure the lord’s items meant for disposal, and keep them for themselves. Such men cannot be trusted. It is sacrilege to take items permeated with the lord’s soul and then to use them in one’s own household—such as elaborate pouches that he cherished—and evaluating various belongings in boxes before pilfering them. Although it may not be a punishable offence, I question their sense of right and wrong. Such superficial service lacks the moral obligation binding a lord and his retainer.
11. Throughout his life, Yamasaki Kurando16 refused to accept any cast-off paraphernalia from his lord. Nor did he once visit the abodes of [well to do] townsmen. This is precisely the modest attitude expected of a retainer. On no occasion did Ishii Kurōuemon17 use any secondhand equipment, either. These days, people show a disturbingly selfish tendency to try and outdo others in acquiring used trappings. They make uninvited visits to townspeople, imposing on their hospitality, and then take pleasure in purchasing frivolities off merchants on the pretense of inspecting the marketplace. Such licentious behavior makes a mockery of the code of the samurai.
12. During my sojourn in the Kamigata region before the passing of Lord Mitsushige, I was suddenly gripped by a strong desire to return to the domain.18 I made arrangements with Kawamura19 to convey my intentions to his master (Sanenori) and embarked on the long journey traveling day and night back to Saga.20 I was blessed to complete the voyage in time for His Lordship’s demise. It was quite a miracle, for news of his sudden turn for the worse had not yet reached Kyoto when I departed. I feel that I was alerted to his looming death by the gods because of my steadfast conviction that I was the only retainer who thought of him above all else. Although my service was not discernible by any particular deed of note or virtue, I alone upheld my lord’s reputation when he died.21 When the lord of a domain passes, it is tragic when none of his retainers are prepared to follow him. I know this because nobody was inclined to make such a personal sacrifice when Lord Mitsushige died. All that is required is to surrender one’s life for the sake of the lord. This world is full of cowardly, spineless men who think only of self-gratification and satisfying their own greedy desires. This is why my heart was full of despair for many years after my lord breathed his last.
13. There are certain procedures that should be observed when sorting what items [of a deceased lord] are to be preserved and those to be burned. I will only mention the main points here, and specifics will be imparted verbally: The world has changed and this is no longer the duty of official attendants. Some of the effects may be discarded and some retained. After boxing an item up, receive a seal of proof from an elder lest people become suspicious that you may have taken it. Verify if either measure has not already been deferred. Ask questions to ensure agreement. Check the inventory.22
14. Presenting one’s opinions to others to help them rectify their faults is an important act of great compassion, and is the duty of a retainer. Nevertheless, the way in which an opinion is offered is of the essence. It is easy to discern good and bad points in others, and anybody can offer criticism. In many cases, people think they are being considerate by pointing out wrongdoings that are usually unpleasant or difficult to broach. If their advice is not received with the grace it is given, then the remonstrator is resigned to think that little else can be done. Such an attitude is of little use. It is analogous to shaming somebody, or disparagement simply to get something off your own chest.
In offering one’s opinion, one must first ascertain whether or not the recipient is in the right frame of mind to receive counsel. Strive to become a trusted colleague, and ensure that he has faith in your words. Start by broaching matters that he is interested in, and devise various ways of making your thoughts known. Decide on an appropriate time, and whether you should express your ideas in writing, or talk to him on the way home. Mention your own failures, and try to evoke his understanding indirectly. Or, while complimenting his finer attributes, present your views in such a way that he will happily take your advice to correct his shortfalls, just as a man with a dry throat reaches for water to quench his thirst.
To achieve this is very challenging. If a bad habit has become ingrained over many years, it cannot be remedied easily. I have also had experience with this. Being convivial and cooperating with one’s companions to rectify each other’s inadequacies to be of better use to the lord is what constitutes genuinely compassionate service. Remember though, how can you expect a man to become a better person just through humiliating him?
15. Making an opinion known to somebody verbally. Regarding a rōnin who loathed his master: Painfully aware of his transgressions, a certain rōnin returned to serve his lord after five or six years’ absence. At first, he rejected the offer to return to service, but made a pledge after accepting the second invitation. Having refused the first time he should have resigned once and for all. Or, he could have shaved his head to become a monk.
Similarly, a rōnin who does not acknowledge his mistakes and begrudges his master should not be allowed to return. If he persists in bewailing the “unsympathetic” treatment he received, or continues to feel “animosity,” the heavens will spurn him all the more. A man once said: “It is a heavenly reprimand. Simply acknowledge that you are solely at fault and repent, otherwise you will never be able to resume service again.”
16. After serving as Sawabe Heizaemon’s second (kaishaku) on the event of his seppuku, I (Jōchō) received a letter of appreciation from clan elder Nakano Kazuma of Edo.23 In it he stated in the most elaborate terms that the family’s reputation had been restored. At the time, I thought that it was excessive to write such a letter for assisting in Sawabe’s suicide. After further consideration, I realized that it was quite tactful. It is important to commend young warriors if they perform their duties well in order to motivate them, even if it was only a trifling achievement. That is why he wrote the letter. Not long after, I also received a note of praise from Nakano Shōgen.24 I have kept both letters safe. Yamamoto Gorōzaemon presented me a gift of saddle and stirrups.
17. Yawning in the presence of others is impolite. If the urge to yawn suddenly arises, rub your forehead in an upward stroke to suppress it. If this is not enough to restrain the yawn, use the tip of your tongue to lock your lips shut, and cover your gaping mouth with your hand or sleeve to conceal it from others. Sneezes should also be stifled. Sneezes and yawns make you look very silly. There are many other points of etiquette that you should be mindful of at all times.
18. Master Jōchō pondered tasks for the coming day and wrote them down. Being organized keeps you a step ahead of others. When scheduled to meet somebody the following day, make a careful assessment the night before, contemplating appropriate greetings, topics of conversation, and points of etiquette. He relayed the following advice when we travelled somewhere together. It is good practice to think things through when going to visit somebody. This is to ensure that harmony prevails. It is also a matter of protocol. Furthermore, if one is invited by a man of high standing, it is not good to be too nervous beforehand as you will be unable to converse properly at the start. Instead, one should feel genuine gratitude for the opportunity to meet, and embark with feelings of joyous anticipation.
It is generally best to avoid visiting somebody unexpectedly when you have no business there. On the other hand, if you are invited you should act in such a way that your host regards you as an “agreeable visitor;” otherwise you have no place as a guest. In any case, it is important to organize yourself well beforehand. This is most important at a drinking party. The best time to excuse yourself is hard to discern. Your stay should not become wearisome, but care should be taken not to be in a hurry to leave early, either. Usually, it is inadvisable to be too restrained when offered morsels to partake of. Politely refrain from accepting once or twice, but then capitulate to your host’s kind generosity. This also applies when you meet somebody by chance on the road and are invited to their home.
19. In essence, the “Four Oaths” have the following meaning:25 “Never fall behind others in pursuing the Way of the warrior” means you must be prepared to demonstrate your gallantry to all and sundry and always be ready to die for your cause. This is recorded in more detail in Gukenshū.26 The second pledge, “be ready to serve one’s lord,” means aspiring to becomes a karō (chief retainer), a position in which you remonstrate with your lord for the sake of the clan. “Filial duty” (kō) is connected with “loyalty” (chū). They are the same. “Serve compassionately for the benefit of others” means encouraging other men to be exemplary servants.
20. When discussing paraphernalia needed for a wedding, one person made the observation: “A koto and shamisen58 are not included in this list, but we will need them.” Another person remarked curtly, “We don’t need them at all.” This individual made his comments fully aware of the company present, but contradicted himself the following day by stating that the two instruments were in fact essential for weddings after all, and that two of each, of the highest quality, should be acquired. Upon hearing this story, I thought: What a venerable fellow [for admitting he was wrong]. Master Jōchō said to me: “It is wrong to think like that. He acted that way simply to assert his authority. Such conduct is often encountered among outsiders of equivocal loyalty employed in our domain. First of all, it is rude to behave in such a way to a person of higher station; and it does not benefit his lord at all. To an adherent of the Way of the warrior, even if an item is reckoned to be completely unnecessary, correct deportment dictates that one first acknowledge the other person’s assessment, and mention that it can be discussed later on so as to not cause embarrassment. Furthermore, the items in question were actually necessary, so he requested that they be added to the list the next day. This was devious, discourteous behavior that consequently humiliated his colleague publicly, and was very careless.”
21. There is disparity in the military tactics and strategy (gungaku) demonstrated by men who are prepared, and those who are not. The prepared warrior is not only able to solve problems in a quick and commendable fashion by virtue of his life experience, but he can react appropriately through his comprehension of measures to meet any scenario. He is always ready. The unprepared warrior lacks foresight, and even if he succeeds in solving a problem, it is merely through good fortune rather than good planning. A warrior who doesn’t think things through beforehand will be ill-equipped.
22. Master Jōchō said, “It would be wonderful to have all the rōnin in attendance at the centenary of Lord Nippō’s27 death. I am certain that he would be pleased, although it is probably not feasible, as the clan needs to be prudent with expenses. In recent years, rōnin and the descendants of samurai from our clan who committed seppuku have been neglected. Reserve warriors of the lower rank of teakiyari and rōnin are hardly considered for promotion. I did hear, though, that through a lack of knowledge of the history of the Nabeshima clan, a teakiyari was promoted to the middle-rank of monogashira.
23. One should always be careful to behave properly at social gatherings. Careful observation of revelries show that the majority of men are resigned to getting totally drunk. Partaking in alcohol is pleasurable so long as one ceases consumption at an appropriate time. It looks vulgar if one behaves recklessly, and it is an indication of one’s character and [low] level of refinement. When drinking, the warrior should be aware that eyes are always upon him. Act appropriately in public.
24. A certain person suggested itemizing expenditures in the domain, but this is not always wise. There is an old adage that goes ‘Fish avoid streams with clear water.’28 Fish are able to survive and thrive by hiding under weeds and in the shadows of objects in the water. Overlooking the odd shortcoming enables the lower classes to live with peace of mind. This is also pertinent to matters of conduct.”
25. At the central domain office, a commoner wished to file a petition but was refused by a certain official, and thus a quarrel erupted. Another person intervened and said, “Accept the petition first, and if you decide later that it shouldn’t be filed, then you can return it.” Another official commented cynically, “How can you settle matters without accepting submissions?” Master Jōchō said he thought that Mr. So-and-so had mended his ways, but it seems he is still prickly. One can act with familiarity in everyday life, but must demonstrate strict adherence to courtesy in official dealings. That is the protocol of the samurai. Disgracing a visitor in such a way is unseemly, and runs counter to the warrior code.
26. A certain official of high standing asked a samurai if he could acquire his residence. He agreed, but just as he was arranging to relocate, he was suddenly informed that his house was no longer needed. This change of mind upset the samurai, and he complained of the disruption. The senior official who reneged on the arrangement apologized, and offered a monetary settlement, to which the complainant agreed. This is a truly risible affair. Generally speaking, nobody likes to be tricked and come out on the losing end, but this is completely different. Nor did it have anything to do with being silenced because the other man was of high station. This instance was a matter of ‘profit and loss.’ Its basis is reprehensible to begin with. Even so, insolent remarks directed at a person of higher station is rude. Extorting compensation actually represents a loss. It will have lasting repercussions on his reputation. Generally speaking, the filing of such petitions is triggered by greed to acquire profit. If a man is prepared to accept a loss from the outset, he cannot be beaten. In this sense, if you are patient (kannin) you will not lose. This man was not wise enough to realize this.
27. Ishii Mataemon was once a warrior of laudable ability, but became somewhat irrational after taking ill. When discussing the arrangement of His Lordship’s entourage of attendants, a man asked Mataemon about the position of poetry scribe. He replied, “Since becoming ill, I find myself unable to recall what is happening even in the present. Even if I do remember, how can I tell you lest it be a matter my master ordered me not to speak of? In any case, I cannot speak of something I have no recollection of.”
28. When fire broke out at a retainer’s residence, in his capacity as the duty officer, inspector Yamamoto Gorōzaemon rushed to the scene to supervise the fire fighting. The keepers shut the gate, saying: “It’s not this house that’s on fire.” His blood rising, Gorōzaemon threatened them by saying, “If it is your intention to prevent entry of a man who is here by order of His Lordship, then I will be compelled to cut you all down.” They opened the gate as he drew his sword, and he saw that only a few of the retainer’s men were trying to douse the fire.
29. When I asked Yasaburō to brush a character, I emphasized the importance of ‘determination’: “Write each character without fear of tearing through the paper with your brush. The merits of the character can be decided by a calligraphy expert—do not be discouraged just because it does not go well.”
30. When Lord Mitsushige was still a boy and trying to read a book in the presence of the priest Kaion Oshō, he exclaimed: “Acolytes, come forth and listen. It is difficult to recite when there is no audience.” Kaion was impressed, and told his young charges, “You should all have such an eager attitude for everything.”
31. Morning worship should commence with a show of reverence to one’s lord, parents, the clan deity (ujigami), and guardian Buddha respectively.29 Giving priority to your master will please your parents, and the gods will surely respond to your supplications. Samurai need not think of anything else other than serving their lord. As long as you are brimming with this desire, you will always be aware of him [and his needs]. Moreover, a woman should obey her husband as her master in the same way.
32. Conventions teach that the kanji for “protocols of courtesy”30 should be read as date, which means “elegance.” Etiquette without elegance is substandard.
33. It happened in spring of the third year of Shōtoku (1713). Discussions were convened regarding the rain ceremony at the Kinryū Shrine. An opinion was voiced at the administration headquarters: “The yearly event is a huge burden for all concerned. The festival should be carried out enthusiastically this year, but if the desired effects are not forthcoming, then it should be stopped thereafter.” Many orchestras, dance troupes, and kyōgen performers from 33 villages were summoned to participate. The rain ritual at the Kinryū Shrine is always miraculous in its efficacy, but not on this occasion. On the day, the drummers did not beat their drums as they had been taught, and the instructors ripped the drumsticks away from them, starting a fracas. There were sword fights and brawling in the lower area of the shrine, and some people were killed. Spectators also got into violent tussles and came away with injuries.
At the time, rumors abounded among the lower classes that the unrest was due to the wrath of the gods, provoked through the diabolical insincerity shown by the administrators. Sanjō-nishi Dainagon Sanenori31 once remarked: “Unlucky events that occur during rituals to the deities are portents of calamity.” Indeed, during the same year a number of officials at the domain headquarters were beheaded because of their deceptions, and many were killed in the tsunami that crashed into Terai. This was surely related with the lower precinct of the Kinryū Shrine being near the seashore. Also, there was the matter of Hara Jūrōzaemon killing a colleague in the palace.32 Such misfortunes surely corroborate what Sanenori said.
34. A certain priest is a man of rare talent in recent times. He is extremely tolerant. As such, he manages a big temple very well. The other day he said, “As I am too ill, I am sure to fail in my undertaking of overseeing this great temple. I am doing what I can to satisfy this responsibility, but when I am under the weather, I entrust all of the duties to my deputy and try to circumvent any kind of catastrophe.”
Two generations earlier, the priest at this temple had been too strict, and nobody was prepared to follow him. The previous priest left everything up to his subordinates and was quite lazy. Since the current priest took charge, there are few complaints and his acolytes are obedient. He considers the big picture as well as the smaller details, and he leaves the staff alone to do their jobs. If he is asked a question, he explains with such clarity that there are no misunderstandings. This is why he has a good reputation for managing the temple successfully.
Once, there was another [Zen] monk who spouted shallow ideas with an air of authority. The priest summoned this man and said, “You misrepresent correct Buddhist Law. I must now beat you to death.” The poor fellow was crippled after the beating he received. Still, the priest has many fine attributes. He uses illness as a front [to ensure his temple is run efficiently through delegation].
35. The gaze of retainers today seems to be very low. Their eyes resemble those of crooks driven by covetousness and cunning. Even if a samurai seems to have spirit, this is merely a feigned exterior. A samurai is not a true retainer without placing himself in absolute servitude at the feet of his lord, thinking of himself as already dead, like a ghost, always mindful of his lord’s wellbeing from the bottom of his heart, and thinking of sound solutions for the resolution of problems within the domain. This is the same for samurai who occupy stations both high and low. He must be completely unflinching in his resolve, even if it falls contrary to the bidding of the gods or Buddha.
36. I once heard that the physician Matsugumasaki-no-Kyōan33 said, “In the profession of medicine, treatments for men and women are meted out differently in accordance with positive and negative energy (yin-yang). The pulse of a man is different to that of a woman. Still, in the past five decades or so, the variance between the pulses between the sexes has become indistinguishable. Since noticing this, I have modified my treatment of eye ailments in men to comply with how I treat women. Male patients show little response to traditional male treatments. I have come to the realization that manly essence is absent in many of them, and they have become very feminine as a sign of the worsening times. This is an observation gleaned from medical treatment that I keep secretly to myself.”
After hearing this, I realized how true it was; so many men now seem to have the pulse of a woman. There are few who can be thought of as a real man. This means that one man can surpass others by making just a small effort.
That manly courage has faded is evident when few men show enough nerve to behead a criminal with his hands bound behind his back. In the case of performing kaishaku for a man who is to commit seppuku, it’s considered prudent or solicitous these days to decline the request. Four or five decades ago, when matanuki66 was considered to be proof of manliness, no man dared show an unscathed thigh to others, so he would inflict cuts on himself. Such actions validated his valor and virility. A man’s work was bloody indeed. Nowadays, however, such acts are condemned as foolish, and matters are resolved with a clever tongue, while difficult work is avoided altogether. This is a matter that young warriors should chew over thoroughly.
37. There are retainers who still serve into their sixties and seventies. I, however, took up the tonsure when I was only 42 years of age; so, in retrospect, my career as a retainer was brief. I look back with a feeling of gratitude. When my lord passed, I resolved to die in a manner of speaking also, which is why I became a monk. I am sure I would be besieged by all manner of problems had I continued being a retainer. The last 14 years have instead been a time of peace and tranquillity, and immense contentment. Moreover, being acknowledged by others as ‘a cut above the rest,’ I have received courteous treatment. I feel pangs of guilt when I reflect introspectively on what I have actually accomplished, and wonder if I ought not be punished in some way for the undue kindness I have had bestowed upon me.
38. Once, a man was to accompany his master on his round of New Year greetings. “This time I am prepared. As we will be going to the countryside it is likely that we will be invited to partake in drinking, but I will try to refrain. If I say that I have given up drinking, people will assume it is because I am a bad drunk. Instead, I will say that it does not agree with me, and empty the cup two or three times. This way, people will not be so inclined to insist on making me drink. Also, when I bow, I will prostrate so deeply that my back hurts, and will not speak unless called upon to do so.”
This is a commendable attitude. To think of such things in advance is the basis for excellence. Master Jōchō commented: “Indeed this is good preparation. Act in a way that people will think you may have become weakened through illness, and compared to the old days, that you have calmed down considerably. Your first words are so very important [in the way that you frame things].”
39. The priest Tannen34 said to me once: “I can’t accept that all priests teach the complicated doctrine of munen-mushin68 in order to reach an enlightened state. A mind ‘free of thought’ (munen) is one that is pure with ‘correct thought’ (shōnen).” Certainly, this is a salient point. I was also informed by the nobleman Sanenori35 that “Following the Way (michi) is to keep one’s mind absolutely uncontaminated from evil, even in a single breath.” It is not that there is no nen (thought). The point is to have correct thoughts without letting evil thoughts manifest. That being the case, the Way is one—but nobody is able to see the light, and understand this reasoning easily. It is only possible to reach a level of unadulterated purity after many years of diligent training.
40. There is nothing so profound as the last part of a certain poem that asks, “How will you reply when your own heart asks questions?” This sentiment could even rival Buddhist sutra, and many know of it. Recently, erudite people put on pretences and feign wisdom—an act that makes them lower than ordinary men. At least ordinary men are forthright. If one asks this very question, there will be nowhere to hide from the truth. It is a penetrating “judge” of one’s mind. Thus, it is prudent to avoid shameful behavior in anticipation of an introspective judgment of guilt.
41. There is a doddering retainer whom I think may have gone somewhat senile.36 He is often asked to lecture here and there, and it is said he is a passionate speaker. For the past several years, he has been preoccupied with helping others in their duties, and through his zest for service he has been very useful to the clan. Nevertheless, it is remarked that when people age and lose their marbles, they tend to become obsessed with the things they are accustomed to; so he is “service senile.” Even if intentions are good, such deterioration of mental faculties is precarious. An old man in this state will seem dignified if he refrains from going out, and this is a far more respectable culmination of his life.
42. The Chinese character “gen” can also be read as “maboroshi.”37 In India, sorcerers are referred to as “genshutsushi” (“illusionists”). Everyone in this world is like a puppet [controlled by other forces], which is why the character gen is fitting.
43. When a betrothal was arranged, one of the bride’s attendants voiced his opposition.38 The following information requires serious consideration by young men. The attendant’s disapproval surely had merit, and some saw it as the mark of a devoted retainer. Indeed, it can be assumed that the retainer felt compelled to express his disapproval and would have been happy to commit seppuku as a consequence. Nonetheless, consider this carefully. What he did was futile. If you believe that his action was heroic, then you are very much mistaken. He was unsuccessful in convincing his lord; and was no longer able to discharge his duties in raising the princess because of his forced retirement. Even when she took ill and died soon after, he was unable to be by her side—a most tragic fate for a faithful servant.
Men with impatient dispositions often make similar errors of judgment. Generally, a man who is not of a suitable high standing to speak his mind to his lord, but does so anyway, is disloyal. A man with a sincere heart will channel his ideas through a superior who holds an appropriate position. The superior will then explain the idea to the lord as if it was his own estimation, and so it will not fall on deaf ears. This is true loyalty. If the first senior man consulted is reluctant to cooperate, he can then confer with others in suitable positions, or figure out another approach without revealing his act of loyalty. If discussing the idea with others proves fruitless, it can’t be helped. Leave the matter for a while, and hopefully you can continue to seek a solution later. Goals can usually be achieved through persistence.
There are some men who wish to be called heroes, but as they think only of their own honor and reputations, they inevitably fail. They offer remonstrance thinking of it as a meritorious deed of service, but it leaves them open for condemnation, and then ruin. There are many examples of this. They fail because the root of their intentions is not sincere. A warrior who surrenders body and soul, thinking only of how to make things better for his lord, will always find the right course of action without making mistakes.
44. It is testing to disavow things that run counter to moral principles (gi) and maintain righteousness. Many terrible blunders will be made through believing that the supreme principle is to uphold moral ideals at all times. Above the realm of moral principles is [divine] truth in the Way (michi). This is an exceedingly challenging concept to comprehend, and only extraordinary men can. When viewed from this highest plane of wisdom, righteousness or justice is but a trivial virtue. Such a notion cannot be truly understood without considerable study.
Still, there is a way in which this higher wisdom can be accessed, even if only partially, and that is through dialog with others. Even a man who has not realized this state of mind himself can observe others objectively. It is like watching a game of go73 and anticipating eight moves ahead. There is no better way than to talk with others if you are keen to know your flaws. Listening to men and reading books helps complement your own good sense with the wisdom of the ancients.
45. A master swordsman relayed the following narrative in his old age: “Training over a lifetime involves various phases. Unskilled men at the lowest level will make little progress at the start of their training, and their ineptness is obvious to themselves and others. Men at this level are of no use. Those at the middle level are still unusable, but are aware of their deficiencies, and are able to identify defects in others. Men at the upper level have useful skills, are proud of their degree of proficiency, enjoy the praise, and empathize with those who lack ability. This level has worth.
“However, men who have traversed to an even higher stage of expertise in swordsmanship will pretend that they are unknowing, but those around them will sense that they have unmatched skill. This is probably the zenith of attainment for most men. Beyond this extends the ultimate realm that is impossible to describe in words. It becomes clear to the master that this realm is boundless and his skill can never be perfect. With this realization, the master, being fully conscious of his imperfections, is neither conceited nor contemptuous, but continues traveling the path.”
Lord Yagyū39 once said, “I do not know how to defeat others. All I know is the path to defeat myself. Today one must be better than yesterday, and tomorrow better than today. The pursuit of perfection is a lifelong quest that has no end.”
46. In his book of maxims, O-Kabegaki (“Wall writings”),2 Lord Naoshige wrote: “Deliberate lightly when deciding on weighty matters.” Ishida Ittei added a note to this axiom: “Be meticulous when deciding on affairs of minor importance.” Important matters are few in number, and can be studied carefully in the course of daily affairs. From this, I infer that it is prudent to prepare for serious matters ahead of time so that they can be dealt with expediently. It is difficult to make quick decisions without planning in advance, and it is doubtful whether appropriate action can be taken. In this sense, the essence of Lord Naoshige’s teaching, “Think lightly when deciding on weighty matters,” is to envisage issues of critical importance well beforehand.
47. When Lord Taku of Mimasaka, Ishida Ittei, and their study companions visited the priest Kōnan Oshō at Sōryūji Temple to discuss matters of learning, the priest commented: “It is commendable that you are learned fellows. But, if you do not know the Way, this relegates you to a level below ordinary people.” Ittei countered, “Surely there is no other Way than that of sages and wise men.”
Kōnan rejoined: “Someone who is knowledgeable, but who does not know the Way, is as flawed as a man who is supposed to be heading to the east but is actually moving westwards. The more you know, the further removed from the Way you become. If you learn the teachings of the sages of China through lectures and books, it does make you more knowledgeable; but you may become mistaken in thinking that you share the same wisdom, and conceitedly start looking down on ordinary people as if they are nothing more than insects. This is proof that you have veered far from the Way.
“Knowing the Way is to know your own faults. Discovering your imperfections with endless introspection and to remedy them by spending your life training body and mind (shugyō), that is the Way. The character for ‘sage’ (聖 = sei) can also be read as hi-jiri—this is because sages ‘know’ (jiri) their ‘flaws’ (hi). Buddha preached that one could master the Way through chihibensha—knowing your imperfections and quickly casting them off. If you vigilantly examine your own heart, it will become clear how many bad thoughts are invoked in your mind each day. You should never be contented with yourself.”
Ittei advised that this is how to achieve salvation. But even so, the way a samurai should approach life is different again. If you don’t believe, rather audaciously, that you are the singularly most gallant warrior in Japan, it will be difficult to exhibit true valor. The extent of one’s courage is evident in one’s confident attitude.
48. In the book Bushidō Kōshasho,40 there is a passage that says: “Some estimable warriors experienced in combat gain fame for meritorious feats they did not do.” Such an observation in writing could be easily misinterpreted in the distant future. Misunderstanding can be avoided by simply including “can also” in the text so that it reads, “Some estimable warriors experienced in combat ‘can also’ gain fame for feats in battle that they did not do.” Also, Shida Kichinosuke41 said: “In cases where you must choose to live or die, it’s better to live.” This comment was made in jest by Shida, as he was actually a heroic fellow. Still, I worry that young samurai might not understand his comment properly [in the joking spirit it was made], and may end up saying something utterly shameful. Shida also said later: “If you wonder whether or not you should eat, don’t eat. If you wonder whether you should live or die, it is better to die.”
49. After completing several years of service in Osaka, a Nabeshima clansman returned home and reported to the domain’s administrative office, speaking the Kamigata dialect that he had picked up during his stay in the capital. The administrators were chagrined by his style of speech, and he was mocked. When a retainer is dispatched to Edo or the Kamigata region, it is important for him to try and stress his native dialect even more than he would at home.
I think that when stationed in big cities for an extended period, it is natural to be colored by the spirit of the surroundings and start looking down upon the ways of one’s birthplace as bucolic. To enviously praise the ways of another place upon hearing something that makes just a little sense is inane and absurd. That one’s home is provincial and simplistic is precisely why it is worth treasuring. Copying the customs of other regions represents shallow imitation lacking authenticity.
Once, a man told the priest Shungaku42 that he disliked the Hokke sect of Buddhism because of its “obstinacy.” Shungaku rebuffed this comment by saying, “It is exactly because of the ‘obstinacy’ of our teachings that the sect is able to maintain its identity. If it wasn’t mulish, it would be no different to the other sects.” This was a sensible riposte.
50. A meeting was convened to deliberate on the promotion of a retainer. As the promotion was about to be declined because of past problems involving boozing, one of the council members spoke up in the clansman’s defence by saying, “If those who have erred in the past are removed from contention for promotions, then this will prevent outstanding men from progressing. Any man guilty of slipping up will reflect on his mistakes, will be more judicious as a result, and will become a useful servant. I recommend that we promote him.” Another council member inquired, “Are you prepared to take responsibility for this man if he is promoted?” He replied, “I will gladly be his guarantor.” Others then asked him: “On what grounds do you vouch for him?” “I support him because he has already erred in the past. In my mind, a man who has no blemish on his record is more of a concern.” With this endorsement, the clansman was promoted.
51. When sentencing felons, Nakano Kazuma43 stipulated that they be punished a degree lighter than what the crime merited. In his time, there was a secret vault of wisdom that only Kazuma possessed. Although there were always several men in attendance at such deliberations, nobody spoke until Kazuma had said his piece. Because of this, he was nicknamed “Lord Lid Opener” or “Lord Twenty-fifth Day.”44
52. It is an act of great loyalty to amend your lord’s outlook on things lest he commit blunders. Generally speaking, it is best to help him understand clan lore and the trials and tribulations of his ancestors when he is still young. Education in such matters is very important.
53. In the past, warriors often carried their swords upright and close to their bodies in the otoshi-zashi style, in which the weapon was inserted vertically into the sash. Now, few warriors give much consideration to the way they wear their swords. The Yagyū-ryū school of swordsmanship teaches to wear the sword sticking out horizontally. Recently, samurai do this not because they have learned the Yagyū style, or because they give particular thought as to why, but simply because they are imitating the school. Lords Naoshige and Katsushige adhered to the otoshi-zashi style. As those who had ability in swordsmanship preferred otoshi-zashi, this suggests that it was somewhat practical. If your sword protrudes out the front, an enemy may grasp hold of the handle when you least expect it. I hear that Lord Mitsushige took Lord Katsushige’s advice in this matter.
54. When His Lordships Mitsushige and Tsunashige were residing in Edo, Lord Mitsushige met with his retainers at the residence on the first day of the New Year. The young master Tsunashige was in the backroom near the entrance at the time. Lord Mitsushige asked, “Where is Shinano (Tsunashige)?” One of the pages replied, “The young prince is ‘hiding.’” Without care, such awkward mistakes in speech can happen.45
55. A samurai disgraced himself by not fighting back in a quarrel. To retaliate entails just frenetically throwing yourself at your adversary with the intention of being cut down. Being killed this way brings no shame. Thinking about how to win may result in missing the best opportunity to act. Or, being outnumbered, some men postpone reprisal to gather reinforcements, and eventually talk of calling the attack off altogether. Even if there are a thousand enemies in waiting, a warrior must have the grit to charge forth and cut through one after another. This can be unexpectedly successful.
The rōnin of the Asano clan were culpable for not immediately committing seppuku at the Sengakuji Temple [after the night raid on Lord Kira’s mansion].46 Moreover, it took too long to exact revenge after their master was killed by the enemy. What if [their intended victim] Lord Kira had died of illness in the interim? It would have been a disgrace. Warriors of the Kamigata region are clever and shrewd in finding ways of being showered in praise. Unlike our men who fought in the Nagasaki wrangle,47 they are unable to override the shackles of rational judgment.
The vendetta of the Soga brothers was also particularly long in its plotting. It was a pity that Jūrō Sukenari was unable to complete his objective at the time of a hunt as he was killed; but his brother Gorō’s words [after Kudō Suketsune was slain] were magnificent.48
Normally I would not express such criticisms, but I will make an exception as it is an inquiry into the Way of the warrior. If you do not examine such matters beforehand, you will be unable to make appropriate calls when the time comes, and will be dishonored because of it. Listening to accounts from other people and reading are valuable ways of preparing for such a moment. In following the path of the warrior, one needs to be ready at all times by remembering these matters day and night, for one never knows what will happen, or when. You must anticipate all things at every moment of the day. Victory or defeat is all a matter of chance. Avoiding shame is a different matter. Simply be prepared to die. Even if you see no chance of prevailing, just attack. You do not need any superior wisdom or prowess to do this. A heroic warrior (kusemono) does not concern himself with victory or defeat. Without hesitating, he whips himself into a deadly fury (shini-gurui). This is when he understands; this is when he awakens from the dream.
56. There is one thing that is damaging to a man in service, and that is to seek riches and honors. You will remain untarnished as long as you lead a meager lifestyle. There is a man I know who is very clever, but it was in his pedantic nature to always point out sloppy work. This is something a first-rate vassal should not do. If you are unaware that the world is teeming with ineptitude from the beginning, you will develop a bitter countenance, and in turn others will eschew you. If you aren’t acknowledged and trusted by others, you will not be able to demonstrate your true worth, no matter how outstanding a person you may actually be. Know that this is also a blemish on one’s honor that invites ruin.
57. There was a man who said: “That chap is bumptious. He bragged in front of so-and-so…” It was inappropriate for him to talk in such a way. He only did so because he wanted to be seen as a reliable hero, but it detracts from his worth. He appears to be immature. A samurai is respected first because of his proper manners. Scoffing at others in such an uncouth way is to be expected among men of low rank, such as spear-carriers (yarimochi) and foot soldiers (chūgen).
There are many people who live in houses or have utensils that are unbefitting of their status. It is not a bad thing, however, to use higher quality fans, tissue paper, writing paper, bedding, and so on.
58. Once, a man was annoyed with his adopted son because of his apparent ineptness. On top of this, the adoptive father had become very short-tempered on account of a long illness, and insisted on tormenting the young man. The adopted son was unable to bear it any longer, and was on the verge of returning to his birth home. Burdened with this problem, the adoptive mother visited me for counsel. She said, “I am greatly troubled by this state of affairs, and although my husband must be suffering from his ailment, can you please advise him to show more tolerance.” I declined, but she began to cry as she persisted in her request. Unable to turn her down any longer I finally agreed to help saying, “It is not the adoptive father I should be offering advice to, especially as he is ill. Please send your adopted son to me.”
She returned home looking somewhat perplexed. The son came and I said: “Is not being born into the world as a human being indeed a matter of great fortune? Furthermore, there is no greater honor than being a samurai of the Nabeshima clan. A comparison of your circumstances with farmers and townsmen should leave you in no doubt of your good providence. It is gratifying to be born the eldest son destined to inherit the headship of your birth family. It is like an udumbara flower,49 if you are not the first-born but are still lucky enough to be adopted to succeed the headship of another house, and are able to serve as a retainer to the lord. This is an extremely fortunate turn of circumstance. To turn one’s back on such blessed conditions to resign one’s post is blatant disloyalty; and to be disliked by one’s [adoptive] parents is unfilial. It is disastrous in fact. Men bereft of loyalty or filial devotion have no place in the world. Think about this carefully when you return home.
“All that you have to do now to live up to your dutiful obligation of fidelity is to be loved by your father. Nevertheless, you are probably thinking that no matter how much you want to be viewed favorably, he will still be angry and unaccommodating. So, I will tell you how to make him more agreeable. You should shed tears of blood by praying as hard as you can to the ujigami,50 so that your father will also hear your supplications. He will become fond of your countenance and other things about you. This is not for your own benefit, but to uphold the virtues of loyalty and filial devotion. Your hearts will connect with such sheer single-minded intent (ichinen). Go now, as I’m sure your father will see you in a new light. It is a wondrous how heaven, earth, and man are united. Particularly as your father is suffering from illness, he most likely has little time left. It is only a fleeting moment that you have left to be filial, so it will not be difficult to satisfy this onus with unreserved effort.”
The young man was so moved by this splendid advice that he went home with tears in his eyes. I heard later that when the son arrived home, his adoptive father said, “It appears that you have been counseled well. Blessed be! Your demeanor is much improved.” It seems that his irritability was appeased. There is indeed a marvelous truth that cannot be fathomed easily by human intellect. Through the advice he received, the son was able to be loyal and filial, and he visited again to express his gratitude. Pray to realize the true way, and your dreams will always come true. Heaven and earth are penetrated and bound together by such sentiment. The harder you pray with tears of blood, the more the gods will see fit to grant your wishes.
59. It is unwise to be fixated on a single point of completion. A man who has devoted himself to his studies and believes he has reached a consummate level will assume his training has finished, but this is erroneous. Devotion to the study of one’s path—first acquiring the fundamentals, and then continuing to refine your knowledge and skills—is a lifelong pursuit with no end. Without becoming content with your level of accomplishment, think critically of everything, and spend your entire life traveling the path, asking, “How can I find the truth of the Way?” Never give up the quest. Continue to practice like this and you will uncover the Way.
60. The following articles are some of the teachings espoused by Yamamoto Jin’uemon:51
(1) If you can see in one direction, you can see in eight.52
(2) A man who fakes a smile is a coward, and a woman prurient.
(3) When speaking officially or just chatting with someone, you should always look him in the eye. A bow at the start is sufficient. It is dangerous to bow your head right down.53
(4) It is careless to insert your hands inside of your hakama.54
(5) Whenever I read a story written in kana91 or other books [written in Chinese script], my father would then burn them. He would say, “Books and the like are read by courtiers, but members of the Nakano clan have a duty to train with wooden swords to develop military skills.”55
(6) A man who is not in a kumi (military unit) and doesn’t have a horse is not a samurai.
(7) A heroic warrior (kusemono) is one who can be relied upon.
(8) Rise at four every morning, cleanse yourself with water, shave your forehead (sakayaki), eat your morning meal at dawn, and retire to bed at dusk.
(9) A samurai should use a toothpick even though he has not eaten: a dog’s skin inside, a tiger’s hide outside.56
61. How should one reply when asked, what is the most important thing to aspire to in one’s training? Let me try to answer: “Pure will (shōnen) in every moment.” Many neglect this attitude. When one is pure in heart, a vivacious expression appears on one’s face. Something special manifests in one’s heart when completely sincere in one’s undertakings. If this is directed at one’s lord, it is loyalty (chū), and filial piety (kō) to one’s parents, or valor (yū) in war. It is applicable in all things. It is hard to find this special “thing,” and it is even more difficult to hold on to when you have it. The only approach is to throw your heart into the moment, now.
62. In the past, yori-oya (military unit captains) and kumiko (unit members) were so intimate that nothing could come between them. In the time of Lord Mitsushige, there was a vacancy for the post of armored warrior among the elite guards (o-umamawari).57 After deliberating, the chief retainers (karō) concluded that Mawatari Gendayū would be a perfect choice for promotion from his unit to fill the role, as he was considerably more competent than the other young warriors.
Mawatari Ichinojō, Gendayū’s retired father, heard of this decision and hurried to the yori-oya, Nakano Kazuma,58 early in the morning and said: “With due respect, this decision is out of the question. Apart from me, the unit consists only of men from your family. I was always unwavering in my intention to be a better retainer than any other, and told my son to be vigilant and rise above all others in your service. In spite of our wholehearted efforts, you decided to detach my son from your unit, which leaves us feeling dishonored. It is such a cruel turn of events. It is a black mark against my son’s reputation, and humiliating to me in my retirement to the extent that we cannot show our faces. As such, we have decided to commit seppuku.”
Kazuma said, “You have completely misinterpreted the situation. It is a great honor for your son Gendayū to be promoted to the elite horse guards. He was selected because the chief retainers acknowledged that he was a promising young warrior. You should both be overjoyed.” Ichinojō continued to push his point. “During the deliberation, you should have spoken up for my son, and informed the chief retainers that he was as important as the other members of your family, and that you did not want to lose him. You released my son because you obviously do not consider him to be an integral part of your company, and I resent how you turned your back on him.”
Ichinojō seemed to be sincere in his grievance. Kazuma replied, “Dear me. You do make a good point. I will immediately inform the chief retainers that we will turn down the promotion.” Ichinojō took his leave saying, “I would not have returned without your understanding.” Kazuma went to the castle later that day and relayed the predicament to the chief retainers. “You just never know when someone’s life will expire. I was delivered a terminal blow this very morning. It is all rather convoluted, but I request that Gendayū be excused from taking up the new position.” As a result, the promotion was awarded to someone else.
63. Until 50 or 60 years ago, every morning samurai would diligently groom themselves by bathing in the open air, shaving their foreheads (sakayaki), putting fragrant oil in their hair, cutting their fingernails and filing them with pumice stone, then polishing them with wood sorrel. Of course, military equipment was kept neat, dusted, and oiled to be free of rust. Although paying so much attention to personal appearance may seem vain, it is because of the samurai’s resolve to die at any moment that he makes preparations so meticulously. If slain with an unkempt appearance, it shows a lack of forethought regarding his fate, and he will be scorned by his enemy as being unclean. This is why young and old alike should always pay attention to matters of personal grooming.
It may seem bothersome and time-consuming, but this is precisely the kind of care a samurai should take in his daily life. It is not as if he is too busy with other work. A warrior will never be shamed if he thus demonstrates his resolve to die in battle at any given instant, single-mindedly discharging his duties, and forging his martial spirit as if already deceased. Warriors these days do not contemplate such details even in their dreams, and spend their days indulging their own desires. When the time comes he will bring shame upon himself, but he will be unaware of his decadent behavior, and just do as he pleases in a boorish manner as he sinks into a swamp of vulgarity. This is a diabolical state of affairs. With a firm resolve to die, how can a warrior engage in such disgraceful behavior? This should be considered with earnest endeavor.
People have changed in the past 30 years. When young samurai congregate, they engage in vapid talk of money, about profit and loss, their household fiscal problems, taste in fashion, and idle talk of sex. I hear that they see no reason to assemble other than to indulge in such topics of conversation. Warrior customs are deteriorating beyond repair. In the old days, samurai, even in their twenties and thirties, did not harbor such contemptible thoughts, and never talked about such things. Even if an older man let slip an objectionable comment, he was quick to lament his mistake.
The existing state of affairs has emerged because society has become tawdry, and all that people think about are financial matters. If people refrain from indulging in extravagances beyond their station, then they can make do. Moreover, it is dumbfounding how young men who show thriftiness are praised. Men who are too miserly tend to lack a sense of duty or obligation (giri). Men lacking in giri are dirty cowards.
64. Ishida Ittei said: “Even someone who is not particularly skilled with a brush, his ability to write characters will improve if he applies himself in copying a good model.” In the same way, a man in service can also progress by copying the ways of an exemplary retainer. There are few examples worthy of emulation these days, so you should select from several to construct your own archetype. Choose one to imitate for their level of grace in protocols of propriety, another for his courage, one for his use of words, another man for his correct moral conduct, one for his sense of giri and honesty, and one who does not dilly-dally and is decisive. By taking the one good thing from different people and merging them together, you will be able to create an ideal standard for a retainer.59
In the world of artistry or medicine, a disciple will often mimic his master’s defects instead of his superior qualities. This is futile. There are some men who are very polite, but are dishonest. When modeling themselves on others, they risk acquiring his dishonest features instead of his meritorious traits if care is not taken. If you focus only on the good points of a man, then everybody can be a good model to learn from.”
65. When delivering important documents, letters, and notes, they should be kept in hand at all times on the road. Do not put them down even for an instant, and personally hand them over to the intended recipient.
66. A man in service should never drop his guard at any time; he should always conduct himself with the same attentiveness as if he was in the presence of his lord, or in the public eye. It will seem as though the retainer is always slack if he is spotted relaxing during a break from duties. It is important to always be vigilant.
67. There are times when it is best not to react too abruptly. For example, Jōchō mentioned the instance of moving residence.60 Good opportunities will present themselves to those who show patience. All that is required is forbearance, and when the right moment comes, act swiftly without slackening. You may fail outright if you are tardy and think too much. Sometimes, however, it is best to act from the outset. Now and then it may be more advantageous just to vex and be a killjoy by taking your time. In such instances, what you say at that moment is very important. In any case, it is essential to get on with your work attentively and patiently.
68. Many men are defeated by alcohol. This is a lamentable fact. Be attentive to how much you can imbibe without becoming drunk, and do not exceed your limit. Still, one will become intoxicated on occasion. When carousing, be constantly on the alert to deal with any unexpected occurrence. Drinking is a communal activity, so be very careful of your public appearance.
69. Irrespective of rank, those who try to do things that are beyond their social station eventually commit depraved acts. They may even abscond if they are menials, so it is prudent to keep a close eye on them.
70. Many misguidedly believe that they are outstanding samurai by virtue of their devotion to the martial arts, and because of the disciples they amass. It is sad that such men make bone-breaking efforts but amount to nothing more than a martial ‘artist.’ An art should be learned to the extent that you are ‘proficient’ in it. Generally speaking, a person talented in many things lacks refinement, and only retains perfunctory knowledge of important matters in their duties.
71. Regardless of whether it is opportune or problematic, you will seem disconcerted if you withdraw in silence when your lord orders you to do something. Always prepare in advance to ensure you have a suitable reply. If you are appointed to some duty, and are so pleased that you feel great pride in this task, it will show on your face. I have seen this many times in the past, and it is quite unbecoming. Being aware of your shortcomings, you should think to yourself, “I was given this responsibility even though I am not particularly gifted. How can I serve my master in a way that is befitting of this position? This is quite a quandary and it makes me very apprehensive.” Even though you do not say these words aloud, your trepidation will be apparent, and you will be seen as a man with a modest temperament. Conversely, a man who gets excited easily often acts in an unreasonable manner; he will come across as inexperienced and will eventually fail in the execution of his duties.
72. Just as the priest Kōnan Oshō warned, acquiring knowledge is a good thing but in many cases it can also be perilous.61 Looking at a man who has achieved something of merit, if he trains in order to know his own deficiencies he will evolve into a competent servant. Nonetheless, such a mind-set is difficult to realize. Many who study veer away from motivations of personal growth. Time and again they have a high opinion of themselves, and prefer to engage in splitting hairs.
73. When visiting an acquaintance in some quandary with the purpose of reassuring him, your words should be carefully chosen. A man’s true mind can be known through a single word. It is undignified for a samurai to be dispirited and downcast, for whatever reason. A warrior must be vivacious and ready to seize victory, otherwise he cannot discharge his duties. That’s why a word of encouragement to bolster his spirit is of great consequence.62
74. When Emperor Go-Daigo returned from exile in the Oki Islands, Akamatsu Enshin and Kusunoki Masashige went to greet him, and they received thanks for their troubles. In response, Enshin remained silent and prostrated on the ground, but Masashige courteously acknowledged the emperor’s kind words. His response was very appropriate, and should be read in the original text.63
75. Once when a man was chasing a menial who had absconded, he came across a palanquin with the door shut. He hurried to the palanquin, opened the door, and inquired, “Are you not so-and-so?” It turned out to be a case of mistaken identity, so the pursuer covered up his mistake by saying, “I have been waiting for my friend for such a long time. Please excuse my rude intrusion.” The palanquin continued on its way.
76. A few years ago, at an important deliberation, a man spoke his mind with the intention of killing the unit leader (kumi-gashira) if his voice wasn’t heard. His view was agreed upon, but the ease with which acceptance was forthcoming prompted him to say, “This decision was made so hastily, it seems that there are few resolute men attending the lord, and dependability is lacking.”
77. On occasion, people stop by the administration office at busy times and thoughtlessly engage in chit-chat, unaware of the busy atmosphere. Administration officers show a propensity to become angry and treat chatterboxes brusquely, but this is not good either. According to samurai protocol, the officer should remain calm and treat the man with due respect. Responding with scorn is the kind of vulgar attitude expected in servants of low station such as chūgen.
78. You may seek to borrow items from others every now and again. But, it is akin to begging if you ask too often. If you can make do without asking people for favors, then it is better not to ask.
79. There is a lesson to be learned from a downpour of rain. If you get caught in a sudden cloudburst, you will still get a drenching even though you try to keep dry by hurrying along and taking cover under overhangs of roofs. If you are prepared to get wet from the start, the result is still the same but it is no hardship. This attitude can be applied to all things.
80. All artistic pursuits can be of use in some way, and are good if learned for the purpose of samuraihood and serving one’s lord. Unfortunately though, many just end up becoming consumed in the art itself. Learning can be particularly perilous in this sense.
81. In the Kingdom of Tang (China), there was a man who adored pictures of dragons. He had dragon motifs on his clothes, utensils, and other things. His profound love of dragons was felt by the dragon god, who sent a real dragon to appear before the man’s window. The man was so surprised that he fainted. Some people like to talk big, but act in a way that doesn’t match their words.
82. When a distinguished spearman was on his deathbed, he summoned his best disciple and told him: “I have already conveyed to you the secret teachings of the school, so there is nothing left for me to pass on. If it is your desire to accept your own disciples, you must practice diligently with your bamboo sword (shinai) every day. Remember that the subtleties of winning duels cannot be grasped simply through the secret teachings.” A master of linked verse (renga) also advised students: “Calm your minds and review books of poetry the day before a meeting.” They were advocating the importance of becoming immersed in practice. A samurai should plunge headfirst into training for his professional duties.
83. The middle path is generally the best way, but with regards to samurai engaged in martial affairs, this will not do. The samurai must strive to outdo others. In the practice of archery, it is taught that the left and right hands should be held at parallel height when drawing the bow across the chest. As there is a tendency to position the right arm higher than the left, if you consciously make the right lower than what you think it is, this will make both hands level. I was told by an old campaigner that if a samurai practices day and night to surpass the feats of distinguished warriors and claim the heads of celebrated enemies on the battlefield, then courage will swell from within. He will never become dispirited, and will thus be able to demonstrate indomitable valor. This should be a warrior’s attitude at all times.
84. Tetsuzan64 once said in his old age, “Unlike sumo, I used to think that it was permissible to be held down when engaged in a grappling (toride)65 contest as long as you break the hold and win in the end. I now realize that if someone were to break up the bout before reaching its conclusion, and you were pinned down at the time, then it would be counted as a defeat. Winning from the outset is the only way to attain victory in the end.”
85. There is a special way for rearing children in warrior families. From an early age, children must be taught to be brave, and not for a moment be threatened as a joke, or tricked in any way. Cowardly behavior learnt during boyhood will remain ingrained as a lifelong flaw. It is unwise for parents to make their children afraid of the sound of thunder, or of the dark, or to say things to frighten them. A boy is likely to become timid if scolded too severely when he is small. The parent must take care that the child does not develop any bad habits. A habit cannot be easily rectified once it has sunk in. Gradually make the boy aware of the proper way of communicating, etiquette and so on, and ensure he doesn’t develop greedy tendencies. A normal boy will mature into a decent man if you nurture him properly with these and other points in mind.
Furthermore, if parents are not on good terms with each other, it is natural for the child to grow up deficient in a sense of filial devotion. Even birds and wild animals are affected by what they see and hear in their formative years. Moreover, the relationship between father and son can break down if the mother is foolish. If the mother pampers the boy, and sticks up for him when he is admonished by his father, the paternal relationship will deteriorate. Women have a shallow tendency to side with their children as they foresee that they will have only them to depend on in the future.
86. A samurai wanting in steadfast resolve may be tripped up by others. Without proper attentiveness at a gathering, you may end up aimlessly listening to and nodding at something somebody says, even though you may hold a different view. Others will see this as an expression of agreement. That is why one must be heedful at all times when meeting with others.
Moreover, be mindful of being manipulated. Be clear in stating your opinion if you disagree with what is being said. It is easy to make a terrible mistake even in seemingly trivial matters, so be on your guard. It is prudent to avoid becoming overly friendly with someone with questionable scruples, lest you are duped into his nefarious scheme. It takes years of experience not to be deceived.
87. A man believed he was owed a generous reward after serving his lord diligently for many years. His friends were quick to offer their congratulations when he received a much-anticipated letter from his lord, but he was to be disappointed. To everybody’s surprise, all he was awarded was a small increase in stipend. They continued to rejoice as this was still a welcome reward, but he looked surprisingly dejected. Full of woe he lamented: “I feel so embarrassed, and find it hard to face you all. I suppose I was of little consequence to my lord after all. I will retire from service and become a recluse.” His close friends consoled him, and persuaded him not to retire.
Yet, his attitude clearly demonstrates that his heart was not really in service. His main motivation was self-aggrandizement. It goes without saying that when you receive a reward, or even in the case of demotion from samurai to foot soldier (ashigaru), or if you are ordered to commit seppuku for a crime you did not commit, a hereditary retainer unflinchingly accepts his fate. Saying he was too ashamed to show his face proves that he was an egoist only concerned with his own standing. All warriors should bear this in mind, although it will be beyond comprehension for conceited rogues.
88. To say “Mastery in the arts is helpful” only applies to samurai of other provinces. To the Nabeshima samurai, accomplishment in an art can actually be ruinous. A specialist in an art is an ‘artist.’ He is not a samurai. Aim to be referred to as “that samurai.” Only when you concede that even a smidgen of ability in an art is detrimental will your talents actually be of use [in your duties]. Be aware of this.66
89. Be sure to look at yourself in the mirror when fixing your appearance. This is a secret tip. People look slovenly because they do not check themselves in a mirror. Correct your diction at home when rehearsing how to speak in public. When engaged in writing exercises, compose a draft, even if it is only a letter of one line. Each of these skills requires poise and dedication. Also, Ryōzan67 said Kamigata people are told when writing letters to imagine that the characters will be hung on the wall as a scroll by the recipient.68
90. It is said: “When you make a mistake, never hesitate to correct it.” A wrongdoing can be rectified immediately if you are quick to address the problem. It will look worse if you try to cover it up, and you will suffer more. If you utter “forbidden words” that upset others, explain your indiscretion; your profanity will be forgiven, and there will be no need to feel penitent. Do not yield if somebody insists on taking you to task. Be prepared to stake your life and rebuff them by resolutely saying, “It was a mistake to say those words, which is why I felt obliged to explain myself. If you are not satisfied with my apology, then there is little more I can do to convince you. It could be said that you have not been listening to what I had to say. All of us are sometimes guilty of slips of the tongue.” Such a situation can become quite serious, so never speak of others, or divulge secrets carelessly. Likewise, be mindful of where you are and who is around you when you are chatting.
91. It is important to brush characters correctly and neatly, but concentrating on this alone will make your writing appear too rigid and lacking in something. Class is a quality that transcends conventional standards for good form. This can be said of all things.69
92. A man once said: “People think that nothing could be worse than being a rōnin; and, that if dismissed from duty, it must crush the spirit and lead to a loss of incentive. Yet, when I was a rōnin, I found it was not at all that bad. It was different than what I expected, and to be honest, I wouldn’t mind being a rōnin again.”70 This was well said. With regards to the way of death, if you are prepared to die at any time, you will be able to meet your release from life with equanimity. As calamities are usually not as bad as anticipated beforehand, it is foolhardy to feel anxiety about tribulations not yet endured. Just accept that the worst possible fate for a man in service is to become a rōnin, or death by seppuku. Then nothing will faze you.
93. You are a coward if you harbor a fear of failure when conducting your duties. There will be times when a retainer makes mistakes. Nevertheless, it is shameful to go astray in private matters outside the realm of your official responsibilities. Ask yourself, “How can I serve to the best of my ability given my shortcomings?”
94. As the saying goes, “There is nothing like illness to discern the hearts of others.” Those who are usually affable but drift away when you are down with an illness or are enduring hardship are not nice fellows. You should be considerate to a suffering man, and pay the poor chap a visit, or send gifts to cheer him up. Never spurn a person who has shown you favor in the past. This is how you can fathom the measure of a man. Many in this world seek comfort when they are in need, but don’t give their benefactors a second thought afterwards.
95. The vicissitudes a man experiences during his life cannot be attributed to matters of good and evil in his deportment. Changes in fortune occur naturally; verdicts of good and evil depend on the worldly judgment of men. Still, notions of “good” bringing providence and “bad” begetting ruin are useful precepts for moral instruction.
96. If a servant did something wrong, former Yamamoto Jin’uemon71 would keep him in his employ for the rest of the year without saying a word, and then release him at the end of the year without a fuss.
97. At the time of Nabeshima Jirō’emon’s seppuku, an opinion was expressed about the four-staged process for deciding the offender’s culpability.72 When considering punishment, not paying attention to how people perceive the offense may lead to the lord’s honor being compromised. It would have been appropriate to ignore the wrongdoing in this case, regardless of His Lordship’s call for chastisement, for it is his reputation that would be tarnished. Next, when the offense was officially investigated, it would have been reasonable to accept the culprit’s pretext. Then, when the council gathered to deliberate on the wrongdoing, somebody should have mentioned the fact that his ancestor had performed remarkable feats of valor for the clan; namely, his grandfather Nabeshima Daizen Masayuki’s exploit in defeating Amakusa Shirō and acquiring his banner during the Shimabara Uprising.73 With this, it should have been recommended that the offender not be punished. Only after all of these avenues had been exhausted, and the offense was still deemed unforgivable, should a punishment have been agreed upon.
98. When Moro’oka Hiko’uemon was summoned, he was told to sign an oath to the deities that his testimony was true.74 “A samurai’s word is harder than metal. Once I have decided something, not even the gods can change it.” Consequently, he did not have to make an oath. He was 26 years old when this came to pass. (This particular inquiry concerned the border dispute over the Benzai peak.)75
99. Regarding seconding (kaishaku) for Nakano Shōgen at his seppuku.76 The inspectors (o-metsuke) were Nabeshima Jūdayu and Ishii Saburōdayu. Confirming “It has been witnessed,” Saburōdayu erected a folding screen (byōbu) around the body.77
100. Regarding the procedure for Yamamura Miki’s seppuku; details of the circumstances of both Miki and Yasuke;78 what was said to Nakano Kazuma when his possessions were inspected; the witness arrived and a greeting was made; Miki’s wife becoming ill and summoning a doctor; asking what Yamamura Miki’s final statement was.79
101. It pays to be wary of retainers hired from different provinces. They often reveal tendencies to showcase their capabilities for excellent service, and do things to enhance their reputation to benefit their descendants. Their children usually inherit this trait. Hereditary retainers are predisposed to serve their lord selflessly, and readily take the blame for his faults. This was exemplified by a certain retainer80 through remonstrating with his lord when there was discord between the three branch families.81 This is the attitude of a hereditary retainer.82
102. Ishida Ittei said, “If you wish for something strongly enough, it will eventually come to pass. We didn’t have any matsutake mushrooms in our province. People who tasted matsutake in the Kamigata region wished for them to grow in the northern mountains of our domain, and now there is an abundance of them in Kitayama for the taking. From now on, I wish for cypress trees to grow in our mountains. This is in my list of predictions simply because people desire it. Make wishes for the times ahead, and they will come true.”
103. It is crucial for a general to be able to judge a man’s character by his facial expression. The scroll that Kusunoki Masashige handed over to Masatsura in Minatogawa is said to have been covered with pictures of eyes and nothing else.83 There is a secret way of interpreting a man’s countenance [though his eyes and expression].
104. When something extraordinary happens, it is foolish to call it “mysterious” and claim that it is a harbinger of future catastrophes. Lunar and solar eclipses, comets, banner clouds, falling stars, snow in the sixth month, and lightning in the twelfth month are phenomena that occur every 50 or 100 years. They transpire because of transitions in the balance of yin and yang. If the sun rising in the east and setting in the west did not happen every day, then this would also be considered a mystery. It is no different. Bad things seem to happen whenever strange phenomena occur simply because people think of peculiarities such as banner clouds as ill omens. In their hearts they wait for something calamitous to happen, which actually augurs disaster. There are oral teachings for coping with mysterious events.
105. The story of Chōryō84 receiving Kōsekikō’s85 text on military strategy,86 or Yoshitsune being bestowed the [sword] teachings of the Tengū, were stories concocted to legitimize the creation of new martial art schools.
106. When close attendants to Lord Mitsushige were allocated to garrisons in two groups in Nagasaki,87 Master Jōchō saw the documentation in which his name was listed in the second group [which would be deployed later]. He declared to the official, “I cannot comply with this order when it will keep me away from His Lordship in battle. Bear witness as I swear an oath to the God of War (Yumiya Hachiman) that I cannot possibly attach my seal of acceptance to this order. I suspect this directive was made because I am a scribe; and if you think me impudent and decide to dismiss me from my post, then so be it. If it is determined that I should commit seppuku, then I will willingly comply.” He then left. His stance was reviewed later, and amendments were made to the assignments. He told me that a young warrior should be strong-headed. Consider this well.
107. Constantly check yourself in the mirror when learning how to groom your appearance. I was allowed to grow my forelocks when I was 13. I did not appear for duties for almost a year until my hair had grown long enough to satisfy that hairstyle properly. Family members commented, “He looks excessively erudite, so he is bound to slip up someday. The lord especially despises men who look as though they are too clever.” So, I decided to change the way my face looked. I scrutinised my face in the mirror, and tried to adjust it. When I resumed my duties a year later, everyone said I looked feeble and sickly. I believe the extensive efforts I made to be the foundation for service. You will never be trusted with a face that looks too discerning. Without composure and resolve you will appear to lack grace. Ideally, one should be reverent, refined, and poised.
108. When faced with an emergency at a time when you are unable to confer with others, you will find a solution simply by considering your predicament in accordance with the “Four Oaths.” Nothing more is needed than this.
109. It can be counter-productive if the o-metsuke125 (domain inspector) does not see things with a broad perspective. This position is created to ensure efficient governance of the domain. The lord is not able to see all that goes on in his fief. The o-metsuke is appointed to gather accurate information on matters pertaining to the lord’s deportment, right and wrongdoings of the higher retainers, the appropriateness of legal process, rumors in the community, the joys and sorrows of the lower classes, and to improve the domain’s administrative procedures.
As such, the original objective of this post is to investigate malfeasance among those in positions of authority. Unfortunately, *o-*metsuke officials seem hellbent on investigating mischief in the lower classes and reporting trivial incidents to the lord, which is more damaging to the domain. There are a few commoners who engage in evildoing, but this is not going to adversely affect the domain. Furthermore, those responsible for investigating criminal matters are obliged to listen to the defenses of the accused in order to try and assist them. Ultimately, this is also for the benefit of the lord.
110. There are various ways to admonish one’s lord. Offering heartfelt rebuke should be done in a way so that others are not aware. Your thoughts must be expressed prudently so as to not infuriate your master as you help him mend his weak points. This was apparent in the loyalty of Hosokawa Yoriyuki.88 Once, the lord wanted to make a detour during a journey. Upon hearing this, an elder proclaimed, “I will sacrifice my life to persuade him not to. We are already behind schedule, so another diversion will just not do.” He then faced the others and said, “I bid ye all farewell.” He prepared himself for his impending death by bathing in cold water, put on a shiro-katabira (light white hemp garment),89 and requested an audience with the lord. Not long after, he returned with an air of importance and said, “I am glad to report that our lord listened to my reasoning. I am also overjoyed that I am able to see you all again.” This performance was intended only to expose the foibles of the lord, and champion his own sense of loyalty and valor. Men employed from outside the domain often stage such acts of pretension.
111. A calculating man is a coward. This is because he considers everything from the perspective of loss and gain, and his mind never deviates from this track. To him, death is a loss, and life is a gain. He is afraid of death, which is why he is a disgrace. Moreover, erudite men conceal their cowardice and avarice through their wit and glibness. Their cloak of deception tricks others into overestimating them.
112. Since it was decreed that oibara128 was no longer lawful, there have been no retainers prepared to martyr their lives for their lord. Also, since it was declared that even an infant may inherit the household, this has removed any incentive for service [to the lord]. Young pages are no longer appointed, and samurai customs have become lax. My lord’s overly compassionate measures actually did more harm to his retainers than good. It is not too late to reinstate child pages into service. At the age of 15 or 16, young men have already removed the hair on their foreheads [with their coming of age], but lack prudence as they engage in superfluous discussions on drinking and food, and say and do things that they shouldn’t without reflecting on their ways. They become preoccupied with frivolous amusements, so do not make good retainers. Those who have had experience as a pageboy will be familiar with a range of duties, having observed them from a young age, and will make useful retainers. Soejima Hachi’uemon was 42, and Nabeshima Kanbei 40 when they came of age.90
113. “Bushido is to enter a ‘death frenzy’ (shini-gurui). Even dozens of men cannot kill a man in a frenzied state already determined to die.” Lord Naoshige said this. One cannot accomplish great exploits in a normal frame of mind. Just become insane and desperate to die. In the Way of the warrior, contemplating matters too deeply will cause you to fall behind others. Don’t think of loyalty or filial piety, just enter a frenzy to perish in shidō.91 Loyalty and filial piety will manifest as a matter of course in the death frenzy.
114. Shida Kichinosuke said: “If it won’t damage your reputation whether you live or die, then you should live.” This is an oxymoron. He also said: “When you wonder if you should go or not, don’t go.” And: “When you wonder if you should eat or not, it is better not to eat. When you wonder if you should die or not, it is better to die.”92
115. It is not sufficient just to remain calm in the event of catastrophe or emergency. When challenged by adversity, charge onwards with courage and jubilation. This is rising to a higher level. It is like the saying, “The more water there is, the higher the boat rises.” Muraoka talked of this before he changed his name [through promotion].93
116. Ittei said: “It is spineless to think you cannot outdo a maestro after watching or listening to him. A maestro is also but a human being, as are you. If you consider in what way you are inferior and make your mind up to study the art, then you are ready to master it, too. Confucios was a sage when he set his heart on studying at the age of 15. He did not become a sage due to his later studies.” A Buddhist teaching states: “When you have a spiritual awakening [to study Buddhism], it is because correct Buddha teachings have already infiltrated your mind with your decision to become a monk.”
117. Samurai should be heedful of everything, and detest falling even a little behind his rivals. Pay particular attention to your words lest you utter nonsense like “I am a coward,” “I will run if things get nasty,” “I’m afraid,” or “It hurts.” Under no circumstances should such aberrations of speech pass your lips in jest, in your sleep, or when you are babbling incoherently during illness. Percipient men in earshot will see straight through to your core. Beware.
118. A samurai with a strong martial spirit and an unwavering resolve will be called upon first when the time comes. This is because his qualities are evident in his daily deportment and each of his comments, and this will give rise to various opportunities. Above all, words spoken on any occasion are consequential. There is no need to reveal all that is on your mind. Your qualities will be apparent through your daily actions.
119. When in training to be a retainer, I never sat with crossed legs inside or outside. Nor did I ever open my mouth. When I had to speak, I endeavored to express my thoughts in one word rather than ten. Warriors such as Yamasaki Kurando were of a similar disposition.94
120. It is said that you can do one last thing even when your head has been cut off. This is known by the exploits of Nitta Yoshisada95 and Ōno Dōken.96 Why would you be inferior to them? Mitani Jokyū97 said, “I will live on for another for two or three days even after dying from illness.”
121. An ancient saying goes: “Think, and decide in seven breaths.” Lord Takanobu98 commented: “One’s judgement will diminish with prolonged deliberation.” Lord Naoshige99 said: “Matters decided at a leisurely pace will turn out badly seven times out of ten. Military affairs must be executed expeditiously.” Decisions will also be difficult to make when one’s heart is adrift. With an unperturbed, invigorated, and dignified state of mind, resolutions can be made within seven breaths. This is when one’s mind is steadfast and clear.
122. A man who can reason over trifles will become conceited, and will take pleasure in being described as ‘odd.’ He will start boasting that he was born with a personality that doesn’t fit well with contemporary society, and be convinced that nobody else is above him. He will surely meet with divine retribution. Regardless of what abilities a man may possess, he will be of little use if rejected by others. People don’t slight those who are eager to help and serve well, and who readily exhibit humility to their associates.
123. If you are not high-ranking enough to remonstrate with your lord, requesting that a senior official correct his mistakes instead is a mark of prodigious loyalty. This requires maintaining affable relations with those above you. It is just an act of flattery, however, if you do it for your own gain. But it is not kowtowing if you are acting to support the clan. This is achievable if that is what you wish for.
124. It is an act of loyalty to educate others to become better retainers. Therefore, those with the will to learn should be given instruction. Nothing is more joyous than passing on knowledge to be vicariously useful in service through others.
125. Broken relations between retired and incumbent lords, father and son, older and younger brothers, derive from avarice. The fact that there is no such thing as bad blood between the lord and his followers [in this clan] is proof of this.
126. A man who is successful when he is too young will not be useful for long. Even though he may be gifted at birth, young men lack maturity in terms of disposition and ability, and will not receive the confidence of others. Success is best secured from around the age of 50. It is actually propitious if people believe that your success is late in coming. Also, even if his house is waning because of some blunder, a man with willpower can quickly overcome any setback because it was not triggered by selfish desires.
127. It is preposterous to feel crestfallen when dismissed from duty. It was customarily said at the time of Lord Katsushige: “You won’t make a true man of service unless you have experienced being a rōnin seven times. Fall down seven times, and get up eight (nanakorobi-yaoki).” A man of the caliber of Naridomi Hyōgo was a rōnin seven times.100 It should be thought of as being like a self-righting doll. The lord may dismiss you from his service as a test.
128. An illness will become graver depending on your state of mind. Born when my father was 70 years of age, I was a shadow of a child with a frail constitution. Because I had great ambitions to serve my lord into my old age, I made every effort to become strong and retain my health, and never became ill. I chose abstinence, and received treatment with moxa.101 Through my experiences, there are some things of which I am certain. It is said that a mamushi will return to its original form even after being burnt seven times.102 My greatest hope is that when I die, if I am to be reincarnated seven times, each time is as a samurai of the Nabeshima clan to realize my purpose of faithful and valuable service. I wish this from the bottom of my heart.
129. As Lord Naoshige supposed, samurai with ambitions [to serve with excellence] stay on good terms with their colleagues. I was always well-mannered to all people, from samurai to low-ranked ashigaru. This forms the basis for soliciting help should the need arise. All I would need to say is, “It’s for His Lordship’s benefit, so please rally with me.” My allies would be sure to offer assistance without a moment’s delay. This amounts to the lord having numerous worthy retainers, and contributes to the prosperity of the clan.
130. The following verse is found in the book Yoshitsune Gunka.103 “A general must communicate well with his men. In normal times, but even more so in times of emergency, if a unit captain says to his subordinates, ‘You have done very well, but let us enter the fray one more time, for you are strong!’ they will sacrifice life and limb for the cause. It is important for a leader to offer a word of encouragement to his men.”
131. Yamamoto Jin’uemon often said, “It is essential for a samurai to have men of talent under him. No matter how eager you are to serve your lord, you cannot fight a war alone. If in need of money you can borrow it; but good retainers cannot be assembled on a whim. You need to take good care the ones you have. To engage good men you shouldn’t feed only yourself, but share your rice with them. They will follow you gladly. It was widely recognized that nobody with the same stipend as me had retainers that could match the caliber of my men. They were envious of the subordinates I commanded. Of the servants who I nurtured, many went on to serve as attendants to the lord, or were given the rank of teakiyari.”104 When Jin’uemon was appointed as a kumi-gashira (captain) in command of his own unit, he was directed by his lord: “Choose any men you wish to join your unit, Jin’uemon.” Extra rice was allotted to pay their stipends. All who were selected for the kumi were Jin’uemon’s retainers. When Lord Katsushige worshipped at the moon-waiting festival, he decided to send some servants to fetch [holy] salt water from the shrine in Terai. He said, “Send the men from Jin’uemon’s unit. They will draw the deepest water.” He served with utmost sincerity, relishing the trust his lord had for him.
132. Jin’uemon said: “Exceptional warriors (kusemono) are dependable men. Dependable men are exceptional warriors. I know this through considerable experience. Dependable men can be relied upon to keep away when things are going well, but will come to your aid without fail when you are in need. A man of such temperament is most certainly a kusemono.”105
133. A man’s son was to be reinstated by his master [after a period as a rōnin]. When the samurai was to be interviewed by the lord, his father advised him: “When you bow to him, think to yourself, ‘How privileged I am. I was hidden from view before, so could it be a divine blessing to be reemployed as his servant? There is nothing more providential than this opportunity. As I have this chance, I will throw my whole body and life into service.’ He will be impressed by your attitude, and you will be able to serve him well.” He added, “When you are beckoned before the lord, refrain from looking at things in the palace, be determined not to talk, don’t move from where you are seated, and even when spoken to, reply in one word rather than ten. This way, you will be judged as a man of steadfast character. Your inner thoughts will be exposed if you glance around and chat incessantly, and you will appear to be a fool. This is what constitutes an unwavering mind. The more familiar you become with the surroundings, the more you should take heed of this.”
134. A man who possesses a little wisdom will criticize the times. This begets misfortune as he digs a hole for himself. A man who is prudent with his words will be useful in prosperous times, and will avoid falling foul of the law when times are bad.
135. Written oaths to the deities (jinmon) contain mysterious powers.106
136. “If I was to offer my opinion to the lord, it would just make him obstinate and do more harm, so it is better not to intervene. Even if it is unreasonable, the matter is better left.” Saying such things is just an excuse. Your lord may acknowledge your admonishment if you offer it at the risk of your life. The lord’s ire is roused because opinions are only made in a half-hearted manner. And, sensing his anger, so many would-be petitioners stop in mid-sentence and withdraw.
One year, Sagara Kyūma presented a strong point of view that enraged his lord, so he was ordered to commit seppuku. Ikuno Oribe107 and Yamasaki Kurando informed him of the lord’s command, to which Kyūma stated, “Seppuku is my intention. However, there is one more thing I need to say; the matter will not be resolved, even after my death. As both of you are good friends, I implore you to convey this message for me.” They both informed the lord of Kyūma’s words. I hear it made the lord even angrier, but surprisingly, he issued a stay on Kyūma’s impending seppuku. He acknowledged what Kyūma had said and pardoned him.
Also, when Nakano Kazuma was an elder (toshiyori) of the clan, Hamuro Seizaemon,108 Ōsumi Godayu, Ezoe Jinbei, Ishii Genzaemon, and Ishii Hachirōzaemon were ordered to commit seppuku to atone for their disobedience.109 Kazuma went to Lord Tsunashige and pleaded, “Please pardon these men.” Lord Tsunashige was maddened and retorted, “They have been ordered to commit seppuku as a result of an inquest. For what reason do you make such an appeal?” Kazuma replied, “There is no reason, Sire.” When Lord Tsunashige chided him for insolently making such a request for “no reason,” Kazuma retreated. He then came forth again saying, “My Lord, I beseech you to pardon these men.” He was admonished yet again, retreated, and then approached once more. Kazuma made his plea seven times. Lord Tsunashige said, “With no plausible reason, you insist on making this supplication seven times. Because of your persistence, I somehow feel obliged to grant your request.” He changed his mind, and the men were spared. I have witnessed many such incidents.
137. The best way to outdo your colleagues is to ask for their advice about your own ideas. Most men conclude matters based on their own opinions, which prevents them from rising to a higher level. Consulting with experts is the best way to advance. A certain person sought my advice about writing an official document. Although better at writing such documents than I, he demonstrated his superiority through a willingness to solicit remedial help.
138. There is no point in one’s training110 in which one reaches the end. The instant you think you have finished, you have already strayed from the path. Realize that nothing you do is perfect until you have taken your last breath; then, when you are dead, you will be seen as having completed the Way. Purity without excess, and focusing single-mindedly on one thing is difficult to achieve during one’s lifetime. If the purity of your training is diluted, then it cannot be called the proper Way. Strive to follow the Way of service and samuraihood as your singular pursuit.
139. It is ruinous to pursue two Ways. The warrior needs only train in bushido—the Way of the samurai—and seek nothing else. The character for all Ways, ‘道’, is the same. Nevertheless, one cannot master the Way of the warrior while simultaneously becoming immersed in the teachings of Shintō111 and Buddha. If one understands this, then learning about the other Ways [for reference only] will serve to improve your training in the pursuit of bushido.
140. It is said that, “The method in which verses are linked with apposite word endings is very important when composing poems.” Similarly, each and every word should be from the heart.
141. Any word a samurai utters is of great consequence. His courage is divulged by a single word. In times of peace, it is a man’s words that make known his valor. In times of turmoil, words convey either strength or cowardice. A samurai’s word is a flower of his heart. The weight of one’s words cannot be expressed in words.
142. A samurai should not, in the slightest degree, say or do something faintheartedly. Never forget this. The depth of one’s heart is discernible even through something seemingly inconsequential.
143. Nothing is impossible. With single-minded resolve (ichinen), heaven and earth can be moved as one pleases. There is nothing that cannot be achieved. A man’s fecklessness prevents him from making up his mind. “Effortlessly moving heaven and earth”112 can be accomplished through sheer single-minded determination.113
144. My father Jin’uemon always said: “You won’t break your back by bowing too deeply. The concluding polite phrase of a letter should not be abbreviated.”114 These days, people do not bow deeply enough, so they look sloppy, and their posture is poor, too. It is best to show respect at all times. If you must sit for an extended period of time at some gathering, bow politely at the beginning, and then again at the end, while acting as the occasion requires in between. If you regulate your politeness in accordance with others present, it will often be substandard. These days, people are rude and fidgety.
145. Another axiom Jin’uemon always repeated was: “Even when a samurai has had nothing to eat, he should still use a toothpick [as if he had already dined]. Wear a dog’s skin inside, a tiger’s hide outside.” A samurai should show taste in his outward appearance, but be frugal on the inside. Most warriors have it the wrong way round.115
146. Warriors extolled as being highly skilled in the arts come across as being imprudent. To become accomplished in an art necessitates a preoccupation with that activity to the detriment of all else. Such a samurai is of no value in service.116
147. A sage or wise lord will always acknowledge remonstrance from his retainers. In such cases, a retainer does his utmost to advise on an array of topics, and tries to be held dear. This contributes to the stability of the clan. A treasurable samurai is one who interacts affably with his peers, and seeks advice from men about various matters. A warrior who reflects on his faults and spends his life training with all of his might will become a treasure to the clan.
148. Everything you do until the age of 40 should be executed with all of your energy. It is preferable for a samurai approaching the age of 50 to moderate his behavior.
149. Be sure to engage with somebody fully as you converse. Regardless of how inspiring your comments may be, they will be ineffectual if the other person is not following you.
150. Be on familiar terms with close attendants of the lord. This is obsequious if only for your own gratification, but if your intentions are to serve, it opens up a channel to pass on useful advice to your lord. The outlook is be bleak if the attendant is bereft of loyal consciousness. Do everything with the best intentions for the lord.117
151. When someone gives an opinion, even a seemingly inconsequential one, listen carefully with good grace. Otherwise, they will desist from relaying to you what they have overheard or observed. Ingratiate yourself with your colleagues so they can convey their estimations with ease, as this buoy your cause.
152. The manner and timing in which reproach is delivered to your lord is important. If you rebuke him with the intention of “rendering him contrite,” it is likely that your criticisms will be ignored completely, and may even cause more harm.
Tell him “It is acceptable to enjoy amusements if retainers are inspired to serve well, and the commoners can live peacefully. Everybody will want to discharge their duties diligently, and the domain will be governed peacefully. I hope that is not such a bothersome request.” The lord should be pleased with your petition.
If admonishment and opinions are not communicated carefully with a spirit of accord, it will amount to nothing. Insensitive protests will cause umbrage, and even simple problems will not be resolved.
153. There are many who like to impart moral lessons in the world today, but few who choose to listen. Moreover, fewer still are those who actually abide by the precepts. No one ventures to teach morality to a man in his thirties. Without advice, he does as he pleases and continues with his foolish antics, and wastes his life in a downward spiral of nefariousness. Be conversant with wise men, and seek lessons in morality from them.
154. A samurai who does not care much for his reputation tends to be contrary, is conceited, and good-for-nothing. He is inferior to a samurai who craves glory, and is thus completely unusable.
155. A well-known adage states: “Great talent takes time to mature” (daiki-bansei). An undertaking of consequence takes 20 or 30 years to achieve. In service as well, if a man hurries to achieve something meritorious, he will speak of business that is not his concern. Although he may be described as a promising young man, he will become arrogant and rude, and act with an air of smugness as if he was already accomplished. Turning into a frivolous panderer, others will point their fingers in disdain behind his back. A man must train hard and garner the support of his superiors, otherwise his existence will be superfluous.
156. Whatever the duty may be, understand well the importance of your position, imagining that each day is your last on the job. You will never fail if you execute your responsibilities with single-minded devotion, imagining that you are performing directly under the lord’s watchful eye. It is said: “Achieve your greatest aspirations of service through your official position.” First, make that position yours.
157. For someone whose position is attained through hereditary succession (fudai), rejecting a post because you don’t like it, or withdrawing from service for some reason, is an insult to the lord. It is akin to treason. Samurai from other provinces construe it as a matter of pride to resign if they harbor any grievances. It is incumbent of fudai157 samurai [in the Nabeshima clan], to undertake any duty assigned to him by the lord, irrespective of whether it is to his liking or not. If there is something you dislike about the mandate, you have recourse to lobby for a change [instead of quitting].
158. In the Kusunoki Masashige Hyōgo-ki it states that: “Even if surrender is used as a ploy, or it is beneficial to the lord, it is an unforgivable course of action for a samurai.” A faithful retainer must embody this attitude.
159. A retainer should adore serving his lord. It is a timorous coward who winces at an important task and withdraws because of the danger. If you meet with failure in your mission despite your best efforts, it will be lauded as an honorable death.
160. A samurai who opts only for the duties he likes, or gauges the mood of his lord or unit captain to serve his own best interests, will get his comeuppance in the most unbecoming way after a single failure, even if his designs had been successful ten times before. This is because he lacks a sense of unyielding loyalty, and is motivated only by selfish and evil desires.
161. If you are properly prepared for when your role in bushido requires performing kaishaku for a family or unit member, or arresting an outlaw, your outstanding deportment and determination will be noticed. In matters of military prowess, train with all of your might to never be surpassed by others, and think to yourself, “My valor is beyond compare.”
162. An old-timer said that in battle, when you are recklessly determined to “not be outdone by others” and aim to “charge the enemy line,” you will not fall behind, your spirit will be intrepid, and you will exhibit fearlessness. What’s more, if you are killed in the fray, be sure that your corpse falls in the direction of the enemy.
163. Tranquillity will prevail when people act in accord and leave outcomes to divine mandate (tendō). Unless your hearts are one, you can’t perform loyal service, even if you have an impressive record. Not being on good terms with your peers, avoiding gatherings, and passing tetchy remarks are signs of narrow-minded folly. Keeping in mind what could happen should a catastrophe bear down upon you, pleasantly extend courtesies to others without prejudice whenever you meet, even if you find them to be irksome. All things in this world are transient and there is no way of foretelling what will happen next. It would be a pity to die while people embrace ill feelings towards you.
Still, no matter how much you are told to get along with others, it is unseemly to resort to lies and wispy flattery motivated by self-interest. To maintain friendly relationships, put your colleagues first and avoid any antagonism, and always act politely and with an air of humility for the good of others. All encounters will be like meeting for the first time, and the rapport will be easy to maintain. This is the same for married couples as well. If you remain as thoughtful as when you met for the first time, there will be no reason for you to quarrel.
164. Try to view things from a higher position than others. If matters are pondered from the same level, disagreements will erupt and nothing will be seen with clarity. Once, a man had his stipend rescinded and people gossiped about it. He rebuffed them by saying, “It wasn’t a major incident that led to this, so I am upset at being so ill-fated.” Also, “My lord’s conviviality is a false kindness to manipulate people, so I am not particularly grateful to receive his favor.” He was told, “Well then, you are not suited to retainership. Men with a will to serve their lord from the bottom of their hearts are contented even to be deceived by him.”
165. A certain priest is very capable and has a magnificent handle on various problems.118 There are no other monks in Japan who can challenge him. It is not because he is so brilliant. There are just no monks who can perceive the fundaments of matters as well as he does.
166. Alas, there are no worthy men. Few pay attention to useful stories passed down from the great men of old, let alone engage in rigorous training to better themselves. Recently, I have had conversations with several people here and there. They withhold opinions through fear of ridicule if they reveal what is really on their minds.
167. It seems that the elderly reveal their true leanings as they become senile. They can regulate their own behavior when they still have vitality, but their true colors show as their energy dwindles, and they humiliate themselves. There are many ways in which this manifests. Nobody over the age of 60 is devoid of senility. Believing you are not senile is a good indication that you actually are.
Ittei became quite argumentative in his old age. Determined to carry the clan on his own, he traveled hither and thither, calling on prominent families in his decrepit state to convince others of his cause. Many politely feigned interest in Ittei’s rants, but in hindsight it was because he was losing his marbles. He provided me with a pertinent lesson. Feeling timeworn, I decided not to visit the temple after the thirteenth anniversary of Lord Mitsushige’s passing, and refrain from going out any more. One needs to have a clear view of what lies ahead.
168. As with everything new, unexpected liabilities arise even if it seems like a magnificent idea. Before departing for Edo one year, some attendants and elder councilors discussed a proposition to take some of the low-ranked teakiyari reserve warriors employed by the bodyguards (umamawari). More men skilled in Noh would be needed for the performance scheduled to commemorate the new shogun’s appointment.119 Besides, it would give the lord an opportunity to become acquainted with the men. And so it was decided. A few experienced retainers, however, opposed the idea outright, predicting that bad things were sure to happen. A quarrel soon erupted. Five o-heyatsuki room attendants, including Hamuro120 and Ōsumi, were relieved of their position. Twenty inspectors (kiwameyaku)121 were appointed to accompany the teakiyari, and keep the lord informed of daily occurrences. So many appalling things happened that they could hardly keep up.
169. As long as you have a firm understanding of the situation, the “branches and leaves” (details) are of small consequence, and minor hitches will not matter so much. Nevertheless, branches and leaves should not be entirely overlooked, as a small detail may cause perpetual frustration.
170. According to the priest at the Ryūtaiji Temple, “In the Kamigata region a diviner once said it is futile for a man, even if he is a priest, to find success before 40. He is likely to make mistakes thereafter. Confucius was not the only man to be ‘liberated from the shackles of confusion at 40.’ Both wise and foolish men accrue enough life experience by the time they are 40 not to be perplexed any longer. After reaching 40, all men know their limitations, and how realistic their aspirations are.”
171. In war, dying for one’s lord in battle is a greater feat of merit than taking an enemy head. This was epitomized by the actions of Satō Tsugunobu.122
172. I kept a diary when I was young, and called it “A Record of Regrets.”123 In it, I logged the mistakes that I made each day. Not a day passed when I didn’t commit 20 or 30 gaffes. There was no end to what I had to document because of my incessant blundering, so I eventually stopped. Now, when I reflect on each day before retiring, there is not one that is free of slip-ups in word and action. Indeed, it seems that a perfect day is impossible to pull off. Men who wriggle their way through life relying on their talents will fail to grasp this.
173. Shikibu said, “Read books from your gut. Your voice will falter if you read only with your mouth.”124
174. Conceit and haughtiness are perilous during times of good fortune. One must redouble efforts to maintain a sense of humility. Those who revel when times are good will wither in adversity.
175. An old saying advises that, when searching for a loyal retainer, look in the house of a filial son. He embodies the virtue of faithful devotion. Many become remorseful only after their parents have gone. Warriors apply themselves in serving their lord well, but so few fulfill their filial duties to their parents.
True loyalty and filial piety is known under an unreasonable master or irrational parents. If they are indulgent, even a stranger will be deferential to them. It is said “The green hues of conifer trees are revealed in the hoar frost.” The monk Gensei would secretly visit a fishmonger at dawn and hide fish under his robe as he rushed to his mother’s side.125 He was a wonderfully faithful son.
176. Ittei said, “When practicing calligraphy, make the paper, brush, and ink as one.” But, they are so inclined to be separate.
177. His Lordship (Mitsushige) took a scroll from a case. The fragrance of dried cloves wafted forth as he opened the lid.
178. “Tolerance” is another word for “great compassion.” In a sacred verse it states, “If viewed with an eye of compassion, nobody can be despised. All the more should a sinner be pitied.” There is no limit to the breadth and depth of compassion. It is ubiquitous. The reason why people still revere the sages of the three ancient kingdoms126 is because of the vastness and extent of their compassion. We must do our best for the benefit of our parents, neighbors, and descendants. This is “great compassion.”
Wisdom and courage based on compassion are genuine virtues. Punishment is an act of compassion, as is service. A compassionate mind will help others in a way that is righteous and knows no bounds. Anything done for personal gain is trivial and small-minded, and will lead to malevolence.
I have long been cognizant of what constitutes valor and wisdom, but have only recently come to grasp the meaning of compassion. It was Lord Tokugawa Ieyasu who said: “If I love my retainers and the people as my children, they in turn will love me as their father. A peaceful realm is based entirely on compassion.”
In the same way, kumi-gashira (unit captains) are also called “yorioya” (parents) and unit members called “kumiko” (children).The bond that binds them is predicated on the same compassion which unites parent and child.
Lord Naoshige taught, “A man who seeks to render others contrite will get as good as he gives.”127 This precept underlies the importance of compassion. He also said “There is reason beyond logic,” which is also analogous to compassion. He declared passionately that we should all savor the boundless profundity of what this means.
179. The priest Tannen said, “A retainer who is too clever will never make it; but by the same token, there is no chance of stupid people succeeding, either.”
180. Shikibu had an opinion [regarding shudō, or homosexual relationships]:128 “One is likely to trigger a lifetime of shame through a shudō relationship in one’s youth. Care is needed. There is nobody to teach young men about the perils of shudō. I will tell you the basic knowledge required. ‘A wife does not serve two husbands.’ Be true to only one man in your lifetime. Otherwise you are the same as a male prostitute, and equivalent to a whore of a woman. This is abominable conduct for a samurai.”
In Ihara Saikaku’s well-known prose it says: “A young man before his coming-of-age ceremony (genpuku) without an older male lover is like a woman without a husband.”129 Some men will try and coerce you. If you wish to ascertain the affectionate intentions of an older man, you should first test the association for five years to see if he is true; only then should you assent to a shudō relationship.
A man guilty of wantonness is unable to commit, and will likely abandon you. The bond is one of total devotion and mutual sacrifice, so knowing his character is crucial. If something seems awry, stand strong and tell him that there are some complications, and that your reluctance to commit right away is unavoidable. If the man complains and asks what you mean by “complications,” tell him you can’t reveal that for as long as you live. If he persists, get angry with him; and if he still doesn’t relinquish, smite him down with your sword.
The elder man in the relationship must be certain of his younger lover’s devotion before advancing. His affectionate yearnings will not go unrewarded after devoting himself to the relationship for five years. Under no circumstances should you be duplicitous. Only then can a samurai be called an adherent of bushido.
181. Hoshino Ryōtetsu is the expert on shudō in Saga. Although he amassed many followers, he divulged his knowledge individually. Edayoshi Saburōzaemon was taught about the basic theory of shudō. As Edayoshi was leaving for Edo with his lord, Ryōtetsu asked him of his thoughts on shudō from the younger man’s perspective. Edayoshi responded by saying that “The elder partner should be loved, and not loved.” Ryōtetsu was pleased. “Yes! It took such a long time to nurture this understanding in you.”
Some years later, somebody asked Edayoshi what he meant by his comment. He explained: “The essential point in shudō is preparation to forfeit your life for the sake of your lover. Otherwise you risk humiliation. On the other hand, though, this means that you would be unable to surrender your life in the service of your lord. Through this contradiction, I came to realize that in shudō, you should love your partner, but not love him at the same time.”
182. Master Nakashima Sanza was a page to Lord Ryūzōji Masaie. He died onboard a boat, and his grave is located in the Kamōin Temple in Takao, Saga. He is the ancestor of Nakashima Jingozaemon. A certain man was enamored with Sanza but lamented how the feeling was not mutual, so he wrote a poem: “After the seventh hour (four o’clock in the afternoon), one hungers for the young master like the evening meal.” Sanza is even said to have recited it in the presence of his lord.
Sanza was described as the most beautiful boy that ever lived. Even Lord Katsushige is said to have been smitten with him. Once when Lord Katsushige was in the castle, Sanza walked by and his leg brushed against Katsushige’s knee. Sanza immediately moved back and placed his hand on his lord’s knee, apologizing profusely.
One night, Sanza appeared at Hyakutake Jirōbei’s house in Tsujinodō, announcing that he must see him. Taken aback, Jirōbei ran outside to meet him. Jirōbei said, “I am afraid to be seen with you. You are His Lordship’s beloved attendant. You must leave immediately.” Sanza explained, “I was forced to slay three men with my sword. I thought of committing seppuku immediately, but I am reluctant to atone for my transgression without explaining my actions first. I know we are not close, but I believe you to be reliable, and request your company until it is time.”
Upon hearing this plea, Jirōbei made up his mind. “I am elated that you think of me as a trustworthy samurai. You can rely on me. Let us depart without further ado, as we have no time to waste.” He escorted Sanza dressed as he was. Taking Sanza by the hand, and sometimes carrying him on his back, first he headed in the direction of Chikuzen, then to Todoki. They reached the mountains by dawn, which is where they hid. Sanza said, “I must confess, what I said to you earlier was a lie. I was testing your character.” With this confession they made a lover’s pact.
For two years prior to this event, Jirōbei waited on the bridge every day as Sanza made his way to the castle and back.
183. Ittei said, “If I were to describe in a word what it means to do ‘good’ as a samurai, it is to withstand hardship. To not endure suffering is sinful.”
184. A man of stature should speak with brevity. When Nabeshima Ichiun visited Master Nichimon130 on a chore, the only thing that Nichimon uttered was, “Pass on my regards to Tango-no-Kami (Nabeshima Mitsushige).”
185. More than with wisdom and discretion, a man under 40 should attend to his duties with tenacity. Depending on his status, a man may well go unnoticed after 40 without strength of mind.
186. Unit captains should show kindness to their men. Nakano Kazuma held an important post, and had little time to pay his subordinates courtesy calls. Nevertheless, if one of them became ill or was in a quandary of some sort, he would be sure to visit on his way home from the castle. For this reason, his men held him in high esteem.
187. A certain man traveling to Edo sent detailed letters home from his lodgings. Most people overlook such matters when they are busy, so he surpasses them for his thoughtfulness.
188. According to an old retainer: “A samurai should be excessively obstinate. Anything done in moderation will fall short of your goals. If you feel that you are doing more than is needed, it will be just right.”
189. Do not hesitate once you have decided to cut a man down. Bypass any thoughts of postponing for alternative options premised on the excuse that diving in headfirst will likely fail. You will miss your chance, and will not accomplish your mission. In the Way of the warrior, be ready to leap headlong into the fray without a second thought.
A man went to a sutra reading at the Jissōin Temple in Kawakami. His page became intoxicated on the boat ride and started a fight with the ferryman. When the page climbed up the bank and drew his sword, the ferryman struck him on the head with an oar, and the others converged with their oars at the ready. While these events were transpiring, his master walked by as if nothing was happening. This prompted another page to run to the ferrymen and apologize for his colleague’s behavior. He ushered him away from the scene while trying to mollify him. That evening, they say the drunken page had his swords confiscated.131
First, the master was amiss for not scolding the page, nor did he try to pacify the ferryman. Even though the incident was sparked by the drunken page’s belligerent behavior, an apology was unnecessary as the ferryman, a commoner, struck a samurai on the head.132 The master should have approached the ferryman as if he was going to make amends, and then cut him and his page down together. The master was sadly remiss.
190. The degree of determination shown by old warriors is unfathomable. It was decreed, “Men aged between 13 and 60 must go to the front.” Because of this, older men concealed their true age [so that they might be deployed too].
191. A certain person recorded in his memoirs: “Those in close attendance to the lord need to be careful of their conduct as people are disposed to judge a master’s character by the deportment of his aides. Furthermore, cautioning your master should be done without delay. If you defer because he appears to be in a foul mood, he may inadvertently slip up because of your hesitation.
Also, it is iniquitous to speak ill of an offender. If you can attach reason to his actions and gradually cast him in a positive light, his reinstatement to service will be all the quicker. Paying no attention to a man enjoying good fortune will not augur problems; but you should do your utmost to assist a friend who has fallen on hard times to get him back on his feet. This is the moral code (giri) of the samurai.”
192. Since taking up an official post, not only does a certain man refuse to receive any gifts, but concerned that his servants may secretly hide the gifts, he sometimes sought written confirmation from the senders proving they had been given back. As he spurns all people who try to ingratiate themselves and ask for mediation or special favors, he has earned a reputation for being the most upstanding administrator in Saga, shining in his duties like rays of the sun.
Actually, he is quite infantile in my opinion. Of course, it is better than being greedy, but he is not inspired by pure intent. It is merely pretence to elevate his standing. Few people are as principled as this anymore, so he has become the talk of the town. It is easy to become famous with a little effort, but not so to purge yourself of avarice, and remain inconspicuous.
193. Make up your mind to boldly advance without hesitation whenever your honor as a samurai is at stake, otherwise you will not fix the problem. When you consult with others, they may be flippant, or less than candid with you. It suffices to rely on your own good judgment. In any case, just give yourself over to insanity and sacrifice yourself to the task. That’s all you need to do. If you attempt to solve problems through careful manoeuvring, doubts will creep in and paralyze your mind, and you will fail miserably. Often it is the case that associates who have your best interests at heart unintentionally impede your success. This happened to me when I requested to take the holy orders.133
194. When I went to see my adopted son Gon’nojō in the New Year this spring,134 he told me: “I have been on sabbatical since the end of last year, and as I have free time until the eighth month, I plan to write characters from the sutras on stones.”135 I offered him my thoughts. “Nay, now is the time when you have the least free time. It cannot be rewarding for you to return to your duties in the ninth month. What is more gratifying than being summoned back to service earlier than expected? For this reason, now you should be busier than ever. Your ambitions will be realized if you are determined to be recalled to service during your time off, and work your fingers to the bone without stopping.
I speak from experience. When I was 12, I was permitted to grow my forelocks to wear my hair in a topknot [as a sign of maturity], so I confined myself to my quarters and did not attend until I was 14. When I turned 14, I became eager to serve when I saw Lord Mitsushige and Tsunashige’s return procession from Edo.136 I paid homage at the Kosenomiya Shrine so that I could commence my service from the first day of the fifth month that year. The most miraculous thing happened on the very last day of the fourth month when I received a directive to start service on the first day of the following month.
After this, it became my strongest desire to attend the young prince, and I waited attentively, day and night, for the right opportunity to make my request. Then, one evening it was announced: “Master Tsunashige is here, and bids all pages to come forth to his chamber.”137 I went immediately, to which the young prince said repeatedly, “You came so quickly, and nobody else has. Thank you for coming.” To this day, I cannot forget my feelings of thankfulness for his kind words. If you will something strongly enough, it will come to pass. Much to our bewilderment and delight, it so happened that Gon’nojō was beckoned back to service before his scheduled return.
From a young age, I was nothing more than a run-of-the-mill servant, and there were times when I was envious of successes enjoyed by my colleagues. Still, I came to believe that no one cherished the lord more than I. This one thing brought me solace, and I was able to forget my lowly rank and mediocre ability by devoting myself to his service. As I foresaw, when Lord Mitsushige passed, I was the only one who upheld the honor of his good name.138
195. “A retainer who is too perceptive is bad”—a famous comment by Yamasaki Kurando.139 Preoccupation with concerns of whether someone is loyal or disloyal, just or unjust, appropriate or inappropriate as a retainer, and scrutinizing matters from the perspective of right and wrong, good and evil, is not a desirable attitude. It will suffice to simply relish the role of service, and esteem your lord above all else. This makes for a top-notch retainer.
Serving with too much gusto, or cherishing your lord excessively may lead to mistakes; but it will bring to fruition the goal in one’s heart. It is said that excessiveness in anything is harmful, but service is surely the exception. In this case, failure through overzealous attention to duty is nothing short of honorable.
It is lamentable that men who are governed only by reason often become fixated on trifling matters, and end up squandering their lives. A lifetime is but a fleeting moment. It is best to surge headlong into it. It is unhelpful to be sidetracked by this and that.140 The ultimate way for a retainer is to discard redundant concerns, and just be devoted to serving his lord. Quibbling conceitedly about matters of loyalty (chū) and morality (gi) is unpardonable.
196. Lord Naoshige declared, “An ancestor’s good or evil doings are defined by the manner of his descendants.”141 There are ways in which progeny should comport themselves so that an ancestor’s good deeds are revealed, not the bad. This is an act of homage to one’s forefathers.
197. It is a shallow state of affairs that suitors for adoption [through marriage] are decided on wealth rather than family pedigree. Justification by claiming, “Although admittedly improper, it is unavoidable as ends need to be met,” is sinful. Such excuses represent an abandonment of one’s scruples.
198. A certain samurai commented, “What a shame so-and-so died at such a young age.” To which I replied, “It is indeed a pity [as he was a valued man].” He bemoaned: “The end of the world is nigh, and due consideration to social rectitude (giri) has fallen by the wayside.” I consoled him by saying, “When things can get no worse, they will then change for the better. Conditions will unequivocally improve in time.” In this way, it is important to be a step ahead of others in your ripostes.
At the time of Nakano Shōgen’s seppuku,142 unit members gathered at the residence of Lord Ōki Zen-Hyōbu143 and talked disparagingly of Shōgen. Hyōbu, the unit captain, scolded his men saying, “Nobody should talk ill of the dead, particularly if the man was sentenced to death for a felony; and as fellow warriors, we are obligated to seek compassionate things to say. In 20 years from now, Shōgen may be celebrated as having been a man who demonstrated great loyalty.” These were fitting words by a seasoned veteran.
199. Furukawa Rokurōzaemon144 said: “There isn’t a lord anywhere who doesn’t wish for consummate subordinates. Even warriors of humble standing like me yearn for good servants, so it must be more so for men of status. Therefore, a samurai who is eager to be useful will quickly find his way into service of a lord, as their aspirations are compatible. If a man desires something for a long time, he will jump at the chance when it is offered to him on a plate. I have come to see that men waste their lives oblivious to the opportunities before them, only to rue missed chances later in life. Young men should always be on the lookout.”
This statement resonated in my ears, and I remember it well. In essence, leave specifics aside and simply aspire to serve one’s master without reservation. Samurai are not necessarily devoid of this spirit, but stumbling in the face of various obstacles, they sadly end up achieving little over the course of their lives.
Some self-effacing men belittle themselves, thinking ‘I cannot possibly be useful to my master.’ In truth, cloddish men whose eagerness to serve is strong are ultimately more valuable. Conversely, having insight and talent can be a hindrance in service.
Rustic samurai with low status tend to hold chief retainers (karō) and elders (toshiyori) in great esteem. They keep a respectable distance believing them to be magnificent men with mysterious powers beyond the comprehension of ordinary folk. Once on friendly terms, however, it becomes apparent that they are just the same, except for their profound sense of devotion to their duties and master.
You don’t need any special wisdom to be an effective servant. Even people of humble station like us can aspire to be “valuable to the lord, the clan, and the farmers who reside in the domain.” The challenge is in thinking earnestly about being of value in service.
200. Come what may, never become conceited when enjoying a period of good fortune. You will be in great jeopardy without displaying twice as much caution as usual.
201. It is good to display resplendent armor and weapons, but enough on hand is all that is required. Fukahori Inosuke’s145 [modest] armor is a good example. Men of high status with many vassals need to set funds aside to maintain military readiness. Okabe Kunai146 prepared the same number of bags as men in his unit. He wrote their names on the bags, and placed a suitable sum of war funds in each. This arrangement shows thoughtfulness.
Lower ranks can rely on their unit captain for assistance if they are unable to procure funds when duty calls. For this reason, it is essential to be committed to your unit captain.
Men who attend the lord and are always at his side need not concern themselves with organizing war funds. A certain warrior accompanied Lord Taku Zusho on deployment during the summer siege of Osaka Castle147 with 12-monme of refined silver.148 All you need to do is depart for your destination immediately. I think such [generous] assistance is not necessary.
202. Often, various theories abound when studying events that happened in the past, and some facts cannot be determined. Certain particulars should just be accepted as inexplicable. Lord Sanjō-nishi Sanenori149 once said, “There are some things that you gradually come to understand. There are some things that you realize with effort. Then, there are other matters that you will never be able to comprehend at all. This is curious indeed.” His observation is profound. It is folly to assume that everything in our mysterious world can be understood by the human mind. Things which can be fathomed with relative ease, however, are invariably shallow.
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Budō (武道) is used here as an alternative word to bushidō. In fact, budō was more commonly used during the Tokugawa period to refer to warrior ideals. However, this tends to cause confusion nowadays, as budō is the designation used for the modern (post-Meiji) martial arts. Bushido became a popular generic term from the Meiji era (late nineteenth century) to describe the distinctive culture, ideals, and lifestyle of samurai from all time periods. The term itself did not even exist until the end of the Sengoku period (1467-1568); and even during the Tokugawa period (1603-1867) it was not widely used. Hagakure is actually one of the few examples of Tokugawa literature that uses the term extensively. More common appellations representing “the Way of the warrior” during the Tokugawa period include budō and shidō. ↩︎
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A book of precepts written by the founder of the Nabeshima domain, Naoshige, which is made up of 21 articles. ↩︎ ↩︎
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This is undoubtedly the most famous phrase in Hagakure. There are differences in modern Japanese and foreign language translations of exactly how it should be interpreted. Some prefer “I have found the Way of the warrior is in death.” It seems that the verb mitsuketari (“found”) is either attached to the author’s discovery of the meaning of bushido, or that the meaning of bushido is found in embracing death. I prefer the latter interpretation, but either is possible linguistically. ↩︎
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The word used here is inu-jini (犬死), a term that was widely used during the Tokugawa period to express the pathos of a wasted or meaningless death. ↩︎
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The term “kamigata” usually refers to the Osaka and Kyoto region, but in this case also implies the city of Edo. The word is often mentioned in Hagakure to contrast the mannerisms of sophisticated, urban warriors with the rustic ways of samurai in the Saga domain. ↩︎
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“I will never fall behind others in pursuing the Way of the warrior.” ↩︎
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Sagara Kyūma was a high-ranking vassal of Nabeshima Mitsushige. ↩︎
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Nabeshima Katsushige’s tenth son, Shindai Naonaga. ↩︎
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At the meeting, Lord Mitsushige’s transgressions were deliberated on, and it was decided that Kyūma should atone for his master’s wrongdoings by sacrificing his own life. ↩︎
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Yasuhide. ↩︎
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The inference here is that by participating in such shameful revelry, observers would conclude that he was ordered to commit suicide for his own transgression, diverting attention away from his lord’s blunders. ↩︎
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Jōchō’s teacher of Confucian ethics. ↩︎
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Also known as Tsuneharu, he was Jōchō’s nephew, but 20 years his senior. ↩︎
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Yamamoto Jōchō wished to follow his lord in death by committing ritual suicide (junshi). However, the act of junshi had been outlawed in the Saga province in 1661 and later by the bakufu in 1663. Being denied his right to a “self-willed death,” Jōchō decided to take holy orders instead, and gave up life in the mundane world. In this passage he shows his disdain for other attendants who appeared more calculating in their actions following Mitsushige’s death. ↩︎
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Gi (義) has a number of meanings, including morality, righteousness, justice, and honor; it also alludes to non-consanguineous relationships. ↩︎
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A clan elder (toshiyori). ↩︎
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A clan elder (toshiyori). ↩︎
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This is referring to Jōchō’s time spent in Kyoto. He returned to Saga in 1700. ↩︎
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Kawamura Gonbei, who served the famous poet and aristocrat Sanjō-nishi Sanenori (1619–1701). This journey and the patronage of Sanenori was highly significant as it enabled him to fulfill the important self-appointed task of acquiring the rare teachings, Kokin-denju, and related documents back to Mitsushige. The teachings were an explanation of the Kokin-shū, a compilation of tenth century poems, and was greatly desired by Mitsushige, who was a keen enthusiast of poetry. ↩︎
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Through Kyoto, Osaka, and Edo. ↩︎
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Jōchō is alluding to his expressed desire to demonstrate his loyalty by committing ritual suicide (junshi or oibara). However, this act was prohibited by Nabeshima Mitsushige’s decree of 1661. The bakufu (shogunate) also prohibited junshi nationally in 1663. The practice of self-immolation to follow one’s lord in death, had become a relatively common occurrence in the early modern period, when there were no more wars in which samurai could demonstrate their valor and manliness. This was considered a valid way of expressing one’s excellence as a faithful retainer. The Nabeshima domain had a history of such personal sacrifice. The founder of the domain, Naoshige, died in 1618, and 13 retainers committed suicide. When his son Katsushige died in 1687, 36 of his retainers chose to kill themselves. Jōchō strongly desired to martyr himself in the same way as his predecessors had done in the ultimate demonstration of loyalty, but was instead forced to take the tonsure, as an alternative to junshi. To Jōchō, at least by expressing this desire, he had saved his lord from the shame of not having anybody prepared to die with him in accordance with the old customs of military houses. ↩︎
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The list of instructions outlined is vague in the original Japanese and open to interpretation. Possibly instructions from Tsunashige regarding Mitsushige’s belongings. ↩︎
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Sawanabe Heizaemon was Jōchō’s nephew. He committed seppuku for an indiscretion in 1682. Yamamoto Gorōzaemon was also a nephew of Jōchō. ↩︎
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Nakano Shōgen was Jōchō’s uncle (the grandchild of Jōchō’s father’s older brother). He was an elder councilor (toshiyori-yaku) of the domain, and committed seppuku in 1689. ↩︎
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See Book 1-4. ↩︎
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The Gukenshū was a book of precepts given by Jōchō to his adopted son Gon’nojō in 1708. ↩︎
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Nabeshima Naoshige. ↩︎
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This is from a passage in the Kung Tzu Chia Yu. The full verse is: “Fish avoid streams with clear water; a man too judicious amasses no followers.” ↩︎
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Originally ujigami referred to a deified ancestor worshipped by descendants at a local family shrine, but by the Tokugawa period it had come to mean a local deity that protected all the inhabitants of a specific region. ↩︎
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時宜 = jigi, or bow. ↩︎
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See Book 1-12. ↩︎
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Hara Jūrōzaemon killed Sagara Gentazaemon in the second citadel and was executed by decapitation in 1713. ↩︎
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Attending physician to Nabeshima Motoshige. ↩︎
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Tannen was the head priest of the Kōdenji Temple patronized by the Nabeshima clan, and Jōchō’s teacher of Buddhism. ↩︎
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Sanjō-nishi Sanemori. See 1-15. ↩︎
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Possibly Ishida Ittei, a distinguished Confucian teacher of the Nabeshima domain. ↩︎
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幻 = Vision, illusion, or dream. ↩︎
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Nabeshima Tsunashige’s daughter, Mine, was engaged to be married to Uesugi Yoshinori to forge an alliance between the clans. The attendant was opposed to the marriage because of the Uesugi clan’s “disgraceful” attitude in response to the celebrated storming of the Kira mansion by the 47 Rōnin. Yoshinori was the grandson of Kira Kōzukenosuke (1641–1702), the infamous antihero of the incident. Mine died the following year (1712), aged 14. ↩︎
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Yagyū Munenori (1571–1646) was one of the most influential swordsmen in the early Tokugawa period by virtue of his illustrious students, such as the second and third Tokugawa shoguns Hidetada (1579–1632) and Iemitsu (1604–1651), and many daimyo, including those in the Nabeshima clan. ↩︎
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Also known by its other name of Tōryū Gunpō Kōsha-sho, this treatise was written in 1649 by Ogasawara Sakuun Katsuzō. ↩︎
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A former pageboy of Ryūzōji Masaie, lord of Saga from 1587–1590, preceding Nabeshima Naoshige. ↩︎
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Shungaku Meiki was a Zen monk of the Rinzai sect, and served as the head monk of the Manjūji Temple in Saga. When he was accused of being a Christian and confined in 1687, Jōchō was appointed to guard duty. ↩︎
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Jōchō became a member of Nakano Kazuma Toshiaki’s unit when he was 23 years old. ↩︎
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Apparently this was in reference to the custom of opening sake barrels at the start of an event, or casks of miso (bean paste) after 25 days of fermenting. In other words, he was the starter of proceedings. ↩︎
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“Hiding” (o-kakure) was also used as a euphemism for the death of one’s superior. ↩︎
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Lord Asano’s grave was at the Sengakuji Temple. After the attack on Lord Kira’s mansion, the 47 Asano retainers ran to the temple to inform their dead master of the successful vendetta. ↩︎
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This incident occurred in 1699 and involved samurai from the Fukabori-Nabeshima household and a servant of a Nagasaki town official. After being humiliated, the servant retaliated that evening by attacking the Fukabori-Nabeshima mansion with his companions, and meted out a beating to two Nabeshima samurai. They in turn retaliated the next morning by killing the official and his servants, and then committed seppuku. Ten men who helped them were ordered to take their own lives, and nine others who turned up later were sent into exile. ↩︎
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This is referring to the Soga Monogatari (“Tale of the Soga Brothers”), a well-known medieval tale of revenge in which Kudō Suketsune was denied his inheritance by his uncle Itō Sukechika, and out of anger he had Sukechika’s son slain in retribution. In 1193, 18 years after the murder, Sukechika’s two sons killed Suketsune at a hunt near Mt. Fuji. The elder of the brothers, Soga Jurō Sukenari, was killed, but his younger sibling, Soga Gorō Tokimune, was apprehended and brought before the shogun*,* Minamoto-no-Yoritomo. Yoritomo was impressed by his show of faithfulness and was prepared to pardon him, but Suketsune’s son insisted on his execution. ↩︎
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The udumbara flower (udonge in Japanese) holds great symbolism in Buddhism and is said to flower only once every 3,000 years. Hence, the reference here is to accentuate the fortuitousness of the adopted son’s circumstances. ↩︎
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Family or clan deity. ↩︎
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Jōchō’s father. ↩︎
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As long as you are careful in your observance, you will be able to perceive all things. ↩︎
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This axiom demonstrates the precarious world that samurai lived in, and how vigilance was required at all times. ↩︎
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Hakama are the traditional split-skirts worn by samurai. Inserting one’s hands in the slits down the sides of the hakama would leave one vulnerable if attacked suddenly. ↩︎
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Jōchō’s father was born into the Nakano clan, but was later adopted by the Yamamoto family. ↩︎
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That way, even though a warrior suffers like a dog on the inside, his pain will never show on the outside. In other words, his outward appearance should show attentiveness and taste, but at the same time he must be frugal and “dogged” in his heart. ↩︎
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This particular rank entailed donning a horo, or cloth covering one’s back to protect against arrows during battle. ↩︎
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Kazuma was also Jōchō’s yori-oya. ↩︎
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Also see Book 2-47. ↩︎
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This is referring to Jōchō moving from his hermitage in Kurotsuchibaru to Daishōguma in 1713, as the former building was made into a mausoleum for worshiping Mitsushige’s departed spirit. ↩︎
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See Book 1-47. ↩︎
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See Book 2-57. ↩︎
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The “original text” is referring to the war tale known as the Taiheiki. This story chronicles Emperor Go-Daigo’s escape from the Oki Islands in 1333 after he was banished by the Kamakura shogunate for trying to keep the imperial succession in his direct family line. The civil strife that ensued was to bring the Kamakura shogunate to an end when two generals, Ashikaga Takauji and Nitta Yoshisada, decided to join the rebellious emperor. ↩︎
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Daiki Kenzaemon. ↩︎
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Another term for jūjutsu. ↩︎
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See Book 1-70. ↩︎
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A priest who taught Jōchō poetry. ↩︎
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See Book 1-107 and Book 2-43. ↩︎
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Initially the student calligrapher must master the basic forms, a stage known as shin 真 = essence). When the basic form becomes second nature, that is, an embodiment of the student, individual style can be infused (gyō 行 = running style). Following further intensive practice, the student creates a distinctive cursive style which in the final stage is referred to as “grass-writing” (草 = sō). This cursive style abbreviates and links the characters, resulting in a curvilinear, highly artistic form of writing. ↩︎
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There were many situations in which a samurai could become a rōnin, either from his own volition, or through severance from duty for a transgression, the death of his lord, or other reasons. The Nabeshima domain was distinctive in that even if a warrior was dismissed, the possibility was left open for reinstatement at a later time. It was more like home detention. ↩︎
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Jōchō’s father. In the text he is referred to as Yamamoto Zen-Jin’uemon Shigezumi. The prefix “Zen” translates as “former,” or “senior.” Jōchō inherited the same name from his father in his youth. ↩︎
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Nabeshima Jirō’emon committed seppuku in 1693 for the crime of urinating in front of his lord. ↩︎
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The Shimabara Uprising was a peasant rebellion that erupted on December 11, 1637 in the overtaxed Shimabara domain (modern-day Nagasaki) and spread to the Amakusa Islands (Kumamoto Prefecture). The Tokugawa shogunate saw the uprising as being inspired by Christianity, and it turned out to be an important factor in the decision to cease all unauthorized contact with the West. The uprising ended on April 12, 1638 with the slaughter of 37,000 men, women, and children who followed the rebellion leader, Amakusa Shirō (1621?–1638), at the hands of a huge army summoned from various domains by the shogunate. ↩︎
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Hikoemon was a rōnin from 1685, but was reinstated to service soon after. See Book 2-26. ↩︎
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A border dispute with the Fukuoka domain in 1692–1693. ↩︎
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Yamamoto Jōchō served as Shōgen’s second (kaishaku) by beheading him as he committed seppuku. The two were related. ↩︎
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In Sagara Tōru’s modern rendition of Hagakure based on the Nakano Book, there is an extra dictum: “When Hikoemon was in his Lord’s presence, he is said to have answered inquiries about Nakano Shōgen.” This is not in the Kōhaku Book lineage, which this translation is based on. Such discrepancies are not uncommon in the many Hagakure versions in circulation. From this point, the Hagakure texts I am using for reference in this translation fall out of alignment by one, but I decided not to include the dictum in the main text. ↩︎
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Yasuke was Mitsushige’s son. Yamamura Miki was a shrine custodian. ↩︎
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This section is difficult to follow, but seems to be a summation of the main points Jōchō may have discussed with Tashiro Tsuramoto regarding events leading to the death of Yamamura Miki in 1690. ↩︎
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Nakano Shōgen. ↩︎
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This incident involved conflict between the three sub-fiefdoms within the Saga domain. The Ogi domain was established by Nabeshima Motoshige (1602–1654, Katsushige’s eldest son) in 1617 (73,000 koku). The Hasunoike domain was established by Nabeshima Naozumi (1616–1669, Katsushige’s son) in 1639 (52,000 koku). The Kashima domain was created in 1642 with Nabeshima Naomoto (1622–1709, Katsushige’s son) as the first lord (20,000 koku). All three branch families were autonomously governed within the Saga domain, and as daimyo, each branch head of the Nabeshima clan was expected to reside in Edo under the sankin-kōtai system. Around 1678, one of the sub-branches presented the bakufu with an unauthorized gift that was viewed by the main branch of the Nabeshima clan as a slight on their authority. Until this time, the three branches were clearly subsidiary through the paternal link, but by the time Mitsushige became the lord of the Saga domain, it was decided that their position within the hierarchy be re-established. The discord was brought to an end around 1683 with the creation of a memorandum officially defining the positions and expectations of the three branches in the Saga domain. ↩︎
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“Hereditary” is designated as fudai in the text, and is used to distinguish those who were born into a samurai family of the Nabeshima domain, as opposed to outsiders who had their roots in other regions. Hagakure often draws such distinctions, and demonstrates elitist sentiment towards the former and distrust of outsiders in the lord’s service. ↩︎
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Kusunoki Masashige was a warrior chieftain from Kawachi Province that is now part of modern-day Osaka Prefecture. He committed suicide after backing Emperor Go-Daigo in the Kemmu Restoration (1333–1336). He was defeated by Ashikaga Takauji in the spring of 1336 on the banks of the Minatogawa River. ↩︎
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Zhang Liang. ↩︎
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Huang Shigong. ↩︎
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“The Three Strategies” 三略 = San Lu. ↩︎
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The shogunate assigned the Nabeshima domain to oversee the port of Nagasaki in 1642. The incident talked about here happened in 1683 when Jōchō was 25 years old. ↩︎
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Hosokawa Yoriyuki (1329–1392) was a celebrated councilor to Ashikaga Yoshimitsu (1358–1394), the third shogun of the Muromachi bakufu (1333–1573). ↩︎
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Symbolic of his preparation to die if ordered to do so. ↩︎
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The genpuku coming of age ceremony was a rite of passage in which boys assumed adult attire, hairstyle, and an adult name. It was usually for boys falling between the ages of 10 and 16, depending on the family. In this instance, we can see that there were exceptions to the rule. They were obviously preferred attendants of the lord. ↩︎
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Shidō was a common Tokugawa period term for warrior ethics influenced predominantly by neo-Confucian thought. ↩︎
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See Book 1-48. ↩︎
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Muraoka Gohei Kiyosada was a toshiyori-yaku (elder) of the Nabeshima domain. ↩︎
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Yamasaki Kurando was a toshiyori-yaku (elder councilor) of the Nabeshima domain. ↩︎
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Nitta Yoshisada (1301–1338) was a renowned warrior of the late Kamakura (1185–1333) and early Muromachi (1333–1568) periods. He is said to have cut off his own head, buried it, and then prostrated himself over his own grave before dying. ↩︎
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Ōno Dōken Harutane (?–1615), the third of three brothers (Harunaga, Harufusa, and Harutane), served as a chief retainer in the entourage of Toyotomi Hideyoshi. After being burned at the stake, he was somehow able to “come back to life” and kill the inspector as one last act of defiance. ↩︎
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A retainer of Nabeshima Mitsushige, who became a monk in 1700 when Mitsushige died. ↩︎
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Ryūzōji Takanobu was lord of Saga before the Nabeshima clan’s rise to power. ↩︎
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The first Nabeshima daimyo of Saga. ↩︎
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Naridomi Hyōgo was known for his work in land development and flood control in the Nabeshima domain. ↩︎
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A traditional East Asian medical treatment in which mugwort herb is applied on the skin at precise points and then ignited to enhance the flow of energy through the body to adjust any physical irregularities. ↩︎
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Mamushi is a small, venomous snake found widely throughout Japan. ↩︎
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A collection of military poems attributed to Minamoto-no-Yoshitsune. This passage is quoted from the first verse. ↩︎
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A position falling between the lower (kachi) and middle-ranked (hirashi) warriors. ↩︎
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See Book 1-60. ↩︎
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See Book 1-98. ↩︎
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A chief retainer (karō). ↩︎
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Hamuro Seizaemon held the high position of chakuza, one rank below karō. ↩︎
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See Book 1-168. ↩︎
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The word used repeatedly throughout the text for training is “shugyō” (修行). ↩︎
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Some variant texts refer to judō (儒道—the Way of Confucius) instead of Shintō
(神道—the Way of the kami, or deities). ↩︎ -
A phrase from a poem in the Kokin-shū (“Collection of Japanese Poems from Ancient and Modern Times”), a compilation completed in 905. ↩︎
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See Book 1-58. ↩︎
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See Book 11-42. ↩︎
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See Book 1-60. ↩︎
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See Book 1-70. ↩︎
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See Book 1-124. ↩︎
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See Book 1-34. ↩︎
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Tsunayoshi became the fifth Tokugawa shogun in 1681. ↩︎
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See Book 1-136. ↩︎
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See Book 1-109. ↩︎
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Satō Tsugunobu was a retainer of Minamoto-no-Yoshitsune. He allegedly sacrificed his life by acting as a human shield, protecting his lord from incoming arrows at the Battle of Yashima in 1185. ↩︎
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Zannen-ki. ↩︎
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It is not clear who this was, but is possibly Nakano Shikibu. See Book 1-180. ↩︎
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Gensei (1623–1668) was a Kyoto monk of the Nichiren sect who was famous for his skill in the arts. The filial duty indicated in this story is demonstrated by the lengths he went to give his mother tasty morsels to eat, even though partaking of animal flesh and even fish ran counter to Nichiren’s ideals as a strict vegetarian. ↩︎
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Japan, China, and India. ↩︎
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This is one of the dictums contained in the text Naoshige-kō O-kabegaki, a collection of teachings by Nabeshima Naoshige. See Book 1-46. ↩︎
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Male homosexuality has a long and well-documented history in Japan, but became taboo with the introduction of Western moral ideals after the Meiji Restoration of 1868. Widespread in Buddhist and court circles from as early as the Heian period, homosexuality was also accepted by warriors throughout the Kamakura (1185–1333) and Muromachi (1333–1568) periods. In the Tokugawa period, shudō (“the Way of the young”) was an important factor in the culture of the military and religious elites. Shudō as explained here in Hagakure is akin to relationships of pederasty (not paedophilia)—i.e., a relationship between a man and a pubescent boy outside his immediate family—and was considered a pure form of love in which ideals of loyalty and devotion were practiced. Lords would often engage in pederasty with young pages or junior retainers, but the practice was also seen among all of the warrior ranks. ↩︎
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Ihara Saikaku’s (1642–1693) Kōshoku Ishidai Otoko (The Life of an Amorous Man, 1682) and Nanshoku Okagami (The Great Mirror of Male Love, 1687). ↩︎
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It is unclear who Nichimon was, but he was possibly a Buddhist priest. ↩︎
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In other words, the page was relinquished of his status and released from service. ↩︎
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Striking a samurai on the head was considered to be extremely insulting. ↩︎
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See Book 1-9. ↩︎
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The year is possibly 1715. Gon’nojō died in Edo of illness that year at the age of 38. ↩︎
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In this religious practice, stones inscribed with the characters were then buried in the ground to bring good fortune. It was also done to placate ancestral spirits. ↩︎
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The Tokugawa shogunate instigated a system known as sankin-kōtai in which daimyo lords, family members, and an entourage of servants were obligated to reside for alternate years in Edo to attend the shogun. The system was devised as a means to maintain control over the more than 260 provincial lords located throughout Japan. They were required to divide their time equally between the capital and their domains in what was essentially a form of “hostageship.” Jōchō is referring to his lord’s return from sankin-kōtai tenure obligations. ↩︎
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Nabeshima Tsunashige. Jōchō was 20 years old at the time. ↩︎
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Jōchō is referring to his action of renouncing the mundane world to take the tonsure and become a lay priest. This action was taken in lieu of self-immolation, which had been outlawed. ↩︎
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A clan elder (toshiyori). See Book 2-61. ↩︎
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See Book 1-139. ↩︎
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This statement is found in Naoshige’s Naoshige-kō O-kabegaki. ↩︎
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See Book 1-16. ↩︎
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Ōki Hyōbu Norikiyo (1568–1651) was an elder councilor (toshiyori) of the Nabeshima domain who became famous for his exploits during the Shimabara Rebellion. (See Book 1-97). The prefix “Zen” (former) indicates that his position and name was inherited by his son. ↩︎
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An inspector (o-metsuke) in the Nabeshima clan. ↩︎
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An elder councilor (toshiyori) to Nabeshima Shigemasa. ↩︎
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A notable unit captain and elder. ↩︎
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The winter campaign of 1614 was the first assault by Tokugawa Ieyasu’s forces to eliminate Toyotomi Hideyoshi’s son, Hideyori. Osaka Castle fell in the summer campaign on June 3, 1615, thereby removing the last serious threat to Tokugawa hegemony. ↩︎
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1 monme = 0.[^13] oz. (3.2 grams). The inference is that it was quite a significant sum. ↩︎
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See Book 1-33. ↩︎