PERTAINING TO FEALTY
3-1. Lord Naoshige once remarked: “Nothing is felt so profoundly as giri.1 There are tragic occurrences, such as when my cousin died, that do not even elicit my tears. Then, for some reason I listen to tales of men who lived 50 years or even 100 years ago, with whom I have no affinity or relation to, and I cry from a sense of giri.”
3-9. A newcomer among Lord Naoshige’s attendants was shown preferential treatment by His Lordship. One day, some of the older retainers decided to express their objections to Lord Naoshige. “Sire, we see that you are showing favoritism to a certain attendant who has not fought with us in battle, and we cannot see how he can be of use in a critical time of need. Pray tell, why do you treat him so kindly?”
After listening to them Lord Naoshige replied, “What you say is true. Although he may not be of use in battle, for some reason he caught my eye, and I feel comfortable apportioning him tasks of a menial nature. How can I ask men with proven service, such as your good selves, to toil away in tedious tasks? I need you most when danger threatens.”
3-16. Suffering in the throes of destitution, one day Saitō Yōnosuke’s2 wife bemoaned that had they run out of rice for the evening meal. Yōnosuke picked up his swords and left the house saying, “As the wife of a samurai it peeves me that you fret about such a trifle. There is rice everywhere. Wait here.”
He came across horses laden with bags of rice. Yōnosuke asked the farmers, “Where are you headed with that cargo?” They replied, “To the servant’s galley in the castle.” “If that is so, bring your horses this way, to my house. I am Saitō Yōnosuke, and I am due to collect rice from the officials. It must be quite a burden for you to lug such heavy consignments hither and thither. Leave it in my care and present my receipt of delivery to your village headman.”
His request did not win the peasants over, and they tried to continue on their way. Yōnosuke flew into a rage and unsheathed his sword. “I will not allow even one of you to pass!” The peasants were left with no choice but to haul the bales of rice into Yōnosuke’s home in exchange for his receipt. Yōnosuke crowed to his wife, “Behold this mountain of rice! Use it as you please.”
When news of the incident surfaced, Yōnosuke was interrogated and readily admitted his guilty conduct. After the trial he was sentenced to death. As was customary, Lord Katsushige told his aide: “Report the episode of Yōnosuke’s wrongdoing to my father, Lord Kashū (Naoshige).”3 The news was delivered to Lord Naoshige in the third citadel (san-no-maru) by the official.4
The retired lord listened to the account, and addressed his wife without responding to the messenger. “My dear, Yōnosuke is to be executed. This is terrible news. Putting his life on the line for me many times in a manner worth more than all the warriors of Japan and China put together, he fought tooth and nail in bloody defense of Hizen.5 It’s thanks to the service of valiant men like him that we can now live in peace as lord and lady of the fief. He is a man with no peer who lays claim to countless feats of valor in battle. If anyone is guilty of a terrible wrongdoing, it is I. My neglect led such a dedicated vassal to be plagued by misery without even food in his bowl. How could I bear to see such a hapless vassal put to death?”
With tears in their eyes, both lord and lady grieved over Yōnosuke’s fate. The official was shocked to see such an outpouring of heartache, and hurried back to Lord Katsushige to inform him of their distress. Lord Katsushige was moved. “How compassionate my parents are. I have been searching for ways to live up to my filial obligations, and it now seems unthinkable to execute Yōnosuke given their respect for him. Return to the third citadel and inform my parents that I have rescinded my decision.”
When the retired Lord Naoshige heard of his son’s intention to exonerate Yōnosuke, he put his hands together and prostrated himself in the direction of the inner citadel. “Though he is my son, I am deeply indebted to him for his show of clemency. This is a wonderful gift indeed.”
3-17. Lord Katsushige was observing a shooting practice for his vassals. When Saitō Yōnosuke stepped up to the mark, he aimed his arquebus high, and fired. Lord Katsushige was informed by the target attendant, “No musket ball, Sire.” Yōnosuke stood tall and exclaimed for all to hear: “Of course there isn’t! Until now, I have never shot musket balls into mounds of dirt; but, I have a curious habit of never missing the torso of a live enemy. This can be corroborated by the fact that Lord Hida6 is still alive!”
Lord Katsushige was incensed by this outburst, and was inclined to cut Yōnosuke down in his tracks. He returned to the castle fuming instead, putting a damper on what had otherwise been a good day. Upon returning to the castle, Lord Katsushige visited his father in the third citadel, the retired Lord Naoshige, and angrily relayed the incident. “This is what happened… Yōnosuke didn’t treat me as his lord and went out of his way to embarrass me. Although tempted to kill him there and then, your long and treasured relationship with him stayed my hand. I ask you now, how is he to be castigated for his insolence?”
When Katsushige had at last calmed down, Lord Naoshige responded, “Indeed, your anger is understandable. Thus, I advise you to have his unit captain commit seppuku immediately.” Lord Katsushige was flabbergasted by this response. “It was not the unit captain at fault. It was Yōnosuke. I am inquiring how I should punish Yōnosuke.” Lord Naoshige was insistent. “I recently instructed the unit captains that ‘Young warriors tend to let their guard down, and forget how to wield their weapons in this extended period of peace and tranquillity in the realm. They will not be able to perform in battle should the need arise without regular training to augment military preparedness. Let’s avert this problem by first having the men practice on the firing range in front of Shinano-no-Kami.’7 My intention was to make this exercise for young untrained warriors; but to insist that an old warhorse like Yōnosuke shoot together with inexperienced men is offensive, and so the unit captain should be held culpable. What Yōnosuke said was on the mark! I bear witness to his past exploits. The unit captain is to be sentenced to death immediately.” Lord Katsushige apologized for his thoughtlessness, and the problem faded away.
3-52. Since his youth, Saitō Sado was an outstanding martial artist who performed countless meritorious feats of courage. He was noticed by Lord Naoshige, and brought into his service. Nevertheless, although a fearless warrior in war, he lacked the skills to serve expediently during times of peace. Unable to make ends meet, he and his family were on the verge of starvation. As it was doubtful whether Sado could survive until the eve of the New Year, he announced: “The only thing left for me to do is cut my gut.” His son Yōnosuke tried to stay his hand by saying, “Let’s try and find an alternative first.” Sado said, “There’s really no point in going on, constantly worrying about little things. Let’s do something shockingly evil, and then go meet our deaths.” His son assented, “All right then, let’s do it.”
They went to the Takao Bridge. As they waited for an opportunity to stage their sinful swan song, they saw horses lugging sacks of rice pass by. Disregarding convoys of only one or two packhorses, when a column of ten traversed the bridge they unsheathed their swords, chased the drivers away, and stole the cargo of rice.
News of the wicked incident spread far. A report was made by Inuzuka Sōbei, the inspector in charge of transporting rice. The magistrates deliberated on the matter and recommended to Lord Katsushige that Sado and his son be sentenced to death forthwith.
The magistrates went to the third citadel, and Fujishima Shōeki reported the verdict to Lord Naoshige. He and his wife were both distraught to hear the news, and were rendered speechless. Shōeki withdrew, and reported their reaction to Lord Katsushige. He was taken aback and decided to annul the death sentence. Instead, he released Sado and Yōnosuke from his service. He sent the magistrates to the third citadel again to convey his decision.
Lord Naoshige called the magistrates before him and declared: “It’s as if I forced Sado to commit daylight robbery. Sado accomplished many praiseworthy exploits in battle and made quite a name for himself. Alas, as he was not as adept in service in normal times, I didn’t afford him an adequate stipend. I must confess, I had forgotten about him in this era of peace. I can only assume that he committed the unlawful act out of exasperation. I am ashamed, but also thankful and overjoyed that Shinano-no-Kami (Katsushige) took face-saving measures out of filial duty by dismissing them instead of condemning them to die. I was dumbstruck when I heard of their malefaction, thinking it out of place for me to request leniency.”
The magistrates took their leave. Shōeki was subsequently ordered to present Sado with 10 koku of rice. Later, when Lord Naoshige passed away, Sado and his son submitted to martyr themselves in his wake, to which Lord Katsushige said, “If you feel so inclined, continue serving me.” Still, Sado persisted in seeking permission to die, and both committed seppuku. Yōnosuke’s second son, Gon’uemon, martyred himself when Lord Katsushige passed. Three generations died with their lords.
4-2. When Lord Katsushige was about to retire, he recommended that Hyakutake Iori, Ikuno Oribe, and Iwamura Shin’uemon should continue to serve at his grandson Lord Mitsushige’s side. Apparently he said: “Iori is a logician. Oribe is compassionate and works diligently without making a fuss. Shin’uemon is conscientious, and exerts himself without erring. Each has a necessary attribute to closely attend a daimyo.”8
4-49. Lord Katsushige was known to say, “There are four different types of retainers: swift-sluggish, sluggish-swift, swift-swift, and sluggish-sluggish.” According to Lord Katsushige: “The swift-swift retainers can understand instructions quickly, and carry them out in an expedient manner. These are the best vassals, but are few and far between. Men like Fukuchi Kichizaemon are of this caliber.9 The sluggish-swift retainers are slow in understanding, but are able to execute their orders quickly. Nakano Kazuma is a good example. Swift-sluggish retainers are diligent in obeying instructions, but are often slow at completing their duties. These are many. The rest all fall into the category of sluggish-sluggish.”
4-60. During Lord Katsushige’s reign, each boy would start attending at the age of 11 or 12, regardless of his father’s high or low station. They received instruction in all manner of assignments, enabling many of them to be employed as attendants. Over 70 attendants are said to have been in his service. Soejima Hachi’uemon retained his forelock and continued serving as a page until he turned 42, and Nabeshima Kanbei until the age of 40.10 As long-standing servants, they knew Lord Katsushige intimately, were very familiar with the positions and duties both in Edo and the domain, and were accustomed to entertaining feudal lords, and knew them all. Following Lord Katsushige’s example they were highly disciplined samurai. As soon as they underwent the genpuku ritual and they removed their forelocks [to officially mark their coming of age], and made excellent samurai. Back in those days, young lads were not permitted to inherit their family headship and its assets when their fathers died, so they worked conscientiously to make their own way in the world.
One day, on the way to Edo to fulfill sankin-kōtai obligations,11 a message needed to be sent from Odawara to the shogunate. The senior attendants intended to appoint a messenger from their coterie, but no one was deemed capable of articulating the information properly. Saitō Sakutayū was selected from among the pages, and a genpuku ceremony was conducted to remove his forelock; then he was set off with a rank suitable for the task.
5-66. One year, while traveling to Edo for the first time after retirement, the lord [and his entourage] stayed overnight in Osaka. Mawatari Kakubei and Yajima Hikobei were designated as nightwatchmen. Kakubei fell asleep when Hikobei went to the privy. His Lordship woke up and beckoned to the guards, but there was no response. He tried to get up but was unable to on account of his sore back, so he crawled to the next room. It was at this moment when Hikobei returned. His Lordship asked: “Who is the other guard?” But sensing his wrath, Hikobei refrained from saying anything. Kakubei could be seen asleep in a seated position, with his face and chest pressed against the floor. His Lordship relieved Kakubei and Hikobei of their guard duties, and summoned the elders. When they came, His Lordship said: “Those two are incapable of carrying out their duties. I will not tolerate such insubordination. Are not the night watchmen the only ones we can rely on during the hours of darkness? They do not have the right mental attitude for this life-or-death task. Interrogate them thoroughly and report back to me.”
After grilling the men, the elders reported, “We express regret for their misconduct, and ask that they be sent back to Saga to be judged by Lord Tsunashige.” Then His Lordship said, “It was not Hikobei’s fault. As for Kakubei, find out whether or not he was sleeping with his head on a pillow.” Another investigation was conducted, but it was obvious that Kakubei did not use a pillow, and His Lordship was informed that he inadvertently fell asleep in spite of his best efforts, and sank to the floor. His Lordship replied, “If that is the case, then he wasn’t as slipshod as I thought. He must have been exhausted, so it can’t be helped if he slept while on duty, dropping to the floor as he did. We should send him back to Saga to rest; but then Kakubei will be ordered to commit seppuku if Lord Tsunashige finds out the reason for his early return. Send them both to Edo first as punishment.”
Whenever His Lordship thought offenders had reasonable pretexts for their actions, he would first interrogate them, hear what they had to say, and then forgive them. If he thought the accusation had no justification, he would look for extenuating factors and formulate an explanation on the perpetrator’s behalf to exonerate him. Everybody was thankful for his merciful disposition.
5-98. A few years ago, the status of the Ogi, Hasuike, and Kashima lords became high enough to be awarded prestigious duties by the shogunate.12 They were also expected to present the government with gifts, as was the custom for lords, of the same level as the main family.13 At that time Prince Tsunashige had still not succeeded the clan headship and was living in Edo. He complained to his father, Lord Mitsushige, upon hearing of the situation, saying that the hierarchical relationship between the main family and branch families would be jeopardized. Lord Mitsushige warned the three branch lords, but they refused to comply. The problem worsened, creating discord between the main family and the three branches. The chief retainers discussed the issue day and night, but were unable to find a solution.
Nakano Shōgen14 appeared before Lord Mitsushige, saying: “In spite of our deliberations we cannot agree on an adequate settlement. I have given it considerable thought, as antagonism between the main family and branch families constitutes a clan emergency. I have formed some opinions and would like to offer them to you.
“You show me great munificence by taking me into your service and even allotting stipends for each of my children, which is much more than I could ever ask for. This bespeaks your paternal affection for us. When considered in this light, I have come to realize the state of affairs surrounding our three branch families is different from the three [Tokugawa] families of Owari, Kii, and Mito, or the allotment of fiefs in other domains. As it is Lord Katsushige’s offspring who serve the government, you should always regard them as your children, and cherish them as your treasures, as you do Lord Shinshū (Tsunashige). The better they conduct their duties for the government, the more it should gratify His Lordship. The fact that the three lords are fulfilling their obligations well does not harm the clan in any way. On the contrary, it brings us prestige.
“People have misunderstood this, and have become incensed at the branch families for doing a fine job. The three lords are angry at this pitiful treatment, and criticized you for allowing it. Nobody knows how this situation will end for our clan if such discord continues. Until the age of Taiseiin (Lord Katsushige), all retainers designated to serve the lords of the three branch families would come before His Lordship without hesitation. There was never any distinction made between samurai of the main family and branch families on festive days and the like, and they were afforded the same esteem.
“Recently, however, retainers of the branch families have been treated disparagingly as ‘servants of the three lords,’ and being offended, many have left Saga. Consequently, their masters are also becoming indignant despite our previous good relationship. I’m sure it must be perplexing for the three lords that people should be maddened simply because they are serving the shogunate commendably.
“Thus, I think the weight of blame lies with us. You need to invite Lord Kashū15 [of Ogi] and say: ‘We express regret for our misconduct. Some young men made senseless remarks, and their elders agreed. The bitter recrimination is unbearable. This preposterous situation is largely due to my oversight. I am to blame, and I take full responsibility. From now on, it behoves me to make amends, and unite the families. Hereafter, you will treated the same as Shinano-no-Kami (Tsunashige) so that we can foster everlasting peace in the fiefdom. As you are a senior counselor with considerable experience, I call upon you to help convince the other lords to join me in setting right this most disagreeable predicament. I will talk sense into Shinano-no-Kami in person.’ If you frame it like this, Lord Kashū will be vindicated, and the problem can be resolved.”
Lord Mitsushige agreed. “This is very true. I was wrong. Please go and meet Kashū and relay this sentiment.”
As the quarrel was still in full swing, Shōgen wasn’t sure if Lord Kashū would be prepared to grant an audience to him, even if he went to Ogi. He thought it prudent to send Fukae Tō’emon in his place, as he was related to the lord through marriage. Tō’emon was asked to explain: “Shōgen would like to come to Ogi for counsel, and what he has to say will be in your best interest, so please lend him your ear.” Shōgen then departed for Ogi and Kashū agreed to meet him straight away. Shōgen said to him: “Tanshū (Lord Mitsushige) would like you to come to Saga within one or two days. I know not what this is regarding, but I feel it would be good for all families.” Shōgen returned after confirming which day Kashū would visit.
On the day of the appointment, Lord Kashū came to Saga with his son, Kishū.16 He told him, “Wait in the west citadel as I am sure you will also be summoned later.” He then proceeded to the castle for an audience with Lord Mitsushige.
Lord Mitsushige started with the following speech: “A troublesome quarrel has erupted with the three lords, and regrettably the problem is yet to be resolved. After careful rumination, it is clear that we are at fault…” He offered a comprehensive explanation of his thoughts, prompting Kashū to shed many tears. He interrupted, “Please say no more. I understand what you are saying, and am humbled. Given my position, I must also take responsibility for allowing the young men to say the things they did. I will take care of the problem from here, so please worry no more. I have brought my son, Kii-no-Kami, with me. Please let him hear your views directly.” He brought his son without delay to Lord Mitsushige. Kashū swore an oath on a Kumano go’ō talisman,17 and father and son submitted a blood pledge (keppan) of reconciliation.
Shōgen never sought credit for this successful resolution.18 He kept it secret forever, and simply reported that His Lordship had devised the whole plan himself. Showing himself to be a truly considerate, loyal servant, it was only to me that he divulged the real course of events in strict confidence.
As it was a secret, Yamamoto Jōchō only confessed it to me on the seventh day of the twelfth month, Shōtoku 3 (1713) in his peaceful abode.
He said: “Many times over the years have I observed talented servants expounding clever ideas who take the credit and bring their lords into disrepute. Your recommendations should be communicated quietly, and make it seem to others as if it was his idea when the result is favorable. A loyal retainer whose family has served for generations should be prepared to take the fall for all the wrongful deeds committed by his master. It is understandable, then, why Nakano Takumi never revealed that he was the first to reach the Arima Castle at the time of the Shimabara Rebellion, or why a servant would secretly offer advice to his lord as I mentioned. According to some senior retainers, if the Nabeshima clan is to fall, it will be through discord with the three families.”
An old samurai once recalled: “The three families in Lord Katsushige’s era were his offspring, and they were treated equally. It was like having four young lords, and so it added to the prestige of the clan. The three lived in their residences inside the castle precincts, and the men appointed to serve in Ogi were trusted retainers of Lord Naoshige, and several trustworthy men were attached to the Hasuike and Kashima lords. These excellent samurai lived around the castle, and whenever they needed to speak with Lord Katsushige, they would simply proceed to the antechamber, announce ‘There is business to discuss,’ and appear before the lord. When men were needed for various duties or tasks, they were summoned regardless of whom they served under, and on festive days and the like, all retainers participated and were treated on equal terms.
“After Lord Katsushige passed away, Lord Mitsushige took over headship of the domain. As he had been raised in Edo, he had little knowledge of the old customs and lore of the clan. Even the elder Okabe Kunai was dismissed as a bannerman (hatamoto) of the Tokugawa shogunate, and Sagara Kyūma was appointed from outside the clan, so they had no veritable knowledge of the Nabeshima family traditions. This is why they transferred Lord Getsudō’s19 mausoleum in the Kōdenji Temple and partitioned the grounds with a hedge wall. They copied the ‘Three Family’ system of the Tokugawa family, and dealt with their retainers as if they were servants of servants, and not of the main family. When they visited the Saga Castle they were forced to wait by the entrance. Kunai and Kyūma made it increasingly difficult for them to be granted an audience with the lord, excluding them in all matters. Those who served the three lords became outraged saying, ‘It was us who brought serenity to the clan through our generations of service. There is nothing we can do if these newcomers insist on being so contemptuous, so we shan’t visit Saga again.’ With this, they all departed Saga. Their lords also confined themselves to their own castles. With the mausoleum for Lord Getsudō being moved again to Sōchiji Temple, the sense of alienation became even greater.
“The Nabeshima clan is distinct from other daimyo houses regarding sub or branch families; but the fractious events that transpired were regrettable, and it was not what Lord Katsushige would have desired. Recently, it seems as though the families have come closer together, which is a great relief.
“The attendants of the branch families started referring to Lord Mitsushige as the ‘head family’ and their own masters as their true ‘lords.’ When Lord Katsushige was leading the clan, the branch system was comparatively good. The new lord’s retainers put an end to this, but I am happy to see that the situation has improved of late.
According to Yamamoto Jin’uemon (Jōchō’s father), ‘All of the men in Ogi were deeply trusted by Lord Naoshige. Half of them followed him in death at the time of his passing. The remainder were trustworthy fellows who served in outstanding fashion. Despite being halved in number, they were still unable to be outdone.’”
7-6. With the passing of Lord Kōkokuin,20 his aide Ezoe Kinbei took his ashes to Mount Kōya to be consecrated. Kinbei then shut himself away in a hermitage and carved a figurine of his master from wood, and another of him prostrating before him. Kinbei returned home, probably on the first anniversary of his death, and committed oibara.21 The statue he carved was brought from Mount Kōya and enshrined at the Kōdenji Temple in Saga.
7-43. A story about Fukuchi Kichizaemon and the meal of crane. Crane meat was served when Lord Katsushige entertained guests. A guest remarked, “Sire, I hear that you can tell whether the meat is from a white or black crane just by tasting it. Is this true?” Lord Katsushige replied, “It is indeed the case.” The guest then inquired, “Which variety is on today’s carte du jour?” “It is manazuru, white crane.” The guest was still doubtful. “Can it really be true? I would like to verify this claim with somebody in the galley.” Lord Katsushige summoned Fukuchi Kichizaemon from the kitchen. It just happened that Kichizaemon was secretly listening to their exchange. He rushed back to the kitchen and swigged several large bowls of saké, before finally making an appearance after repeated requests. By this time, Kichizaemon was heavily intoxicated and his slurred words were barely legible. “It’s errr, umm, black, white… no, it’s a blackish…” Lord Katsushige reprimanded him for being drunk and sent him back to the kitchen…22
8-22. Yamamoto Gorōzaemon23 protested to the priest Chō’on when he was serving in Edo. Before Lord Tsunashige succeeded his father in becoming head of the clan, he received instruction in the teachings of Buddha from the priest Chō’on.24 He was to be awarded an inka by the priest, confirming his awakening in Buddhism. It was an event that stirred much rumor among the senior retainers in the mansion. Hearing the tittle-tattle surrounding the affair, Yamamoto Gorōzaemon, who was serving as one of Tsunashige’s attendants and was an inspector (o-metsuke), was displeased by the timing of events and decided to pay the priest a visit at his temple in Edo. His intention was to convince the priest to cancel the bestowal, or cut him down with his sword if he refused.
The priest greeted him in a dignified manner as a worshipper to the temple. Gorōzaemon said, “There is something that I must talk with you about in private, so please send your acolytes away.” Moving closer he whispered sternly, “It is rumored that you intend to present Shinano-no-Kami25 with an inka. Having been born in the province of Hizen, I am sure that you are aware of the history and customs of the Ryūzōji-Nabeshima clan. Compared to other domains, ours has a long history of successive generations, and must continue with the lord and his men working together harmoniously. Until now, no leader of the Nabeshima clan has been endowed with an award of advanced knowledge in Buddhist teachings. If His Lordship was to be presented with an inka, he would become fixated on his ‘enlightenment,’ and the lord-follower relationship will unravel through his condescension of his retainers’ opinions as if they were insects. This would cause a rift between the lord and his men and, it must be said, would be terribly harmful to the wellbeing of the clan. Men in high positions are predisposed to arrogance, so I implore you by all means to desist from awarding him the inka. If you refuse my request, I will be forced to take action.”
A little flustered at first, the priest recovered his equanimity. “I admire your intentions, and I fully understand the condition of the domain. You sir, are a retainer of commendable loyalty.” Gorōzaemon interjected saying, “Stop with your ruses. I did not come to receive acclaim from you. I only want to hear that you will abandon your plans to present His Lordship with a Dharma transmission.” The priest responded by saying, “What you ask is reasonable. I will not present him with the transmission, ever.” After confirming the priest’s promise one more time, Gorōzaemon left the temple. Master Jōchō was told of this episode by Gorōzaemon.
8-24. Lord Katsushige went falcon hunting at night. Walking here and there, he encountered someone fishing with a net in the river. Lord Katsushige asked, “Have you had any luck tonight?” Not recognizing that it was Lord Katsushige he replied holding up his net: “Indeed, I have a fine catch this evening.” There was a big carp in the net. Lord Katsushige said, “Behold, what a magnificent carp.” The fisherman said, “I caught two as big as this in the past.” Katsushige said, “You’ll get to eat this one tomorrow. I’m envious.” The man retorted, “That is not so, old man. I have a master. He likes carp. I always offer the first big carp to him, and we eat the small ones. It would be unforgivable if I ate the first big carp of the season.” Lord Katsushige replied as he left, “I respect your attitude.”
The following morning, when the cook in the kitchen asked Lord Katsushige about his meal, he said, “Wait for a while. I suspect a carp will arrive before long.” Then, news came that Ishii Hachirōzaemon had come bearing a carp. “This was caught last night. It is hereby presented to you, Sire.” In Lord Katsushige’s era, even if people were too low to be granted an audience, they would always bring their first catch or harvest to the castle as an offering. Villagers would bring nuts saying they were from the grafted trees.
8-70. As Nakano Takumi teetered on the cusp of death, he gathered everybody in the family and said: “In preparing for service, a retainer must consider three factors: obedience, dedication to duty, and the way he dies.”
10-67. The family history of Lord Sōma26 is recorded in a scroll called the Chiken Marokashi. It was an unequaled family genealogy in Japan. The lord’s mansion suddenly caught fire one year. Lord Sōma lamented, “I do not bemoan the loss of the manor and its fittings. They can all be replaced if they are destroyed in the fire. Regrettably, though, I couldn’t retrieve our treasured heirloom, the family tree.”
One of his attendants declared, “I shall enter the flames and save this treasure.” Lord Sōma and the other retainers chortled incredulously, “How can you salvage it now when the building is engulfed by this fire?” This retainer was never effusive in service, nor had he ever been exceptionally useful, but for some reason his lord was fond of him as he was diligent. “By no means have I been an effective servant to His Lordship because of my clumsiness. Nevertheless, I have always been ready to sacrifice my life for something useful should the opportunity arise. I believe that time is now.” With that, he stormed into the blazing inferno.
As soon as the fire had been put out, Lord Sōma instructed his men, “Find his body. It is such a shame!” They searched through the burnt ruins and finally located his charred remains in the garden area next to the residence. Blood gushed from his stomach as they turned his prostrated body over. Evidently, he had slit open his belly and inserted the document inside, protecting it from the flames. Henceforth, it became known as the Chi-keizu, or “Blood Genealogy.”
10-157. When a retainer of Takeda Shingen named Amari Bizen-no-Kami was killed in battle, his 18-year-old son, Tōzō, replaced his father as yoriki.27 When a warrior in his unit was wounded in battle and the stream of blood would not clot, Tōzō ordered him to drink watered-down dung of a gray-haired horse. The injured warrior protested, “Although life is precious, how can I drink horse dung?!” Tōzō overheard his aside and responded, “You are a truly brave warrior, and what you say makes sense. The real meaning of loyalty, however, means we are duty-bound to try and stay alive to contribute to our lord’s victory. Now, I will drink some also.” After gulping down a mouthful of the concoction, he gave the cup to the wounded warrior, who consumed the remedy gleefully. It is said he quickly recovered from his injuries.
11-28. On loyalty. Rather than exploits in battle, a retainer can exhibit magnificent loyalty by correcting his master’s mind-set, and thereby contribute to the stability of the domain. It is not difficult to be the first warrior to attack the enemy line or achieve a meritorious feat, as all one needs to do is risk life and limb by charging forth. This is a solitary action, and is over when you die. On the other hand, correcting the lord’s faults requires many years of devoted toil—not brief, sacrificial missions. It is only after one has been promoted to the position of elder councilor or chief retainer following years of dedicated service, earning the trust of one’s colleagues and lord and receiving his favor, that a man earns the right to offer counsel. This demands inestimable hard work until promotion is granted.
Even elevation through the ranks fueled by self-aggrandizement involves considerable effort; but promotion based solely on a motivation to assist the lord requires more determination to keep calm and carry on. One who is oblivious to this selfless mission will never be accepted as a genuinely faithful servant.
PERTAINING TO DEATH AND WAR
4-46. When Lord Katsushige was a young man, his father Lord Naoshige told him: “Executing criminals who have been condemned to die is good cutting practice for you.” Following this ultimatum, ten convicts were aligned inside the western gate, and Katsushige proceeded to cut their heads off one by one, until he reached the tenth. When he saw he was a young man of robust health, he said, “I am weary of cutting for the moment. I will let this wretch live.” His life was spared.
6-5. When Takagi Akifusa28 turned his back on his lord, Ryūzōji Takanobu, he requested to take refuge with Maeda Iyo-no-Kami Iesada. Akifusa was a peerless and valiant warrior, and a master of the sword. He was accompanied by his loyal retainers Ingazaemon and Fudōzaemon, also daring warriors (kusemono) who never left their master’s side.
Lord Takanobu sent a message to Iyo-no-Kami instructing him to slay his guest through concern of the damage his former retainer could inflict. When Akifusa was sitting on the porch with Ingazaemon washing his feet, Iyo-no-Kami crept up from behind and chopped off Akifusa’s head. Before his head fell to the ground, Akifusa was able to unsheathe his wakizashi and spun around to counterattack, but mistakenly took off Ingazaemon’s head instead. Both of their heads tumbled into the washbowl, but Akifusa’s head then hovered into the middle of the room. It seems that he had acquired magical abilities.
6-58. When the castle at Arima29 was captured, Mitsuse Genbei30 sat on a wall near the inner citadel on the twenty-eighth day.31 Nakano Takumi Shigetoshi happened by, and asked what he was doing sitting there. Mitsuse said, “I was suddenly overcome by stomach pains and cannot go any further than this. The other members of my unit have gone ahead, so I must call on you to lead them.”
When this act was conveyed to the inspector, it was declared to be an instance of cowardice. Mitsuse was consequently ordered to commit seppuku. In the old days, the debilitating malady of stomach cramps was referred to as “cursive cowardice” because it suddenly rendered the victim unable to stand [like a brush that doesn’t leave the paper when writing in cursive script].
6-201. In Meireki 3 (1657), our clan was to accept custody of some Ōmura Christians. Ōki Hyōbu and Nagayama Jūbei were sent to escort them. On the first day of the twelfth month, they picked up 80 Christians in Isahaya. A new prison was erected in Imaizumi-mura and the 80 Christians were incarcerated there. Hyōbu, Nakano Kazuma, Nakano Matabei, and Jūbei were ordered to oversee the prisoners. On the twenty-seventh day of the seventh month the following year, the prisoners were put to death. Their heads were displayed on the prison gates in Takao.
An examiner arrived from Nagasaki. He was looked after by Nakano Ka’uemon (later known as Nakano Matabei), Nagayama Jūbei, inspector Ōki Hyōbu, and Nakano Kazuma.The executioners were foot soldiers (okachi) selected for their sword skills, and each of them cut off three heads. When it came to the last three, Mitani Senzaemon completed his assignment with much flair… The bodies were transported to the sea off Higo by boat and dumped in the ocean.
7-14. At the age of five, Yamamoto Kichizaemon32 was told by his father, Jin’uemon, to kill a dog with his sword. He was then ordered to execute a convict when he turned 15. Without fail, all young warriors were expected to behead a human when they reached the age of 14 or 15. Lord Naoshige also ordered his son Katsushige to hone his cutting skills. He is said to have decapitated ten convicts in a row.33
This practice was commonplace long ago, even among sons of lords; but nowadays even the children of the lower samurai do not refine their skills through performing executions. This is a sign of willful neglect. It is simply an excuse to claim that ‘this kind of practice is not needed,’ or that ‘killing a tied-up felon is not meritorious,’ or ‘the act itself is a crime,’ or it is ‘sinful.’ In the final analysis, as the way of martial valor is disagreeable to them, all they are concerned with is polishing their nails, and having nice things.
Scrutiny of a man who considers such practices as ‘disgusting’ reveals that he cleverly composes justifications simply because he is frightened. Lord Naoshige ordered his son to do it because he deemed it necessary training. The previous year, I went to the execution ground in Kase for a beheading, and experienced a frisson of excitement. To be unnerved by executions is confirmation of cowardice.”
7-15. Tomoda Shōzaemon’s seppuku. Shōzaemon was Lord Mitsushige’s page, and he was always in attendance. He was an unfaithful fellow, however, and became so infatuated with the leading actor in a theater troupe, Tamon Shōzaemon, that he substituted not only his name, but also his family crest for Tamon’s. He was so besotted that he sold his clothes and belongings to be his patron, but as he used all of his money, he stole Mawatari Rokubei’s sword and had a servant spear-carrier (yarimochi) pawn it. The spear-carrier reported this to the authorities. Shōzaemon was investigated, and both he and his attendant were sentenced to death.
Yamamoto Gorōzaemon34 conducted the interrogation. When reporting his findings to Lord Mitsushige, he proclaimed, “It was the spear-carrier who snitched on his master. His name is so-and-so.” Lord Mitsushige said without hesitation, “Have them both killed.”
When sentencing Shōzaemon to commit seppuku, Gorōzaemon told him: “There is no way for you to save face other than through death. Die honorably as a samurai.” Shōzaemon replied, “Thank you for your kind words. Indeed, I will do as I am told with equanimity.”
Nobody knows who came up with the wicked plot, but Shōzaemon was lied to regarding who was to be his kaishaku, or second, to finish him off. Naozuka Roku’emon, a lowly foot soldier (okachi), was ordered to administer the coup de grâce.
Shōzaemon sat upright in position, and very calmly acknowledged the man he thought was his second sitting across from him. However, at the sight of another man at his side drawing his sword, he stood up and said, “Who are you? I’m not going to let you cut off my head!” He completely lost his composure and behaved in a regretful manner. He was eventually held down and beheaded with his hands and feet held by others. Gorōzaemon mentioned in confidence that “Shōzaemon would have met his quietus admirably had he not been tricked in such a way…”
7-16. Noda Kizaemon’s opinions on kaishaku. “If a [condemned] samurai starts writhing through losing his nerve at the place where he is to commit seppuku, it is likely that the kaishaku role will not be performed well. When this happens, wait for a while and encourage the man to compose himself. The deathblow will be clean if you can deliver it quickly during a moment of calm.”
7-18. A story about Ushijima Kyūjibei. At a performance by a troupe of actors in Shōzu village, Kyūjibei was walking among the audience wearing his braded straw hat. He tripped and lurched forward, and his sandal flew off, ricocheted off a hedge and hit a man on the head. Kyūjibei picked himself up, and reaching for his sandal he said: “I’m terribly sorry about that. I didn’t do it on purpose. Dear me, I have even dirtied my clothes. So sorry.” The spectator and a gang of two or three men who seemed to be his companions barked back: “Oi! Just because you carry a sword don’t think you can throw a sandal at someone’s head and get away with a ‘so sorry’.” Turning around, Kyūjibei discarded his hat and retorted, “What unreasonable fellows you are. Although I didn’t do it on purpose, I expressed regret as a courtesy, as it was my sandal after all. Not to accept my apology and accuse me in public in such a way is unforgivable. There are too many people in here. Step outside. I will cut you all down to size!” The men were overwhelmed by his spirit and hesitated. Kyūjibei continued in a gentler tone, “Just accept my apology. If you don’t, you will lose your head, and so will I. Hush and enjoy the kyōgen.”35 Then he put his hat back on and departed. There was nothing faint-hearted about his conduct. He must have been a very brave man.
7-24. On day eleven of the eleventh month, in the second year of Tenwa (1682), Sawabe Heizaemon36 was ordered to slit his belly.37 Hearing of this decree on the evening of the tenth, he dispatched a request to Yamamoto Gon’nojō (Tsunetomo) to be his kaishaku, to which he wrote the following reply. Gon’nojō was 24 years of age. “I empathise with your resolution, and agree to perform this honorable task out of my respect for you. It was my first instinct to decline your request out of courtesy, but there is no time to excuse myself for any reason as the ceremony is to take place tomorrow, and so I humbly accept. I am greatly honored that you should choose me from among so many. Rest peacefully tonight in preparation for tomorrow. It is late now, but I will visit you in person soon to make arrangements. Tenth day, eleventh month.”
Heizaemon commented that it was an outstanding letter. Since olden times, it was inauspicious to be asked to perform kaishaku. It is a difficult task not readily acknowledged, even if it is performed in an excellent fashion; but if the second slips up, it will generate a lifetime of embarrassment. Master Jōchō keeps a copy of the letter.
7-25. Ōno Senbei’s oibara. Senbei’s older brother and some blacksmith from Hasuike were engaged in a pledge of male love relationship.38 One day they started to argue and their relationship deteriorated. Family and friends attempted to intercede but to no avail, so they appealed to the lord. Lord Katsushige was on duty in Edo, so Lord Kōshū39 presided over the case.
After hearing both arguments he declared, “You shall fight it out with no assistance. Anybody who tries to help you will be punished by death.” Fences were erected in Takao Nawate and the two were to fight within. The venue became packed with spectators, dotted around like nails on the back of a shoe. The blacksmith arrived first, and then Ōno, who said: “I apologize for keeping you so long. It took me forever to take my leave. Now let’s begin.” They drew their swords and sparks flew from the tips as they clashed. The spectators watched with bated breath. Just then, Ōno’s upper thigh was cut through and he fell to the ground with a thud. With this, somebody burst through the fence screaming, “You will not get away!” The blacksmith was cut down with a single blow of a sword. The assailant was Ōno’s younger brother, Senbei. But the older Ōno had been killed outright.
When the incident was reported to Lord Kōshū, he disapproved: “The insolence, after I strictly forbade any outside interference. Execute him.” As an investigation was being made, Lord Katsushige returned to Saga. When he heard what had transpired, he said: “Senbei is a cut above other men. He did well. If your own brother is killed before your eyes, could you stand there and not do anything because you value your own life?” With this, Senbei was pardoned. Lord Kōshū was admonished sternly. “The incident was managed with little consideration, and setting up a site for the fight by the road for all and sundry to see was an appalling decision.”
Senbei later rose through the ranks, becoming a favored servant in charge of falconry and raising the birds. To repay his lord’s largesse, he martyred himself by following Lord Katsushige in death…
7-36. Matsuura Dōun’s comment on the Arima offensive.40 Dōun said, “When I was a young man, I participated in the Arima offensive, but in retrospect, whether one is able to achieve a meritorious feat in combat depends on the course of events. Your preparedness in battle is what matters. By preparedness, I mean the closer you sit to the enemy’s camp, the more brave people will think you are. Stories told at night during campaigns emphasize how those who go to the encampments near the front seem fearless, but those who remain in the rear appear to be all the more cowardly. It would be wise to remember this when you are young.” (This was relayed by Baba Gontarō.)
7-40. Whenever the members of Ōki Hyōbu’s unit gathered, he would always say after business had been completed: “Young warriors should aim to be courageous. You can be brave if you devote every thought to building your nerve. If your sword breaks in the thick of battle, fight with your bare hands. If your arms are cut from your body, wrestle your adversary to the ground with your shoulders. If your shoulders are also sliced off, you still have the ability to bite the heads off 10 or 15 enemy warriors.” He often said this.
8-48. The making into a samurai of Hirohashi Ichiyūken. Ichiyūken worked as a manservant in Lord Ryūzōji Takanobu’s kitchen. Due to rancor incurred in a sumo bout, he drew his sword and killed seven or eight men, and was subsequently condemned to commit seppuku. When Lord Takanobu heard news of the fracas, he exonerated his servant. “Men of valor are important in these troublesome times we live. He seems to be one with a gallant heart.” Lord Takanobu took Ichiyūken to the battle at Anegawa, where he was unmatched in courage and demonstrated many commendable exploits.41 At the Battle of Takagi, Ichiyūken penetrated so far into enemy territory that his lord became concerned and detained him by his horse’s side. Still, wanting to be the first into the fray he broke off into a run when they had come to a standstill, and the lord was barely able to catch hold of the sleeve of Ichiyūken’s armor. Ichiyūken sported many wounds on his head, which he staunched with leaves and bound with a cloth.
As there were no physicians present, a potion called Ichiyūken’s “black medicine” was mixed with ointment and applied to swellings. This concoction was made from grinding navel lint with grains of boiled rice and salt. When somebody developed a lesion, it was cut open at the top and the ointment was rubbed into the wound. The patient often fainted during this treatment.
When a swelling appeared on Lord Naoshige’s arm, Ichiyūken requested: “Do show it to me, my Lord.” When His Lordship showed him, Ichiyūken pulled out a hidden needle and suddenly proceeded to pierce the lump. “What are you doing?!” cried Lord Naoshige. He replied, “Does a minor prick like this cause you pain?” Lord Naoshige snatched the needle and slashed Ichiyūken’s cheek with it. They did not get along with each other afterwards. Ichiyūken was slain in battle under Naoshige’s command during the Hirai offensive at the Suko Castle in the second year of Tenshō (1574).
8-56. Horie San’uemon was warden of the Edo mansion warehouse. San’uemon committed the crime of raiding the Nabeshima domain’s warehouse, and fled to another province with stolen money. He was eventually caught and acknowledged his knavery. It was declared, “Given the serious nature of the offence, he must be tortured until death.” Nakano Daigaku42 was appointed as the official to confirm his execution. First of all, the hairs on his body were burnt off, all of his fingernails were pulled, his tendons were severed, he was punctured with holes, and subjected to all manner of torture. Still, he whimpered not once throughout the ordeal, and his complexion remained unchanged. In the end, his back was slashed, and he died with his torso folded back as boiling soy sauce was poured over him.
8-82. Leaving some skin when performing kaishaku. When a certain man committed seppuku, the second cut through his neck, but there was a strand of skin left so the head was not completely severed. The o-metsuke (observer) exclaimed, “There is a bit left!” This angered the man who dealt the mercy blow. He took the head in his hand and cut it completely from the neck. Holding it above eye-level, he bellowed: “Behold!” It was quite a disturbing scene.
There are stories in the past of heads flying through the air when the kaishaku performed his task. For this reason, it was regarded better practice to leave a tag of skin on the throat to connect the head to the body, preventing it from rolling towards the officials. Now, it is considered better to make a clean swipe through.
A man who experienced cutting off 50 heads said: “Depending on the neck, it may offer as much resistance as if one were cutting through the breast (ichi no dō). You will not detect any resistance for the first three heads you sever, and the neck is easy to slice through. After cutting four or five necks, however, the resistance becomes quite pronounced. In any case, as it is a matter of immense importance, you will not mess it up if you cleave through the neck aiming to hit through to the ground each time.”
8-86. When his lord returned to Saga, Ishii Jinzaemon remained as caretaker in the Edo mansion and took to gambling with Ishii Mokunosuke, winning a pair of swords in a bet. The two men were ordered to commit seppuku when details of the incident surfaced. The living quarters guard, Matsuo Kihei, was also executed in Edo. His father, Jūrōdayū, was handed a dishonorable discharge. It was Jūrōdayū who brought his son to Edo. Jinzaemon was called back to Saga and was incarcerated after being cross-examined. At the inquiry, he gave a detailed explanation to the chief retainers about his gambling: “The transgression I committed has led to my internment, and now I wait for the verdict of my impending death. Thus, I sit with no regrets of the past. There is, however, one thing that I find to be unacceptable. There is a hollow under the guttering of my room that has been blocked by chains. I am dumbfounded that some people think a samurai in my position might try to escape through a hole in the drain!”
Fujii Kaheiji visited him at the temple where the seppuku was to take place. They exchanged cups of saké together, and then Jinzaemon bit into a slice of taro. Chewing through half of the morsel he whispered, “Will this emerge when I am decapitated?” Kaheiji asked, “Why on earth would it?” Jinzaemon put it down and said, “I have a lump in my throat, and cannot swallow anything. It would be most unbecoming should it come out when I am cut.”
He confided to Kaheiji: “Although I am renowned for my courage, I must actually be a coward given the ignominious state I am in now. If I squirm shamefully from the pain of the incision, I wish for the kaishaku to deliver the mortal blow quickly so that my weakness does not betray my brave reputation. It is said that the face of a genuinely gallant warrior (kusemono) does not change when confronted by his mortality. I was composed as always until the final evening, when I was brought to this place. I am sorry to say this is not the case now.” Ōtsuka Sadasuke acted as his second. Jinzaemon was praiseworthy to the very end. (From Kaheiji’s account.)
9-12. Ōkubo Kannosuke’s retribution. Ōkubo Tō’emon from Shiota was a saké dealer for Lord Nabeshima Kenmotsu. Lord Kashū’s43 son, Lord Ōkura,44 was physically disabled and shut himself away in a place called Minō. He entertained sumo wrestlers, and was fond of cavorting with ruffians. The wrestlers were often disorderly, causing disruption in neighboring hamlets. Two of them visited Tō’emon’s establishment, and chatted away raucously in crude banter as they indulged in rice wine. Tō’emon was drawn into an altercation, but they cut him down as he defended himself with a naginata.
Tō’emon’s 15-year-old son, Kannosuke, was studying at the Jōzaiji Temple at the time. When he heard about his father’s murder, he jumped on his horse and galloped to the scene with a wakizashi that was 1-shaku 3-sun in length.45 He challenged the two large wrestlers and vanquished them quickly, but suffered 13 wounds in the process, from which he eventually recovered. He was later known as Dōko, and became skilled in the art of massage.
9-15. They say that the late Tokunaga Kokichizaemon46 often grumbled, “I am so old that I wouldn’t be able to do anything, even if there was a battle I was mobilized for. Even so, I yearn to die by charging headlong into the enemy ranks and being struck down in a blaze of glory. What a pity it would be to simply perish in bed!”
9-26. Yamamoto Jin’uemon’s last days.47 Yamamoto Jin’uemon became ill when he was 80 years old. Looking as if he was about to groan, I said, “Go ahead and cry out. You will feel so much better.” Jin’uemon snapped, “I will do no such thing! Everyone knows the name of Jin’uemon, so how would it look if a man considered more outstanding than the rest was to let out an audible groan in his final moments?” He never cried out to the very end.
9-30. The son of Mori Monbei48 got into a fight and came home with wounds on his body. Monbei asked, “What happened to your foe?” “I cut him down.” “Did you finish him off?” “Of course I did.” Then Monbei declared, “Well done. You should have no regrets. Although not right away, you will have to commit seppuku, so prepare to cut your belly when you are settled. Allow me to be your second rather than die by the hand of somebody else.” Not long after, Monbei performed kaishaku for his son.
10-63. A vassal of Lord Matsudaira Sagami-no-Kami of Tottori,49 was dispatched to Kyoto to procure money for his domain. He rented a townhouse to live in. One day when he went out to explore the surrounds, he happened to overhear a passerby say, “The samurai in that brawl is a retainer of Matsudaira Sagami-no-Kami.” He was alarmed as he knew that some of his fellow clansmen were in town on their way up to Edo. He asked the man where the brawl was, and made haste to the scene only to find his associate bleeding and about to be finished off. He immediately confronted the two antagonists, killed them outright, and then returned to his townhouse.
The magistrate’s office got wind of the incident and summoned the Tottori samurai to a hearing. “You are charged with illegally joining your comrade in a fight. How do you plead?” He replied, “As I am but a bumpkin from the provinces, I am afraid I do not understand what you mean. Please repeat the charge.”
The irate official barked back at him, “Are you deaf? The fact that you participated in a fight and killed some men is a flagrant contravention of the law (hatto) and rules (okite)!” The accused countered, “I am starting to understand what you are saying. Although you accuse me of flouting the law and values, I contend that I did no such thing. There are no living creatures, most of all men, who don’t want to be alive. I also cherish my existence very much. I was told ‘your colleague is in a fight,’ and thought it would dishonor the military way if I ignored the situation. That is why I dashed to the scene. What’s more, it would have been unforgivable had I done nothing after witnessing the murder of a fellow clansman. I would extend the duration of my own life, but the spirit of bushido would perish in me. Thus, I dispensed with my cherished life to preserve the Way of the samurai. By forfeiting my life, I have observed the law of the samurai and upheld the warrior spirit. I have already laid down my life, and therefore humbly request that my punishment be meted out swiftly.” The magistrate officials were stirred by his demeanor. The incident was brought to a close without further ado, and the officials notified Sagami-no-Kami that “Your retainer is a praiseworthy fellow and should be treasured.”
10-90. An old retainer stated that killing an enemy in battle is akin to a hawk catching a small bird as its prey. Even though it charges into a flock of a thousand birds, the only one in its sight is the one it targeted from the outset. Incidentally, the head of an enemy taken after declaring, “That armored warrior with the such-and-such binding is mine!” is called a kezuke-no-kubi—a “head with hair.”
10-91. In the Kōyō-gunkan373 a certain warrior said, “When I face my enemy, it feels as if I have entered the shadows, and so I inevitably get stricken with wounds. Even though you have achieved many exploits in battle, you have never been injured. How can this be so?” The other warrior50 answered, “Of course, it is like being in darkness when I face the enemy; but if I can calm my mind, it becomes like night-time illuminated dimly by moonlight. If I attack then, I know I will not be wounded.” This is the defining moment of a warrior’s true strength.
10-111. A retainer from Satsuma was walking as if in a sleepy daze when he passed by the guard house. A constable saw him, and saying “You can’t be asleep,” he poked him in the face with a staff, making him bleed. The Satsuma warrior wiped the blood off and left. He returned on horseback around evening accompanied by several others, and waited for the constable to appear. When he found the guard with his attendants, he jumped off his horse. He then addressed him before clefting him in twain. The other guards took off in terror. The incident was reported immediately, but the Satsuma side denied any association, and the episode ended there.
10-134. When serving as a second during seppuku, if you are using a katana (sword), place your right foot about 1-shaku 4 or 5-sunaway from his knee. If you are using your wakizashi (short-sword) your right foot should be 1-shaku away.51 Step forward on the same angle as your knee is pointing, and keep your hands low as you cut keeping the blade edge perpendicular to the neck.
11-1. Written in the Gunpō-kikisho, “Win first, then attack” is the essence of certain victory. Resourcefulness in peacetime means preparing for war. You must be able to defeat an enemy of 100,000 men with a force of 500.
Be sure to withdraw via the byroads rather than the highway when assailing an enemy castle. Lay the wounded and dead bodies of your allies face down in the direction of the enemy.
When attacking the enemy encampment, keep in mind the shadows of trees to quantify the distance from an embankment or bridge as you go by. When your allies are in retreat, you can wait under the landmark trees to check the number of men as they pass by and guard the rear. Face the retreating forces and cry out, “I have the rear guard. Assemble here if you wish to join me!”
Naturally, the warrior’s focus should be in the front of the attack, and at the back of the retreat. Don’t forget to wait for the best time to attack; and don’t forget to attack while you wait.
11-5. A kabuto (helmet) is typically thought to be heavy. Nonetheless, when one is rushing a castle and attacking with bows, guns, rocks, big pieces of wood and so on, the kabuto does not seem so heavy at all.52
11-6. Lord Getsudō53 bequeathed a document explaining how to win a sword fight. When shogun Iemitsu thought of practicing kenjutsu,54 he asked Kimura Sukekurō,55 a retainer of the Kii house, and Getsudō to write down their formulas for how to prevail in the military ways (hyōdō), with the intention of appointing one of them as his kenjutsu teacher. Sukekurō prepared a three-page document and offered it to Iemitsu. Getsudō simply wrote: “It is wrong to think it’s right, and it is wrong to think it’s wrong. They are both wrong. It is right to not think of anything.” Lord Iemitsu was impressed by this, and chose Getsudō as his sword master. Their practice together, however, never eventuated as Lord Getsudō died soon after.
11-8. When the sword master Yagyū Tajima-no-Kami56 met with the shogun, several shinai (bamboo swords) suddenly dropped from the ceiling. Master Yagyū clasped his hands overhead to avoid being struck. Another time when he was called for, the shogun concealed himself in the shadows with a shinai in hand, ready to take him by surprise. Master Yagyū shouted: “The shogun is practicing kenjutsu. Don’t spy!” Just as the bewildered shogun turned to see who was there, Master Yagyū moved forward and appropriated his shinai.57
11-18. When appointed to seek and kill. Wherever you are, accomplish your mission forthwith, without going back to your house or somewhere else first. The same applies to when you are summoned for duty on regular days. For this reason, a samurai must always be prepared, ready to respond at a moment’s notice.
11-46. Nagahama Inosuke offered the following advice: In sword combat, the warrior should simply surrender concerns for his life and strike at the enemy. The contest will be neck-and-neck as the opposition will do the same. Victory is decided by faith and fate. Never show one’s sleeping quarters to others. The moment you start nodding off to sleep, or when you leave your room, are both critical times when you are at your most vulnerable. Be heedful of this.
11-55. A general once declared: “Apart from unit captains, all warriors should take care of the front of their armor and their helmets.” Also: “The armor itself does not need to be ornately decorated, but the kabuto (helmet) should be of excellent quality, as it will be claimed by the enemy along with your head.”
11-56. When you take your enemy’s head, slice a cross in the neck below the knot in his hair using a knife. In the past, when a certain samurai claimed his opponent’s head, he removed three molars as proof. Another samurai stuffed paper in the gap between the teeth [to arrogate the trophy]. A fight erupted, and the samurai who inserted the paper won bragging rights.
11-67. About execution sites. Setting up an execution site near where travelers pass by is not wise. Capital punishment conducted in Edo and the Kamigata region is intended to set an example for the whole of Japan; but executions carried out in the respective provinces are local matters. It’s a poor reflection on the domain if too many criminals are put on display. How would this look to other clans? Also, even a felon will forget the nature of his offence with the passing of time. A crime should be punished where it is committed.
11-133. Begin each day pondering death as its climax. Each morning, with a calm mind, conjure images in your head of your last moments. See yourself being pierced by bow and arrow, gun, sword, or spear, or being swept away by a giant wave, vaulting into a fiery inferno, taking a lightning strike, being shaken to death in a great earthquake, falling hundreds of feet from a high cliff top, succumbing to a terminal illness, or just dropping dead unexpectedly. Every morning, be sure to meditate yourself into a trance of death.
An elder decreed: “If one steps out of his house, he will be in the midst of corpses; if he steps out of his gate, he will meet the enemy.” The point here is not vigilance; but rather to kill one’s self from the very outset.
11-149. The story of an old warhorse. Warriors in olden times used to grow mustaches because their ears and noses would be removed and taken by the enemy as proof of their triumph in battle. The mustache was cut off together with the nose to confirm that the trophy head was that of a man and not a woman. If the head was found to be clean-shaven, it was just left to rot in the mud. A samurai cultivated his drooping mustache to ensure that his head, once removed, was not unceremoniously discarded. Master Jōchō said, “A man’s complexion will not change after being killed in battle, so long as he washes his face every morning.”
PERTAINING TO WOMEN
3-29. After breaking up, Lord Naoshige’s former wife58 visited often with her attendants for the purpose of uwanari-uchi383 or playing pranks on his new wife. Lady Yōdaiin59 handled her with such courtesy, His Lordship’s former wife always went away reluctantly mollified.
3-42. Following the death of her previous husband, Nōdomi Jibedayū, in battle, Lady Yōdaiin withdrew to her father Ishii Hyōbudayū’s home in Isakari.
One day, Ryūzōji Takanobu’s men called upon the Ishida house on their way to battle and requested they prepare lunch. Hyōbudayū told his servants, “Grill some sardines.” They set about the task, but it was taking too much time as there were so many to prepare.
Lady Yōdaiin was observing them from behind the curtain. She stepped out and scraped the burning embers from the bottom of the oven and emptied the basket of sardines over them. Heating the fish with a large fan, she then gathered the entire pile into a winnowing basket, shook the ash away, and distributed the fish to the men. Lord Naoshige watched her work and thought to himself, “I want a quick-thinking wife like her.” He soon started to court her.
One evening when Lord Naoshige was visiting Lady Yōdaiin, someone chased him away shouting, “Thief!” He jumped over a ditch to get away, but got nicked by a sword. He suffered a minor cut on the sole of his foot. He was also slightly wounded during a night raid in Taku.60 There is also speculation that he was injured in the second month of the fourth year of Tenshō (1576) while attacking Yokozawa Castle.61
3-43. When Toyotomi Hideyoshi stayed in Nagoya62 while on campaign, he threw a party and invited the wives of the Kyushu lords. Lady Yōdaiin’s presence at the festivity was also requested, but she asked Hideyoshi’s maid, Kōzōsu, to get her pardoned from the gathering. Kōzōsu managed the situation so that Lady Yōdaiin was exempted. However, Kōzōsu requested “Please make an appearance once, lest your actions be seen as setting an example.” Shaving her forehead and doing her hair in a way that looked as if she had horns, she appeared looking particularly ugly. She never had to join them again. (Relayed by Kanemaru.)63
5-91. When the big fire broke out in the year of the monkey (1668), Lord Mitsushige went to the house of Doi Toshikatsu, the husband of his daughter O-sen, in Yanagihara. Lord Mitsushige inquired, “The fire has spread to the tenement houses. Where is the lady of the house?” He was told, “She is still inside the residence.” He went inside and asked her what she was doing. “I have already been telling my servants to leave, but my husband is away, and it would not be appropriate for his wife to abandon the house in his absence. I am prepared to burn to death.” Mitsushige left the building without her. (Relayed by Kanemaru.)
6-70. Daizen’s64 wife was Nabeshima Ichisuke’s daughter. She was bequeathed to Daizen after her adoption by Lord Katsushige. During the Arima offensive in the Shimabara Uprising, Daizen’s actions spawned his lord’s rancor, and he and his wife were forcibly divorced.65 She sent letters via a messenger, but he left them unread saying, “As much as my heart pines, even away from the prying eyes of others I can’t bring myself to read the letters of one ripped from me by my lord.” He told others, “I no longer have anything to live for.” He stopped eating and started to drink heavily. He died after he started to vomit blood. Following his death, the lord contributed 150 koku of rice to his former wife to compensate her living expenses…
6-127. The shogunal red seal (shuin) for pottery in Takagijuku. When Lord Toyotomi Hideyoshi was encamped in Nagoya (Hizen), he had to return to Osaka because his mother had taken ill. On his way back, he took the upper road in Saga. The reason why the place where the ferryboat departs to traverse the Kawakami River is called “Nagoya ford” is because this is where Lord Hideyoshi crossed. According to the people who witnessed the event, Lord Hideyoshi was a small man with big oily eyes, and his face and limbs were red, as if they had been painted in vermillion. He was clothed in magnificent garments and straw footgear, and was carrying long and short swords in red-lacquered sheaths with gold threads, with an extra pair of half-sandals slung from them. He was traveling on horseback, as were all members of his entourage, with no palanquins to be seen.
At that time, Lady Keigin66 told people: “Collect all of the doors from the houses and create tables out of them by attaching four bamboo sticks as legs. Then make firm rice balls and place them on plates in the street. Hideyoshi saw them as he passed and said, “This must be the work of Lady Keigin, as she’s an astute woman. Normally there is no food available around these thoroughfares, and the people in my procession are getting hungry. That she should care for us like this is wonderful.” He then reached out and picked up a rice ball saying, “Behold. This rice ball is dense. In a samurai family, the women are considerate.” He also noticed the earthenware that the rice balls were placed on exclaiming, “Behold again, these plates are outstanding.” He summoned the potter to Nagoya and issued him with a shogunal red seal [indicating official patronage of his craftsmanship]. This shogunal seal is still treasured. The imprint reads: “The pottery made by this man is incomparable. He is worthy of designation as the eminent potter in Kyushu Nagoya. Issued to Pottery Master Ienaga Hikosaburō, Twenty-sixth day, seventh month, Tenshō 20 (1592)…”
7-38. About the wife of Ushijima Shingorō.67 Ushijima Shingorō was a favored vassal of Lord Tsunashige, and was treated cordially by him. In spite of this, it became known in the community that the brother of Shingorō’s wife, Gondō Shichibei, was frequenting establishments of ill repute. He was sentenced to death in Edo to atone for his transgression. Wanting to set an example, Lord Tsunashige had all of Shichibei’s extended family placed under house arrest. As Shingorō was Shichibei’s brother-in-law, he too was subjected to punishment, and was sent back from his post in the Edo estate to Saga, and confined to his house for a period of three years.
During this time, Shingorō’s relatives and others in his unit implored him: “Good man, sever ties with your wife so that you can resume your duties. How is it possible to survive on a mere 4 koku of rice?” Unfazed, Shingorō avowed, “I will never divorce my wife. I am not weakened by affection, but as a samurai I am loathe to detach myself from her when she has done no wrong, as it is a contravention of giri.68 Leave me be to die of starvation.” This episode was relayed and verified during Shingorō’s confinement.
8-47. Hashino Shōgen’s agreement to seppuku. When an [adopted] daughter of Lord Ryūzōji Takanobu was betrothed to Lord Hata Mikawa-no-Kami of Karatsu for marriage, Yatsunami Musashi-no-Kami69 came to fetch her.70 However, she had become gravely ill, with only a one-in-ten chance of survival. “As I have been requisitioned to escort Her Ladyship to Karatsu, I resolve to commit seppuku should she die before my mission is complete.” Others tried to persuade him otherwise, but to no effect.
Lord Takanobu’s chief retainers deliberated on the predicament. “It would be culpable if no one from our clan also follows Her Ladyship in death. Alas, there doesn’t seem to be anybody prepared to embrace this fate other than, perhaps, Hashino Shōgen.”
Shōgen was immediately called before the chief retainers. “As you can see, although this is an imposition, we must ask you to sacrifice your life by cutting your belly in the event of her death.” Shōgen responded: “This is indeed a surprise. I wonder if the seppuku of a man with such low status as mine can serve to assuage such a serious situation in which the very reputation of the domain is at stake. Surely it would be more appropriate for high-ranking officials to kill themselves.” But he consented: “I will happily do as I am commanded.” He then went to Musashi-no-Kami’s lodgings and informed him of the directive. “Being greatly obliged to Her Ladyship, I will follow her to the netherworld.” As luck would have it, she made a full recovery and Shōgen did not have to die.
9-19. Slaying an adulterer. Once, a certain man returned home late at night to discover that a stranger in his house in an illicit tryst with his wife. He killed the lover. Then, he smashed the wall of his house and knocked over a bale of rice, and informed the authorities that he had “despatched a burglar.” The matter went no further after their investigation. In time he divorced his wife, resolving the affair magnificently.
9-20. About a man who killed his wife. When a certain man returned home one day, he discovered his wife engaged in an act of infidelity in the bedroom with an attendant. He made for the inner room as his attendant took flight to the kitchen. He then stormed into the bedroom and smote her with his blade. Calling for the maid, he impressed upon her: “In order to prevent shame befalling my children, I ask you to make it seem as though my wife’s death is a result of illness. Should you disagree, I will kill you too, as an accessory.” She replied, “Please do not kill me, sire. I will do what I can to ensure that the secret is not divulged.” She then tidied up and dressed the body in nightclothes.
A physician was sent for two or three times, but then a message was dispatched saying that the woman had already died, and there was no need for him to come anymore.
The wife’s uncle was summoned and briefed of the incident. He agreed with the measures taken to disguise the facts. Thus, the wife’s passing was put down to a sudden affliction, and the truth behind the actual cause of death was not disclosed. The attendant was expelled from the house. This affair happened in Edo.
9-27. The clever handling by Tashiro Riuemon’s wife of a servant’s advances. One day when Tashiro Riuemon was away from home, one of his servants declared his love to his wife. “I have tried many times to stifle my feelings, knowing full well that I am guilty of apostasy to my master. But I see it as karma, and can no longer contain myself.” Riuemon’s wife was angered by his declaration, and rebuked him harshly, but to no effect. In the end she said to him, “If you feel so strongly, then I submit to you. Go to the storage room in the back and wait for me there. I will fulfill your desires.”
Delighted by her response, he did as she requested. When they had gone inside, she said, “I will join you after tidying up,” and then locked him in the storeroom to await her husband’s arrival home. Before long he returned, and she told him what had happened. The forlorn fellow was hauled from the outbuilding and executed by Riuemon after hearing what he had to say.
9-39. Once, a man called Takagi became embroiled in a quarrel with three local farmers. He was beaten into submission and chucked into a paddy field. When he returned home in his miserable state, his wife asked accusingly, “Have you forgotten how to die [like a samurai]?” “Absolutely not!” he retorted. Leaving the house she remarked, “All men are destined to die at some stage. There are a number of ways one can die, such as from illness, in battle, seppuku, or by being beheaded with one’s hands tied behind one’s back; but to die dishonorably would be most regrettable.”
Before long she came back and put both the children to bed, made a torch, and equipped for the coming fight when it had become dark. “I found the three men talking together when I went out before. Now is our chance to attack. Let’s go.” Walking a few steps in front of her husband with the torch in one hand and a short sword in her sash, she forced her way into the cabin. They attacked the farmers, feverishly slashing with their swords. Two farmers were killed outright, and one was wounded and chased away. The husband was later ordered to commit seppuku.
10-5. Once, a certain man said, “I know the shape of ‘reason’ (ri) and ‘women.’ ”71 When somebody asked what shape these things were, he replied: “Reason is a square, and will not budge at all. Women are round. Women do not discriminate between good or evil, wrong or right, and will roll into any position.”
10-17. The Ii family did not have a designated lawful wife. Naomasa’s last words were: “Our clan always takes the vanguard in battle. By virtue of his birth mother, even an incompetent son stands to inherit the clan headship. We can’t hope to serve any purpose following a lord incapable of leading valiantly from the front. There’s little that can be done to prevent a weakling son conceived to a lawful wife from becoming the clan’s ‘rightful heir.’ Instead, it is best to single out a worthy contender sired to a concubine.”
10-101. On the qualities of a dog for hunting wild boar. Does it have glaring eyes, a tail that stands up like a pole, fur like needles, and a backside big enough to rest Japan on it? Also, there is a teaching that if a dog has only one whisker by its mouth, then it is jumpy; two whiskers is good; and three whiskers means it is timid. If you feed it boar meat as a puppy and its appetite is voracious, then it is destined to become a great dog. Be sure to weigh a litter of pups after birth. The heavy ones will grow into good dogs. Furthermore, don’t beat them, scold them, or pat them. Feed them often, but only a little at a time.
11-36. The story about the time when Hyakutake Shima-no-Kami72 did not show when Shigenami was killed.73 As Shima-no-Kami remained at home, despite the insurrection that broke out near Tsujinodō74 following Shigenami’s slaying, his wife threw his armor at him and screeched: “Are you so afraid that you can’t join the rumpus and fight with your allies?” Staying where he was, Shima-no-Kami replied: “I shed tears of sorrow for Shigenami’s downfall, and am unable to rouse myself to enter the fray.”
Another time, because of a disagreement with her husband, Shima-no-Kami’s wife neglected to feed the men one morning. Her husband and his troops were suddenly mobilized for battle, and departed quickly. The repentant wife prepared some food, and dressing as a man, she hurried to the meeting point with her servant girls, carrying caskets of water and morsels.
Also, after the battle at Shimabara, the Satsuma forces were approaching Chikugo when Shima-no-Kami’s wife was inside the Kamochi castle.75 To ensure that the castle did not look like it was only lightly guarded, she improvised by making many insignia flags, and lined them up on top of the walls. She protected the castle valiantly and saw the enemy off. It seems that the flags were used for all manner of purposes thereafter. Shima-no-Kami’s earlier residence was behind the west citadel, but is now where the Denbei mansion is.76 Shima-no-Kami’s wife was undeniably a feisty woman.
11-77. A samurai was traveling through the village of Yae in Saga when he was suddenly gripped by stomach pains, and hurried into a nearby house in search of a lavatory to relieve himself. A young woman alone in the house said the privy was in the back, so he hurriedly removed his hakama in the house while rushing out to the toilet. Just then, the woman’s husband returned home. Seeing the hakama strewn on the floor, he accused the two of adultery, and the case was taken to trial. Lord Naoshige heard about it and commented, “Even if the two perpetrators are innocent of committing the act, the fact that the man removed his hakama without considering that the woman was alone, and the fact that she let him do so when her husband was away, makes it the same as adultery.” They were both sentenced to death for their poor judgment.
11-162. In raising a boy, the first priority is to encourage valor. From his youngest days, the child should be taught to respect his father as his lord, as well as matters of protocol and etiquette, service, proper speech, self-control, and even how to walk down a road. Warriors of old did this. If he is lazy, he should be scolded and not fed for a day. This is all training to be a good retainer.
With a girl, it is critical to impart to her the importance of virtuousness from a young age. She should not get closer to a man than 6-shaku,77 nor should she meet his eyes, or receive things from him by hand. She should not visit attractions nor go to temples on her own. A woman who has withstood a strict upbringing at home will not falter when she is married.
When managing servants, reward or punish them appropriately. If one is negligent in enforcing instructions, servants will become selfish and eventually make mistakes. Be on the watch for this.
MISCELLANY
3-22. Once, when Lord Naoshige went through a little hamlet called Chiriku, he was informed: “A man who is over 90 years old lives here. As he must be such a lucky chap to enjoy such longevity, can we not pay him a visit?” Lord Naoshige retorted, “No one can be more wretched. How many of his grandchildren do you suppose he has seen die? What could possibly be lucky about that?” He didn’t pay him a visit.
3-26. When Lord Naoshige developed an abscess on his ear, it was suggested by someone that “it will come off if bound with threads from a spider’s web and pulled forcefully.” Admitting that the protuberance was “extremely bothersome,” Lord Naoshige reluctantly followed the advice. Yet the scab began to fester and rot. He convalesced for a period, but it would still not heal.
Naoshige lamented: “Everything I have done until now has been for the benefit of the people. Alas, I must have been mistaken in my reckoning of what others have told me, and have inadvertently erred many times as a result. The problem of my festering ear must be divine retribution. If I should putrefy and die, this would bring shame on my descendants, so I would sooner expire before my malady gets too serious and I rot to death.” Simply claiming “I am ill,” he hid himself away, refused to eat, and turned down any medicine.
Lord Katsushige implored him repeatedly: “People will judge me later as a dishonorable son if I don’t give medication to my father as he teeters on the verge of death. Please take some medicine.” Lord Naoshige agreed. “For you, Shinano-no-Kami (Katsushige), I will take a little medicine.” He asked Hayashi Eikyū to concoct a potion. Eikyū obeyed, and when he presented it, His Lordship reproached him angrily saying, “I show you favor because you are an honest man. What you have done is quite outrageous. You mixed rice in the tonic, did you not? Answer me truthfully!” Eikyū conceded remorsefully. “You hadn’t been eating for days, Sire. I assumed you lacked strength, and thought that if I put some rice in the mix it would give you strength to aid your recovery. So that’s what I did.” Lord Naoshige declared sternly, “Don’t do such a devious thing again!”
Lord Naoshige called for Ishii Shōsatsu when he had taken ill. “I would like to have the study completely dismantled this evening. Do you think it is possible to keep the workers quiet?” Shōsatsu assured him, “That will be easy, My Lord.” The study was disassembled and tidied without a sound. The next morning, Lord Naoshige asked him, “How were you able to prevent any noise being made?” Shōsatsu replied, “I had the workers bite down on brushwood leaves.” Lord Naoshige commended him: “Jolly good show. That’s why I asked you to manage the task. By the way, I would like to have a rock on the island in the lake to be placed where the study was so I can hold a Buddhist service for myself.78 My mother and wife warn that ‘If one uses an unmarked rock as a monument, one will not be able to produce offspring.’ So, although it may be unnerving to people, I need an epitaph inscribed on the back…”
He then started thinking what to engrave, and decided on Nabeshima Kaga-no-Kami Toyotomi Asaomi Naoshige. The building is where the Sōchiji Temple was built [in 1618]. His grave is located there. It was constructed one year prior to his death.
3-27. Lord Naoshige once imparted the following truism to his grandson, Lord Motoshige: “Regardless of the status of your house, be it high or low, the time will come when it will crumble. The downfall will be ignominious if you display exasperation, trying to avoid the inevitable. Accept your ruin with dauntless dignity when that time is upon you. With such mental preparation and acceptance of the inevitable, it may actually prove to be a remedial setback” Lord Getsudō79 conveyed this story to Master Zenkai-in.80
3-46. Lord Aki81 went on official business to see Lord Naoshige in the third citadel. Lord Naoshige was away, and no one knew where he was. He visited again the next day, but still Lord Naoshige was nowhere to be found. After searching the castle, he was finally spotted in a corner turret. Lord Aki ascended the tower and inquired,“Pray tell, what are you doing up here?” “I have been observing the manners of the people in our domain for the last two or three days.” Asked, “Why would you do such a thing?” Lord Naoshige replied, “I have been surveying peoples’ attitudes as they pass by, and pondering. Alas, it appears that warriors of Hizen have already lost the ‘sting’ in their spears. You must listen to what I say. Most men who pass by have their eyes cast to the ground. It seems that they have become somewhat docile. The thrust of one’s spear will be ineffective if lacking in fighting spirit. A benign man who is always polite but restrained, cannot do manly tasks. A true samurai sometimes needs swagger in his step, and an aura of haughtiness.” From this time on, it is said that Lord Aki was prone to speaking boastfully.
3-49. Lord Nippō82 said to his attendants, “A samurai should never let his guard down, even in ordinary times, as you may be confronted by a crisis when least expected. You will fall down if you are not alert. Also, don’t pour scorn on someone just because others do. In the course of service you should be proactive in offering instruction, but step back and wait for invitations to participate in diversions and sightseeing outings [rather than organizing them yourself]. It’s fatuous to feign knowledge of something you don’t know when others talk of it. Also, it’s inappropriate to abstain from telling others of things you do know when asked.”
3-53. The unrivaled spearman Yoko’o Kuranojō received preferential treatment in the service of Lord Naoshige. Lord Naoshige would praise him unreservedly to his grandson, Lord Getsudō. “I only wish you could see for yourself how magnificently Kuranojō wielded his spear in battle when he was in his prime. It was a sight to behold.” Kuranojō, acutely aware of the favor bestowed upon him, wrote an oath to his lord, pledging to follow him immediately in death by cutting his belly (oibara).
One day, Kuranojō became enmeshed in a lawsuit with a farmer, and the circumstances were deliberated on in his lord’s presence. Kuranojō lost an impossible case. Outraged by the verdict, he beseeched, “I request that you annul my oath, as a samurai outdone by a lowly farmer couldn’t possibly follow his lord in death.” Lord Naoshige sighed, “One side wins, and one side will lose. Although a master of the martial arts, it’s such a pity Kuranojō knows little about the ways of the world.” He released Kuranojō from the pledge.
4-18. Lord Naoshige enjoyed a nightcap every evening. Before retiring for bed, he was sure to spend time conversing until he sobered up. When he was ready to turn in, he would tighten his underwear; then, unsheathing his wakizashi,83 he would hold it close to his face, trim his eyebrows as he inspected the blade, then put it back in its scabbard. He never neglected this ritual throughout his lifetime.
4-22. Lord Katsushige made his ten footguards (go-kachi) carry swords 3-shaku 3-sun in length.84 He would catch them unawares by ordering them to draw their swords at any given moment. Eventually, all of his servants were so well trained, that they could draw the instant he opened his mouth. Then, they were made to carry swords approximately 1-sun longer. When they were proficient at drawing these, they reverted back to their old swords [which were much easier to use].
4-25. During Lord Katsushige’s reign, on the first day of each year he wrote down his supplications and submitted them to the three shrines in Yoka, Honjō, and Hachiman. He would pay homage at the shrines to thank the deities for prayers answered. The content of his supplications were:
-
May distinguished attendants emerge.
-
May there be no attendants who need to be dismissed.
-
May there be no illness among attendants.
This list of Lord Katsushige’s supplications from the year he died remains at one of the shrines. (As told by Ittei.)
4-40. Lord Katsushige felt cold when he was hunting in Shiroishi. He entered a farmer’s house in search of a hearth to warm himself. The solitary inhabitant was an old lady who said, adding more straw to feed the flames, “This morning is particularly cold. Please do come and sit by the fire.” After a while, he thanked her and left. As he stepped out of the house, he trod on rice in the yard. The old lady smacked his feet with a broom, saying angrily, “That is rice for the lord. What a terribly clumsy man you are.” He replied “Please forgive me,” and left. Being very impressed by the old lady, he decided to include her family in the “ten [leading] farm households” in Shiroishi who were permitted to have a surname and carry a sword.85
4-41. When Lord Katsushige successfully landed a huge boar at the Shiroishi hunt, everybody raced forth saying, “My oh my, His Lordship has bagged such a rare and large specimen.” Suddenly, the boar jumped to its feet and started to escape. The onlookers took flight in the commotion, but Nabeshima Matabei drew his sword and killed the beast. While this was happening, Lord Katsushige shielded his face with his sleeve saying, “Dust is getting in my eyes.” He was considerately averting his gaze from the disgraceful sight of his bewildered men.
4-54. Before passing the reins of power to his son Mitsushige, Lord Katsushige presented him with a scroll consisting of 20 articles. These were Lord Katsushige’s principles. Included is an account of a discussion held between father and son on day twenty-six of the fifth month [in Genwa 4 (1618)], when Lord Katsushige visited Lord Naoshige on his deathbed.86 Lord Naoshige implored him: “The most important aspect in governing the domain is to retain good men.” Lord Katsushige then asked: “Should I pray for capable vassals?” Lord Naoshige replied, “People offer prayers making pleas to the Buddha and gods for things they have no capacity to obtain. But recruiting fine attendants is something within your powers.” “How can I do this?” Lord Katsushige asked again. “Things tend to be drawn to a man who is partial to them. For example, if a man who has never kept a plant before suddenly starts to love flowers, before long he will be surrounded by them, even the odd rare genus. In this way, if you are enamored of people, then good men are sure to appear. So, just be caring of others.”
Apparently Lord Naoshige also said, “Being devoid of sincerity will render you incapable of success.” A number of other topics were also covered.
4-64. Lord Katsushige professed, “Men who have risen from humble beginnings should never forget their past.” He also said: “Place the past in front of you, so that you do not put it behind you and forget from whence you came.”
4-65. Lord Katsushige apparently said to his chief retainers: “I remember well how Lord Naoshige would always say, ‘Listen to the circumstances carefully in lawsuits and trials to try and circumvent a sentence of death.’ I relay this to you all.” Also, “Never drink during an emergency. Alcohol is usually not good in any case. This was also an admonition from Lord Naoshige.”
5-70. When Lord Mitsushige was a young man he was interested in all manner of amusements,87 and would immerse himself in anything that took his fancy. Elders sought to discourage his obsessions with this and that, thinking it would serve no good purpose in the future.
He grew fond of books on poetry around the age of 19. The elders thought it was acceptable for him to enjoy something along these lines, so let him do as his heart desired. Because of his infatuation with poetry, however, he subsequently abandoned all else. Lord Katsushige was enraged when he heard about this. Scolding him severely, he gathered all of his poetry books, and burned them at the Uchikoshi mansion.88 He dismissed the two elders89 serving Lord Mitsushige, and made him write a divine oath promising that he would never again look at books of poetry. “Poetry is for court nobles in Kyoto, not for men of warrior houses. How can you become head of the clan when you have neglected your duties as a samurai? You only need to be knowledgeable in military affairs and politics.”
Lord Mitsushige stopped reading poetry after this. He realized after several years had passed: “It is only natural that my grandfather, Lord Katsushige, prohibited me from reveling in poetry, lest it prove detrimental to my ability to govern. If he were alive today, I think he would permit a diversion in my free time so long as it didn’t interfere with my duties. My ancestors were born in the age of the ‘country at war,’ and left honorable reputations as valiant warriors in the realm. Having been born a samurai, it would be sad if I was unable to leave my name for posterity. However, now is an age of peace—I have no recourse to seek glory in battle. If the country was at war, I would perform valiantly in a manner not inferior to my ancestors. To make a name for myself now, I could become a master in ‘the Way of poetry’ to the extent that I am esteemed as the foremost expert in Japan. I want to become the only warrior, other than [Hosokawa] Yūsai,90 to inherit the secrets of Kokin-denju416 and make it my legacy. Providing it doesn’t hinder governance of the domain, then surely it would be acceptable to my late grandfather, and would not be lambasted as undutiful.”
Thus, he made great efforts studying the ‘Way of poetry,’ and was finally able to obtain the secrets of Kokin-denju on his deathbed, which was really quite miraculous. He said, “As I was prohibited by my grandfather, I must continue my studies behind closed doors.” He was always concerned that his poetry fixation would be leaked to the world.
It is said that Yūsai did not obtain the secrets in their entirety, but Lord Mitsushige inherited Nishi-Sanjō’s legitimate tradition, and received a perfect certificate of which there are but two others in the world. It is remarkable that these esoteric writings now rest in the possession of our clan. There are only three families who own the secrets of Kokin-denju—the imperial family, the Nishi-Sanjō family, and the Nabeshima family.
5-74. Some lords were discussing whether it was possible to shoot pigeons nesting in the watchtowers of Edo Castle. One daimyo asked Lord Mitsushige what he thought. “Do you think you could bag them?” Mitsushige replied. “I can shoot pigeons with no difficulty, but am loathe to say if I could do the same to the ones roosting in Edo Castle.” His answer impressed the other lords.91
5-81. When Lord Tsunashige was given a reprieve from duty in Edo for the first time, Lord Mitsushige traveled with him back to Saga. All of the villagers lined the roads, prostrating with their hands clasped in prayer to welcome the young lord whom they were seeing for the first time in the fief.92 Lord Tsunashige later commented to his father, “They were kneeling in prayer to me as I passed by.” Lord Naoshige told him off sternly. “Understand this, son. We are no more worthy of veneration than other people.”
5-143. On the twenty-fifth day of the fifth month, Empō 1 (1673), three vessels from England came to Nagasaki port with the intention of trading, but we turned them away.93 Because of the kerfuffle , Kumashiro Sakyō (and many others) was dispatched to Nagasaki to guard Fukahori… Sakyō sent notification that it would be unwise for many people to descend at once as it might draw attention, so the new arrivals used plain-looking palanquins to reach their destination, one at a time. Thinking it critical to prepare for any situation, Sakyō mobilized the guards with a strategic plan.
Directives:
-
Covertly arrive in positions not far from the English vessels when mooring the boats the night before they set sail.
-
No. 1: Nabeshima Shima is to take up his position in Shirosaki. Deploy just before Nishihama-kita.
No. 2: Nakano Kurōbei’s crew shall take up their position in front of Kaminoshima Island. Crew in same position. Launch after Shima.
No. 3: Nabeshima Aki’s crew will take position offshore of Kaminoshima Island. Deploy after Nakano Kurōbei’s crew.
No. 4: Sakyō and his crew, Taku Hyōgo, Daiki Shō’emon, and Nishi Gotaiyū, shall take up positions between Bakuchishima and Hitotsuya. They will deploy in front of Ōhato.
No. 5: Kitashima Geki, Doi Kurando, Hara Jirōei and five gunboats should take up positions to the north of Takahoko fort. Deploy from under Makome.
-
Regarding meals for the soldiers and the crews, one day’s worth of provisions should be prepared the night before. The men may be required to camp out depending on the situation, so a sufficient amount of provisions should be arranged and meals prepared each night for the following day.
-
For boat insignias, paper banners with clan markings alone will suffice. There is no need for individual boat insignia or flags.
-
No brushwood covers are to be used, even if it rains.
-
Each vessel should be equipped with boat hooks and iron rakes.
-
Do not carry any guns. Remain empty-handed.
-
Concerning signals. A large flag will be waved from Sakyō’s boat and a conch shell will be blown. With this signal, all ropes should be cut and the boats deployed. No boats are to move before the signal is given.
Additionally: Gunboats should not deploy with the other boats.
-
Cannons should only be fired after the bell on Sakyō’s boat has been rung.
-
Do not shoot from the rear of the gunboat.
-
Vessels armed with arrows should proceed together with cannon boats. Arrows are to be fired using the same signal.
-
If an English ship is commandeered or sunk, surround it with other boats and secure it. Should something happen to Sakyō at this time, the remaining unit leaders are to report the situation to the Nagasaki magistrate’s office as well as Saga. As long as Sakyō is unharmed, he (I) will continue to give orders. The English ships are to be handed over to the magistrate, and all crews will return to Fukahori in a systematic fashion.
-
If the English vessels leave port without any trouble, all boats are to remain stationary until Sakyō signals with his conch shell, even after the boats assigned by the shogunate envoys have left. With the first signal, weigh the anchors and lower the oars. With the second signal, Sakyō’s vessel will lead and each unit will follow in the order of Nabeshima Aki’s men, Nakano Kurōbei, Nabeshima Shima, Kitajima Geki, Doi Kurando, and then the cannon boats and bowmen.
-
Boats should be moored tidily in Fukahori.
-
Nishi Godaiyū will instruct the boatmen well in advance regarding when to deploy.
Written by Sakyō Kumashiro on the nineteenth day of the seventh month.
The English ships left port on the twenty-fifth day of the seventh month without incident. Sakyō and everybody else left Fukahori on the twenty-seventh day of the seventh month, and arrived back in Saga on the twenty-ninth day. There were 30 boats. Totoki Settsu-no-Kami, an elder of the Yanagawa clan, visited Sakyō on his boat and complimented his procedures.
6-21. Tannen used to say the following: “If a Buddhist monk is not compassionate on the outside and courageous inside his heart, he will never become enlightened in the Buddhist Way. In the case of a samurai, unless he is courageous on the outside and bursting his gut with great compassion on the inside, he will be unable to execute his duties. Through mingling with samurai, the Buddhist monk is able to understand courage, and conversely, the samurai learns compassion from the monk.
“Over years of traveling I have met with many sagacious priests throughout the country, but not one was useful in my study. If I got wind of some heroic samurai nearby, I would visit him without carping about the difficult road to find him. I remember how listening to warrior tales helped me greatly in my quest to study the Buddhist Way. First of all, with his weapons in hand the warrior has the strength to charge forth into the enemy lines. The monk has only his rosary beads, and can’t storm into a wall of spears and long swords with only an attitude of gentleness and compassion.
“One cannot advance without great courage. As proof of this, priests are sometimes seen trembling nervously when offering incense at a large Buddhist gathering. It is because they lack courage. The priest needs to be incredibly brave to trample down the evil spirits trying to return, and to hoist the dead from the chasms of the netherworld.
“Nevertheless, monks in the present day concern themselves with trivialities, and are wrapped up in becoming ‘docile’ and ‘gentle,’ making them unable to realize the Way. It is also regretful to see monks encouraging samurai to seek enlightenment through Buddhist teachings, transforming them into hopeless wimps. It is a mistake for a young warrior to obsess for Buddhist teachings as it makes him perceive the world in two [contradictory] perspectives. A warrior will never achieve anything unless he holds true to a single direction.
“A samurai who has retired from his duties to lead a life as a recluse may venture to attend sermons on the Way of Buddhism. A warrior in service must unremittingly bear the bone-breaking burden of loyalty [to his lord] and filial duty [to his parents] on one shoulder, squared with courage and compassion on the other, and fulfill his calling to stand as an honorable samurai.
“Chanting ‘My Lord! My Lord!’ during morning and evening worship, day in and day out, is surely just as meritorious as a priest citing the sacred Buddha’s name or mantras. Also, ujigami420 should be worshiped as this will augur good fortune. Many examples are known from the old days, and now, of warriors brimming with valor but lacking in compassion, who spiral downward into their destruction.”
6-63. Ittei was dismissed from duty and lived in Umenoyama. He transferred his stipend to his son, Yasuzaemon. One day, when he had an errand to run in Kyoto, Shimomura Saburōbei, the residence caretaker said, “Being a rōnin means you can’t have had any wine for a long while.” Ittei said, “I haven’t come across any in the mountains where I reside. More than that, though, there is no rice. I keep barley, buckwheat, barnyard millet and the like in a cooker and eat it when I want to. I haven’t had any soup either, come to think of it.” Saburōbei replied, “Well then, it must be difficult to fall asleep on cold nights without a drink. I warrant it is also hard to eat something so plain.” Ittei responded, “I don’t sleep if I can’t fall asleep. I sleep when I can. I don’t eat if I can’t eat. I eat when I can. It’s as simple as that.” Ittei also mentioned, “Saburōbei has a tendency to be terse, if not a tad overbearing. He must be an aggravating influence to have around, and is not like an “Azuma otoko” as depicted in Tsuzuregusa.”94
6-81. Originally there were no ashigaru422 in the Nabeshima clan. During the campaigns to invade Korea, various houses utilized ashigaru in their armies to great effect. The Nabeshima leaders decided to make second and third sons serve as ashigaru, and this was the beginning of the rank in the Saga domain. (It is also said that laborers for the construction of Edo Castle were temporarily appointed as ashigaru during the siege of Osaka Castle.95 The two theories are at odds. Verification is needed.)
6-109. Nakano Uemon’nosuke Tadaaki was slain on day twelve of the eighth month in Eiroku 6 (1563) when Gotō and Hirai from Suko clashed on Kabashima Island in Kishima. As Uemon’nosuke was departing for battle, he hugged his infant son Shikibu (later named Jin’uemon) in the yard and said, “When you reach adulthood, be sure to seek glory in the military way.” Consequently, Yamamoto Jin’uemon would also bring the children close, even if they were but infants, and whisper in their ears: “You must grow into a brave warrior (kusemono) who is relied upon by his lord.” He also advised: “It’s constructive to say such things in a child’s ear, even if they don’t yet have the capacity to understand.”
7-1. Naridomi Hyōgo96 said, “Attaining victory means to win over one’s allies. Winning over one’s allies requires defeating the self. To defeat the self necessitates triumphing over one’s body with the mind. That is, you must forge your body and mind so that even with tens of thousands of allied warriors behind you, nobody can keep up as you charge forth on your own.”
7-5. On Tazaki Geki’s armor. When the assault took place on the Hara Castle in Shimabara, the warrior Tazaki Geki was wearing a dazzling set of armor.97 Lord Katsushige was displeased by his ostentatiousness, and whenever he saw something garish from then on, he would remark, “Ah, just like the armor of Geki.” In light of this anecdote, pretentious military equipment or attire will be condemned as flimsy and lacking resilience. People will see through it.
7-46. Ikuno Oribe’s precepts. When Tsunetomo was young and having a drink one night in the castle, Ikuno Oribe came to talk with him. “Nakano Shōgen asked me of the basic attitude required for a man in service. As we are friends, I gave my honest opinion. I know not much, other than any man is capable of executing his duties expediently when things are going well. He will feel dejected when instructed to engage in tedious duties he perceives as being below his station. Such an attitude is lamentable. It is a waste. I believe that if a man in a high position is ordered to draw water from the well or cook rice, he should do it happily, without brooding. This especially applies to you Tsunetomo, as you are still young and so self-assured.”
7-48. On knowledge gleaned by Shida Kichinosuke through the course of his life.98 Kichinosuke remarked: “It is exhausting to run until out of breath; but it feels particularly good when one is standing after finishing. It is even more pleasurable to sit. Furthermore, it is better still to lie down. And even more than that, how wonderful it is to take a pillow and doze off. This is the way a man’s life should be. Ideally, you should apply yourself and work vigorously in your youth, and then sleep in your old age, or when on the verge of passing away. If you sleep first you will have to ‘break your bones’ working later. Even if you work your fingers to the bone later, it would be most unfortunate to die after spending [the latter part of] your life bogged down in exhaustive toil.” (This anecdote was relayed by Shimomura Rokuzaemon.) Kichinosuke also had a similar saying. “The more hardship, the better.”
7-52. When Harada Shirōzaemon slayed a giant snake. When Harada Esquire, a member of a Takeo [Nabeshima] family, was 15 years old, he was walking across a field with a falcon on his arm when a large serpent appeared. Perhaps with its eye on the bird, the snake lunged and wrapped its tail around Harada’s chest three times. Harada drew his short sword as he held the falcon, and waited in the ready position for the serpent’s head to approach. When it was in reach he sliced it off. The limp body of the serpent flopped to the ground. It was approximately 3-ken in length.99 Harada’s ribs were injured in the encounter and he took some time to recuperate. He says his ribs hurt to this day when it gets cold. (Told directly by Harada.)
Yet another man who went hunting in Takeo came across an unfamiliar creature with its mouth wide open. It was attempting to bite him, so he removed his hunting knife, approximately 1-shaku 2 or 3-sun long,100 and plunged the blade deep inside its mouth up to his elbow. It was a snake measuring 1.[^5]-ken or so.101 Its face looked like that of a guardian lion-dog, and about 4-shaku430 of its torso was like that of a cat. Its scales were like coins, and white hair extended from its jaw to its belly. It had eight feet that looked like those of a rat. Its body tapered towards its tail. He preserved the creature in salt and took it back to Saga. This happened about three or four years ago. For a while nobody could pass where the reptilian beast was discovered because the mountain trembled violently, and the paths were cut off.
If a snake assails you, quickly leap to the side so that it slithers straight by. It will come towards you with its head raised, so strike to break its back. If you cut it in two, it may still slither away. Cutting it below the head will snuff it out. If you cut low on its tail, it will progress another 2 or 3-ken431 and stop. It is said that snakes will jab humans with their heads, and can penetrate through one side and out the other. Furthermore, a mamushi432 will come back at you and take revenge if you fail to cut off its head.
8-14. When the former Yamamoto Jin’uemon met with his men he would say, “Go ahead and gamble, and brag if you wish. If you can’t unleash seven tall tales while walking 1-chō, then you are not a real man!” In the old days, achieving meritorious deeds in battle was all that was required of a warrior, and decent men would not be able to perform important manly tasks. He pretended not to see the wayward antics of his men, saying instead they were “doing something of value.” Sagara Kyūma also turned a blind eye to vassals who committed acts of larceny or adultery, and cultivated them into good men by degrees insisting, “If they are not yobs to start with, they cannot be made into reliable samurai.”
8-20. Ikuno Oribe remarked, “If a retainer can think that his service will finish in a day, he will be able to soldier through anything. Anybody can endure backbreaking work for a day. Tomorrow is another day.”
8-77. Uchida Shōemon’s riposte about performing kaishaku. Once, a group of warriors congregated in the greeting room of the main citadel. A man passed comment to Uchida Shōemon:102 “I hear that you are a skilled teacher in the art of swordsmanship. But I do declare that your teaching style must be rough, judging by the way you carry yourself. I’ll wager that if you were to perform the kaishaku, you would probably lop the top of the poor fellow’s head off [rather than slice through his neck].” Shōemon retorted, “Au contraire! Let me mark your neck with a spot of ink, and I’ll show you just how precise my cutting is.”
8-79. What Nagayama Rokurōzaemon said to the rōnin. When Rokurōzaemon was on the Tokaidō road traveling through the township of Hamamatsu, a vagrant was begging outside an inn. He approached Rokurōzaemon’s palanquin saying, “I am a rōnin from Echigo. I have no money and am destitute. As we are both samurai, I would be ever so grateful for assistance.” Angry at the request, Rokurōzaemon refused him by saying, “How insolent of you to proclaim that we are both samurai! If I were you, I would slit my gut open. Instead of disgracing yourself with no money, cut open your stomach now!” With this, the vagrant meekly slunk away into the shadows.
9-3. When Shimomura Shōun was attending at the castle, Lord Naoshige commented, “It is wonderful that Iheita103 is so burly and strong beyond his years. He wrestled some of the attendants and defeated those older than he.” Shōun replied: “Although I am an old man, let’s have a seated wrestling bout with him.” He pulled Iheita in close and threw him down with force. Taking his leave, Shōun said: “He will shame himself as his bones have not yet set, but he is immodest regarding his strength. He is weaker than he looks.”
9-21. An opinion offered to a certain warrior intent on killing his superior. When the lord was residing in Edo, a certain retainer who had risen to a position of prominence harshly scolded another man to perform his duties properly. The insulted samurai withdrew from the scene without uttering so much as a word. It seemed as though he was preparing to kill his superior.
Another samurai invited him into a hut. “You cannot be blamed for harboring enmity and wanting to teach him a jolly good lesson. At the risk of sounding rude, I believe your rancor may be because you have a different view of service. His Lordship looks to depend on us should the need to deploy for battle arise. So, he shows restraint in how he uses us in service in peaceful times. His Lordship is cordial to minions like him to wipe his backside, or do menial tasks.104 But he is a discourteous fool who is not aware of this, and misguidedly thinks he is a trusted retainer. Because he is a fool, he serves in a carefree manner, but is no more than a fly that has landed on His Lordship’s head. To fight with an idiot such as him, when you are a warrior trusted by the lord to excel in times of crisis, is no better than beating a leper to death with a staff. Furthermore, it would be disloyal to inconvenience His Lordship by causing a fracas. An admirable samurai would not do anything drastic. You must act as your heart dictates, and as this is just my opinion, I have no intention of forcing you to stop.” The samurai stopped thinking about killing the man.
9-36. Ōkubo Dōko’s observations about flowers. “People say that there are no real experts of anything left in this degenerate age, but I disagree. Over time, so many wonderful tree peonies, Chinese peonies, azaleas, and camellias have been produced. As time goes on, the more beautiful the flowers become. Just like these flowers, I am convinced that true masters of the artistic ways will also continue to appear as the world nears its end. It’s a pity that people don’t exert themselves, blaming instead the depraved epoch in which they live, with the world nearing its end. It has nothing to do with the world, as much as the people themselves.”
10-8. The essential point for correct etiquette is to perform it swiftly at the beginning and end, and serenely in the middle. Mitani Senzaemon [Masamichi] commented: “That’s how I perform kaishaku.”105
10-26. The priest Ryōzan wrote a summary of Lord Ryūzōji Takanobu’s military exploits. Another priest saw his record and censured him by saying: “It’s ill-advised for a priest to write about a military general. Notwithstanding how eloquent his writing may be, he will most likely misunderstand a famous general’s mind on account of his unfamiliarity with military affairs. Accordingly, it would be woeful to convey false impressions of a famous general to future generations [through an amateur’s interpretation].”
10-56. A certain man said, “There is a poem from the shrine [of Sugawara no Michizane]106 that goes: ‘If one follows the path of sincerity in his heart, although he may not pray, will the deities not watch over him?’ What can ‘path of sincerity’ possibly mean?” Another man answered. “As you appear to be partial to poetry, allow me to respond in verse. ‘Inasmuch as all things in this world are deceptive, sincerity is revealed only in death.’ Living as if already dead is how to embody the path of sincerity.”
10-74. Priest Daiyū Oshō of Sanshū went to visit a sick man, but was informed that he had just passed away. The priest asked: “He was not the sort of man who would ‘suddenly pass.’ Did this happen from a lack of adequate medical attention? It is truly unlucky.” The man’s physician happened to be listening from the other side of the sliding door, and his wrath knew no bounds. “I heard your Holiness infer that his death was due to inadequate care. Your assertions may not be entirely groundless in the case of a quack. I understand that priests are supposed to have special powers drawn from Buddhist Law. If this is so, demonstrate this power by bringing him back to life. If you cannot, it is proof that Buddhist teachings have no value.”
Although troubled by this outburst, the priest felt it indefensible for the reputation of Buddhist Law to be tarnished by his own folly. “I will revive this man through prayer. Wait, as I must get ready.” He then returned to his temple to make preparations, and came back to sit in prayer next to the body. Before long, the sick man astonishingly started to breathe, and made a full recovery. They say that he lived for another half a year. Priest Tannen Oshō inquired if it was true, and how he prayed. Daiyū confessed: “There is no way for reviving the dead, and I am not acquainted with any particular method of prayer. I made up my mind for the sake of Buddhist Law, and when I returned to my temple, I sharpened a donated wakizashi and tucked it away in my robe. Facing the dead man, I beseeched: ‘If the power of the Buddha exists, then wake now!’ As I said this, I intended to cut my stomach open and die with my arms around the dead man’s corpse…”
10-123. When the priest Ungo Oshō from Matsushima was traversing through the mountains one evening, he was ambushed by a bandit. Ungo exclaimed: “I am from this region. I am no itinerant priest. I have no money. I will give you the clothes I wear, but entreat you not to take my life.” The bandit reacted, “This is a wasted effort. I have no need for clothes,” and moved on. After walking a distance of around 1-*chō,*438 Ungo turned and hailed him back. “I have broken my vows by telling an untruth. As I was so flustered, I forgot about this piece of silver in my purse, even though I claimed to have no money. Do not be angry with me. Here it is, please accept it.” The bandit was awestruck by his admission. He shaved off his hair on the spot, and became a disciple.
10-125. Once, there was a group of ten blind monks walking through the mountains. As they passed around the top of a cliff, their legs began to tremble, and although they took extreme care, they were overcome by fear. The leader staggered and then fell off the edge. The rest all cried, “Oh what a terrible end!” They were unable to take a step further. The blind monk who had fallen off the cliff yelled up from below: “Do not be frightened. Falling was not so bad. I am now quite unperturbed. I worried about what would happen if I fell, and was somewhat apprehensive. But now I am very calm. If you want to put your minds at ease, quickly fall [and get it over with].”
10-127. Hōjō Awa-no-Kami107 gathered his students of military science and requested that a popular Edo physiognomist come and ascertain which of them were strong, and who were cowards. He made each one of his students sit before the man. “If you are ‘strong,’ strive to better yourself even more; if you are a ‘coward,’ be even more determined to sacrifice your very life into your training. As you were born with these traits, it is nothing to be ashamed of.” Hirose Denzaemon was only 12 or 13 years old at the time, but sat in front of the physiognomist and raised his voice, saying: “If you declare that I have the countenance of a coward, I will smite you with a single blow of my sword!”
10-137. It is best to say in a public discussion or tribunal: “Allow me to defer my reply until I have given it due consideration.” Even if offering only a tentative response, it is prudent to retain some flexibility by declaring, “I would still like to ponder this matter a little more, if I may.” With this margin of latitude, one should discuss the matter with others and solicit advice. An astute fellow may impart an unexpected tenet of wisdom that adds reason to your cause. Even if an ill-informed man learns the circumstances of the affair, the gist can then be spread throughout the community to your advantage.
Also, if you rehearse your argument with your servants or maids, “When they say such-and-such, I will say this,” you will be able to speak articulately with an air of confidence, adding to the persuasiveness of your case. Your chances of failure are increased if you keep it to yourself and do not prepare. Whatever the case, one should seek the counsel of others. If there is nobody judicious to talk with, a solution will appear in one’s mind through discussing it with one’s wife or children. Such insight only comes with age and experience. (Relayed by Mura Josui.)
11-26. Aki-no-Kami’s108 contention that his children need not study military tactics (gunpō). “Nothing can be achieved by analyzing too much on the field of battle. Discernment (funbetsu) prohibits a warrior from charging frenetically at the enemy. Indiscretion is what is needed in the thick of battle. To have a smattering of knowledge in military tactics will make a warrior indecisive as he ponders his options. Thus, my offspring should not study military tactics.”
11-40. Regarding regrets. There is nothing worse than having regrets. All samurai should take care not to do anything they will repent later. People become elated when their luck is up, and not seeing ahead, they drop their guard and come unstuck when things take a turn for the worse. This is a cause for regret. Always remain alert, and keep your feet firmly planted on the ground, especially when things are good.
11-42. The following are teachings of Yamamoto Jin’uemon.109
- Young men should not engage in poetry, reading graphic novels, gō, shōgi, or other such activities that will cause listlessness. Members of the Nakano clan should carry an oaken sword and hone their military preparedness for service.
-
Anything is achievable through single-minded endeavor (bannō-isshin).
-
Dog skin inside, tiger hide outside.
-
The end phrase of a letter will not wear your brush out. You won’t break your back by bowing politely.110
-
Be sure to secure even a broiled chicken.111
- Whip even a galloping horse.112
- A man who asks questions candidly to your face holds no malice.
-
A man lives for one generation, but a name forever.
-
Money is there for the asking, but [good] men are not.
-
A man who feigns laughter is a coward. A woman who does so is prurient.
-
A real man will be able to tell tall tales seven times in 1-chō.113
-
It is not rude to ask even when you know the answer, but an imperative if you don’t.
-
If you can see one direction, you can see eight.114
-
If you know one truth, you will awaken to everything.
-
Wrap your will in pine needles.115
-
A trustworthy man is a kusemono (heroic warrior).
-
Don’t insert your hands in the sides of your hakama. It is careless.
-
Don’t open your mouth and yawn in front of others. Conceal it behind your sleeve or fan.
-
A straw hat or kabuto should be worn with the front part low.116
-
When he was dying he said: “Everyone knows the name of Jin’uemon. It would be regrettable to groan because of the pain.” He never groaned until the very end.117
11-48. On breaking free from life and death. A warrior who cannot detach himself from matters of life and death will be useless. The axiom, “Anything is achievable through single-minded endeavor” appears to be a form of attachment, but actually means to break free from concerns of life and death. With this mind-set, any meritorious feat is achievable. The [martial] arts are a vehicle into the Way [of detachment from life and death].
11-74. Matsudaira Izu-no-Kami said to Mizuno Kenmotsu [Tadayoshi]:118 “You are an expedient man, but it is a pity you are so short.” Kenmotsu retorted: “Indeed it is true. Some things turn out contrary to one’s liking. I would be a little taller if I was to chop your head off and attach it to my feet, but I am unable to have it my way.”
MAIN EVENTS IN THE HISTORY OF THE SAGA DOMAIN AND YAMAMOTO JO–CHO–’S LIFE
YEAR EVENT 1530 Ryūzōji Iekane and Nabeshima Kiyohisa combine forces for the first time at the Battle of Tatenawate against the Ōuchi and Kanzaki armies. 1545 Ryūzōji Iekane is killed in Kawakami and Ryūzōji Chikaie is slain by Baba Yorichika. 1570 The Ōtomo army of Bungo province (modern day Oita Prefecture) attack the Ryūzōji stronghold of Saga Castle. Nabeshima Naomasa (later named Naoshige) makes a night raid on enemy forces in Imayama which serves to revitalise the Ryūzōji clan. 1584 Ryūzōji Takanobu is killed at Shimabara fighting against Shimazu and Arima forces. LORD RYŪZŌJI MASAIE (1556–1607) 1588 Toyotomi Hideyoshi endorses Ryūzōji Masaie’s sovereignty over the Hizen province. 1590 Hideyoshi orders Masaie to relinquish control of the Saga fiefdom to his relative, Nabeshima Naoshige. LORD NABESHIMA NAOSHIGE (1538–1618) 1592 Naoshige leads his troops into battle in Hideyoshi’s campaign in the Korean peninsula. His exploits of valor are lauded. 1597 Naoshige returns to Korea in the second expedition with his son Katsushige. 1598 Hideyoshi dies. Naoshige returns to Saga from Korea. 1600 Naoshige initially sides with the Toyotomi forces, but switches to become a Tokugawa ally. After defeating Tachibana Muneshige and contributing to the Tokugawa victory at the Battle of Sekigahara, Tokugawa Ieyasu officially sanctions his control over the Saga domain. LORD NABESHIMA KATSUSHIGE (1580–1657) 1607 The Ryūzōji line ceases after Takafusa’s death, and Nabeshima Katsushige is permitted by the bakufu to appropriate all of their former lands. 1610 The Kashima sub-branch of the Nabeshima domain is created for Katsushige’s younger brother, Tadashige. 1611 The Nabeshima domain is ordered to provide manpower for the construction of the shogun’s castle in Edo. 1614 Katsushige and his troops are mobilized to take part in the Winter Siege of Osaka castle to quell any last resistance from Toyotomi supporters. 1615 The Nabeshima domain is directed to provide manpower for the rebuilding of Osaka castle. 1617 The Ogi sub-branch of the Nabeshima domain is created for Katsushige’s oldest son, Motoshige. 1618 Nabeshima Naoshige dies at 81. Thirteen of his retainers follow him in death (oibara). Katsushige’s eldest son, Motoshige, becomes a licensed instructor of the prestigious Yagyū Shinkage-ryū school of swordsmanship. 1619 Resources from the Nabeshima domain are mobilized in the construction of Edo Castle which was to be the seat of government and residence of the shogun. 1620 Nakano Kiyoaki (Jōchō’s grandfather) is killed at Imari Momonokawa. 1628 Men from the Nabeshima domain are mobilized in the restoration of Osaka castle. 1629 Nabeshima Naoshige’s wife, Yōdaiin, dies. Eight of her retainers follow her in death. Nabeshima Katsushige’s second son, Tadanao, also dies. Five of his retainers follow him in death. The Hasuike sub-domain is established for Katsushige’s fifth son, Naosumi. 1637 Katsushige’s army participates in the Shimabara Uprising to subdue the Christians. 1642 The shogunate assigns Katsushige as supervisor of Nagasaki. 1647 Yamamoto Shigezumi (Jōchō’s father) becomes the first governor of Arita. 1648 Katsushige’s grandson undergoes the coming of age ceremony. 1652 The book of Saga domain laws known as “Torinoko-chō” is written. 1657 Mitsushige takes over the headship of the Nabeshima domain following the retirement of Katsushige. LORD NABESHIMA MITSUSHIGE (1632–1700) 1659 Yamamoto Jōchō (Tsunetomo) is born on the eleventh day of the sixth month. Birth name is Matsukame. 1661 Mitsushige bans junshi, or the self-immolation of retainers to follow their lord in death. This was to prevent retainers of Shiraishi Yūshu Nabeshima Naohiro committing suicide after his death. 1667 Mitsushige employs Tsunetomo into his entourage of apprentice pages. Name is changed to Fukei. 1669 Tsunetomo’s father dies. 1672 Promoted to personal pageboy of Mitsushige. Name is changed to Ichijūrō. 1673 Saga warriors are summoned to Nagasaki to bolster defences after the unwelcome arrival of English trading ships. 1678 Undergoes the coming of age ceremony (genpuku) and becomes a scribe for Mitsushige. Takes the name Gon’nojō. Tashiro Tsuramoto is born. 1679 The Monk Tannen Oshō confers Tsunetomo with a kechi-myaku (certificate of “blood-lineage” in the school of Zen) for his understanding of Buddhist law. Is bestowed the Buddhist name Kyokuzan Jōchō. Antagonism between the main Nabeshima domain and the three sub-domains intensifies. 1680 Tannen Oshō dies. 1682 Tsunetomo becomes a page and then an officer of document writing. Marries the daughter of Yamamura Sukedayū Naritsugu. 1686 Appointed as a clerk in the Nabeshima Edo residence and then in the Kyoto mansion. 1687 Tsunetomo is temporarily suspended from duty because of Yamamoto Tsuneharu’s (his nephew) suicide to atone for a fire that broke out in Saga in 1686. 1691 Assumes his late father’s name, Jin’uemon. 1693 Ittei dies. 1695 Nabeshima Tsunashige becomes the third head of the domain after his father Mitsushige retires. LORD NABESHIMA TSUNASHIGE (1652–1707) 1696 Tsunetomo is dispatched to Kyoto to acquire the Kokin-denju teachings on poetry teachings for Mitsushige.Tashiro Tsuramoto becomes a scribe for Tsunashige. 1700 Nabeshima Mitsushige dies in the Kōyōken at 69 years of age. Jōchō (Tsunetomo) takes the Holy Orders and becomes a reclusive monk in a hermitage in Kurotsuchibaru. 1702 Jōchō takes Tominaga Tsunetoshi as his adopted son. Tsunetoshi is later named Gon’nojō. 1706 Nabeshima Tsunashige dies. LORD NABESHIMA YOSHISHIGE (1664–1730) 1707 Nabeshima Yoshishige becomes the fourth lord of the domain. 1708 Jōchō writes the Gukenshū and presents it to his adopted son. 1709 Tsuramoto is removed from his post as his lord’s attendant. Jōchō’s mother dies. 1710 Tsuramoto makes his first visit to Jōchō’s hermitage, and dictations for Hagakure commence. Jōchō is 52 years of age and Tsuramoto is 33. 1713 Following the death of Mitsushige’s concubine, Ryōju-in, Jōchō moves from Kurotsuchibaru to another hermitage in Daishōkuma. 1714 Jōchō writes a treatise called “Osorenagara Kakioki no Oboe” regarding the correct attitude for a daimyo for the fifth Nabeshima ruler, Muneshige. He presents it to him in 1715. 1716 Eleven books of Hagakure are completed. 1719 Jōchō dies at age 61. NABESHIMA MUNESHIGE (1687–1754) 1730 Nabeshima Yoshishige dies. Muneshige becomes the fifth lord. 1731 Tsuramoto becomes Lord Muneshige’s secretary. 1748 Tsuramoto dies at 71 years of age.
11-124. The requisite for speaking is to not speak. If you wish to settle something without words, it can be accomplished without talk. If one is commanded to speak, do so with as few words as possible so that it sounds reasonable. It is opprobrious conduct to blurt impulsively and superfluously. You will likely be forsaken by others.
11-167. It is said that, “Great enterprise does not dwell on trifles.” As long as a retainer serves his lord with singular loyalty (which I have written about exhaustively in Gukenshū), he will be forgiven, even if he is careless in other matters, or makes a nuisance of himself in having his own way. By contrast, perfection in every respect makes a man somewhat disagreeable. He will be stretched to breaking point in important matters. One cannot achieve remarkable deeds without flexibility. It is said, “When a man achieves something great, minor blunders are not to be dwelt upon as ‘undutiful.’”
-
Giri is an important concept that refers to the “obligation” to act in accordance with established social protocols. In the context of samurai, the concept referred mainly to their obligation of service to their liege lord, even if it meant sacrificing their lives in their enduring quest to repay the favor (on) bestowed upon them. In this example, Naoshige is referring to the sense of obligation to unrelated ancestors allied to the clan who helped forge the culture and ways of his beloved domain. ↩︎
-
Saitō Yōnosuke was a celebrated retainer of Nabeshima Naoshige who proved his martial prowess during the expeditions in Korea. Nevertheless, he appears to have been quite a problematic fellow in the ensuing peace of the Tokugawa period. Because of his brusque personality, he did not endear himself to many of his superiors, resulting in demotion and cuts to his stipend. A demonstration of his impetuousness can be seen in the following vignette, Book 3-17. ↩︎
-
The first daimyo of the Nabeshima domain and Katsushige’s father. ↩︎
-
The Saga Castle consisted of four citadels referred to as ichi-no-maru, ni-no-maru, san-no-maru, and nishi-no-maru. ↩︎
-
Hizen was the region that included the fiefs of Saga, Karatsu, Hirado, Ōmura, and Shimabara. In this context, Noashige is referring only to the Saga domain. ↩︎
-
Nabeshima Naoshige. ↩︎
-
“Shinano-no-Kami” was an honorable name for Nabeshima Katsushige, literally meaning “Lord of Shinano.” ↩︎
-
All of these men were elders. ↩︎
-
See Book 7-43 below. ↩︎
-
See Book 1-112. ↩︎
-
See footnote for Book 1-194. ↩︎
-
Records indicate that the third lord of the Ogi sub-domain, Nabeshima Mototake, was appointed as gochisō-yaku, or the official tasked with entertaining important visitors to Edo Castle, in 1692. This date is at odds with what is recorded in this section of Hagakure. ↩︎
-
See Book 1-101. ↩︎
-
See Book 2-129. ↩︎
-
Nabeshima Kaga-no-Kami Naoyoshi (1623–1689). Motoshige’s son, and second lord of the Ogi sub-domain. ↩︎
-
Nabeshima Kii-no-Kami Mototake (1662–1713). ↩︎
-
Distributed by Kumano Sanzan, the three major shrines (Kumano Hongū Taisha Shrine, Kumano Hayatama Taisha Shrine, and Kumano Nachi Taisha Shrine), these talismans were used for kishōmon (sworn oath) from the Heian period through to early modern times. ↩︎
-
See Book 2-129. ↩︎
-
Nabeshima Motoshige, founder of the Ogi sub-domain. ↩︎
-
Nabeshima Hizen-no-Kami Tadanao. Nabeshima Katsushige’s heir. ↩︎
-
In 1626. ↩︎
-
This section continues with exactly the same content as 4-49 regarding the four types of retainers. ↩︎
-
Tsunetomo’s nephew. ↩︎
-
Also referred to as Kaion. ↩︎
-
Nabeshima Tsunashige. ↩︎
-
Iwaki Nakamura domain. ↩︎
-
In Japan’s medieval period, the position of yoriki was to serve as an assistant to the lord or unit commanders during military campaigns. During the later Tokugawa period, however, yoriki were administrative assistants in governmental offices. This passage is referring to the former. ↩︎
-
Noto-no-Kami. A son of Ryūzōji Moriie. ↩︎
-
During the Shimabara Uprising (1637–1638). ↩︎
-
An inspector (o-metsuke). ↩︎
-
Twenty-eighth day of the second month, 1637. ↩︎
-
Tsunetomo’s half-brother. ↩︎
-
See Book 4-46. ↩︎
-
Jōchō’s nephew. ↩︎
-
A form of traditional Japanese comic theater usually performed as an intermission between acts in Noh performances. ↩︎
-
Son of Nakano Masayoshi, and Jōchō’s cousin. ↩︎
-
Also see Book 1-16. ↩︎
-
Shudō. See Book 1-180 and 181. ↩︎
-
Nabeshima Naozumi. Katsushige’s son, and a later lord of the Hasuike sub-domain. ↩︎
-
The Shimabara Uprising of 1637–1638. ↩︎
-
A major battle fought on July 30, 1570 near the Anegawa River in northern Ōmi Province (now Shiga Prefecture) between the allied armies of Oda Nobunaga and Tokugawa Ieyasu, who defeated the combined forces of Asai Nagamasa and Asakura Kagetake. ↩︎
-
Tsunetomo’s uncle. ↩︎
-
Nabeshima Naozumi (1616–69), the first daimyo of the Hizen Hasuike domain, and the fifth son of Nabeshima Katsushige. ↩︎
-
Nabeshima Ukon Naomori. ↩︎
-
Approximately 15 inches (39cm). ↩︎
-
A retainer of the Taku clan in Saga. ↩︎
-
Jōchō’s father. ↩︎
-
A warrior with the rank of teakiyari. ↩︎
-
Ikeda Mitsunaka (1630–1694), the first daimyo of the Inaba-no-Kuni Tottori domain. ↩︎
-
Baba Minō-no-Kami. ↩︎
-
Approximately 17–18 inches (43–46cm) and 12 inches (30cm) respectively. ↩︎
-
.A possible alternative in interpretation is to translate “attacking with” as “is being attacked with.” ↩︎
-
Nabeshima Kii-no-Kami Motoshige of the Ogi sub-domain. ↩︎
-
Traditional Japanese swordsmanship. ↩︎
-
1581–1650. A celebrated master of swordsmanship in the early Edo period. A student of Yagyū Munenori. ↩︎
-
Yagyū Tajima-no-Kami Munenori. ↩︎
-
This is referring to the famous teaching in the Yagyū Shinkage-ryū school of swordsmanship, called mutō-dori. That is, to take the sword away from the opponent without cutting him down. ↩︎
-
Keien Myōyo. ↩︎
-
Nabeshima Naoshige’s new wife. ↩︎
-
-
It should read “Yokozō” Castle. ↩︎
-
In Kyushu, not to be confused with the city in modern-day Aichi Prefecture. ↩︎
-
Kanemaru Gun’uemon was a scribe. ↩︎
-
Nabeshima Masayuki. ↩︎
-
Daizen was ordered to guard the Edo residence at the time of the Shimabara Uprising, but disobeyed and went to the front. ↩︎
-
Nabeshima Naoshige’s mother-in-law. She was Ryūzōji Takanobu’s mother and remarried Naoshige’s father. ↩︎
-
This episode happened in 1697. ↩︎
-
See footnote for 3-1. ↩︎
-
Lord Hata’s vassal. ↩︎
-
See Book 2-136. ↩︎
-
In some versions of Hagakure, the character for “fault” or “wrong” (非 = hi) is used instead of “woman” (婦 = fu). This actually makes more sense as it contrasts with “reason”
(理 = ri), but I have chosen to remain faithful to the text I am basing this translation on. It may have been done purposefully in jest, or as a cynical comparison between “women” and “reason.” ↩︎ -
Hyakutake Shima-no-Kami was respected as one of Ryūzōji Takanobu’s four greatest warriors. ↩︎
-
This is referring to the incident in which Ryūzōji Takanobu assassinated Kamochi Shigenami, lord of the Yanagawa castle, in 1581. ↩︎
-
Saga City. ↩︎
-
This was the battle in 1584 between Ryūzōji Takanobu and Shimazu Iehisa. The Ryūzōji forces were defeated, and Takanobu and Shima-no-Kami were killed in combat. ↩︎
-
Nabeshima Denbei Zōfusa. ↩︎
-
1-shaku = 12 inches (30cm). ↩︎
-
The practice called gyakushu, or “pre-emptive funeral,” was a Buddhist service conducted during an individual’s lifetime as a reminder of the transience of all things, and to pray for happiness after death. ↩︎
-
Nabeshima Motoshige. ↩︎
-
Motoshige’s second son, Nabeshima Naoaki. ↩︎
-
Nabeshima Shigemasa (1571–1645). ↩︎
-
Nabeshima Naoshige. ↩︎
-
Short-sword. ↩︎
-
Approximately 3 feet 3 inches (1 meter). 1-shaku = 12 inches (30cm); 1-sun = 1.[^2] inches (3.[^03]cm). ↩︎
-
The Tokugawa shogunate and domains restricted people from carrying swords and adopting surnames (myōji taitō). Although sword-carrying privileges and surnames were granted to select commoners by daimyo as a reward for praiseworthy service, their official status remained the same. Sometimes, samurai were forced to relinquish their status, and in such cases, the right of myōji taitō was renounced. ↩︎
-
He died on day three of the sixth month, 1618. ↩︎
-
See Book 2-68. ↩︎
-
One of the Nabeshima residences in Edo. ↩︎
-
Mawatari Ichinosuke and Fukushima Gorōzaemon. ↩︎
-
Also known as Hosokawa Fujitaka (1534–1610), Yūsai was a well-known daimyo and poet who served as a crucial go-between for the shogun Ashikaga Yoshiaki and Oda Nobunaga. When Nobunaga was assassinated in the Honnōji Incident of 1582, Yūsai went into retirement and passed on his domain (Tango) to his son, Hosokawa Tadaoki. After this, he became known as an authority on waka, and even instructed Toyotomi Hideyoshi (1537–1598) in classical Japanese poetry. He is also known for teaching Prince Hachijō Toshihito (1579–1629) the secret traditions of the tenth-century Kokin-shū anthology (Kokin-denju). ↩︎
-
The inference being that it was strictly prohibited for anybody to use arms in the shogun’s Edo Castle. ↩︎
-
Due to the sankin-kōtai system in which daimyo were obligated to leave their families in Edo as hostages, this was the first time that Tsunashige was able to visit the domain he was destined to lead. He was 21 years of age. See Book 1-194. ↩︎
-
The ships belonged to the English East India Company. ↩︎
-
Essays in Idleness, or The Harvest of Leisure is a well-known collection of Japanese essays or “random jottings” written by the monk Yoshida Kenkō between the years 1330 and 1332. Azuma otoko refers to men or warriors of the Eastern provinces who were known for being unpretentious and pragmatic. ↩︎
-
Katsushige was appointed as a construction official for the building of Edo Castle. See Book 1-201 regarding the sieges at Osaka Castle. ↩︎
-
Naridomi Hyōgonosuke Shigeyasu (1560–1634). ↩︎
-
During the Shimabara Uprising of 1637. ↩︎
-
See Book 1-48. ↩︎
-
Approximately 18 feet (5.[^5]m). ↩︎
-
Approximately 14–16 inches (36–40cm). ↩︎
-
Approximately 8 feet 9 inches (2.[^7]m). ↩︎
-
A master of the Tetsujin-ryū school of swordsmanship. ↩︎
-
Nabeshima Katsushige. ↩︎
-
See 3-9. ↩︎
-
In 2-50, he is referred to as Yozaemon. ↩︎
-
Sugawara-no-Michizane (845–903) was a prominent court scholar and famous poet during the Heian period (794–1185). After he contested the powerful Fujiwara hegemony in court, he died in exile for being accused of “plotting against the throne.” A number of subsequent misfortunes at court were attributed to his angry spirit. He was posthumously pardoned and awarded the highest court rank to pacify his ghost. He is revered now as the patron saint of scholarship. ↩︎
-
Hōjō Awa-no-Kami Ujinaga (1609–1670) studied the Kōshū-ryū school of military studies (gungaku) under strategist Obata Kagenori (1572–1639). Ujinaga held a number of important posts in the bakufu, and taught a radically new interpretation of military strategy to powerful political figures, making him highly influential in the redefining of the samurai peacetime role. ↩︎
-
Nabeshima Aki-no-Kami Shigetake was the lord of the Fukabori branch of the Nabeshima clan. ↩︎
-
Jōchō’s father. See 1-60. Although the gist is generally the same for some of these precepts, the wording is slightly different than those quoted in the first book. ↩︎
-
You can never be too polite. ↩︎
-
You should not let your guard down under any circumstance. ↩︎
-
Don’t take things for granted, especially if they seem to be going well. ↩︎
-
1-chō = 358 feet (110m). ↩︎
-
As long as you are careful in your observance, you will be able to perceive all things. ↩︎
-
If you are sincere, the gifts you send as tribute are allowed to be small as it’s the thought that counts. ↩︎
-
To conceal where one is looking. ↩︎
-
See Book 9-26. ↩︎
-
Lord of the Okazaki domain. ↩︎