Book of the Samurai

by Hagakure

  At such a time, one must act like a samurai. For trifling occasions it is better to accomplish things simply by yelling. By making something more significant than it really is and missing one's chance, an affair will not be brought to a close and will be no accomplishment at all.

  A certain person who came up with a cash shortage when closing out an account book sent a letter to his section leader saying, "It is regrettable to have to commit seppuku over a matter of money. As you are my section leader, please send some funds." Since this was reasonable, the balance was provided and the matter was closed. It is said that even wrongdoings can be managed without detection.

  By being impatient, matters are damaged and great works cannot be done. If one considers something not to be a matter of time, it will be done surprisingly quickly. Times change. Think about the world fifteen years from now. It should be rather different, but if one were to look into a book of prophecies, I imagine that it would not be that different. In the passing fifteen years, not one of the useful men of today will be left. And even if men who are young now come forth, probably less than half will make it. Worth gradually wanes. For example, if there were a shortage of gold, silver would become treasure, and if there were a shortage of silver, copper would be valued. With changing times and the waning of men's capacities, one would be of suitable worth even if he put forth only slight effort. Something like fifteen years is the space of a dream. If a man but takes care of his health, in the end he will have accomplished his purpose and will be a valuable person. Certainly in a period when masters are many, one must put forth considerable effort. But at the time when the world is sliding into a decline, to excel is easy.

  To put forth great effort in correcting a person's bad habits is the way it should be done. One should be like the digger wasp. It is said that even with an adopted child, if you teach him continually so that he will resemble you, he surely will.

  If your strength is only that which comes from vitality, your words and personal conduct will appear to be in accord with the Way, and you will be praised by others. But when you question yourself about this, there will be nothing to be said. The last line of the poem that goes, "When your own heart asks," is the secret principle of all the arts. It is said that it is a good censor.

  When you are listening to the stories of accomplished men and the like, you should listen with deep sincerity, even if it's something about which you already know. If in listening to the same thing ten or twenty times it happens that you come to an unexpected understanding, that moment will be very special. Within the tedious talk of old folks are their meritorious deeds.

  CHAPTER 3

  Lord Naoshige once said, "There is nothing felt quite so deeply as girl There are times when someone like a cousin dies and it is not a matter of shedding tears. But we may hear of someone who lived fifty or a hundred years ago, of whom we know nothing and who has no family ties with us whatsoever, and yet from a sense giri shed tears."

  When Lord Naoshige was passing by a place called Chiriku, someone said to him, ' 'In this place there lives a man who is over ninety years old. Since this man is so fortunate, why don't you stop and see him?" Naoshige heard this and said, "How could anyone be more pitiful than this man? How many of his children and grandchildren do you suppose he has seen fall before his very eyes? Where is the good fortune in that?" It seems that he did not stop to see the man.

  When Lord Naoshige was speaking to his grandson, Lord Motoshige, he said, "No matter whether one be of high or low rank, a family line is something that will decline when its trine has come. If one tries to keep it from going to ruin at that time, it will have an unsightly finish. If one thinks that the time has come, it is best to let it go down with good grace. Doing so, he may even cause it to be maintained." It is said that Motoshige's younger brother heard this from him.

  CHAPTER 4

  When Nabeshima Tadanao was fifteen years old, a manservant in the kitchen committed some rude act and a foot soldier was about to beat him, but in the end the servant cut the soldier down. The clan elders deemed the death sentence appropriate, saying that the man had in the first place erred in matters concerning the ranks of men, and that he had also shed the blood of his opponent. Tadanao heard this and said, "Which is worse, to err in matters concerning the ranks of men or to stray from the Way of the Samurai?'' The elders were unable to answer. Then Tadanao said, "I have read that when the crime itself is unclear, the punishment should be light. Put him in confinement for a while."

  Once, when Lord Katsushige was hunting at Shiroishi, he shot a large boar. Everyone came running up to see it and said, "Well, well. You have brought down an uncommonly large one!" Suddenly the boar got up and dashed into their midst. All of them fled in confusion, but Nabeshima Matabet drew his sword and finished it off. At that point Lord Katsushige covered his face with his sleeve and said, "It sure is dusty." This was presumably because he did not want to see the spectacle of his flustered men.

  When Lord Katsushige was young, he was instructed by his father, Lord Naoshige, "For practice in cutting, execute some men who have been condemned to death." Thus, in the place that is now within the western gate, ten men were lined up, and Katsushige continued to decapitate one after another until he had executed nine of them. When he came to the tenth, he saw that the man was young and healthy and said, "I'm tired of cutting now. I'll spare this man's life." And the man's life was saved.

  Lord Katsushige always used to say that there are four kinds of retainers. They are the "quick, then lapping," the "lagging, then quick," the "continually quick," and the ''continually lagging.''The "continually quick" are men who when given orders will undertake their execution quickly and settle the matter well. Fukuchi Kichizaemon and the like resemble this type.

  The "lagging, then quick" are men who, though lacking in understanding when given orders, prepare quickly and bring the matter to a conclusion. I suppose that Nakano Kazuma and men similar are like this. The "quick, then lagging" are men who when given orders seem to be going to settle things but in their preparation take time and procrastinate. There are many people like this. Other than these, one could say that the rest are ''continually lagging."

  CHAPTER 5 – - CURRENTLY UNAVAILABLE

  CHAPTER 6

  When Lord Takanobu was at the Battle of Bungo, a messenger came from the enemy camp bearing sake and food. Takanobu wanted to partake of this quickly, but the men at his side stopped him, saying, "Presents from the enemy are likely to be poisoned. This is not something that a general should eat."

  Takanobu heard them out and then said, "Even if it is poisoned, how much of an effect would that have on things? Call the messenger here!" He then broke open the barrel right in front of the messenger, drank three large cups of sake, offered the messenger one too, gave him a reply, and sent him back to his camp.

  Takagi Akifusa turned against the Ryuzoji clan, appealed to Maeda Iyo no kami Iesada, and was sheltered by him. Akifusa was a warrior of matchless valor and was an accomplished and agile swordsman. His retainers were Ingazaemon and Fudozaemon, stalwarts in no way inferior, and they left Akifusa's side neither day nor night. Thus it happened that a request was sent from Lord Takanobu to Iesada to kill Akifusa. At one point, when Akifusa was seated on the veranda having Ingazaemon wash his feet, Iesada came running up behind him and struck off his head, Before his head fell, Akifusa drew out his short sword and turned to strike, but cut off Ingazaemon's head. The two heads fell into the wash basin together. Akifusa's head then rose into the midst of those present. This was the sort of magic technique that he consistently had.

  The priest Tannen used to say in his daily talks that: A monk cannot fulfill the Buddhist Way if he does not manifest compassion without and persistently store up courage within. And if a warrior does not manifest courage on the outside and hold enough compassion within his heart to burst his chest, he cannot become a retainer. Therefore, the monk pursues courage with the warrior as his model, and the warrior pursues the compas
sion of the monk. I traveled about for many years and met men of wisdom but never found the means to the pursuit of knowledge. Therefore, whenever I heard of a man of courage in one place or another, I would go and look for him regardless of the hardships on the way. I have learned clearly that these stories of the Way of the Samurai have been an aid on the road to Buddhism. Now a warrior with his armor will rush into the enemy camp, making that armor his strength. Do you suppose that a monk with a single rosary can dash into the midst of spears and long swords, armed with only meekness and compassion? If he does not have great courage, he will do no dashing at all. As proof of this, the priest offering the incense at a great Buddhist memorial service may tremble, and this is because he has no courage. Things like kicking a man back from the dead, or pulling all living creatures out of hell, are all matters of courage. Nevertheless, monks of recent times all entertain false ideas and desire to become laudably gentle; there are none who complete the Way. Furthermore, among warriors there are some cowards who advance Buddhism. These are regrettable matters. It is a great mistake for a young samurai to learn about Buddhism. The reason is that he will see things in two ways. A person who does not set himself in just one direction will be of no value at all. It is fine for retired old men to learn about Buddhism as a diversion, but if a warrior makes loyalty and filial piety one load, and courage and compassion another, and carries these twenty-four hours a day until his shoulders wear out, he will be a samurai.

  In one's morning and evening worship, and as one goes about his day, he had best recite the name of his master. It is not a bit different from the Buddha's names and holy words. Furthermore, one should be in harmony with his family gods. These are matters of the strength of one's fate. Compassion is like a mother who nurtures one's fate. Examples of the ruin of merciless warriors who were brave alone are conspicuous in both past and present.

  There was a certain point in the conversation when a retainer of Lord Nabeshima Naohiro said, "There are no men here upon whom the master can truly rely. Although I am consistently useless, I am the only one who would throw away his life for you."

  It is said that Lord Naohiro got outrageously angry, saying, "Among our retainers there is not a one who holds his life in regret! You are talking arrogance!" and he was at the point of striking him when the man was pulled away by

  others who were there.

  Once when Master Tanesada, the founder of the China family, was coming by sea to the island of Shikoku, a strong wind began blowing and the boat was damaged. The boat was saved from sinking by abalone gathering together and covering over the damaged sections. From that time on none of the China family nor any of its retainers ate abalone. If one of them mistakenly ate one, it is said that his body was covered with boils in the shape of abalone.

  At the fall of the castle at Arima, on the twenty-eighth day in the vicinity of the inmost citadel, Mitsuse Gender sat down on a levee between the fields. When Nakano Shintohi passed by and asked the reason for this, Mitsuse replied, "I have abdominal pains and can't go a step farther. I have sent the members of my group ahead, so please take command." This situation was reported by the overseer, pronounced to be a case of cowardice, and Mitsuse was ordered to commit seppuku.

  Long ago, abdominal pains were called "cowardice grass." This is because they come suddenly and render a person immobile.

  At the time of Lord Nabeshima Naohiro's death, Lord Mitsushige forbade Naohiro 's retainers the practice of tsuifuku. His messenger went to Naohiro's mansion and made the declaration, but those who received this news could in no way agree to it. From their midst Ishimaru Uneme (later called Seizaemon) spoke from the lowest seat, "It is improper for me as a younger person to speak out, but I think that what Lord Katsushige has said is reasonable. As a person who received the master's care when I was young, I had whole- heartedly decided on tsuifuku. But hearing Lord Katsushige's dictum and being convinced of his reasoning, no matter what the others may do, I am giving up the idea of tsuifuku and will serve the master's successor." Hearing this, the others all followed suit.

  Once Lord Masaie was playing shogi with Lord Hideyoshi and there were a number of daimyo watching. When it came time to withdraw, although Lord Masaie could stand, his feet were numb and he could not walk. He made his withdrawal crawling away, causing everyone to laugh. Because Lord Masaie was big and obese he was not ordinarily able to be on his knees. After this event he thought it would not be fitting to he in attendance anymore and began refusing such duties.

  Nakano Uemonnosuke Tadaaki was killed on the twelfth day of the eighth month in the sixth year of Eiroku, at the time of the fight between Master Goto and Master Hirai of Suko on the island of Kabashima in the Kishima district. When Uemonnosuke was leaving for the front lines, he emgraced his son Shikibu (later called Jin'emon) in the garden and, although Shikibu was very young, said, "When you grow up, win honor in the Way of the Samurai!" Even when the children in his family were very young, Yamamoto Jin'emon would draw near to them and say, "Grow up to be a great stalwart, and be of good use to your master." He said, "It is good to breathe these things into their ears even when they are too young to understand."

  When Ogawa Toshikiyo's legitimate son Sahei Kiyoji died as a youth, there was one young retainer who galloped up to the temple and committed seppuku.

  When Taku Nagato no kami Yasuyori passed away, Kola Yataemon said that he had been unable to repay the master's kindness and committed seppuku.

  CHAPTER 7

  Narutomi Hyogo said, "What is called winning is defeaing one's allies. Defeating one's allies is defeating oneself, and defeating oneself is vigorously overcoming one's own body.

  "It is as though a man were in the midst of ten thousand allies but not a one were following him. If one hasn't previously mastered his mind and body, he will not defeat the enemy.''

  During the Shimabara Rebellion, his armor being still at the encampment, Shugyo Echizen no kami Tanenao participated in the fight dressed only in hakama and haori. It is said that he died in battle in this attire.

  At the time of the attack on the castle at Shimabara, Tazaki Geki was wearing very resplendent armor. Lord Katsushige was not pleased by this, and after that every time he saw something showy he would say, "That's just like Geki's armor.''

  In the light of this story, military armor and equipment that are showy can be seen as being weak and having no strength. By them one can see through the wearer's heart.

  When Nabeshima wizen no kami Tadanao died, his attendant Ezoe Kinbei took his remains and had them consecrated at Mt. Kola. Then, confining himself in a hermitage, he carved a statue of his master and another of himself doing reverence before the master. On the first anniversary of Tadanao's death, he returned to his home and committed tsuifuku. Later the statue was taken from Mt. Koya and was placed at the Kodenji.

  In the generation of Lord Mitsushige, Oishi Kosuke was at first a foot soldier serving at the side of his master. Whenever Lord Mitsushige was making the trip for his alternate- year residence in Edo, Kosuke would make the rounds around the sleeping quarters of his master, and if he thought a certain area to be insecure, he would spread a straw mat and pass through the night awake by himself. In rainy weather he would simply wear a bamboo hat and an oilpaper raincoat and would stand watch while being pelted by the rain. It is said that to the end he never spent a single night in negligence.

  When Oishi Kosuke was an uchitonin, a mysterious person sneaked into the area of the maids' chambers late at night.' There was a great commotion from upstairs to down and men and women of all ranks were running about; only Kosuke was not to be seen. While the senior ladies-in- waiting were searching about, Kosuke yanked his sword from its scabbard and waited quietly in the room next to the master's bedchamber. As all was in confusion, he had felt apprehension for the master and was there to protect him. Because of this it was said that his viewpoint was quite different.

  The man who had sneaked in was Narutomi Kichibei. He and his accomplice Hamada Ichiza
emon were condemned to death for adultery.

  Once when Lord Katsushige was hunting at Nishime, for some reason he got very angry. He drew his sword from his obi, scabbard and all, and began beating Soejima Zennojo with it, but his hand slipped and his sword fell into a ravine. Zennojo, in order to stay with the sword, fumbled down into the ravine and picked it up. This done, he stuck the sword in his lapel, crawled up the precipice, and just as he was, offered the sword to his master. In terms of quick-mindedness and reserve this was matchless resource.

  Once when Master Sane Ukyo was crossing over the Takao River, the bridge was being repaired and there was one large piling that could not be pulled up. Master Ukyo dismounted, grasped the piling firmly, pave a shout, and began to pull it up. There was a tremendous sound, and although he was able to pull it up to his own height, it would go no further and thereupon sank. After he returned home he became sick and suddenly died.

  At the time of the funeral at the temple in Jobaru, when the funeral procession crossed the Takao Bridge, the corpse leapt from the casket and fell into the river. A sixteen-year- old acolyte from the Shufukuji immediately jumped into the river and took hold of the dead body. Everyone then ran down into the river and pulled up the corpse. The head monk was very impressed and instructed the other acolytes to be guided by this young man. It is said that he later became a very famous monk.