Daidoji Yuzan's Code of the Samurai: A Contemporary Dual-Language Edition of the Bushido Shoshinshu [Bilingual ed.] 1569755906, 9781569755907

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ODE OF THE

A Contemporary Dual-Language Edition of the Bushido Shoshinshu

Daidoji Yuzan’s

Code of the Samurai Translated by A. L. Sadler

SG

a

Ulysses Press

Illustrated by Miro Salazar

Copyright English translation © 1988, 2007 The Japan Foundation except “Using Words” section, last paragraph on page 61, page 63, and last paragraph on page 173 copyright © 2007 Jon Babcock. Copyright design and concept © 2007 Ulysses Press. Copyright interior illustrations © 2007 Miro Salazar. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without the prior written permission of the publisher, nor be otherwise circulated in any form of binding or cover other than that in which it is published and without a similar condition being imposed on the subsequent purchaser.

Published by: Ulysses Press P.O. Box 3440 Berkeley, CA 94703 www.ulyssespress.com

ISBN10: 1-56975-590-6 ISBN13: 978-1-56975-590-7 Library of Congress Control Number 2006938954 Printed in the United States by Bang Printing

10987654321 Acquisitions Editor: Nick Denton-Brown Managing Editor: Claire Chun Editor: Mark Woodworth Consulting Editor: Jon Babcock Editorial Associate: Elyce Petker Cover design: Double R Design Interior design and layout: what!design @ whatweb.com

Distributed by Publishers Group West

Contents

Translator’s Note

vii

Relatives

59

Introduction 3

hee es

Education 9 Filial Duty 11 Samurai Ordinances 17

House Construction 69 Wefan

On the Exaipaient of Servants 77

Never Neglect

Samurai

the Offensive Spirit

Recluse Samurai Rist ait Wrong

79

21

23

Sense of Shame Choice of Fiend?

31

Bravery 37 RON

73 3

81 83

Pedals hip 85 |

Pie

= Brealdhg Off RG

Hotemanship 47 0°

Regurdions

TheMilitary

piers dLRERETS

me

53

Household Management

57

Travel

95

| 89

91

93

On Becoming a Thief

99

Backbiting

149

War Substitute

101

Laziness

The Latter End

105

On the Road

Service

109 113

The Duties of Samurai

Chedmencctnn

Using Words

Records 1

123

1 25

129 Ld

Officials

133

Borrowed and Stolen

Authority

153

Showing One’s Feelings

A Vassal’s Duty

137

On Tax Extortion

143

Loyal Unto Death 119

147

Matters Literary and Aesthetic 169

159

157

Translator’s Note

vii

Translator’s Note The historical documents that illustrate the main concepts connected with Bushido,* or Japanese chivalry are, in earlier days, the various accounts of the activities of the warrior in war and peace, and later on the House Laws and sets of maxims drawn up by the great feudal lords or sometimes by lesser personages. Among the latter is this textbook for young samurai which purports to lay down what was required of them in the latter half of the seventeenth and early eighteenth century. The author was an expert in the military arts and a prominent writer of those days, and since he lived to the age of 92 under the rule of six shoguns from Iemitsu to Yoshimune—he was 12 when Iemitsu died and Yoshimune had been shogun for 15 years when he himself died—he had known the atmosphere of the early Tokugawa period as it was only a decade after the death of Ieyasu, and had lived to see the splendor of the Genroku age under the luxurious and eccentric Tsunayoshi. As a retainer [or servant] of the Tokugawa house he was familiar with the work and teachings of the sage Mitsukuni, Lord of Mito, and was also the pupil of Yamaga Soko, another eminent writer on Bushido and seventeen years his senior. He had witnessed the heroic example of the Forty-Seven Loyal Ronin of Ako, whose leader Oishi Yoshio was another pupil of Sok6, and also the ruin of more than one feudal lord owing to domestic trouble caused by the machinations of evil retainers. He was the contemporary also of the great scholar Arai Hakuseki, whose well-known autobiography gives a picture of a samurai family very much

viii

Daidoji Yuzan’s Code of the Samurai

according to his ideal. Few can have been better qualified to expatiate on this subject, and his advice as to what the samurai should avoid is very clearly based on the falling away from the austerity and simplicity of the “days of old” that he had in his later days experienced and which the Shogun Yoshimune with his principle of “back to Ieyasu” tried so earnestly to correct. And his work gives a very clear and lively account of Bushido as he knew it, perhaps more succinct than can be found elsewhere, while more detailed than such sets of articles as the “Hundred Rules” of Takeda Shingen or of Ieyasu. Moreover, it is written entirely from the point of view of the retainer and not of the lord. For this reason I have used the word “samurai” in it instead of “bushi,” which is not so familiar to readers of English, though it is more comprehensive as meaning the military man or warrior and therefore including the daimyo, or feudal lord, which the term samurai does not. “Samurai” is an expression of respectable antiquity incidentally, and a pure Japanese one, first used in the sense of military retainer in the tenth century, and adopted in the late twelfth century by the Kamakura military government as the official designation of the War Department or Samurai-dokoro. Daidoji Yizan Shigesuke was of a distinguished samurai family claiming descent from the Taira clan through Taira Korehira (10th century). His ancestor in the fifth generation was Shigetoki, elder brother of Ise Shinkurd Nagauji, who became famous as Hojo Soun, lord of Odawara, and one of the outstanding warrior administrators of his day. Shigetoki took the name of Daidoji from the village where he retired. His grandson Masashige committed suicide when Odawara was taken by Hideyoshi in 1590, and his son Naoshige became a vassal of Tokugawa Hidetada

Translator's Note

ix

and fought valiantly at the siege of Osaka, helping to rally the Shogun’s troops when they were badly shaken by the desperate charge of the garrison. Yizan’s father, Shigehisa, was a vassal of Tokugawa Tadateru, Ieyasu’s sixth son and younger brother of Hidetada, who became suspect, lost his fief, and was retired. Yuzan seems to have followed his father as his retainer for a time, but meanwhile he studied and became an orthodox Confucian scholar and expert in military affairs and took a position as military adviser to Lord Matsudaira of Aizu. He then retired to Iwabuchi in Musashi, but later on went to live in the household of Matsudaira, Echizen no Kami, chief of the Kamon or direct relative houses of the Shogun. Evidently he practiced what he recommended, for he is described as a pattern of loyalty, selfcontrol, and equanimity. He was also a verse writer of some note. As an author he is well known for the Iwabuchi Yawa,

or “Evening Chats at Iwabuchi,” う 2 a series of anecdotes about Tokugawa Ieyasu arranged in chronological order, and the perhaps more familiar Ochiboshu, a history of Ieyasu and his connections and successors, and of the city and castle of Edo which they built. He also wrote the Taishoden, or “Records of Great Commanders,” and the Goshinron, or “Essays on Five Vassals.”

*The word “Bushido,” like “Samurai,” has become a loan word in English and is explained as “The national spirit of Japan, especially the military spirit, traditional chivalry as of the old Samurai class.” Its literal meaning is “the Way of the Warrior” and it is found in Japanese first in the late sixteenth century, e.g. in the legacy of Torii Mototada (1539-1600), and elsewhere. Some European writers, following Chamberlain, have maintained that both the word and what it signifies are inventions of the Meiji period [1868-1912] intended to fortify national sentiment and unknown before. The currency of the word in the West is no doubt chiefly due to the book called Bushido published in 1899 by Dr. Nitobe, whence the careless statement in a largely circulated popular American work on the thought of the Orient, “Bushido, a word invented by Inazo Nitobe.”

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Code of the Samurai

武道 初心集

2

Daiddji Yuzan’s Code of the Samurai

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BRECK STOO, IEHTTAOH, HADHEMSt C. Beg ZK) HEOKHAHOSNRICESZEC, 日々 夜々 死を 常に 心 あ に つる を 以 て。本 意 の 第 一と 仕り 候。 死 をさへ 常に 心 にあて 候へ ば 。 BAO ODA DTH, BOMB KEY DIAN, HEAR RICE, HERA IC, 剰へ 其人 柄 ま も で よろ し く 査 成。其 徳おほ き 事に 候。

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Introduction ia

3

Introduction He who is a samurai must before all things keep always in mind, by day and by night, from the morning when he takes up his chopsticks to eat his New Year’s breakfast to Old Year’s night when he pays his yearly bills, the fact that he has to die. That is his chief business. If he is always mindful of this, he will be able to live in accordance with the paths of Loyalty and Filial Duty, will avoid myriads of evils and adversities, will keep himself free from disease and calamity, and will enjoy a long life. He will also be a fine personality with many admirable qualities.

4

Daiddji Yuzan’s Code of the Samurai

EAA Bc MAU CATO ARIS, VYROR, HLEDRICRE ら へ 。 随 分 は かな き 物 に 致し 置 候 中に も 。 殊 更 危 きは 武士 の 身 命 に て 候 を 。 人 々の お れ が 心 ずまし に 。 いつま で も 長生 を 仕る了 簡 な る に 依 て 。 主 君へも 末永 き 御 奉公。 親々へ の 孝 養も。未 久しき 義 な り と 存ず る か ら 事 起り て 。 主 君へも 不 奉公を 仕 。り 親 へ 々 の 孝 47. BRM ICIS AERIC CHR. S ATE CHA EAS Me Lan, B TEEE OARICES Clk, EA OTA HEH CHAKA}, BX OFF wb ESD eee

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UH oe ACHES 心より 。 物に 慣 しみな く 。 人 の 気 に 障 る 事 を も 到て ロ 論 に 及び 。 聞 に 捨 仕りて 事 済 儀 も を。聞 め 欠 て 物 云に 仕なし 。 或 は 無益 なる 遊山 見 の 物 場所 。人 込の 中 と いふ 遠慮 もな く 。りき あ まは り。 え し れ ぬ 馬鹿 者 な どに も 出 逢 。 不 慮の 喧嘩 に 及 び 。 身 命を 果して 主君 の御名 を 出し 。 親 兄弟 に 難儀 を 懸る 事。 皆

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Introduction ##3%

5

For existence is impermanent as the dew of evening and the hoarfrost of morning, and particularly uncertain is the life of the warrior. If he thinks he can console himself with the idea of eternal service to his lord or unending devotion to his relatives, something may well happen to make him neglect his duty to his lord and forget what he owes to his family. But if he determines simply to live for today and take no thought for the morrow, so that when he stands before his lord to receive his commands he thinks of it as his last appearance and when he looks on the faces of his relatives he feels that he will never see them again, then will his duty and regard for both of them be completely sincere, while his mind will be in accord with the paths of Loyalty and Filial Duty. But if he does not keep death in mind, he will be careless and liable to be indiscreet and say things that offend others. Though nothing may come of it, if an argument ensues and he is rebuked, it may end ina quarrel. Then, if he goes strolling around pleasure resorts and seeing the sights in crowded places without proper restraint, he may come up against some big fool and get into a quarrel before he knows it, and may even be killed and his lord’s name brought into it and his parents and relations exposed to disgrace. All this misfortune springs from his not remembering to keep death always in his thoughts. But one who does this, whether he is speaking himself or answering others, will carefully consider, as befits a samurai, every word he says and never launch into useless argument. Neither will he allow anyone to entice him into unsuitable places where he may be suddenly confronted with an awkward situation, and thus he avoids evils and calamities.

6

Daiddji Yuzan’s Code of the Samurai

BED REL ES, AISLE ES >WAI, 常に 過食 大 酒淫欲 等の 不 を 致し 。た と 死も 若 る な 外 の ひ 思 。 し 養生 を 致し。 腫 腎の 頃を 仕出 ひ 存 命にて も 。 何の 用 に 立ざる 病 者と な は り果 候。 死を 常に 心にあ つる 時 は 。 其 の 身 年も 若く 。 無 病 息 災 な り と い へ ども 。 兼て 補 養の 心得 を 致し。飲食を 節に 仕 。 り色の 道も を 遠ざけ 。たし な み 人 慣 し み 候 に 故。其 身も圭 健に 候。 損 こそ 無病 息災 に て 。 書 命までも長久 な りと は 申にて 候 。

其上 此 世の 逗留 を 永く 存ずる に 付。 色々 の 望み も 出來 。欲 心深く な り 候 。て 人 の 物 と い へ ば 欲し が り 。 我 が 物 をば LA, BATA 剛 の 意地 あひのごと くに は 棚成にて 候。 死を 常に 心 にあつ る 時 は 。 貧 欲 の 心 もやも おのづ か ら 薄 《くな り 。 ほき し をし き の むさき 意地 あ ひ も 。

左 みさ の し 出 ざ る 道理 に 候。 去に 依て 。 其人 柄 で ま も 宜しく な る と は 申にて 候。

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Introduction #23

7

And samurai both high and low, if they forget about death, are apt to indulge in food and wine and women to unhealthy excess, so that they die unexpectedly early from diseases of the kidneys and spleen, and even while they live their illness makes them of no use to anyone. But those who keep death always before their eyes are strong and healthy while young, and when they take care of their health and are moderate in eating and drinking and avoid the paths of women, being restrained and moderate in all things, they remain free from disease and live a long and healthy life.

But one who lives long in this world may develop all sorts of desires, and his covetousness may increase so that he wants what belongs to others and cannot bear to part with what is his own, becoming in fact exactly like a shopkeeper. But if he is always staring death in the face, a man will have little attachment to material things and will not exhibit these grasping and greedy qualities. He will become, as I said before, a fine character. And speaking of meditation on death, Yoshida Kenko says in the Tsurezure-Gusa of the monk Shinkai that he was inclined to sit all day long pondering on his last days; this is, no doubt, a very suitable attitude for a recluse but not for a warrior. For so he would have to neglect his military duties and the Way of Loyalty and Filial Piety, and he must on the contrary be constantly busy with his affairs, both public and private. But whenever he has some spare time to himself and can be quiet, he should not fail to return to this question of death and reflect carefully on it. Is it not written that Kusunoki Masashize commanded his son Masatsura to keep death always before his eyes? All this is for the instruction of the youthful samurai.

8

Daiddji Yuzan’s Code of the Samurai

教育 武士

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SH Pepa Hic AUS RAL TH, BOO TERRES IC 致して 。 苦 し か ら ず と 申にて は 無 之候へ ども 。 劉 世の 武 士のご とく。 十 五六 歳より は 。 是 非 軍 陣に 不立しては。 叶 は ず と 申世間 に て る 無 之 師 へば 。 七 八 歳の 年 齢にも 生 立 候に 於 ては 。 四 書 五 綴七書 等の 文字 証をも 致させ 。 手 習をも 仕りて 。 物 を 書 四 え 候 様にと 、 油 断なく 申 教へ。損 十 五 六 歳に棚 成 候 得 、 ば 弓を射 馬に 乗り 、 其 HW) DRM (ERR UR, AHORA, 子を 育つ る 本 意 た るべく 候 。 右 に 申 劉世の 武 士の文言 な る には 。 一 通りの 申 わ け$ 有 之候 。 治 世の 武 士の 無 筆 文盲 の申 分 けは 。 立 兼 申 語に 候、 但 し 子 の供 義は 答むべきに $ 無之 候 、 偏 に 親々の 油断不調 と 法 可 申に

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初心 の 武士 心得

Education 教育

9

Education Because the samurai stands at the head of the three classes of society and has the duty of carrying on the administration, he is obliged to become well educated and to gain a wide knowledge of the reason of things. In the period of civil war, however, the young warrior went out to battle when he was fifteen or sixteen, so he had to start his military education at twelve or thirteen. Since he had no time to sit down with a book or take up a writing brush, he was often totally illiterate. In fact, in those days there were many samurai who could not write a single Chinese character. So whether through their own lack of desire or the faulty instruction of their parents, nothing was done about it, because their whole life was devoted exclusively to the Way of the Warrior. Now, though, the empire is at peace, and though one cannot exactly say that those born in samurai families are indifferent to military training, yet there is no question of their being forced to enter a warlike career at the age of fifteen or sixteen like the warrior of former days. So at the age of seven or eight, when he is growing up, a boy should be introduced to the Four Books, the Five Classics, and the Seven Texts and taught calligraphy so that he remembers how to write characters. Then, when he is fifteen or sixteen, he should practice archery and horsemanship and all the other military arts, for that is the way that the samurai should bring up his own sons in time of peace. There is no excuse for illiteracy in such a youth, unlike that of the warrior of the civil war period. And, in any case, children are not to blame for their lack of education, which is entirely due to the neglect and incompetence of their parents, who do not truly know the way of affection for their children.

10

Daiddji Yuzan’s Code of the Samurai

Bye

BEAT 武士 たらむ も の は 。 親 へ 孝 養 のつとめ の 厚き を 以 て 根本 と 仕り 候 。 た とひ 利 才 毅 算 人に 勝れ 。 次 舌 明 ら か に し て 。 器 量よろしく 生れ 付 候て も 。 親へ 不 孝のも の は 。 何の 用 に も 立 不 申候。 子 細を 申に。 武 士道 は本 未を 正しく 致すを 以 て 。 肝 要 と 仕る 事にて 候 。 本 末 の 欧 へ 無 之 候 ては 。 義 理を 知るべき 様 無 之候。 義 理を 知らざるも の は 。 武士 とは 申 が た く 候。本 未を 知ると 申 は 。 親 は 我 身の 本に し て 。 我 WEA NLELO RADA L HBSS HERBIE, AA ICHAKZ RDS 身を 立 る 心から 事 起りて 。 根 本た る 親 をば 疎 に 略 仕 るに て 候 。 是 ARREBENS BRUM,

Filial Duty #47 11

Filial Duty He who is a samurai should base his conduct on a strong sense of his duty as befits a son. However capable and clever and eloquent and handsome one may be born, if he is unfilial he is of no use at all. Bushido, the Way of the Warrior, requires a man’s conduct to be correct in every respect. For if there is no discrimination in all matters, there will be no knowledge of what is right. And one who does not know what is right can hardly be called a samurai. Now he who has this complete insight realizes that his parents are the authors of his being and that he is part of their flesh and blood. It is from the tendency to exalt this part which is ourselves that things sometimes happen that lead us to minimize our parental origin. This is want of truly understanding the order of cause and effect.

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Daiddji Yuzan’s Code of the Samurai

FR LPNFBEE TSICL RORTF A ZR. KENISHRO DE て す な ほ に し て 。 慈 愛の 誠 を以て 教育 に 預り。 其上人 の 取得がた き 高 知行に。 武具 馬 具 家 財に 至る まで 事 欠な く 。 剰へ 宜しき 娠 ま で と り 迎へ て 。 何 に 不足 なき家督 を 譲り 。 おのれ は 隠居 となりたる BIA NIL AFL UCHKBOF BI Cs, BATS 感じ所も 無 之 (&, HOMWAI THABOIN, KA LBFAOBECD, GF に 預り 候 ものへ は 。 此 方 ら か も女 才を 致さず 。た と ひ 手 前の 事をさ し 置ても 。 其人の 用 事 な らば と 思ふ 様にも 棚 成 修 。 況や 我 が 親とし て 慈愛の 心 深く 。 其仕様 仕方 と もに 。 残る所 な も き に 於 ては 。 其 子 DACs. WOFFA BITCH e BURLY, 是 に て 事足れり と 存ず る は義 無 之 筐に 候。 愛を 以 て 只 尋 常の孝行 に ては 。 感じ所 も 無 之 と は 申に て 候 。

FRO WIE TEST, 其 上 老健か くだ て ら ぬ 理 定立 ば か り を 申。 tH RACES LAC. BO FAKE MD S IE BEAMS NOE6 WI ORWRYREASICN Cd, MX OF) BEM, 剰へ他所 他 門 も の の に 出 逢 ては 。 俸めが 不 孝ゆる 。 老 後に 存 寄ら ぬ 苦を 替 仕。 り 思 吾の 外 迷 惑 致すなど > 申鯛れて。 我 が 子の 外聞 を 失は せ 候様なる。

Filial Duty #77

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Now, in rendering filial obligations to parents there are two varieties. The first is where the parent’s disposition is honest and he educates his children with sincere kindliness and leaves them all his property. This may include giving them an income above the average, together with weapons and horse furniture and household treasures, as well as arranging good marriages for them. When such a parent retires it is neither praiseworthy nor remarkable that his children should look after him and treat him with all consideration. Even toward a complete outsider, if he is a bosom friend and goes out of his way to be helpful to us, we feel very kindly disposed and do anything we can for him, though it may be contrary to our own interests. How much deeper, then, must the bond of affection be where our parents are concerned? So, however much we do for them as children, we cannot help feeling that though we try hard to perform our filial duties it is never really enough. And this is simply the ordinary filial piety, nothing at all remarkable.

Butif the parentis not kindly but oldand cranky and is always nagging, he may insist that the household property belongs to him, may give his children nothing, and without considering the scarce resources of the family may constantly be making all kinds of urgent demands for drink and food and clothes. And not only that, but whenever he meets other people he says something like this: “This wretched son of mine is unfilial, and so I have to put up with all sorts of discomfort. You have no idea what a bad time I have in my old age,” thus giving his children a bad name among outsiders.

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Daiddji Yuzan’s Code of the Samurai

分 別相違 の 親をも 親 と あ が ま へ 。 取 に くき 機嫌 と を り 。 偏に 親 の 者 衰 を かな し み 嘆き て 。 毛 頭も 女才を 致さす 。 孝 養の誠を 書すを。 孝 子の 本 意 とは 申 に て 候 。 如 此 の 意地 ある 武士 は主用 をとり 奉 公の 身とな り 候て も 。 皿 義の 道をも 能 きま わ へ 。 主 君の 御威勢 盛なる 時 は 申に 及ばす 。た と ひ 御 身上 に 不慮 の義出來 。御 難 義 千 萬なる 節 は 。 猫 以て 眞忠を過 まし 。 味 碧 方 騎が十 騎にな り 。 十 騎が一 騎に な る まで も 。 御 側を 立はなれす。 幾度 も 敵の 矢 も お て に 立 塞がり て 。 身 命 をかへ り 見 ぬ 様なる 軍 思 を も 勤め 兼ず 候 。

親と 主と。 孝と 思 と いふ 名 の か は る 迄 に て 。 心の 誠に 二つ は 無 之 候。 去 るに 依 て 古人 の 詞 に も 。 思 臣 をば 孝子 の 門に 求めよと有 之 由 に 候 。たと ひ 親へ こそ 不孝に 候 。共 主君へ思 貞は 格別 り なと 申 義は。 決して 無 之 道 理に 候。 己 が 身の根本 たる 親へさ へ 。 孝 を 壮 す

義の 成ら ざる 未熟 を 以て 。 骨 肉 あら に ざる 主君 の恩義 に 感じて 。 ECE BO, EM NSPE ld, 更 々 無 之候。 家 に 在て 親 へ 不の 孝 子 は 。 外 へ 出 て 主君 を取り 。 奉 公 致すとて も 。 主 君の 徐 も と に 目をつけ 。 少 しに て を 左前 に 成り 給 と ふ 見 ては 。 頓て 志 を 婦 じ 錯 際な にめて は矢 狭間をく ゞ り 。 或 は 敵 へ 内 通 降参の 不義 を 仕る は。古 今 間ある 事にて。 陸 慣 しむべ き 所 に 候 。 初 心の武士 心得 の Fe DTG ae,

Filial Duty #77

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Even such a cantankerous parent must be reverenced as a parent and his bad temper be appeased and his aged infirmities be sympathized with and regretted, all without showing any signs of annoyance. For exerting oneself to the utmost for sucha parent is true filial piety. And a samurai who possesses this spirit when he enters the service of a lord will thoroughly understand the Way of Loyalty and will show it, not only when his master is prosperous but also if he meets adversity. He will not leave his master’s side when his hundred horsemen are reduced to ten and this ten to one, but will defend him to the end, regarding his own life as nothing in carrying out a warrior’s sworn fealty to his lord. And so though the terms “parent” and “lord,” “filial conduct” and “loyalty,” are distinct, inno way do they differ in meaning. The ancients have a saying, “Look for a loyal retainer among the filial”; and it is unreasonable to think that if a man is unfilial to his parents he can at the same time be loyal to his master. For if someone is incapable of carrying out his filial duties to his parents, from whom he sprang, it is most unlikely that he will give loyal service toa lord whois no relation, out of pure gratitude. When he enters a lord’s service, an unfilial son of this kind will be critical of any shortcoming of his master. When he does not approve of something, he will throw off his allegiance and slip away at a critical moment or betray his lord by giving himself up to the enemy. Examples can be seen of such disgraceful conduct in all periods, and it is to be shunned with the greatest loathing.

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Daiddji Yuzan’s Code of the Samurai

Les DANCE IES). BHEOWIC HERE

CT. Ab RIC.

先 づ 士 法と 申 は 。 朝 夕 手足を 洗 ひ 。 湯 風呂 にも入 て 。 身 を 潔く 持な し 。 毎 朝 髪を 結ひ 。 節 々 月 額をも 剃り。時 節 に 鷹 じたる 裕 を 服 着し。 刀 脇 差の 義 は 申に及ば ず , ICS HESS, BHO’ Sls, BH に 随て 相 常の裕 義を 書 し 。 無 益の 言語 を 慣 し み 。た と ひ 一 枕の 飯 EL. ARORA RRA ICA 付ても 。 其さま 押 な か ら ざ る 様に と 。 油 刻な く 是 を し た な み 。 其 身 奉公 な 人 ら ば 。 非 番 休 息の 透 々 には 只 居 を 致さず 。 書 を 証 字 を 書き 。 武 家の 古 損 古 法 を 心 に か け。 行 住 MELO BEAK. HAE’ AD SRC, AEE STBIR,

Samurai Ordinances +3

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Samurai Ordinances In Bushido there are two ordinances and four sections. The two ordinances are the ordinary and the extraordinary. The former is divided into two sections about the officials and about the soldiers, while the latter is similarly divided into those of army affairs and of battle affairs.

As to the section about the samurai officials, they should wash their hands and feet nightand morning, takea hot bath, and inthat way keep themselves clean. A samurai must do his hair every morning and keep the hair properly shaved from his forehead. Then he must always wear the ceremonial dress proper to the occasion and, of course, wear his two swords as well as carry a fan in his sash. When he receives a guest he must treat him with the etiquette due to his rank and must refrain from idle talk. Even in taking a bowl of rice or a cup of tea it must be done correctly without sloppiness and with no lack of vigilance. If he is serving in some capacity when he is off duty he must not lounge about doing nothing but should read and practice writing, storing his mind with the ancient history and precepts of the warrior houses. In short, he should conduct himself at all times so that his manners are those proper to a samurai.

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Daiddji Yuzan’s Code of the Samurai

RICE LAL, BD OBRERMLRL. BLOPURICB, S ZeSPS 2 HEL MIC KOPF RAL SAH, MAT FETAL) ERED TC,RAD BIBLES 義に 候。 右 士 兵法 法 の 二 段の 修行 さへ相調 候へば。 常 法に 於ては 何の 不足 も 無之 候 に 。付 大

抵の 人 の 眼 には 。 操も 好

武 士か な よ 。 き 使 ひ 料かな と 見 え

申の も に 候。 然 り といへども 。 武 士 はもと和獲 の役人 に 候 。 世 の 騒動 の感は。 日 比の 土 法 を ば しばらく 取 置。 常 には 御 主 君 殿様 と申 御 方を。 御 大 と 奥 申し。 家 中 大 小の 士の 義 は 。 軍 兵士 と 呼び 。上 も 下 も 夏服 を 脱ぎ 捨て。 身 には 甲 責を 着。 手 に 兵 佐を提げ て 。 敵 地 へ 進み 向ふ 様 骨 をさして 軍 陣と申 候。

息 に 付て 種々の 仕様 仕 形の 習ひ 事ある を 。 名 付て 軍法 と 申 候 。 是 を 知ら し ず て は 叶 べから ふ ず 候。 次 に 戦法 と 申は。 敵味方 出 會て 。 戦に 及ぶ 刻。 味 方 備の 立 配り。人 敷の 扱ひ。 賠 に 党 る 時は 既に 一 勝利をえ。 略 に和党らざる 時 は 勝利 を失ひ。 敗 北に 及び 候。 其仕様 仕 形に 習 ひ 口訣あるを。 名 付て 戦法 と申 候。 是赤 知 ら し ずて は叶 ふ べから ず 候 。 妖 法に二 段 ありと 申す は 此 事に 候。

Samurai Ordinances +3

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Next comes the section on soldiers. This concerns the exercise of fencing, spear practice, horsemanship, and shooting with bow and matchlock-musket, together with everything else that pertains to the military art that must be enthusiastically studied and practiced so that all will be disciplined and resolute. And if these two codes of the samurai official and the soldier are well understood, the ordinary ordinance may beconsidered complete, and this would appear to most people to be sufficient for the good warrior or official. Yet a samurai is an official for extraordinary conditions, and when the country is in a state of disorder he must lay aside the ordinary rule for samurai life and serve under his lord as commander, the greater and lesser retainers becoming officers and soldiers. Then all put away their ceremonial attire and don their armor and take arms in hand to advance into the enemy territory.

Itis the various methods of arranging matters on sucha campaign that are known as the rule of army affairs, and this is a thing that must be known. Then comes the rule of battle affairs, which is the method of handling the army when it comes into contact with the enemy to give battle. If things go according to plan there is victory; and if not, there is defeat. This, too, is a thing whose secrets must be understood.

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Daidoji Yuzan’s Code of the Samurai

と 申にて 修行成就 の武士 を さして。上 品の 士 は RE 5 EE段の 候 。 常 法の二 段相 調 ひ 候 得ば 。 一 騎 前の 勤め に 於 ては 事 済 候得 BH にては。 LAE ADEA SIL) 共 。 織 法の二 段に 未熟 法 は 土 兵法 候。 依て 愛 を 分 別 致し 。とて も 武士 を立 崩 在 に 付 て。 品の 士 上 度 一 。 致し 修行 まで 秘 奥 の 法 戦 軍法 , 義は 申に 及ばず の 心の 初 。 懸肝要の 所 に候 と 不 崩 成 し ては 。 指 置 まじきも の を と 心 。 武士 心えの秘伯如 件。

不 忘 勝負 武 十たらむもの は 。行 住 座玲 二六時 中 。 BE ORE 5れず 7 心に 置を 以て 。 肝 要 と 仕り 候。本 朝の 義は 異 園 に か は り 。 い か 程軽き 百 姓 町人 職人 嶋の 者 り たとも。似 相 合 應 に 錆 脇 指の一 腰 づ > は 相 た し な み 崩 在候。 征 日本武 國の 風俗に 候 。 然 り と い へ ども 。 三民 の 募 は 。 武を家業 とは 不 仕 。候 武 に 門 於 ては 。 未々 の 小 者 中間の 類 に 至る まで も 。 常 に 脇 指 を放し ては な ら ぬ 作法 に 候。 況や士 分上の 募 と し て は 。 片 時 が 間 も 腰 に 鍋物 を 離しては 不 骨 成 事に 候。 去に 依 て 心 懸 深き武士 は。 常に 湯あび 申 まで 所 。 和久 び き 刀 。 或は 木刀 な ど THIER

Never Neglect the Offensive Spirit 不 忘 勝負 21

And what is called a first-class samurai is one who is skilled in all four sections of these two ordinances. To be experienced only in the two sections of the ordinary one may be sufficient for the duties of the average cavalier, or mounted horseman, but no one who is ignorant of the extraordinary sections can become a commander or high officer, such as monogashira or bugyo. It is therefore most important that all samurai should realize that they cannot rise to the highest positions without profound study of the extraordinary ordinance.

Never Neglect the Offensive Spirit It is most important that a samurai should always be alert to going on the offensive at any time and in all matters. For our country is different from other lands, in that even the least of the people—that is, the farmers, merchants, and artisans—should all hold close some rusty blade, wherein is revealed the warrior spirit of this Empire of Nippon. These three classes are not soldiers by profession, though. Still, it is the custom in military families for even the lowliest servants of the samurai never to be without a short sword, even for a moment. The higher samurai must always wear their sash. And some very meticulous ones wear a blunt sword or a wooden one even when they go to the bath.

2 |2(9d

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Daiddji Yuzan’s Code of the Samurai

RAAIOCS ASUS Z ES, EUC PAB BE CHAT NB UTIL, FERRO 道すがら より 。 其 行たる 向に 於ても 酒 先 。人 又 は い か 様の 馬鹿 者に出 逢て。 不 慮の仕合 に及ぶ 義も有ま じき に 非ず 候 。 古人の 詞 に も 。 門を 出れ ば 敵を 見 る ご が と くな ど 有 之 候 。 其 身 武士 として 。 腰 に 刀 狗 を 甘 るから は 。 片 時 が 間 も 勝 負の 気を 忘 るべ き 様は邊 なく 候。 勝 の 負 気を 忘れ ざる 時 は 。 の お づか ら 死 を 心にあ つる の 質 に も 相 叶 ひ 候 。 腰 に 刀剣 を さ し さむ は と い へども 。 勝 負の 気を 心に 置 る ざ 士は。 取り も 直さ ず 武 士の皮をかぶり た る 百姓 町 人 に て 候 。 初 心の 武士 心得 のため人 如 件。

出家 士 音 よ り 出家 土 と 申 な らは し 候が。 買 も 相似 寄たる様子 も有之 候。 TEENS MPA US Co PURE ATS ERE 付 た るは 。 是 皆 平 僧に て 。 武 家に と り て は 。 外 様 奉公を 仕る。 組 付の 平 士と同格 に 候。 次 に 一 段を 級 足 え。 卓 寮 西 堂など 申 候は 。 武 家に CHAE. BE の 組頭 。BRISGEL DAS ORE COL LE SOIR, HICH RIES. BROBEIREAICELO, FIT CAB の 大 衆を撮 得 致し 候を。 長 老和 尚と申 候は。 武 家に 於 ては 自分 指 物 をさ し 。 或 は 羽織 来硬を 許されて。 士 卒を 引 廻 。 し 軍 の 下 知をな 士大和 足軽 大 舟。損 は 弓矢の六 奉 行 ど な 申す 武 士 に 同じ き 様 に候。

Recluse Samurai W3rt

23

And if this is their way in the house, it is even more necessary when one leaves it to go somewhere else, because on the road you may meet some drunkard or other fool who might suddenly start a quarrel. There isan old saying, “When you leave your gate, act as though an enemy wasin sight.” So when one is a samurai and wears sword in his sash he must never forget this spirit of the offensive. And, when this is so, his mind is firmly fixed on death. But the samurai who does not maintain this aggressive spirit, even though he wears a sword at his side, is nothing but a farmer or a shopkeeper in a warrior’s skin.

Recluse Samurai From ancient times it has been customary for samurai to become hermits, and indeed there is much resemblance between the two. For instance, among the Zen monks there are those called zosu and shuza,

whoare ordinary young shave-headed monks with the same standing as the outside retainers among the military class who are merely foot soldiers of the companies. Then come the tanryo and seido, a rank higher, who are more or less the equivalent of the metsuke (Censor)

or Captains of the Guards or Captains of Infantry among the samurai. Among these same recluses are some called choro or osho, who wear colored robes and carry a fly-whisk staff in their hand and lord it over the common folk just like the Commander of the Samurai or Commander of the Infantry. And also there are the Six Bugyo of the Archers, who are privileged to have their own flag and great-coat and baton, and who issue orders to the army and take command when in the field.

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Daiddji Yuzan’s Code of the Samurai

(ABHOR D AICHE 於 ては 。 種 門の 同 宿 の 共 務め 方に 合せ ては 。 武 ROA (LDIF OCHA, FMLA ic, BPO, 平 僧に て 査 在候 内に 。 師匠 の 手前 を 離れ。 諸寺 諸 山を遍歴 仕り。 鯨 多の 學 匠 明 師に も 出 。 會参間参 得の 功を 積み 。たと ひ 単 寮西 堂。 又 は 長老 和 商 に 経上り 。 本 寺本 山の 住職 を 勤る 身 と 棚 成候て も 。 少しも 及 か し か らめぬ 様 に 。 學 問を 致し 究め て 。 出 世の 時の 至る を 相 待 態 在候 。

武家 に 於ても 。 左 様 にこそ有り 度 事に 候 所 。 無 役の平 士にて。 外 様 合 党 の寂 有 之。衣 食 住の 三つ 奉公仕り。 隙にて 棚 在 候 者も。 似 相 に於て。 何の 不足 も 無之 故。 い まだ 年 若き 者も 妻子 を 持ち 。 朝 寝 Ep CCM L LOMREP IEK SABUBO S, T ED Old, まし て や 手 遠なる 。 軍 法 戦法の 事 は 。思 ひ が け も な く て 。

一 日ぬら り に年 月を 送る内に そ 。 ろ そ2 ろ昆 白 毛も 生 ひ 出 。 額 口も 徐 上 り て 。 何 様 らし 友 き 年 齢に 見ゆる を 以 て 。 役ぬけ の 撰 罰に 預り 。 警 へば 使 番 など に な り 候 て も 。 早 営 座から 行 あた り 。 同 役 仲間 の 介抱 を 以て。 何 と か 相 和勤め 零 在 内に 。 常 に 無 之 遠 國 使 ど な有 之時 は 。 儀に 胸をつき 。 族 行の 支度に と ま り ぜ て 。 先 輩の 口 値 を 受。 古 RO PENSE ieALC He LIB勤め S候は。幸 し に て 免れ た る と 申す の も に て 。 本 道の 事 と は 申され ず 候 。

Recluse Samurai 出家 士 25

Only in learning do these communities of recluses seem to me to be far superior to those of the samurai. The reason is that it is the way of ordinary monks to leave their teachers and travel around the country from one monastery to another for study. In so doing they meet many distinguished scholars and accumulate merits in the practice of meditation and virtue. And when they rise to be tanryo and seido, and even choro and osho, and become the abbots of great

temples and monasteries, they are still not in ashamed in the slightest to continue their study and research in order that they may be worthy of promotion.

So, also, should I like to see it among the samurai. But even ordinary samurai without office who do outside service and have a good deal of free time have actually a relatively high income and are well provided with the necessities of life. Some who are still young even have wives and children, and their only occupation seems to be taking morning and afternoon naps. They have not even studied the two sections of the ordinary ordinance for samurai, much less have they acquired any knowledge of the more obscure extraordinary ordinance. And in this way do they pass the months and years in idleness until their beards grow white and their heads bald. Then, when they seem to be about the age for it, they are assigned to the status of those who are relieved of office, and if for instance they should act as tsukai-ban, or envoy, they go off at once and get the assistance of some colleague and socarry out their affairs. But if they are sent to some distant province, then they feel flustered and distracted by the preparations for the journey. When they do take up their duties they are barely able to carry them out by relying on instructions from seniors and borrowing books of reference, a state of things that cannot be considered the proper way.

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Daidoji Yuzan’s Code of the Samurai

細 申 に 。 武 家の 諸 役 儀 大 形 定り有 もの な れ ば 。 其 身 無 役の 子 を 内。 連 々 心 に か け 。 役 義 馴た る 功 者に 参 會の序 毎 には 。 無益の 雑 付 も 可能 成と 。 思 ひ 寄 た る 事 共 をば。 幾 談 を 相 止め。 向 後の心 に 度も$問 尋ね て 。 委 細 に 聞 赴 。え 或は 古き 控 算 書。 給 賠 等 まで も 借り に 成り 候て あつ め て 寅 し 置。勤方の大 筋を呑 込 候 得 ば 。 何 時 何役 も 。 務 り 易 き 道 理に 候 。

其 上 先輩 同 役に 便りて 事を 習ひ。 介抱に 預り て 事 を 済すも 。 常 式 の時 の 儀 に 候 。 萬 一世の CBO RE TIS, AD SYS EL IcFAS 事 はら な ざ る 事 に候 。問 善くも 悪くも 我 獲 分 別にて 。 埼を明る より 外 は 無 之候。 就 中 軍中の 使役 と 申す は 。 敵の人 敷の 多少 。 陣 取 備 立 の 善悪 。 城の堅固 不 堅 。 固 或は地形 の 利 不利。 合 戦勝負の 見 切 まで を も 。 相 心得 ずしては 不 叶 候。 去 るに 依 て 。 軍 使役 の 儀は。 A 來 よ り つか む し きも の に 申し 習 は し 候。 然れど も 使役 の 儀は 。た と ひ 我 が物 見に 相違 の 儀有 之 候て も 。 多 分は 其 身 坦人 の 不 細 越 度 に て 事 済 申候。 足 軽 大 特 より上 の 役儀に 備り 。 米 昔 を て 取 人 敷を 引 如し 候に 到ては。 味 方 諸 勢の 死生 に 懸り 申 候。 然 るに 其 勘 差な ( MECOKKRAERAORAEICES) BLOB Le 潰し 候 は 。 沙汰 の 限り不 届 の 仕合 に 候。

Recluse Samurai WAR+

27

For as the duties of samurai are practically all fixed, they should consider those duties when they have nothing to do. When they meet officers of ability and experience, they should cease idle talk and make a point of inquiring from them about matters on which they anticipate they will need advice. They must acquaint themselves with all the facts and must collect and copy old books and plans so that they are well informed about every aspect of their duty. Then, whatever they are ordered to do at any time, they will find it easy to undertake. And if they depend on their seniors and colleagues for information and perform duties with their help, this may do for ordinary ones. But in the rare case when something unusual happens, they may not be able to get any assistance, and then, for good or evil, must depend on their own ability to solve the problem. And an Inspector of the Forces must know all about such things as the numbers of an enemy, the best place to make camp and arrange the troops, the strength of castles, the advantages or disadvantages of geographical position, and the probability of victory. So it is that from ancient times this office has been regarded asa difficult one. However, if an Inspector makes a miscalculation in his views, the matter will most likely end only in blame for him, whereas those above the rank of Infantry Commander (ashigaru taisho), who wield the marshal’s baton and have actual control over the troops, are responsible for the lives of all the men in their army. Therefore it is a most reprehensible thing that men should disgracesuchahighcommand by swaggering about withoutany proper knowledge or mental ability.

28

Daiddji Yuzan’s Code of the Samurai

EOIN CSL. FROR RE OBAICSO HHO ICE り 。 頭の 先たる 譲を 以て 。 長 老和 上 尚 に ED, FICEREMO. F CHEF HE ROE DKREEO KT ICAL SRF ICR, (BA D BAAS Ai, HERZ EE CHA CH SAP ARIZ, AR 統の 物 笑ひと な り 。 其 身 一人 赤 凡 を か き て 。 引 込 申 ば か り の 儀に て 。 大 衆へ 懸る 難儀 と ては 少し も 無 之 候 。 れ そ と は 違 ひ 。 武 家に 於 て 和尚 役を 務 る 武士 。来 厨を振 損じ 候 時は 。 味 方 士 座の身 命に 懸 り 。 害 を 乱す 事 大に 候 。 愛を 能 々 分 別 仕り。 無 役にて 身の 暇有 之 感。 軍 法 戦 法の修行 を 極め。 来 耕 所 持の 職た り 共 務 り 兼る 儀 無之 Re. BRET AIR. MORAL D EOF OITA.

Recluse Samurai H3R+

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It is as though among the Zen monks one who neglected his studies when he was a junior should, merely by virtue of a bald head and old age, be advanced to the rank of choro or osho, wear gorgeous robes and carry the fly-whisk, and flaunt authority over multitudes of his brethren. If an unworthy monk of this type were to be wrongly exalted to such high position, he would find himself the laughingstock of the whole community, and be publicly shamed and have to resign, so that he would do no real harm to the order. But it is different with samurai who are promoted to similar high office and are incompetent to command, for they jeopardize the lives of all under them, and the loss they can cause is very great. Therefore, they must be extremely diligent to study, whenever they have any spare time, so they can gain a thorough knowledge of the ordinances of the army and of battle. For both study and practice are most necessary to one who holds a high command.

30

Daidoji Yuzan’s Code of the Samurai

BAR 武士 たらむも の は 。 義 不義 の つ 二 を と く と 心 に 會 得 仕。 り 専ら 義 を 務め て 。 不義を

戒 し べき と さ へ 紳 悟 仕 り 候へ ば 。 武 士道 は相 立

申 候。義 不義 と 申は善悪 の二つに し て 。 MISS, FBSAlc 候 。凡人 と し て 善悪 不義の 差への 無と 申 事は 無 之候 得共 。 義 を 行 ひ 善に葵む 事は。 徐 屈にし て 太 儀 に 思 は れ 。 不 を 義 行ひ 悪を 為す 事 は 。 面 白く心 安きを 以て 。ひたすら 不義 悪事の 方 へのみ 流れ て 。 義 を 行ひ 善に 勧む 事 は 。 い や に 角 威 事に 候 。 其 身 一 向 のうつ け も の に て 。 善 悪 義 不義の 差別 無之は 論に 及ば ず 候 。 既 に 不義 悪事 と 了 科 をば 仕 り な が ら 。 義 を 理 違へ て 不義 を 行ひ 候 は 。 武士の意 地 に 非ず 。 近 頃 未 練の 至り に 候。其 本は 物 に 堪忍 情の 薄きが ゆる と も 可 申 候。 堪 忍 情の 薄きと 申せば。 聞 よき 様 に 候 得 共。 其 根元を 民 候 へば。 膜 病 りお よ こる 事 に 候。 去 るに 依 て 。 武 士は 常に不義 を MELA, 義 に 従ふを 以 て 肝要 とは 申 に て 候 。

損 義を 行ふに 付て。 三 段の 様子 有 之 候。 違 ば 我 近 付の 者と 同道 し て 。 他 所 へ 行事 ある に 。 其つれ の 者 百 雨の金子 を所 持 致し。 是 を 懐中 いた し あり くも 苦 勢に 候 問。後 刻骨 過 候まで 。 愛 許に 預け 置 度 と 申 候に 付 。 其 金子 を 預り。人 の 不知 様に 納め 置て。 其 者とつれ 立 参 りた る 向 に 於て。 件の 連 の 者 大 食傷 。 又 は 卒 中 風 どの な 急病 を 燃ひ 出し 。 即 時に 相 果 候 義有 之 時は 。 右 金子 を 預け た る も 預り た る$ も 。 外 に KOBE CLEA DMR, KS IC 拠も 笑止 なる 仕合 かなと。 痛ましく 思ふ 心より 外 に は 毛頭 も邪 念なく 。 右 預り 置 た る 金子 の 義を。 其もの > 親類 へ 申 理り 。 早 速 返し 遣は すは 是 眞 に よく 義 を 行ふ人 と 可 申 候 。

Right and Wrong #43

31

Right and Wrong He histis a warrior oi possess a Beeh tincerceandiayl af right and wrong. If he knows how to do the one and avoid the other, then he will have attained to Bushido. Right and wrong are nothing but good and evil. Though I would not deny that there isa slight difference between the terms, to act rightly and do good is difficult and is regarded as boring, whereas to act wrongly and do evil is easy and amusing. Naturally, therefore, most incline to the wrong or evil and tend to dislike the right and good. But to be thus unstable and make no distinction between right and wrong is contrary to reason. Anyone who understands this distinction and yet does what is wrong is no proper samurai, but is a raw and untaught person. And the cause of it is poor self-control. Though this may not sound so bad, if we look into its origin we find it arises from cowardice. That is why I maintain that it is essential for a samurai to refrain from wrong and cling fast to what is right. Now in the matter of doing right, there are three degrees. Say that a man’s neighbor who is going on a journey has a hundred ryo of gold that, to avoid the trouble of carrying it with him, he deposits with this man until he comes back, and he does so without telling anyone about it. Then on the journey this neighbor is suddenly taken ill from overeating, or a stroke, or something of the sort, and dies of it, so that there is nobody at all who knows anything about the money. But say that the other man, purely out of sympathy and compassion and nothing else, and without a single evil thought, immediately informs the relatives and returns all the money to them. This is truly a man who does what is right.

32

Daiddji Yuzan’s Code of the Samurai

次 は 右 の 金 主と中 は。大 抵の 知人まで に て 。 左 のみ 入魂 と 申にも 無之。 預 りた り 金 子の 義 。は 外 に 知り たる 者 なけれ ば 。 何 方より 問 尋ね の ある べき 事 に も 非 。ず 折 し も 我 が 手前 も 不 如 意なれ ば 。 幸 の な 義 り 。 是 は 沙汰 な しに 致し 置 も て 苦し か まじ る きか と 。 邪 念の さ し 出 候を 。 損 もむさ き 意

地出る た 物 か な と 。 我と我

心を上凡し め 。

急 度 分 別を 致しかへ 。 件 の 金子 を 返す は 。 是 を 心に凡て 義を 行ふ 人 と 可 申候 。

LER Ik. HOF TAYURS. ZF AHOSOO FICHE NICTHOFUKSEOOR ZIM HAORSDHS SHt. KAOWIA を 憧りて 。 其 金を 返すは。 AICHE CAAT SA & AY YER, (ALA 紫なる は 。 一 向に 知り たる人 さ へ 無く ば 如何 あるべき や 。 去りな が ら 。 赴 も 赤 義 を 知て 行 ふ 人に 非 ず とは 申がた く 候。

Right and Wrong 義 不義 33

In the second case, suppose that the neighbor who owned the money had onlya few acquaintances and was nota close friend to anybody, so that no one would know about the money he had left with the other man and therefore no one would be likely to inquire about it. If the other man was not very well off, he might rightly regard it as a lucky windfall and think it would hurt no one to be silent about it and so keep it for himself. But then a sudden shame would come over him for having even dreamed of sucha wicked idea, and he would dismiss the thought at once and return the money. This is doing right on account of shame that proceeds from one’s mind. Then there is the third case where somebody in his house—either one of his family or of his servants—knows about this money, and he is ashamed of what that person may think or what may be said of him in the future and so returns it to the rightful owner. This is one who does right from shame connected with other people. But here we may wonder what he would do if nobody knew anything aboutit. Still, we can hardly pronounce him a person who, though he does not know what is right, does it anyway.

34

Daiddji Yuzan’s Code of the Samurai

纏じ て 義 を 行ふ修行 の 心得 と 申は 。 我 が 妻子 召使 を 初め。 身 に 親 し き 募の下 墨を第 一に 及 慣 し み そ 。 れより aS MHA OBEY AD @. 時 入て 不義 をなさす。 義 を 行 ひつけ 候得ば。 自 然 とそれ が 習 と 成 て 。 後 々は 義 に 従 ふこと を 好み 。 不 義を 行ふ 事 いや を に 存ず る 意 HBG I HE I IAB,

AQABOWICR CD, ERBOBSGLHAT ld, BIB ICHIA, od AVEO EL SMe dt 何と も 思 は ず , 中と 義 と の 二 つに は ま る 。 其 身 を 的 になし て 進み 行 心の 勇気 。 は 形も に 題る は > 故。 其 ふ り 合の 美 事さ。 兎 角 申されざる 物 に 候 。 或は 借も 危なき 事かな 。 こ ULV RECHH SUL MOMS RA DSBRLALSA DITSMUS CAT HIC, RHVHTS UTS, RHDHADAZSAD あれ ば 。 後 日に 至り て 口 の きか れ ぬ 所な り と 。 是 非なく 思ひ 切。 勇 者 と 相ら な び て 進み 行 ものも 有 之。 右に 申す 生得 の 勇者 と 並べて は 。 知 に 劣り 候 得共。 幾 度も 左 様の首尾 に 出合 て。 場を 踏み 重ね 物 馴 候へ ば 。 後 々は 心も 定まり 。 生 得 の 勇者 にもさして 劣る 事 な き 。 署れの 剛 の 武士 とも 棚 成候 。

療れ ば 義 を 得 て と は無 ひ。損 も 腰 二 者 には 。 如 件。

行ひ 勇を 巳 むに 付て も 。 兎角時 を 知ると申 より 外 に 。 心 之 候 。し よ 人 は 不義 と も い へ 。 大 事なし と 云て 不義 を 行 ぬけ か な と 申て 笑 は ゞ 笑 へ 。 大 事 し な と 云て腫 病をはた 何を 申 教 ゆべき 様も無 之候。 初 心の武士 心得 のため

Right and Wrong 義 不義 35

Generally speaking, though, the rule for the practice of right conduct is that we would first feel shame if we earned the contempt of our family and servants and friends, and then feel the scorn of the wider circle of our acquaintances and of outsiders, and thus we will shun the wrong and do right. This will then, naturally, become a habit and in time we will acquire the disposition to prefer the right and dislike the wrong. When it comes to courage in battle, he who is born brave will think nothing of going into battle where he might come under a hot fire of arrows and bullets. Devoted to loyalty and duty, he will make his body a target and press on, presenting by his splendid valor an indescribably fine example to all who see him. But by contrast, there may be one whose knees tremble and whose heart quakes as he wonders how he can possibly acquit himself honorably in all this danger. He goes on anyway, because he is ashamed to be the only one to falter under the eyes of his comrades as they advance, and because he fears loss of reputation in the future. So he hardens his resolve and forges on, right behind the naturally valiant one. Thus, though he may be vastly inferior to the born brave, after several of these experiences he becomes used to it and gains his footing. Eventually his courage is confirmed, and he grows into a warrior who is by no means inferior to the born fearless.

So bothin doing right and in producing valor there is no other way but asense of shame. For if people say of wrong that it does not matter and then do it, and just laugh if they see a coward and say that it does not matter either, how can this kind of person possibly be disciplined?

36

Daiddji Yuzan’s Code of the Samurai

男者 武士 道において肝要 と 仕り 候 は 。 忠 義勇 の 三 つに 止 り 申 候。 忠 の 武士。 節 義の武士 。 勇 剛の 武士 を申 候。此 忠義勇の 三eats = 人 に 兼備 へたる武士 をさして。 上 品 の

士と 申 候。去 れ ば 百 千の 武

士の 中 に いて お 。 上 品の 士と 申は 稀 な も る の に 候 。 損 忠 勤の 武士 と。 節 の 義 武士 との見 分 けは 。 常々の 行 跡 も に 題はれ 。 知 れ 易 き 道 理 に 候。勇 者の 義 は 。 治 世 の 今 。 無 事の時 代 には 。 知 れ 兼可 申や と の 不審 も有 之 候 得共 。 左 様 には 無 之候 。 子 細 を 申 に 。 凡 勇気 と 申 す も の は 。 身 に 甲 表 よそ を ひ 。 手 に 鑑 著刀を 持て 。 戦 場に 臨み。 勝 Awe PSC 至り。 初て 題 は る >に て は 更 々 無 之候 。 平 生田の 上 に お いて 。 是 は 勇者 。 是 は 不 勇者と 申す 見 分 けは 。 成 程相知 れ 申 も のに て 候 。

生得 の 勇者 と 申すもの は 。 主 親へ 思 孝を 賠 み 。 少 しにて も 身 の 暇 あれ ば 。 晃 文に 心を 寄せ 。 武 藝の 稽古 も 怠る 事な く 。 HOB) SI Ah. “K BeO OMS, MS SEBS DOLAMIPE ER, 致 さで叶 は ぬ 事 には 。 金 銀 を 惜 気なく 出し。 或は 主君 の御法度 。 或 は 々 親 の 嫌 ふ 事 と さ あれ へ ば 。 何 程 我 が 行 度 と 思ふ 所 へ も 行 ず 止 くき に 事を も 止めて 。 兎 も に 角 にも主 親の に 心 背 か ず , 身命を全 く保ち て 。 是 非 一 度は大 功を 立んと 思ふ を 以 て 。 常々の 養生 深く。 喰 度 物 を ひか も へ 。 飲たき 物を も 飲まず , 人 間 第 一の 惑なる 。 色 情 OTRLARS, HABBO Lice, Mick HAASE の ある は 。 是 皆 勇 者のきつかけ に候。

Bravery 84

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Bravery The three qualities of Loyalty, Right Conduct, and Bravery are essential for Bushido. We speak of the loyal warrior, the righteous warrior, and the brave warrior. He who is endowed with all three of these virtues is considered a warrior of the highest class. But among the myriads of samurai it is rare to find one of this kind. Now it may not be hard to distinguish the loyal warrior from a righteous one by observing their ordinary, everyday conduct. But it may be doubted whether, in times of peace and quiet like the present, it will be so easy to single out the valiant one. This, however, is not so, for bravery does not show itself first when a man puts on armor and takes spear and halberd in hand and goes out to battle. You can see whether he is brave when he is sitting on the mats leading his ordinary life. For he who is born brave will be loyal and filial to his lord and his parents, and whenever he has any leisure he will use it for study. Neither will he neglect to practice the military arts. He will be strictly on his guard against habitual laziness and will be very careful how he spends every penny. If you think this shows detestable stinginess you will be mistaken, since he spends freely when necessary. He does nothing that is contrary to the ordinances of his lord or that is disliked by his parents, however much he may wish to. And so, being ever obedient to his lord and his parents, he preserves his life in the hope of someday doing a deed of outstanding merit, moderating his appetite for eating and drinking and avoiding overindulgence in sex, whichis the greatest delusion of mankind, all so that he may preserve his body in health and strength. For in these, as in all other things, it is firm self-control that is the beginning of valor.

38

Daiddji Yuzan’s Code of the Samurai

AMPH LMLEBL SHEDS, ENIZOVMSESVERL BICKW LES SBMS Z, EB ORE, BXOWPRSBL いふ 慣みも な く 。 行まじ き 所 へ も 狼 狼あり き 。 仕 るまじ き 事 も 仕 り 。 BIC RML FE TC.RBA T., BLEIEKS ICR.

武藝を 務 とる て も 。 何 一 色 し 取 め て 稽古 致す 事もな く 。 所 作 も 叶 は ぬ 鞭白 の 慢 利口 だ て ば か り AL. 役 に も 立 ぬ 阿 房 狂ひ 。 又 は 繁 刻 喰 ひなど にはいか 程も 物を 入れ 。 知 行の 物 成 切符 をも。 跡先の 考 へ な し に 遺ひ 散し 。 致 さで叶 は ぬ 事 には 至 て 第 く 。 親の 斉 りに 受 た る古 具足 毛切れ 仕り。 塗の 剥 候を 。 修 復 致すべ き 心 掛さぐへ 無 之仕 合 な れば。 ま し て や 外 の 武具 馬具 の 不足 を 改め て 。 新 た に 支度 す る な ど は 思ひ も 寄 ず ,

Bravery 84

39

But he who is not brave will appear to be only superficially loyal and filial to his lord and parents and will have no sincere intention of remaining so. Indifferent to his lord’s rules and his parents’ dislikes, he is given to unchaste strolling where he should not go, doing what he ought not do, and in everything putting his own wishes first. He loves to sleep both in the morning and in the afternoon, and he especially dislikes having to study.

As for the military arts, he knows all about them but hates to practice them, instead merely boasting about his skill at what he cannot do and feeling full of enthusiasm about some useless undertaking. He spends any amount of money on sumptuous feasting, and frivols away his allowance and mortgages his salary with no foresight at all. But where he should spend he is stingy and will not even bother to repair the chipped lacquer and broken cords of the worn-out armor he inherits from his father. Much less will he buy any new suits or any horse saddles or equipment to make up for losses.

40

Daidoji Yuzan’s Code of the Samurai

HAAG ICCL, EB ANBASMILS, BX ORIBO TEFITS LVS PED 7 § KEATO EICHLER DSS RICH FeRAM ESL, BE WICHAST LOMO FHS, KHGRGO KOGA, EEF AA WAALO SIAN LAL て 。 大 方 外れ は 無 之 。候 愛を 以て 勇者 も不 勇者も。田 の上に 於て。 成 程相知 れ ESF CHR, PID ORE DEO heOGRE.

ie AC 思 孝の 二 つ の 道 は 。 武 士の 身の上 に 限り た る 義にて は 無 之。 農 工

商 と て も かは る 義 は無 之 。 候 然 り と いへ ども 。 三 民 う のへ には 。販 へ ば 人 の 子人 の 下 人 た る 者 が 。 主 親と 同 座を 致す に 。 膝を 組。ぬ き人入手 を 致し。 物を 云 ふに も 手 をつくこと も な く 。 下 に 池し て 居る 主

親へ 。 立 な が ら 物を 申し 。 其外 萬 事に 付 。 無 材 作法 不 多けれ ども 。 それ に は 措ひ な く 。 唯 主 を 親 大 切 に思ふ 志 の 誠を さ へ 婦 し 候 得 ば 。 事 済 申 候は 。 是 三民の 募の 忠孝 に 候 。

武士 道に 於ては 。 と た ひい か 程 に 心 思 孝を 守り 候て も 。 其形にお いて 。 主 を 敬 ひ 親 を 尊ぶ の 起 儀 な く ては 。 道 に 叶 ひた る と は 申され ず 候 。 但 主君 の御 事 は 申す に 及ば す 。 AAA LETH, 目 の 前 に 於ての 慮外 緩怠は。武 士を 立る 程のものは。 可 仕様 無之 候。主 親 の 目通り を 離れ。陰 うし ろ に CD, WIRES 事なく。 陰 日向 な き を 以 て 。 武 士の忠孝 は と 申にて 候 。

Respect i#@X

41

His health is too poor for him to serve his lord properly, and he does not even think about the trouble and anxiety this causes his parents. He eats and drinks too much and is excessive in sexual matters. This using up and filing away of his physical powers and longevity is due to nothing buta weak and unschooled mind incapable of self-control. We would not be far wrong in diagnosing this as the source of cowardice ina samurai. In this way can the valiant samurai be distinguished from the cowardly one, even while sitting on the mats at home.

Respect The two Ways of Loyalty and Filial Duty are not limited to the samurai. They are equally obligatory for the farmer, artisan, and merchant classes. But among these classes, for example, a child or servant while sitting with his parent or master may have his legs crossed or his arms akimbo, or he may speak to them standing while they are sitting, or may do various other disrespectful and impolite things and it does not matter. If he is genuinely sincere in his filial feelings and truly cherishes his master or parent, that is all that is expected in the case of these three classes.

But in Bushido, however loyal and filial a man may be in his heart, if he lacks the correct etiquette and manners by which respect is shown to lord or parent, he cannot be regarded as living in conformity with it. Any negligence of this kind, whether it be toward his lord or toward his parents, is no conduct for anyone who thinks of himself as a samurai. And even when out of their sight and in private, a warrior must never become lax and be either black or white in his loyalty and filial duty.

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Daidoji Yuzan’s Code of the Samurai

fUTLD ATCA CEO RL, EB OMBO ANS, 22) CSB SLIM, He SAS ICH, MEDANKIES TSR 2 IIT S,DES LAIST BAEA O FAI CIRO た る 義を 耳 に 聞か。 LISROOLKY MICH TS, BCAZOETH 起上 り 。 平 座に 居 て も 居 直 る 類をこそ 。 武 士道 申べけれ。

然るを 主君 の 御座 の 方と 存じ な が ら も 。 乃 をさし 向け 。 恥 りて居な

が ら 主 君の御 噂を申出 。 或は 親 の 自筆 の 手紙 を 得ても 。 戴きて 見 る 心 付もな く 。 大 膝 をCBOSS, AO RBS YDRABI, 側へ ら 投 ふり ほ 。 BUSSE CHES TT DFARS HO, BS き 所 存に 候 。 左 様 る な 心 立の 者 は 。 他 所 他門の 者 に 出 會ては 主 人 の 家 の 宜 しから ざ る 義 を 。 かへ ぞ あげ て 演説 仕。 り 或は一 向の 他人 に て も 。 我 に 念 比 らしく 言 てくれ る 者 さ あれ へ ば 是 を 人 悦び 。 親 兄弟 の 悪しき 噂をも 。 包まず 洪さず 語 り 出て 。 喘 り 誹 謗 働き も のに 候。 去 るに 依 て 。 いつ ぞ の 程には。主 の 親 罰 を 蒙。 り 何ぞ 大 な る 福 に 出依。 武 士の冥 理に 書 る た 死を 致す か 。た と ひ 生 て も 。 生 甲斐 な き 風 情とな り 果 る か 。 如 何様 す な ほに て 生涯 を 送る 義 は 。 決して 無 之 道 理に 候 。

Respect i#aX

43

Wherever he may be lying down or sleeping, his feet must never for an instant be pointing in the direction of his lord’s presence. If he sets up a straw bale for archery practice anywhere, the arrows must never fall toward the place where his lord is. Similarly, when he puts down his spear or halberd their points must never be in that direction. And if he hears any talk about his lord, or if anything about him escapes his own lips, if he is lying down he must spring up, and if he is resting at ease he must sit up straight. For that is the Way of the Samurai. Other things that show a samurai’s stupid lack of consideration are pointing the elbow toward where he knows the lord is, talking about him while sprawling on the mats, and throwing aside or tearing up a letter by his parents or using part of it to clean a pipe or night-light. People of such mentality are likely, when they meet outsiders, to speak illof their lord’s affairs. And ifanyone, even a complete outsider, comes

and talks slyly to them, they will be quite pleased and will not hesitate to pour out a lot of scandal about their parents or elder brothers and speak ill of them and talk abusively about them. Surely they will meet with punishment from their lord, or with some other misfortune at one time or other, and their end will not be one befitting a warrior. But even if they live to an old age, it will be a worthless existence, certainly not a normal one of peace and prosperity.

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Daidoji Yuzan’s Code of the Samurai

LBRO Wt eyAc PIA RABID CRA. AYA tc AR BOLE Z, BN RIROKA, REP). -A-KmWdO® 所 を 勤 るに 。 其 身 極 考 な れば。 休 上 息 のた め組 ころ び 居 た る 所 へ 。 政 則 の 側 に 召使 ひ玉 ふ 小 坊主。 鷹の間 を 持参 致し。 是 は 殿様 の 御 拳 の 鳥にて 候 間。 彼 遺 と 候の 御 の 意 紳 申 述 。る 才 蔵 是を 承り。其ま > 起上 り 傍 に 脱 置たる 徐を 着し。本 丸の 方へ 向ひて 是 を 戴き。 御 宰 DBs, AGRE LDCHAE,

損 おのれ め 。 如 何に 俸 な れば と て 。 大 な る 空気 奴かな。 殿 の 御意な ら ば 。 先づ 殿 の 御 意あるぞと 申 聞。 身 共 が其 用 意 し た る 上に て 達 FASS, 左はなくし て 。 身共に

寝 な が ら 殿 の 御 意 を よくも 聞 せ た

りお 。 のれ作 にてなくば 仕 形もあれ 共。 小 僧の 義 な れば 免 すぞと 申 て 。 大 きに 叱り けれ ば 。 小 僧肝 を 潰し 。 急ぎ 立 貝りて。 見 姓共の 中 に て 右 の 次 第を語る を 。 政 則聞 玉 ひ 件 の 小僧 を 呼出 し尋 ら れけ れ ば 。 才 蔵 が 申 分 残ら ず 申 すに 付。 そ は れ お の れ が 不調 法なれば。 AFDBE ACTS O , SURF OIL® JEOPARDY ON ¢ Be し て 欲し きも の か な そ 。 れ に て は何事 も 成るにと。 政 則被 け 申る 由 AE, LOIRE DEO KeOVA,

Respect fe#X

45

In days gone by, in the Keicho era, there lived a valiant warrior named KaniSaizo,a Commander of Infantry under Fukushima Saemon-taiyu Masanori, who kept watch both day and night by the iron gate of the castle of Hiroshima in Aki. Because Saizo was an old man, he would drop off to sleep at times during his duty, and on one of these occasions a page of Masanori’s came to him and brought a young hawk with a message that it was a present from his master. Saizo at once sprang up, put on the hakama that he had taken off and laid aside, turned toward Hommaru Palace, and received the hawk, saying that he would immediately call there to return thanks.

Then he went on, “As for you, if you were my son! would call youan idiot, for if you bring a message from our lord you should say so right away, so that I could be prepared for it, and not give it to me without any warning when Iam having a nap like this. Itis a good thing youare not my son. Since you are only a page, I suppose you know no better, so Iwill excuse you.” The boy hurried away, shaken by this scolding, and told his youthful comrades all about it, so that after a while it came to the ears of Masanori himself. He then called the page and questioned him about it, and when he confirmed the story his master said, “Saizo was right in being angry at such disrespect. I wish that all the samurai of Aki and Bizen had his spirit, for then there would be nothing they could not do.”

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Daiddji Yuzan’s Code of the Samurai

馬術 音 の 武士 の 義は。 弓 馬と 申 て 候 。 大 身 小 身共に 弓 を 射 馬に 乗を 以 て 。 武 藝の 最上 と 仕 りた る 由 に 候 。 近 代の 武士 の 義は。太刀錯 的 は 馬術 を 。 肝 要 と 心 懸て 稽古 仕り 候 。 其外 己 旭 鐵 居 合和 術など 申 す 。 萬つの 武 藝共に 。 年 若き武士 は。 朝 暮の 勤と 致し。FOSVE

に 候。 年 ふけ 候 ては 。 何 を 習 と 度 存じ 候て も 。 心に 任せぬも の に CHR

供 小 身の武士 は。 別 し て 馬を よく 乗 習 ひ 。たと ひ 過 も の 。 又 は 手 を 嫌 ふ馬 と いふ と も 。 是 をあま さ ず 乗こな し 申 様にあり 度 事に 候 。 子 細 を 申す に 。 乗 あ よ ひ く て 馬 形 も 宜 敷 馬は 。 世 間 に 稀 に 候 。 と たひ 有 之 候て も 。 大 身 武 士の乗 料と る な を 以 て 。 小 身 武 士の馬 屋 に 繋 ぐ 事は 成 兼申 候。其 身 馬 術 にさへ 達し 候 へば 。 是 よき は 馬な れ 共 。 過物とか。 又 は 一 癖有て。人 の 手 を 嫌 ふ 類 の 馬 を 見 立て。 馬 代 下 直 に 買 求め。 乗 料と 致す時 は 。 いつと て も 身上 に 過 た る 馬 を 持 て 崩 在 。候 絢 じ て馬 の 毛色 万 参を 吟味 致すも 。 大 身 武 士の 事にて 候。小 身の武士 は。 ROVE AOE AOS ORILT, BIATC. 人 のいや が る 馬 を も 嫌ふこと な く 。 馬 へ さ よくば 。 求 て め 繋ぐ心得 FIR

Horsemanship fit

47

Horsemanship and horsemanship to be the first of the military arts. More recently, they prefer to practice with the sword and spear and then to value skill in riding. Moreover, itis highly appropriate that youthful samurai should continue totrain daily inshooting with the bow and matchlockmusket, in drawing the sword, and in jujitsu besides other martial arts, because when they grow older they will not have the time to practice what they wish. So I would like to see the young samurai pay particular attention to horsemanship, and especially to get used to riding those horses that have faults and hate to be ridden. Good horses and those easy to ride are comparatively rare, since they are acquired by those of high rank and not likely to be found in the stables of the smaller fry. But if a man isa fine horseman and sees a mount that is quite a good one but has some defect or a bad habit, or that likes to toss its rider, he can acquire it for a reasonable sum. Thus, with his horse allowance, hecan be mounted considerably above his station. Points like the color or quality of a horse’s coat can only affect those of high rank. The small retainer cannot afford to despise an animal because he does not like its color or because its hair is poor, but if it is a good horse he had better buy it and keep it.

48

Daiddji Yuzan’s Code of the Samurai

tea Lf ERIC, BSL,

HR RHOKICC BR

功 者の武士 有 之。 自 分の 乗 家中 料 の馬

共に 。 世 の 人 の 大 に 嫌 ふ

毛 獲といへども。 少 もし 忌 と こ な く 。 求め 繋ぐ 家 風に 致しなし 。 家 中 の 諸 士に馬場 責をさする 事な く 。 五 十騎も 百 騎も 城下の 廣 へ 野 棚 出 。 額 岩寺 眞 先に 進で。 原 中を 縦横十文字 に馳 廻り 。馬より 落 る か と 見れば 其ま > 飛 乗り。 乗 る か と 思 へば 則 飛下り 候 義を。 自 由に 致 す を 以て 。 よ き 乗 手と 申し て 敗 之 。 候 去 るに 依 て 。 其 代 時 甲 州 武田 の家中 に 於ても 。 信 州 額 岩 寺 が 如くな る 敵 へは 。 大 物 見必ず 遠慮 と の 取 沙 汰 致し 候 。 是 額 寺 岩 身 にり と て 。 大 き 成 暫に候。

Horsemanship Silt

49

Long ago, in the province of Shinano, there lived a certain Kakuganji of the Murakami house who was captain of a band of three hundred horsemen, good archers all. He made it a family custom to select his horses only from those that others rejected for some defect in their appearance. He did not bother his men with practice on the racecourse but took them out by fifty or a hundred into the rough ground around the castle town where there was plenty of space. He put himself at the head of his men and galloped them around in all directions, up and down and cross-country. Some of them even liked to partially dismount and strike the ground with their feet while their horses were going hard, then jump back up into the saddle. They rode so well that they made a great name for themselves. And even Takeda of Kai learned to regard these men of Shinano as foes not to be defied without fear of being punished. This proved to be a great tribute to Kakuganji’s training.

50

Daidoji Yuzan’s Code of the Samurai

MURA ORR FRS SIS, HO _LAPICLC. BISBTEO ETE Co BARRIS RAIS CT,RSA O RAL CSE MR, RS CSF Drew DARLOSEBE, LAPICLC. KMRSERLDD, 頭 持 は いか ほど も aS CRT, RAS — A OC, AE も 廣きを 悦び。 前を取ら せむとて は 腕 の 筋 を の べ 。 尾 ささ を せじと ては尾 筋を 切り。 生れ も つ か めぬ片 輪 馬 な と し て 悦び 候 は 。 慈 皆 武 士道 不 案内より 超 る 物 敷 寄に 候。子 を 細 申 に 。 四 足の 筋 を の べた る 馬は 。 山 坂へ 懸り。 長 途を 乗。 或 は 川を 渉す時 。 早 く 草 稚 て 用に 立す 。 尾 筋 を のべた る 馬 は 。 溝 堀切 な ど を 乗越 るに 。 定りて 尻 懸は づれ 。 後 脚の廣 た 過 る は 。 細 道を 乗る に 宜 し か ら ず と 申 偉へ 候 。

目 又武 の 十 馬 敷 寄に も 。 sie善 悪 のニっ有 とえ 候 。 音Hiの と 申す は 。 具 足を 着し。 指 物をさし。 身 重く 成ての 懸 し て は 不 叶 候。然 れば 我 が 規 足 の か は り を 勤 る馬 也 子 により。 馬 も 深 手を負て。 命 を 落す 義 $も有 ま じき に

武士の 馬 敷寄 引は 。 馬 に 非ず 。 其上 事 の 様 非ず 畜生な

が ら不 便の 至りと 思ふ を 以て。 常の 飼料な で はた け にこも

念を入れ 。

心を 用ひたる事 に て候。 今 時の 馬 敷 寄と 申す は 。 癖 を 馬下直に買 求めて。 其 癖を乗 直し 。 或 は 田舎 立の 駒を 見 出し 。て 足をの り 付 。 記者 を 待て。 高直 段 に 貢 朱ふを 以 て 。 本 意と 仕り 候。EIS 中 次の 意地 合なれば。 一 馬 向 敷 寄をせぬには 劣り に 候。 初心の 武 EMMEOK OGRE,

Horsemanship fii

51

Now, a warrior needs for battle a horse about one to three inches above

medium height, with a fair-sized head and hindquarters according to tradition. But for a small retainer who has no spare mount it is better that his one horse should be decidedly tall. He should not mind its head being high, and he should rejoice at the width of its hind end, the kind that is called a six-foot rump. But to like such unnatural and deforming tricks as stretching the leg sinews to give a longer stride, or cutting those of the tail to prevent its being raised, is to show a craving for eccentricity that is entirely inconsistent with Bushido. A horse whose leg sinews are unnaturally stretched will tire quickly and is useless for a long journey uphill or for crossing rivers. And one with its tail sinews cut is apt to slip his harness when jumping over a ditch or canal. But a too broad rump is said not to be good for navigating a narrow path. There are two ways for a warrior to think about horses: a good anda bad. The warrior of old regarded his horse as an indispensable means of carrying him when he was clad in heavy armor with banner and all his war gear, which he could never have done on his two feet alone. And if his horse was wounded or even killed in battle, though it was only an animal he felt great compassion for it and took good care of it and saw that it was always well fed. But these days people buy a faulty mount at a low price and correct his defects, or they know how to pick out a country-bred colt and train him, so that they can sell at a good profit to somebody who takes aliking to him. This is the inward nature of a vet or a dishonest horse trader, but a very poor standard for a connoisseur of horse flesh.

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Daiddji Yuzan’s Code of the Samurai

車 法戦法

==

Pas

ロHI ヽ

武士 たらむものは。 侵 令 小 身た り 共。 然 るべき 武者 師を 控びて。 兵 法の 値 授を 致し。 軍 法 戦 法の奥 秘に 至るまで 。 委 細 に 濾 悟 り 仕角 在べき 事 に 候 。 小

身 武士 の軍法 だて 。 不

相 鷹に思は >る な ど 。 申 す

者も有 之 候へ 共 。 そ れは 大 き な る 不 吟 と 味 可 申 。候 子 細を 申すに。 古今 國 郡の守護 と 仰がれ。 良奥の 名を 得 玉 人 ふ 々 の 中 には 。微睦 A KOO Co KEE LENS方々 。 い か 程も有 之 。候 然 れば SETH DAE LH CURRIE, ORESOG IE CIES IR, HERBS BORAS, ORES Sls CuO D RBS AVY OSD, LOAM A EHS MFRICISAE Mle CT 1, PAWS, REND S BR LZRS BIR,

The Military Arts 軍法 戦法 53

The Military Arts One who is a samurai, even though only a small retainer, certainly should find himself a suitable instructor and study the traditional military arts so that he knows everything there is to be known about them. Some may say that this is not necessary for a small samurai, but I consider that to be a shallow view. In all ages many warriors have risen from quite humble positions to make a name as great generals and become lords of districts or provinces. Even now I do not think it impossible for a small vassal to become a commander of an army. In addition, study of the military arts will make one who is naturally clever more so and one who is born somewhat dull quite a bit less so. Therefore, all samurai certainly should apply themselves to it.

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Daiddji Yuzan’s Code of the Samurai

然 り と い へ 共 。 兵 法の 修行 を 悪く 仕り 損ひ 候へ ば 。 功 者づき候 程 も ぬ 。 高上な る 我 が 智に 高ぶり 。 寄 障る人 を 見こなし 。 貨 理 に あら 理 窟 だてを 申し て 。 若 暮の 耳を 誤らせ。 気 立を 傷ひ。 口 には 正義上正 法 に 似 た る 。 分 外の 言葉 を 吐 へ 候 共。心 は 根 大 に 信 り 。 立にも 居る に も 利害 を 謀り 。 次 第に人 柄 く 悪 成り 。 武 士の意地 合 まで も 取 失 ふ 者有 之 候。 是 兵 胸 修行 の中 な 半 る に 付ての 過 和失 に 候。 池も 兵 を 胸 と ぶ な ら ば。此 半 に 途 足を 止めず 。 如何 にもし て 奥 旨に 至り 。 頓 て 元の 愚 に 立 解り。 安 住 朗すま で に 。 修 仕度 行 事に 候。 然れ 共 。 我 人 克 兵 の 半 途 に 日を 送り 。 奥 義に 至る 事 叶は ず 候めへ 。 本 の 愚に VRS NS AeA OE ERIS, 心 の 外 至り に 候 。 愛 に 愚 に 争 る と 申す は 。 い まだ 兵 の 道を 學ばざる 以前 の 心 の ごと くにと 申 事 に 候 。 綿じて 味噌 の味噌 くさき と 。 兵 法 者の兵法 くさき と に 出 全 候 ては 。 鼻 向 も ら な ざ る 物のよし 。 古 來より 申 偉へ 候 。 初 心の武士 LED OGRE,

The Military Arts 軍法 戦法 55

But a bad use can be made of this study to get a swelled head and disparage one’s colleagues by a lot of high-flown but incorrect arguments that only mislead the young and crush their spirit. This kind of samurai utters a wordy discourse that may sound correct and proper, but actually he is only trying to impress others and thinking of his own advantage. The result is the deterioration of his character and the loss of the real samurai spirit. This is a fault arising from a superficial study of the subject. Those who begin it should never be satisfied to go only halfway, but should persevere until they understand all its secrets and only then return to their former simplicity and live a quiet life. But if people spend a lot of time in this study and yet prove unable to master it, they may not be able to regain their former simple condition, but instead may lapse into a confused state that is sad indeed. And by their former simplicity or ignorance I mean their mental capacity before they began to study the military arts. There is an old saying that bean sauce that smells of bean sauce is no good, and so it is with the military pedants.

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Daidoji Yuzan’s Code of the Samurai

治家 武士 たらむ も の 。 我 が 妻 女の 身の上 に 於て。 心に叶 は ざる 義 有 之 候は ゞ 。 事 の 道理 をいひ 分けて。 よ く 合 帖 致す 様に 申し 教へ。少々 の 義ならば 思ひ 免し 。 堪 忍 仕りて 差 置 友に 候。 然れ共 元 來 心 だて

悪く。 里 癌 用に 立 間 敷と 存 る ず 程 な らば 。 一 向に 暇を

遣はし 。 親 の

も と へ 送り 返す は 格別 の 義に 候。

左なが ら 左 様にも 致 さず 我 が 女房 と 定め 。 奥 様 み か 様 と 人に も 言 せ て 指 置 者へ 封し 。 高 英を 揚げ。 種々の 悪口 雑言 に及ぶ は 。 市 町 の 加屋人 戸屋の。侍 夫役 丁の風情 は格別 。 既 に 一 騎 役をも 勤む る 武士 の所 行には。 決 して有 ま じき 義に 候。

況 や 肌 刀 など を ひね くり 加し。 或 は 握り 拳の 一つも あて 候類ひは。 言語 道断の 事にて 勝 病 武士の 仕業 に 候。子 を 細 申すに 武士 の娘 に生れ 。 人 の 女 と成房 程の年 齢にて。 男 子の 義な らば。人 に拳をあ て られ て は 。 中々こら へ ぬ 筐 れ な ども。女 性の 浅 し ま さ に。 是 非なく PRETTC.HERE ISLES IC CHR,

ROU CRICFIAI ODIs 6 FL ARC, BRB OFLTG IC RS を ば。 猛き武士 は 決して 致さぬ も の に 候 。 猛き武 士の 嫌てせ ぬ 事 を 。 好 みて 致す の も を さして 。 勝 病 者 とは 申に て 候 。 初 心の 武 土 心 KeDAVE, FO

Household Management 治 家 57

Household Management with her and warn her gently. In small matters, he should be indulgent and patient with her. But if her disposition is consistently bad and he sees no further use in their staying together, he may, under these exceptional circumstances, divorce her and send her home to her parents. But if he decides to keep her as his wife, and people start to address her with respectful titles like okusama and kamisana, then he may not shout at her and revile her in abusive language. Such behavior is suitable only to the mercenaries and common laborers who dwell in the back streets of the business quarter. It does not befit.a samurai, who should act like a cavalier. It is also unseemly for a samurai to lay hand on his sword or menace his wife with a clenched fist. These are outrageous acts that only a cowardly samurai would think of doing. A girl born in a warrior house and of marriageable age, if she were a man, would never for a moment tolerate being threatened with anyone’s sword or fist. It is only because she was born a woman that she has to shed tears and put up with it.

To act like a bully toward someone weaker than himself is something a brave samurai never does. He who likes and does those things that a brave man hates and avoids is rightly described as a coward.

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Daidoji Yuzan’s Code of the Samurai

PUR 世間 に お いて 。 我 が 兄の 子を も 。 HOFER OBL, LRRD MTRO 他 へ 嫁 して 設け た る 子 を も 。 ALS BEB TC, 何れも 替る 事な し と 心得 角 在るは。 百 姓 町人の上の 事にて。 武 士は 格別 の様子 有

之 事に 候 。 と た へ ば 其家 の 嬉 子 る た 兄の 持た る 子 は 。 舞 な が ら も 我 が親 の 兄 跡 式 をふま ひ 。 絢 領家と 申すにて 候 へば 。た と ひ 舞 の 代と な り て も 。 親 兄を 散 ひた る 如く 馳走 致す 事 に 候。全 く 其 基に 圭 し て の 義 に て は 無 之。

偏に 家 元 の 先祖 を 敬ふ 道理 にて 候。

基 一 男 三男。 井に 我 が 弟の 持た る 子供 へ 封し 候 ては 。 世 間 骸の 伯

父場の 交 りに て 事済み 候。姉 妹 の 持た る 子 共の 義も。 揚 には 候 へ 共 。 赴 は 他 姓を

京たる 義 に 候へ ば 。 其

心 得を 以 て 。

ひ 。 書 状の 文言 などにも。 隔 を 意 用 ひ 小に 候 。

常の 言葉 づか

Relatives 親族

59

Relatives Farmers and shopkeepers usually call the children of both elder and younger brothers nephews, as they do those of married sisters, and treat them in the same way. But among samurai it is different. For instance, the son of an elder brother who is heir to a samurai’s estate, since he is a nephew, will carry on the elder brother’s house and so has legal rights as the heir presumptive. He is regarded as an elder brother and treated with the respect due him. This is not the ordinary treatment of a nephew, but rather the treatment of one who represents the ancestral founder of the family.

As for the second and third sons of that elder brother, it is enough that they be treated as ordinary nephews, as would be the sons of younger brothers. Sisters’ male children are also nephews, but since they have outside relationships it is well to communicate normally with them, in both speech and writing, and to keep them at some distance.

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Daidoji Yuzan’s Code of the Samurai

ICE UR Td. Hb RA BF HAP Wt RETO LV Stk, HO づかひな る 事 に 候 。た と ひ 内 誇の 出合 。参 會の 刻 の 言葉 得 あ べき AL ORB FAR Cd. に 合 つき の 門 他 所 ど は 。 いか ん も 候 へ 。 他 我が子 我が 弟 の ご と く 。 介抱だ に 。候 他人 の 子 に 致し た る 後も。 獲 て を 致すべき 所 存 な らば 。 本 より 手前 にさし 置 た る が よき に と 。 養 な て は 不 叶 候。 但し 養父 方に の諸親 類。 向の家 頼 の 下 時 も く 父方 績なりが 之 家 の 締りも な く 。 相 と も無 。 お いて 。 取 と 致したる 親類 て つ れ ば 。 見 放し がた く て 。 た き 様 子 に 付 ては 。 四 子 賀 弟 の あい さ な な は 。 左 ある 鱗 伝 くな 世話 に 致す ど も べき 義 に 候 。

次 に 我 が 娘 を他 へ 嫁せし め 。 男 子 産れて 後 。 其 相 響 果。幼 の 少 外 孫 家督 に 備 は り 。 其 跡 式の 義 に 付 。 HOD ODRRR CLA 談の 義など 有 之 に お いて は 。 十 の 物 な らば 。 ONDE TCH, HO Fi DPD AGI CBSE CC, HIT OMS ICR, (ALLA 存 生の 時より 。 勝 手 不如 意 る な 跡 式 な どに て 。 諸 親類の 厄介 と も 崩 成 次 第 なばら。 里 亮 我が 娘の難 義を も 。 見 届け 遣はす 道理にも 有 之 候 へば 。 彼 と 是 世話 に も 不 致し ては 不 叶 候 。

其 響の果たる 跡に。 何の 事 欠る 義 も 無 之 か。 又は 少し に も て た 〈くは ひな ども 有有 之ならば。 猫 以て田方 より 手 ざ しは 致さぬ 筐 の 義 に 候 。 其 係と て も いま だ 幼少 る な に 。 我 が 娘と 相談 を 以て の 後見 。 一 園 其 意 を得ぬと 。 他 人 の 批判 も 憧るべき 事 に 候 。

Relatives 親族

61

Ifnephewsand younger brothersandeven onesownchildren aresent out as adopted children, they must be treated as such. Whether one meets them in private or speaks with them at some family meeting, greetings and salutations should be of a formal and distant nature, as with those of outside houses and families as opposed to near relatives. After they have gone to another house, if you continue to treat them as a son or younger brother, it will look as though you would have preferred to keep them at home. The adoptive father and the other family will regard that attitude as a snub. Yet that adoptive father is certainly not a relative, and if there should be disorder in his house and it proves to be difficult to decide who will inherit the estate, then it may be proper to treat a son or younger brother as such and to help them and not turn away from them. And when you marry your daughter into another family, if she bears a son and then the husband dies so that the small grandson is left as the heir, you will have to negotiate with the relations and connections of this son-in-law to settle the estate. In this matter it is essential that,

out of ten points of dispute, for instance, you leave eight or nine to be decided by them. But even if your daughter’s husband remains alive, if his family is badly off and becomes a burden on the relatives, you can hardly hold yourself back from doing something to assist your daughter when in difficulties. In that case it is proper for a samurai to give some help. But if your daughter’s husband has died, and their family resources are sufficient, or they have some savings, it is not proper for a samurai

to get involved. Even adiscussion with your own daughter about the guardianship of your minor grandson becomes subject to criticism unless you have an agreement acceptable to all.

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Daiddji Yuzan’s Code of the Samurai

AMR OM.

或は先祖 の主 筋。旗 頭 など 申 す人 の 家 衰へ 。

世に 落 ぶれ て 。 見る 影 もな く 成果 たるを。 少し も 疎 略 致 さずが 。 む か し

の 筋目 を 立て。折 々 の 心寄せを も 仕 るは 。 武 士の本 意に 候。 鶴 元 足元 にばかり 目 を 付け 。 盛 な とる 見 ては 。 散ふまじき を 和敬 も まひ 。 論 へ た る と 見 ては 。 BLUE ECSeOBLUIS BAA AOR 合 にし て 。 武 士の正義 にあら ず 候 。 初 心の 武士 心得 のため人

如件。

Relatives 親族

63

Moreover, even though a family of your own direct family line, or of the head of other branches of the ancestral line, or of standard bearers is in decline, or has lost its status in the eyes of the world and become a mere shadow of what it once was, a samurai will continue to treat its members politely as he always has and give them every consideration. This is his basic position. It is the mentality of peasants and merchants to judge a person by his outward appearance and social standing, respecting him when he is successful and looking down on him when he has fallen on hard times. This is not the upright moral conduct of a samurai.

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Daidoji Yuzan’s Code of the Samurai

PStet 奉公 仕る武士 は。 大 身 小 身に 限ら 常に 億 約を 用ひて。 随 分勝 手をすり 功 不 申 分 別 元に 候。 但 し 知行 高を取 武 士の 義 は 、。た と ひ 一 度 勝手 をすり切 候ても。 早 く思 案を 致しかへ て 。 受をつめ 彼 所 を ち ゞ め 。 諸 事に 気を CHES SSRIS. Ba BES し 申も 義栓 成 は 候 。 身 上に 鱗 計ある を 以て の 義 に 候 、 小 身にて 大 身の 眞 を 似 致し 。 無 用の 義 に 物を 入れ 。 勝 を 手仕 じ 損 候 ては 。 身 上 の 父 計 無 之に 付 。 萬 事跡 ひけになり、 何 簡略 程 致し 候て も 補 ひ 兼。 後 々は 跡 も へ 先 へ も 行 兼る 。 すり 大 切 と査 成るは必定 に 候。人人 々 勝手 に 成るぞ 成らぬぞと 申す は 内 誇の 義にて、 奉 公を 致す 身に は 。 傍 募 一 列の 格 合有 之。止 事を 得 る ざ 物 入も く なて は 叶 はず 、 左 様の 刻 衛 方 なけれ ば 。 種 々の 才 直 手段 に及び。

云まじ き 事をも い

ひ 。 仕 間 敷 事をも 仕 り 。 て 生 れ も 付ざる 不 律 義 も 、の 大 は つ 者 の 名 取 を 仕るも 。 量 競 不 勝手 より 起る 過失 に 候。

Thrift @&

65

Thrift Whether great or small, samurai who are in service to a feudal lord must always practice thrift and do so wisely in such a way that they do not run upadeficit in their own household expenditures. Samurai with a large income, if they find they are living beyond their means, can quickly make a change in their affairs. By making a saving here and cutting an expense there, they can soon recover their solvency because they will have a bit of surplus. But if a small retainer tries to live like a great vassal, spends unnecessary amounts, and then gets into difficulties, he cannot recover because he has nothing to fall back on. However much he tries to scrimp and save, he only becomes more involved until at last he comes to complete ruin. But because people’s domestic affairs are a private matter, and one who is in service must do as his colleagues do and incur certain necessary expenses, he will be forced to try every possible trick and device. He will even say what should not be said, and do what should not be done, since financial difficulty induces even those with a high reputation to do dishonest things that are otherwise alien to them.

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Daiddji Yuzan'’s Code of the Samurai

BEACH PKK ABIEe ED. F LMBOBRLEIED DL な り 共 無益の 義 には 。 物を入 ぬ 分別を り 仕。 是 非 致さずしては叶 は ざる 事ばかり に 物 を 入る。 是 を 僚 約の 道と 申候。 但 此 僚約に 付 て 一つの 心得 有之 修 。 い か とん な れ ば 。 僚 約 僚 約 とば か り 申 て 。 物 の 費をいとひ。 内 誇をつめ て 簡略 専らなる 時は。 程なく 勝手 を持直 し 。 其 初め 持つ け ぬ 金銀 を 持て ば 。 持 ほ つ ど 多くな る を 悦び 。 耗を 悲しむむ さき 心 と 成り 。 後々は和 師 べき 事 を せ も ず , 致 さで 叶 は ぬ 事をも 致さめ 。 義 理知 らず と な り。 兎 も に 角 に も 金銀 を 次 ふる 分 別の 外 無 。 之 之を 名 付 て 各 向と 申 候。 百 姓 町 人 の 上は いか ん も 候 へ 。 武 士の音 装と 申すは。 三 費の 径 物 と らん や に て 。 大 き に 嫌 ひ 申 義に 候 。 其 子 細は 。 世 に 多 き 金銀さ をへ 。義 理にかへて 。

遣ふ事 を いや が り 候 心から は ま 。 し

て や 外 に 二つ と な き 一 を 命 惜し 気 もな く 捨る 義 は 。 決して 無 之道 理 に 候 。され ば 社 次 汗は 。 膜 病の唐 名な り と 。 古き人 の 申 置 候事 に 候 。 初 心の 武士 心得 のた め人加 件。

Thrift @&

67

Thus, one must firmly resolve to live only according to one’s meansand take great care not to indulge in any useless expenses, spending money only on whatis necessary. This is what is called the Way of Economy. But one thing must be noted: To do nothing but talk about economizing, and to hate to spend anything, saving and skimming everywhere and being delighted when you can add one coin to another by some tightfisted trick, is to become devoted to dirty money. A man who in this way eventually loses all sense of decency will do what ought not to be done and will leave undone what should be done. People like that lose all instincts except that of hoarding and what they practice is miserliness, not thrift. However it may be with peasants and merchants, stinginess in a samurai is as much to be despised as throwing away the Three Sacred Treasures. For if he puts all the money there is before duty, and spends it grudgingly, how much more will! he grudge throwing away his far more precious life? That is why in China the ancients regarded extreme frugality as being the same as cowardice.

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Daiddji Yuzan’s Code of the Samurai

rae

家人 奉公 仕る武士 。家 作 仕 る に お いて は 。 表 向 の 門 長 。 屋 玄 開の 見 入 。 座敷 の 購 な ど は 。 身上 相 應に 上 敗 に 仕るも 元の 義 に 候 。 子 細は 。 何れ の 城下 に 於ても。 外 曲輪 の邊 まで は 。 他 所 他 國の 者も入 來 り 。 見る 事も 有 之 候に 。 諸 士の家 居 宜しけれ ば 。 家 中 も 落 付て算 ゆ る な れ ば 。 主 君の 御 師にも 。 少し は 官 敷 道理 も有 和 之 か に て 候 。 其 外 奥。 向 妻 子など 指 置 候 雇 は。 雨 さへ 漏 ずば 。 い か 様 に 見 苦しくて も 堪忍 仕。 り 成べき 程は 。 家 普請 に 物を 入ざる 様に と 引合 序に 候。

House Construction RE

69

House Construction It is fitting that a samurai who is in service should have his outer gate and guardhouse, his porch and entrance as wellas his reception room, be as fine as his income allows. In all castle towns, people from elsewhere come in as far as the outer moats to take a look around, and

if the samurai’s residence looks pleasing on the outside and seems quiet and dignified on the inside, it will reflect well both on his lord and on himself. But otherwise the inner parts of the house where the samurai’s wife and family live should be considered adequate, even if they appear unsightly, so long as they keep the rain out. For it is most important that one should spend as little as possible on repairs or renovations.

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Daiddji Yuzan’s Code of the Samurai

FMA HAT IC, BLE ICISKERK AKG ANTS. BICRERMO DRE は し ます を 以 て 。 二 三の丸 に 査在士屋敷 は。家 を 低く 。 梁 を 間 つめ

て。普 請を手軽 と く の 制を 定めら る > 事 に 候 。 し ま て や 外 曲 輪に 住 FECES LEOR EIS, MICHA CS. HS AAR CHS Be れ ば。示 を 兼 る た 家 作とて は 。 可 仕様 も 無之 候。 去 るに 依 て 。 作事 DE CHES 21S, B/G ORR 様 な り とは 申 に て 候 。

受を 以て 存ずる 時 は 。た と ひ 治世 の 今 とて も 。 武 士道 を 磨く 土は。 居 屋 敷の家 作に 種々の 物 敷 を 寄 書し 。 常 住の思ひをなすは。 有 之 間 敷 事に 候。 其上火災 な どに 人 逢たる 時 は 。 早 速 似 合の 小屋掛 不 仕 ては 叶 は ず 候 に 。 左 様の勘痢もな く。分 限 に 過 た る 普請 に 物を 人入れ そ 。 れ を 借金 の 高に 結びて 嬉し が り 候 は 。 至 極の不物敷 寄と より 外 に は 。 可 申 様も 無之 候。初 心の武士 心得 のた め人如 件。

House Construction RYE

71

In this unsettled world, even the lord of a castle must always bear in mind the possibility of a siege, and therefore the samurai residences within the second and third districts must be kept low and of shallow depth and inexpensive to build. By contrast, those retainers who live in the outer zone, who may have to burn their houses to the ground in time of emergency, should refrain from building anything too permanent. Their dwelling should, in fact, be of the lightest possible construction, barely more than a shed to sleep in. Realizing all this, even though just now weare living ina time of peace, a samurai who wishes to keep his Bushido untarnished will not think of his house as a permanent residence, nor will he lavish any care on elaborate decorations. If the house catches fire, he will have to put up a suitable shelter again in a hurry. Anyone who fails to think ahead, but instead spends too much money on building, and perhaps even runs up a heavy debt for fancy furnishings, can only be considered to lack a sense of the fitness of things.

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Daidoji Yuzan’s Code of the Samurai

7 っ

武備 奉公 を 勤る武士 は 。 分 相 限 應に 。 武 具 兵 を 具 貯ず へ して は 不 叶 候。 就 中 其 々 家 の 軍法 有 之。 兼々主君 より定め 置る> 家中 一 の 同 番 指物。 同じく 面々の 出 子。 或は胃 の 前 立。 錯 。印 袖 印。 小 荷 駄印 な ど 申 す 合 印に 於 て。 は 油 刻な く 支 度 光に 候 。 其 期に臨み 優に 支 度候ては。 日 比の油断 も 題はれ。人 の 下 墨も如何 に 候。合印を 疎 略 に 致して 。 味 方 討に 逢 る た 者 。は 討れ 損 る た べき 旨 。 武 家の古 法 に相 え 見 候 。 然 れば 油断可 仕様 と ては 無 之候。

た と へ ば 我 召 仕 の も のに。 人 を 斬る 用 が 無きとて 。 刀 脇 指の 身を 木 竹 に 致し。 尻 を か らく る 用 が 無きとて 。 肌 各 を > か ず し て 棚 在 様な る 。 不 心 掛 者有 之 ば。 其 通り に 致し ては 指 置 がた き 道 理に 候 。 況 や 一騎を 前 勤る武 土 。似 合の 線を 受て居 な が ら 軍 役 の 勤めの 。 成 るぞ 成らぞ ぬ と いふ 了 科 も な く 。 如 何に 静 議の時 代 な れば と て 。 持

の 身に 木人 竹を用 ひ 。 下 帯 を か > ぬ 若 坪 仲 間 には 。 百 双 倍も 優りた る 不心 掛 と 者可 申。 候 然れば 深く 時 恐れて 。 武 備の 心 掛 油断有べ か ら す 。 是 に 付 心得有 之候。

Weapons 武 備 73

Weapons Every samurai whoisin service toa lord must havea supply of weapons suitable to his means. Each feudal house has its military regulations, so the proper banners and flags and helmet insignia, spear mounts, sleeve crests, and marks on the pack animals as ordered by the lord must be carefully provided in a uniform manner. If any have to be improvised in haste, it will be an obvious sign of carelessness and will provoke contempt. Not unknown in military history are men who by neglect of their insignia have been attacked by their own side and killed and suffered loss. Therefore precautions must always be taken in such matters. Some samurai may think that their servants are not likely to have to cut anybody down and so may replace their sword-blades with wood or bamboo, and fail to provide them with a loincloth because they think they will not need to cinch up their clothes, and will find themselves in difficulty because of their lack of foresight. And a samurai who is a cavalier receiving a considerable salary and who does not know when he may have to take the field, however peaceful the time may seem to be, is a hundred percent more blameworthy if he does not provide himself with the proper weapons than the young serving man with a wooden sword or no loincloth. So out of fear of being publicly shamed he must equip himself properly. Here is a piece of advice on the subject:

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Daiddji Yuzan’s Code of the Samurai

士 着 料の具足 新た に 威し立 可 申 と な らば 。 警 ば 黄金 三 小 身の 武 。 枚 を 以 て 。 一領の具足 を 調 る 赴 悟なら ば 。 其内 三 分二を 甲 責の 代 ib, BASF ioCd. WLS. ASI. ER. Po LT. PA. BH A. FTIR AKfa, AKEKEOE TH. 羽織 。鞭。 扇。 US 一 騎前の 諸 色 不足なく 。 具 足と 一 同に 。 支 度 仕る義 肝要 に 候 。 抗 叉 其 身 年 若く。力 量 勝 れた り 共 。 鐵 厚なる重具足 。大 差 物。大立 物 細を 申す に 。 若 な ど を ば 遠慮 元に 候 。 子 盛りの力量 に 合せて。 調 置 た る 具足 は 。 年 寄 候ての 用 に 不 。立 其上 如何 に 年 若く 候て も 。 陣 中 に 於て病気 か。 叉 手 導など 負ひ て は 。 A AIEHO BEKO IB を 引し 。 苦 勢 に る な は 定 り 事 に 候 。 愛を 以て 重 具足を 無用 とは 申す に て 候。 次 に 大 指物 大 立 物の 義 。も 若き時 分より 。 陣 毎に 是を 用 ひ 。 世 間の 人 に 見 知ら れた る 上に て は 。 其 身 年 寄 苦 勢 に なれんば と て 。 指 止 が きも た の に 候 。 初 心の 武士 心得 のた め 頒 如 件 。

Weapons 武 備 75

Whena small retainer wishes to outfit himself and has, let us say, three

pieces of gold to buy a suit of armor, the best thing he can do will be to spend two-thirds of it on the body armor and helmet. This will leave the remainder to provide all the other items he will need, such as underclothes, breeches, coat, under-hakama, upper sash, great-coat to wear over his armor, whip, fan, wallet, cloak, water-bottle, cup, and so forth. In this way he will have every accessory he needs, as well as his suit of armor. And even though he may be young and wonderfully strong, it is better for him to avoid heavy suits of thick iron armor and hefty banners and flags. For, while they may be tolerable while he is youthful and vigorous, as he grows older they will become too much for him. Even a young man may fall ill or be wounded, and then the lightest iron armor will be a heavy burden and an obstacle. If a young man acquires a reputation for the weight of his banners and flags, he will find it hard to give them up when he grows older and becomes less able to carry them.

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Daiddji Yuzan’s Code of the Samurai

hehe A \VARZRLMS BRODER ZWD. AB GREE Z DZ. 錯 喜 本 より 外 に は 。 持する 義成 らず 候。も し 其 鏡 折損 じ 候に 於て は 。 持 錯に 事を 欠 は 定 り 事 に 候。 去 るに CAE CRO XX 度 仕。 り 柄 には 竹を 仕 すげ 候てな り 共 。 澤 用 の間 に 合 せ 候 心 掛 に候。 APRA ARTS. HED KRICLCT, 寸の 延たる 刀 を 用 意 し て 。 下 人 共に さ > せ 。 若 生に は 胴 丸鉢 。鐵 小 者 中 間 には 胸 懸鉢巻 。 又は 鐵 伴など。 軽き 身の

園を ひ 致して 取ら せ 候 は 。 小

身 武士の 心

SEH HA A FI OE eR clk, BEBO LEVEE 合 も 無 之候得ば。大方は刀 を 打 折 。 指 替に 事を 欠 事も 無く て は 不 叶 。 候 去 るに 依 て 。 我 が 指堆の刀 を 若 党 に > さ せ 。 若賞の刀 を 草 履 。取 又 は馬 の 口 取 な どに さ > せ て 召 連 元に 候 。 初 心の武士 心得 De Oar,

On the Equipment of Servants ##@2

77

On the Equipment of Servants A Sait retainer, even on odie occasions, ould not venture out with many servants, and so need not have more than one spear. If that one gets damaged, he will be without a spear to be carried before him. So he should keep an extra spear-blade, which can be fitted with a bamboo shaft and used in the meantime, for it is important that he should have something right now. And if his spear is only slightly damaged, he can provide a rather long, strongly mounted sword and let his attendants carry that. The young squires may use a domaru armor with an iron helmet, and the underservants and attendants a munekake with only a cloth around their head or an iron hat, for a small retainer should take care to arm his men lightly, And if you should be caught up in a bout of fencing, in which armor and helmet are used, your sword will probably get its edge nicked and you will need to replace it with another. Then the old one can be used by the young squire and later be passed on to the sandal-bearer or the horse-tender.

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Daidoji Yuzan’s Code of the Samurai

武士 RAC CRLLAT OOS, HO BURKS RL SEROI. LAO ひ を な さ し む べき ORAIMRNIS. KEODAZ OH, RAL 呼 る >身 し と て は 。 三 民 の 募に 封して 。 無 理 非道 の仕 形とては。 仕 間 敷 道理 に 候 。 遍 農人へ は 無 購なる 収納 を 申 懸。 其 上に 種々の 過 役 を 充て 取 潰 。し 職 人に は 物 をあつ ら へ て 。 其作料 手間 を 代 も 遺ら す 。 町人 商人 の 手前 よりは 物を 調へて 。 其代物 を無沙汰 に 致し。 或 (SPH TOC AICHE CHP RICE SIS, ABEL AHR,

Bee BE PELL . ARID ARES ISB ILO, HBA ROK AR wD 様に 仕 。 り 町人 商人 の 手前 に。 是まで有 之 買掛 り借 金 等も。 と たひ 一 度 こそ に は返 漬 不 崩 成 候。 共 連々 を 以て 少しづ > も 是 を 遣はし 。 損 させ を 。 迷 惑を 致させぬ 様 と に 。 心 入有 べき 事 に 候 。 盗賊を 戒む る 役人 たる武士 し と て 。 盗 賊の眞 似 を 仕 るべき 様 と ては 無 之 事に 候。初 心の武士 心得 のため人加 件。

Samurai Hoe

79

Samurai unruly elementsand bring peace and security tothe farmers, merchants, and artisans, even the least of those who bear this title must never commit any violence or injustice against these three classes. That is to say, he must not demand any more revenue than is customary from the farmers or wear them out by forced service. He must not order goods from artisans and then forget to pay them. Neither must he send for things from townspeople and shopkeepers and keep them waiting for their money. It is also most incorrect to lend them money and charge high interest on it as a mere silent partner.

One should always be considerate to these people, sympathetic to the farmers on one’s estates, and careful that the artisans are not ruined

by debt. And though you might not be able to settle the debts you may have incurred in transactions with townspeopleand shopkeepers all at once, you certainly ought to pay a portion from time to time so as not to cause these classes loss and distress. For samurai whose duty it is to punish robbers and thieves must not imitate their criminal ways.

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Daidoji Yuzan’s Code of the Samurai

Bic 五 六 十 年 以前 まで は 。 諸 浪人の 索 下 も 繋ぎ 申す 程 に 無 之 てはと 申 義に 候。 責て 痩馬 走も 繋ぎ ら ばと。 到 ぬ り 計の ロロ上に 候。 錆 に も 。 知 行 取 と いふ 名に 。 百 石て

身上 を か せ ぎ 候 言葉 に 。 乗 替の 申す は。知 行 五 百 石 以上 な らば と 申す 様 に といふ は 。 三 百 石 ほどな 鉛の吉 本 も 持せ 候 様 にと 申す は 。 望を 懸たる 言葉 に 候。

其 時ま 代 で は 武士 の古風 残り。 我が 口より 何 百 石 ど な >。 員 敷 定め て は 申出 間 敷 との 。 意 よ 地 り 出 た る 言葉 に 候。ISAC ORS 晃 す 。 武士 は 喰ねど 高 楊枝 ど な 申す も 。 其 時代の 世話 に て 。 年 若き 人 は 。 勝 手 損 徳の 話。 物の 直 段 な ど をば 口 に い は ず , 女 色の 話を 聞 ては 。 赤

面する 様 に 候 ひ。 き 士 たらむも の は 。 及 ば ぬ ま で も 。 古風

の武士 偏 義を。 慕ひ克 び 度 事にて 候 。たとひ 鼻 は 曲りて も 。 息 さへ 出れ ばよき といふ 意地 合に 角 成 候 ては 。 是 非に及ば ず 候 。 初 心の 武士 心得 のた め 頒 如 件 。

Sense of Shame Beit

81

Sense of Shame Fifty orsixty yearsago, whenspeaking ofemployment, lordlesssamurai would say thata mancould scarcely keepa spare horse with an income of something over five hundred koku, or that one could barely afford to keepa half-starved animal ifhe had about three hundred. Similarly, if they heard about a vacant position with an income of a hundred, they would describe it as allowing a man to own only one rusty spear.

For up until then the ancient style of the samurai still survived, and it was not their habit to mention figures and say that anyone had so many koku of income. Instead, they used these expressions: “A hawk may bestarving but he won’ttouchcorn,” and “The samurai may have eaten nothing, but he still uses his toothpick.” Sayings such as these illustrate this sentiment. Young people of that day never spoke of profit or loss or mentioned the price of anything. They would even blush if they heard any talk aboutlove affairs. And though all samurai may not be able to attain these ancient ideals, I think all ought to admire and study them. We should think of it this way: “Though a man’s nose be crooked, if he can breathe through it, then all is well.”

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fe 奉公 仕る武士 は。 多 き 傍 医 の に 中 て も 。 勇 気有 り て 義理 を 正す 事 を 好み 。 智 恵才 算有り て 口をきく 武士 とは。 日 比入魂 致し。内 外 心 安く 申 合する 義光 に 候。 右 様の武士 は。 左のみ 澤 山には 無 之もの に 候へば。 SAIS TH. ARO KER AICI AO, BEA Z FS. AS ICED CHEMIE CHR MAC CREO KHEA SEH 60 KE SEL OTE, RADY BRL HALE USI 官 し からず 候 。 子 を 細 申す 。 に 武 士の入魂 を 仕 るは。 互ひの 心根 を も 見届け 。 見 と ゞ けら れ こそ て 。念 に 比 は 可能 成を。 営 分 出 會て面白 きぞ,合 口な る ぞ と 申す 迄にて。 心 易 て だ を 仕 り 。 武 士の出 會の 様にる 無 之。 不 簡 不 作法 み の を 尋 し。 手 足 を もた せ あ ひ て 。 小歌津 瑠璃 にて 夜を 明 しう 。 ぬ が わが と挨拶 よき か と 思 へ ば 。 優 初の 事 を 申しつの り て 。 不通 義 絶を 致し 。 誰有り て 中 を なほす 者 の 無き に も 。 頓て 又 を 中な ほり 候な ど。 一つと し て 踏 詰たる 意地 の 無 之は 。 貌 は 武士 にても。 心は夫人 足 に 等 しき 様子 にて 。 及 慣 しむべ き 事 に 候 。 初心 の 武士

心得 のため 頒加 件。

Choice of Friends #K

83

Choice of Friends It is most important that a samurai in service should associate with and make friends of only those among his colleagues who are valiant, dutiful, wise, and influential. But because men of this kind are not numerous, he may find only one among all his friends on whom he can thoroughly rely in time of need. Generally speaking, it is not desirable forasamuraito make any intimate friend of whom heisespecially fond and with whom he prefers to eat and drink and chase around.

For if he discovers a kindred spirit and makes a great friend of him, thinking he will be an amusing and convivial companion, the two may come to behave in a manner inappropriate for their class. They may treat each other with no ceremony or reserve, sprawling up against each other, spending their evenings bawling songs and joruri ballads, or using too-familiar terms of address. They may seem best friends at one moment, and then, by insisting on some small thing, breaking up and not on speaking terms the next. Then they may just as quickly patch up their friendship without even asking someone’s help as reconciler, as is the custom. Such unpardonable lack of dignity shows that, though some may look like samurai on the outside, their minds are those of ditch diggers.

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SC ik. 武士 た らむも の>。 MIL RwAL LTE 武道 の正義 に 候。 然 り と い へ 共 。 謎もな く 頼 母し だて を 府 し 。 nv ょ ぬ 所へ も さ し Hh PROT SPICE SSE Bo ti荷なひ 取 持 候 をば 。 さ し 出 者共 申 し 。 又 は 物 に 懸りな ど > も 沙汰 仕り。大き に 宜 し か ら ず 候。 是 は 少し 摘 て ひ も と 存 ず る 事 なと り も 。 人 が 頼まぬ 事 な ら ば 。 か まわ めぬ 程好 事 は 無 之候。 子 を 細 申す に 。 小事 いふ は に 及ば ず 。たと ひい か 様の づか しき 事た り 共 。 武 士の上に 於て。 既 に 頼むぞ 頼 まる>ぞ と申 す に人馬 り 候 ては 。 我 が 身 に 引 懸。 苦 震に 不 仕 し ては 不 叶 候。 事 の 首 尾 より に て は 。 主 君 親 兄弟の 師 にさへ 。 無 差と 捨ぬ 一 命をも 。 是 非 な く 相 困 す 儀も有 ま じき に 非ず。 愛を 以て 課もな き 頼 母し だて を 。 無用 とは 申にて 候。

古き 武士 は。人 に eRPBE URNS, MSA. BS aie PHL り て 。 成 まじき と 存 ず る 事 をば。 最初より 請負 不 申。 可 成筋の 義と 存 ず る 義も 。 篤 と 思案 致して 後。其 を 義 受 負 申す に 付。 既 に 受 負 候 ほど の 義 は 相 調ひ 。 首 尾 不 合の 義 と ては 無 之 物にて 候。 去る に 依 て 。 人 も$二 明 哉と 申し て 。 署 事 に も仕るに て 候 。 然 るに 其 考なしに 。 人が 物 さ を へ 頼め ば 。 心 易く 受 負 。 首 尾 不 合 な れんども そ 。 れ を 何共 不 存 候 時は 。 不 均 者 いふ と 名 取を 仕り 候 。

Friendship 2¢#2

85

Friendship Reliability is one of the qualities that the Way of the Warrior requires of asamurai. Yet itis notatall desirable that he should offer assistance for no special reason, thrust himself forward in things that do not matter, or take on obligations in affairs that do notconcern him, merely for the sake of doing so or of giving his advice. Even in things that do concern him even slightly, it is much better to stand aloof unless someone asks him to intervene. Ifa samurai becomes implicated in even small questions, let alone more complicated ones, he may become so entangled thathecannot withdraw withoutrisking his precious life, whichshould be at the disposal only of his lord or his parents. Therefore, I say that he should not perform favors without good cause. If the samurai of former days was asked to doa service, he would think about whether it was one that could be granted or not; if the latter, he would decline at once. If he did entertain the request, he would undertake it only after careful thought, so that he was fully prepared to deal with it and the entire affair could be settled soon. As a result,

the suppliant’s difficulties were resolved and the benefactor samurai gained great praise. If, on the other hand, without such reflection someone takes on certain responsibilities, he will be unable to carry them through properly and will thereby gain a reputation for having no principles.

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PUL AICRDBORLHL, BISA IMD, HHH SZNAX 事にて 候 。 子 を 細 申す に。人 の 親 匠 師 。 兄 伯父 などの 身 に て 。 子 や 弟子 や 。 拍 弟へ 圭 し て は 。 と た ひい か 様の 思ひ 寄 を 申 過 し 候て も 。 震 し か る まじ く 候へ 共 。 れ そ さ へ 武士 の 口より 物を 申出 すは。 遠 慮

勘 次く な て は 不 叶候。 況や 友 傍 旨 へ圭 し 候て は 。 猫 更 遠慮 区に 候。 損 又人より 打 わ り て 。 相 談を 致し 懸る 義有 之 。節 我 等も了 簡に 及ば ず と 去 て 。 一 向相談 を 刻り 候は 格別 の 義 に 候。既 に 其 相 談 相 手と 角 成より 初め て は 。た と ひ 其 人 の 心に叶 は ず 気に入ら ぬ 事な り と も 。 少し も 遠慮 なく 道理 をせめ て 。 我 が 存 寄 の 一 とほり を 残ら ず 申 述 るは 。 一 段 頼 母しき 意地 に 候 。

然るを 心 弱くて。 ケ 様に申し たらんに は 。 若 も 心 !seen AC HONSERL, PPL MLC, 事 の 道理 に 背き。 筋 目に ざる 義を。 沈 左 様 も に可 然など。 間に 合な る 相談 っ ics まじ き 事 を い は せ 。 MISHLBOREMSCREMLT BHAZO DENG ICIS候 は 。 相 談 相手に 頼ま れた る 甲斐 もなき 仕 合に 候 。 或は 我 を が 人 まし く 思 ひ て 。 相 を 談 致す に付て。 理の 党 る所を 以 て 。 相 談 に 及ぶ 義を 不用 して 。 己 が 心 任せに 致し。 事を 仕 損ずる 様 な る 無 分 別も な の ら ば 。 向 後入魂 間 仕 敷 事に 候 。 初 心の 武士 心得 Deo Pager.

Friendship 28%

87

Then again, giving one’s advice or opinion should be done only after much thought. For though parents, teachers, elder brothers, uncles, and so on may give unsuitable advice to their children, pupils, and nephews without harming them much, everything that comes out of a samurai’s mouth must be considered and guarded. Particularly to his friends and colleagues must he use words most carefully. And when he is singled out and asked to take part in a discussion he may, of course, say that he has no views on the subject and refuse to talk about it. But if he does become aparty to the discussion, he will prove most helpful by stating exactly what he thinks, clearly and succinctly, without hesitation and with no regard for the others’ disapproval or resentment. For if, out of weakness, he fears opposing people or offending them and so betrays an awkward indecision, turns aside from what is just, and agrees with what is not reasonable, and, to avoid a squabble, allows improper things to be said and burdens to be laid on others, then he will come to be thought of as a worthless advisor and may even be despised and vilified for it. Again, if anyone is so stupid as to think himself too lofty a person to take part in an important discussion, arguing that there is no need to consult the others but instead wishing to decide everything according to his own preferences, and so making a mess of things, he will likely find himself not very popular among his fellows.

88

Daiddji Yuzan’s Code of the Samurai

Has

PHOS BASKET. FRO PICS TM C. PBMODS ODDA AZAR. ASICEB OMEN TC HOF LIA ic HERE AS, AE RAG OT SHER, RSERS ERR ARICA Sn BCR び 候 。 其 許はと 日 比 義 絶の 義 に 候 得共。 既 に 同 役 と仰 付られ 候 上 は。向 後 互ひに隔 意なく 申 合せ 。 御 用の 相 潮り 不 申 候 様に無 之て は と 存ず る 事 に 候 。 其 許は 営 に 役 於て先輩 の 義に も 候 へば。 諸 事 御指南 頼入存 候 。 但 明日 にも 貴殿 我 等の内 他 役 に 軸 じ 。 同 僚を 離れ候は ゞ 。 又 義 絶に及び 可 申 候 。 そ ま れ で の 義 は 。 隔 意な く 申合 せ 候 外 無 之 段 申 理 り 。 互 ひに 心を 合せ て 相 勤 るは 。 武 士の正義 に 候。 況 や 日 比何の 子 細 無 之 傍 募 。と 同 役の 義 な ら。 ば 沿 更 隔意な く 申 合せ ず し ては 叶 は ず 候 。

人欠るをや > も すれ ば 樺を当ひ。 或は新 役にて 諸事 不 案内 な るに は 。 REO 心を 添て。 首 尾好 勤め させ べき と いふ 。 お と な し き 心はな 6 AL Ze A 見ては 嬉しがり 申 す など は 。 さき む も と きた な き と も 。 兎角の 批判 に及ばず 候。 左 様なる 心 立の 武士 は。自 然の 比に 申みて は 。 必 定礁ひ 首 。 味 方 討 。 等卑 快なる 働きを も 仕兼ず 候。不 時 慣 しむべ き 事 に 候 。 初 心の武士 心 得 のた め 伯 加 件 。

Breaking Off Relations #@2s

89

Breaking Off Relations A samurai Sh is in service may well age amongwhicacquaintances or comrades one with whom, for some reason, he does not wish to associate. But if he is ordered by his lord to serve with such a person he should go to him at once and say, “Iam commanded to serve with you, and though so far we have not been on speaking terms, as things are, I trust you will cooperate with me so that we can carry out our duties properly without any difficulties.” And if the other is his senior in office, he will ask him to give him the benefit of his kind instruction. If he is transferred to some other position the very next day, then both of them should revert to their former terms, but meanwhile they must agree to work together cordially in carrying out their official duties, as is the correct conduct for a samurai. Between comrades who face no such obstacle there should always be the most hearty mutual cooperation when they find themselves serving together. But those who constantly strive for power, who lack the kindness of heart to give assistance to those who are new to office and little acquainted with its details, or who even rejoice when such novices make mistakes, such men show a nasty, mean spirit and fully deserve to be sternly condemned. This is the sort of samurai who might play some dirty trick, like turning against his own side when he finds himself in an awkward situation. Anything of the kind is to be strictly avoided.

90

Daiddji Yuzan’s Code of the Samurai

peI) 武士 たらむ も の は 。 常 に 古き 記録 を披見 致して。 其 身の SH 極め 光に 候。子 細を 申すに。 世の人 の も て は や し 候。 甲陽 軍 鑑。信 長 記。 太 閣 な 記 ど 申 す 書の 中 に 。 合 戦の次 第を 記し 置 候にも 。 名 OMSK SMO BS, 誰 が し 何 某と其 姓 名 を題はし。此 外 対 死都合 何 千 何 と 百 相 記し 有 之 候。 右 何 千 何 百と 申す人 敷の内 に は。大 身の いか 士 程も可 有 之 候 得 共 さ 。 せる 働$ 無 之を 以 て。 其 名 を 書記 すに 及ば ず 候。小 身 にて も 。 勝 れた る 武 篇有 之 武士 ば か OSE KC REA @ BRIS LES WIC CHR. BIEL bE DEO ILE D. MARAE CEN ERT A EIRS b, 敵 に 首 を 渡す 時 の 苦痛 に。替 と りて は 無 之 道 理に 候。

BEHER DNL OHS FT SID, BE CBT SHEE り て 討死 を 遂 。 英 味方 の耳目 を 驚か し 。 主用 大 称の 御 惜みに も 預 り。 子 孫 水々の面目 も に 備へむと 心 頻 こそ る 。 武士 の本 意 に て 候 。 然るに 意地 きた な くし て 。 懸る 時は人 の 後。退 く 時は人 の 先 とば か り 心を 働かせ。 或 は 英 城を攻 る 砲 。 も 矢 玉の 劇 き し 所にて は 。 傍 輩 を に 桶 つき 。 其 陰 に かゞ み 居 り 。 通 ぬ れ 運の 矢 には 中 り て 伏 倒れ 。 剰へ 味方 の踏 に 草 まで 成りて 。 犬 死を 仕 。 り大 の 切 身 命を失 ひ 候 は 。 無 念の 至り。 口惜き次 第 て に。 武 士の 不 此 算 上 有るべから ず 候。 此 旨 々 能 思 量 致し。 朝 思 暮 練の工夫 ある べき 事 に 候 。 初 心の 武士 心得 のた め 頒 加 件 。

Reputations 4#

91

Reputations One who is a samurai should always be reading the ancient records so that he may strengthen his character. Those works that are famous everywhere, such as the Koyo Gunkan, the Nobunagaki, and the Taikoki, give accounts of battles, with detailed descriptions and the names of those who fought gallantly as well as the numbers of those who fell. Among these latter might be many great vassals, even though in fact they were not conspicuous for their valor and thus their names were not recorded. Even among the small retainers, only those whose martial valor was preeminent have been selected for the honor rolls and their names inscribed for posterity. Yet both the fallen who left no name behind and those whose exploits are famous through the ages felt the same pain when the enemy cut their heads off. So consider this well: Because every samurai must die, his aim should be to fall while performing some great deed of valor that will astonish friend and foe alike. His brave act will make his lord and commander regret his death, and in this way he will leave behind anillustriousname to the generations to come. Very different is the fate of the coward whois the last to charge and the first to retreat, and who, when attacking a stronghold, uses his comrades’ bodies to shield himself against the enemy’s arrows and spears. Struck by a chance arrow, he falls and dies a dog’s death, and may even be trampled underfoot by his own side. This is the greatest disgrace for a samurai and should never be forgotten but pondered over earnestly, both day and night.

92

Daiddji Yuzan’s Code of the Samurai

FE! 武士 の 上に 大 口もの と 悪口 もの と有 之 。 相 似 る た 様 に 。て 大 き に 違 ふと 心得 る がよく 候 。 子 を 細 申す に 。 古 き 武 士の中 に は 。 大 口 者の 名を 得 る た 士 い か 程も有 之。 既 に 公儀 の 御旗 本 に いて お も。松 平 加賀 右 衛門。大 久保 左衛門 彦 など 申 た る人 々 は 。 随 分の大 口き > に候。其 時 代には諸 國大 名 方の家々 に も 。 HAHZAD> KOF

の へ 聞 ある 士の 無 は 無 之候。 其 大 口 者と 申す は 。 何れ も 敷 度の 武 功 手柄を 題し 。 武 士道 一 通り に 於 ては 。 残る所 し な と いへ 共 。 時 折 節 には 偏情を 張り。 物の 相談 相手 に成兼候 所が。 身 の 上 抑へ と 成 り 。 其 身の 高 名 響 れに 合せて は 。 知 も 行職 も 役 不足なるより 事 起 り て。 わ ざく れ 心 と 成り 。 相 手を 嫌 は , ず きれ 口 の 言 度 ま を > 申す と い へ ども 。 主 君を 初め 家老 年 寄も。 其 者共の 義 をば 制 外のご と く 。 見 適し聞 逃し候 故いよいよ 我 位 のり つ 。 遠 慮 會 租 も な。く 人 の 壮 悪を申 散し。 一 生 大 口をき > 死 に 仕 。 る 是を 昔の大 口者と 申 候 。 其 KASD, HUTS O CORKO IHR,

PROK Ol, OD REX—-SAIRESBZORL TCTBOND 相 口なる友傍 募と 打 寄 ては 。 主 君の御家 の 仕置 の善悪 。 或は 家老 用人 の 難 非をあげ。 其外 諸 傍 募の 噂 までを も 。 腹 一 ば い に申 散し 。 お の れ 等 ば かり利 病 と 也 。 存ずる 様なる 空気 もの ゝ 義 は 。 昔の 大 口 者 とは 天地 雲 泥の 違 な れば。 是 を 名 付て 悪口 者 。 共 赤 は 馬鹿 口 た > き 共 可 申 。候 初 心の武士 心得 のた め人 加 件 。

Braggarts and Slanderers ADO

93

Braggarts and Slanderers Though those who brag too much and those who speak slanderously may seem to be muchalike, in fact they are quite different. In days gone by many samurai had a reputation of being braggarts—for example, Matsudaira Kagaemon and Okubo Hikozaemon, both officers of the shogun’s guard. Indeed, in those days every daimyo was likely to have several samurai of this type. While such men had many great exploits to their credit and were in no way deficient in the Way of the Warrior, on occasion they could turn stubborn and thus be difficult parties ina conference. When they were hard-pressed in their living conditionsand some incident arose from their having an income and office incompatible with their high reputation, they would become reckless and say whatever they pleased without any regard for who heard it. But their lord and the councilors and elders of their clan would overlook it or take no notice, so that they became more and more willful and would tell anyone what they thought of their good or bad points without reserve or apology. This they continued to do all their days. Such were the braggarts of old, men with a record of great deeds.

But today’s braggarts are fellows who have never even put ona suit of mail, and who spend most of their time sitting with their friends and acquaintances discussing the defects of their lord’s government, and pointing out the failings of the councilors and commissioners. They certainly do not hesitate to speak up about their own comrades’ misdeeds, while at the same time emphasizing their own superiority. Such shallow men area world apart from those brave braggarts of old, and should properly be called slanderers or just fools and show-offs.

94

Daiddji Yuzan’s Code of the Samurai

旅行 奉公 仕る武士 旅行の 道中 に 於て。 小 身 者は 乗 懸 馬に も 乗らずし て は不 叶 候。 然 に る 於 ては 。 落 の 馬 時 の 尽。刀 脇差 の輌 走らざる 心 得を 仕 。り 大 小 共にさ し 堅 めて 乗べき 事 に 候。 去りな が ら 三 尺手 PALL LDC, DOMES) (HEL OO 付 るは。 有 まじ き 事 に 候。持 の 負 輌 留を 致す て と 太 き 緒 縄にて 括り 留 るなども 同然 。 一 分の 不 心 懸と 申 の みに $ 無 之。 小 荷 駄 印 荷札の書付 に 。 何某家 来 と記しあれ ば 。 主 人 の 家 風まで も 。 手 き 浅 様に 見ゆる 物 に て 候 。

Travel 旅行

95

Travel When onajourney, a samurai in service, if he is only a small retainer, should ride with the baggage on a packhorse. Incase he should fall off he must tie up his two swords together so that they do not slip from their scabbards. But he ought not tie up the hilt of the long sword into a thick bundle with a three-foot towel. Nor should he tie up the sheath of the spear with a thick rope to keep it on his body. He must not be the least careless about these things. If you put on your baggage some insignia or labels such as “Retainer of Lord So-and-so,” it may appear somewhat disrespectful to his house.

96

Daidoji Yuzan’s Code of the Samurai

ANSRAE AOR OT, BREOMAEIC, BEPsoce 義有 之 候。 DFARS SIL, BROMICfEt, BED FS>H を 見届け 候 て 後。此 方 も 馬よ り 下 り 可 申候。 子 細は 。 馬 郎 共の 言 に 任せ て 。 此 方 は 馬よょり 下り 立 た るに 。 も し 向 の 乗人。 馬を 奉まじき と 申す 時 は 。 是 非 替 ん と いふ 事もな ら ず , 然 れば 折角馬よ り 下 り 候 ても 。 又 乗らずし て は 不 叶 と の 遠慮 に 候 。

道中 徒 渡りの 川 に ては 。 必 ず 所 の 川越 を 雇ひて。 越 行べき 事に 候。 LCT DPLDRERO, MSAK BEAT ADB 馬 を 倒し て。 荷 物を 水に LL BUS PAC ERS ERRIE, KE 法に 候。 な る 不調 或は 道のり 近き と て 。 四 日 市のりを 致し。 又 は 粟津 の 船に 乗る 類ひ は。無 分 別の至極 に 候。子 を 細 申す に 。 天 の 下 人 の 往還 たる。 和桑名 の 船に 乗て 。 風 の 波 難 に 逢 た るに は 。 申護も相 立 申 候 。 いは れ ざ る 手 畑 しだて を 仕りて。 脇道を 通り。 事の 間 違ひ有 之 に 於 ては 。 一 言 の 申開き も 無 之 事に 候。去 るに依て 古人 の 歌 に もの >ふ の

。

矢橋 のわたり。

MVE Ss いそ が ば まわ れ。

瀬田 の 長はし。

か 様 の 心得 は 。 道 の 中 義 の みに 限らず 何事 に 付ても 。此 心 持 な く て は 不 叶候 。 初 心の武士 心得 のた め 雪 如 件。

Travel 旅行

97

And when, as is the custom on journeys nowadays, you get a horse direct from the horse-groom, if the previous rider is a samurai, you should waitto dismount yourself until he has dismounted at the ostler’s bidding. The reason is thatif you dismountat the groom’s bidding and stand there, the other samurai will feel impelled to change his own mount even though he may not have had that intention. And if one has taken the trouble to get off a horse, he may feel embarrassment if he has to mount again. In crossing rivers en route one should always engage a wading coolie. For if you grudge the expense or think you are an expert in the water, and cross without one and your horse falls and the luggage gets wet and perhaps a servant is injured, you will look most foolish.

Oragain, withtheidea ofshorteningthejourney, ifyourideat Yokkaichi or get on a boat at Awazu, you will be most shortsighted. If you go by the ordinary boat from Kuwana and then meet with rough weather, you have some excuse. But if you take a lot of trouble and go by a little-traveled side road and any mishap occurs, there is no excuse at all. So the old verse advises, Does the warrior think That the ford at Yabase Is the nearer way? He should know that the shortest road Goes around by the Seta Bridge.

This principle of the longest way’s being the shortest does not only apply to roads. It must be kept in mind in everything you do.

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Daiddji Yuzan’s Code of the Samurai

ITStt EA CHBALORAS, HHRORO LORS ABCD 陰 噂を仕 間 敷 。 と 常々し たなみ 肝 要に 候。如 何と な れば 。 我 が 身とて も 我 知 らす 。 い か 様の 致し 損 じ 心 得 違 ひ 有 。 る べき も 計ら れず 其 上 綿じ て 家老 年 害 を じ は め 諸 役人 の 義 は 。 主 君の御 目がね を 以 て 。仰 付る ら > 事 に て 候へ ば 。 其 面々の 義を 悪し くTS, EA を り 謗 申す も 同然 の 義に 候。 又 何ぞに 付。 其人を 頼ま し ず て 叶 は ざる 用 事ある 時 は 。 機 嫌を 見 る ど ゝ>も 。 い は ね ば な 合せ。 手を 東 ね 。 膝を 屈め 。 偏に 頼み入 存 ず な ら ぬ 事も有る まじ ぎ に 非ず 候。只 今 ま では 陰 う ろ し に 於て 。 誹り 喘 り た る 口 を 喋めて 。 如 何 に 用 あれ が ば と て 武士 る た 者の 口より 。 申 出さ れ た ロ る 上 に て は 無 之候 。 初 心の武士 心得 のため 師加 件。

Backbiting MHz

99

Backbiting _ Agsamurai eiisinaHaid s service mustSW aededi care not to indulge in repeating any of the mean or spiteful things about his comrades that he may come to hear of or see. For a man cannot estimate by how much he may have unwittingly mistaken or misunderstood these things. Moreover, since the clan officials and particularly the councilors and senior officers are the spokesmen of the views of their lord, any criticism of them is a reflection on him. Then again, you may one da bayertoapproach: hens with some request. To consider their mood then, and to clasp your hands and bend your knees and humbly beg their favor, and suddenly to have to change your tone when moments before you were slandering someone behind his back, is the kind of thing that no samurai ought to bring himself to do, however important his business.

100

Daidoji Yuzan’s Code of the Samurai

陳代 RBIOR. AHORA OW, kX 働を 致し 討死 仕るか。 又は深 手 AC, FORBES TH FURL IS, EBARD, 別して 不便 に思 台 を つて も 。 た と ひ 営 歳 生れ て に も あれ 。 男 さ を へ 持 候へ ば 。 跡 式 に 於ては 。 相 違な く 被下 置 義に 候。 然れ共 其 子 幼少にて 。 軍役の 勤め 不能 成に 付。其 親の 弟など。 浪 人に て 棚 在 候 へば 。 党 分 其者 に 兄の 遺跡 を 賜り。 此 者 幼年 の間 は 。 後 見 を 仕れと 。 主 君より 仰 付 ら る > 義 有 之 。 是を 陣 代 と 申 候 。

此 陣 代 に古 法有之 候。其 子 細は 。 右 の 次 第 を 以て。 兄 の 遺跡を相 MIL Slk BROISOROAF LE, BHICHMSIIAT ES BEALS. Wii, ALORS SHURIZS, RABS 寺 は 申す に 及ばず。 外 々 の 雑 具に 至るまで 。 一 所に 集め。 一 家 の 内 に て 一 際 募も立合せて。 委 細 に 是を 改め 。 名 く 帳面 に記し 置義肝 要に 候。

War Substitute 陳 代 101

War Substitute In the civil war period when battles raged constantly, if a samurai was killed after a gallant fight or died of wounds received in it, his lord or commander would, out of regard for his services, allow his son, if he had one, however young, to inherit his position and gains of office. But if this son was only an infant he could not perform any military service, so his father’s younger brother, if not in service, would inherit the position of his elder brother and be appointed by his lord as his guardian. And he would then be known asa jindai, or “War Substitute.” Concerning this there is an ancient practice. In such a case, though he takes the position of elder brother, he should think of the child as his own son, though actually his nephew, and should care for him and educate him accordingly. And in taking the place of the head of the house he should collect all the arms, armor, horse trappings, and various other possessions that belong to it and, with one or two other members of the family, should go over everything carefully and enter them all in a book.

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Daiddji Yuzan’s Code of the Samurai

PU EAS BRB. EE Ete BEURC STE, RAFI PINT BEBURFEIS.45HERDS 5D .— BATA DGBA USAYZ ERATE), ME ECF Bl NB PFEM AAT BEE LHASA 勤 OSU. BLED TC, AAO @1H RES ICR, AB ih に て 依 は 。 AOI DYALCS RAGE, WER BE OBICD AZ 間 。 先 づ二 三 年の 間は。 其 相 方 勤め候 様 になど 。 被 仰 付有まじ き に 非すた 。 と ひ 如 何様 の 重き 仰あり 共。 達て御 理り 申上。 倍願の通 り と 有 之時は。 其 初 調べ 置たる帳面 を 以て。 先 代の 諸 道具不 残引 渡し 。 其 身 陣代 を 勤め 骨 在 内に 。 調 義 致したる 諸 の 色 内 に も 。 譲り 興へて 可 然 品あらば。 是を も 帳面 に記し て 相 渡し 光 に 候 。

HXAOW) RARER KENIZABEABON, =a CEB) JS AGES, BCE MUL ets, HAAR 置など被 仰 出 も 義 GZ. LROMIS, BAILA IRR) BE 得 。共 本 家の 知 行 高 減じ候 。 段 迷 惑に 存 候間。 何 分 も に 兄 が次 知 相違 なく 揚に 仰 付られ。 私 義は 御 暇 被下 置 候 様にと 。 達て願 立可 申 候。 右のごと く 候て こそ 。 陣 代 勤め た る 武士 の本 意 た べき る に。

も は や 初陣 を 勤る 程の 年 来に 成たる 凶 に 。 家 督を 渡さ ず , 或 は 家 営を 渡し 候て も 。 我 が 陣 代 を SAIC, BY OBER RMR し。 家 居 さへ 住 荒したるま>。 修 復も 致さず, BIA 兄 が 譲らざる 借 金 買 掛りを 仕て 是を 引渡し。 猫 上 基 に 扶持 米。合 力 金 などの ね だ り 言を 申て。 若 暮なる 舞 の乃 を か る ぢ分 を 別 仕 るは 。 不 の 圭 至り と 可 申候 。 初 心の武士 心得 のため 頒加 件。

War Substitute BRI

103

Then when the child has grown up to the age of fifteen, so that the next year he will become an independent cavalier among the younger retainers, it is proper that he petition his lord to be allowed to enter his service and have the salary that he had been granted paid to him. According to the quality of the child this petition may be granted, or it is possible that on account of his youth the guardian may be requested to serve a few more years. But, however urgent this suggestion may be, he should definitely refuse it, and when the petition is granted he should produce the inventory of the property that he made previously and hand over all the effects of the late father. He should add to the list and turn over any goods that he may have acquired while exercising his guardianship that it seems proper to relinquish. Also, when he took over as head of the house the War Substitute may have had assigned to him part of the income, for instance two hundred koku out ofa total of five hundred, the remaining three hundred being left for the nephew. This may have been a piece of luck for him but itis actually the reverse for the main house, whose estates and advantages were thereby diminished, so he must request that his elder brother’s original income be assigned in full to the heir. Such is the proper conduct for a samurai who becomes a War Substitute. By contrast, there is the one who is unwilling to hand over property to the heir when he comes of age, or when he does he leaves the property in bad condition and the house in disrepair and makes no attempt to restore them. Worse still, he may bequeath to the heir debts that his father had not contracted, in addition to pestering the young man continually for food and allowances and the like. Such a man is a rascal with no principles.

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aint 武士 たらむも の は 。 大 小上 下 に 限ら ず , 第 一の 心 掛 た しなみ と 申 す は 。 其 身の 果 際 の 善悪に 止り申候。 常々何 程 口をき >。 利 才 根 引 に 見え 候 者も。 今を限り の 時 に 臨み 。 前 後 不 に 算 取 負し 。 最 期 悪しく 候 ては 。 前 方の善行 は 皆々 水に 成り 。 心 ある人 の 下墨に 預り。 大 き に 財か し き 事 にて 候 。

武士 の戦場 に 臨みて。 武邊 手柄 の 働を り 仕。 高 を 名 極るも 。 兼て 討死 と算 悟を 極め 置 た る上 の 事 に て 候。 去 るに 依て 。 時 の 運 悪しく に 仕 負。 敵に 首を取らる > 時 。 我が 名 を 敵 に 問 れ ては 。 憶 かに 勝負 姓名 を名 乗り。 発 と 爾 笑て 首 わた を し 。 毛 頭 もわるびれ た る 気色 な Co 或は 外科 の 療治 に 叶 は ぬ 程の深 手を負て も 。 正 気 さ あれ へ ば。 番頭 組頭。 諸 傍 暮の聞 前にて 。 憶 に 物をも 申し 。 手 負 り ぶを たしな み 。 尋 常に 相 果候は。 武 士の正義 第 一の 所に 候。

The Latter End 臨終

105

The Latter End The samurai, whether great or small, high or low, must rank before all other things the consideration of how to meet his inevitable end. However smart or capable he may have been, if he is upset and quak-

ing in his boots and so behaves badly when he comes face to face with death, his previous good deeds will be like water in the sand and all decent people will despise him so that he will be covered with shame even as he dies. For when a samurai goes out to battle and does valiant and splendid exploits and makes a great name, it is only because he made up his mind to die. And if unfortunately he gets the worst of it and he and his head must part company, when his opponent asks for his name he must declare it at once loudly and clearly and yield up his head with a smile on his lips and without the slightest sign of fear. Or if he is so badly wounded that no surgeon can do anything to save him, if he is still conscious, the correct procedure for a samurai is to answer the questions of his superior officers and comrades and inform them of the manner of his being wounded and then to make an end with no more fuss.

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Daidoji Yuzan's Code of the Samurai

肥 を 以 て 考 へ 候得ば。 静 議の時 代た り 共 。 武 士を た し な も むの は。 其 身 考 人 な らば 申す に 及ば ず。た と ひ 年 若く 候て も 。 大 病 を 受 候に がては赴 悦を 極め。 今 生に 心 懸りなる 事の 無之 に 様 致し。 重 き 職 役を も 相 勤 るに 於 ては 勿論 の 儀 。 たとひ 軽き 奉 分の 身 た り と いふ と も。 物 のいはる > 内。 支 配 頭を招請 致し。 年 夫上 の 御 厚 恩に 預り 候 得 ば 。 い か さま 一 度は 御用 に 相 立 申 と 度 。 常々 心 掛棚在候 虎。如 piesa に 懸。り 最はや 本 復難 仕次 第に 能成 。近 頃 残念 に 存候 呈 共 。 今 更 是非 に 不 及候 。 仙 相 果 に 候 於 ては 。 只 今 の 迄 御 厚 恩あ 如き 仕合 に 泰 則存 。 御家老 迄 中 被 仰上 被 下候 様にと 申述 光に 候 。 其 義を 済 し た 上 る に て 。 一 朋友 家 など へ も 。 最 後の暇 を 致し 候 。 刻 子 供をも 呼出 し。 我 等 義 多年上の 御 厚思を 蒙 り な が ら 。 病 死を 致す 。 は 武 士の本 意に 非 ず と い へ 共 。 其 段は是非 に及ば ざる 所 なり。

其 共 方 義は年 着け れば 。 我 等 が 志 Ae aH. BARORS ALI INCE, EFF LOGHFH Ie AAA CBRL, BIC RRO SE LBA L BES, & LIDS ORO. 不ト 思 不義 の 仕 形 有 之 に 於ては 。 草 の 葉 陰 に 於ても 。 勘 常と心得 べしな ど 。 急 度遺 言を 仕 り候 は 。 眞の 武士 の正義 に 候 。

聖人の 詞にも。人 の 特に 死なむとする 。 其 云ふこと

善と 哉らん有 之 げに 候。 右 の ごとくに てこそ 。武士 の 最期 共 可 被 申 候 。然 に る連も 本 復の ならぬ病気

い と ょ 思慮 もなく 。

死 が ら か ひ を 致し

病 披を人 が 軽くさへ い へ ば 悦び 。 重 くいょを いや が り 。 あ れ の この。と れ 隊才 癌

着を 仕 。り 叶 はめぬ 祈 念願 立 など 申し て 。 狼 分 別と 成り。

The Latter End 臨終

107

In the same way, in times of peace the unswerving samurai, particularly if he is old but even if he is young and stricken with some serious disease, ought to show firmness and resolution and attach no importance to leaving this life. Naturally if he is in high office, but even if he occupies a low position, while he can still speak he should request the presence of his official superior and inform him that because he has long enjoyed his favor, he has consequently wished fervently to do everything in his power to carry out his duties, but unfortunately he has now been attacked by this serious disease from which it is hard to recover, and consequently is unable to do so; and that since he is about to die he wishes to express his gratitude for past kindness and trusts to be remembered respectfully to the clan’s councilors. This done, he should bid farewell to his family and friends and explain to them thatit is not right that a samurai should die of illness after having received great favors from his lord for so many years, but sadly in his case he can do nothing about it. They who are young must carry on his loyal intentions and swear to do their duty to their lord, always increasing this loyalty so as to serve with all the strength they possess. If they fail to do this or act in any disloyal or undutiful way, then even from the shadow of the grass his spirit will disown and disinherit them. Such is the leavetaking of a true samurai.

to die his words should be those that seem correct. This is what the end of a samurai should be, and how different is it from that of one who refuses to think of his illness as incurable and is worried about dying, who rejoices if people tell him he looks better and dislikes it if they say he looks worse, all the while he fusses with doctors and gets a lot of useless prayers and services said for him and is in a complete state of agitation and confusion.

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TASAVSRBCBS LVN, fe —-BHBSEOMAT, BAR 猫の 死も 同然 の有 様にて 。 一生 一 度の 臨終 の 致し 損じを仕るは。 此 書の 始に 申し 断り 候。 死を 常に 心に 営 ること を仕らず,人 の 死を 聞 ては 忌々 敷と 存じ 。 お の れは いつ まで も 此 世 に 在 る 筐の 様 に 赴 Ao IRS ER BS DEVMSME CRONE MOC LX IE DMCC, BOG ITHHA, BBO IAT. HARABAPEREO, 能成 べき 義にて は 無 之 。 候 愛を 以て 武士 を た し む な もの は 。 環の

上 に 於て 病死 を 遂るを 。 一生 一 度の大 事 は と 申す に て 候 。 初 心の 武士 心得 のた め人 加 件。

ABN 奉公 を 勤る 武士 。 我 が 頼み 奉る 主君 。 何 ぞ き 大な る御 物 入さ し 集 ひ て 。 御 勝手 向 し ひ と 廻り か ね 。 何共 可 被 成 様 無 に 之 至り て 。 常 々家中 へ 下し 置る > 知行 切符 の 内 を 。 い か程づ> 何 が 年 が 間 。 御 借用 に被成 度 な ど > 有 之 義 も くな て は 不 叶 候。其 多少 よら に ず.異

りて 御 請を 申上るより 初 ては。 他人 の 義は 申すに 及ば ず ,た と ひ 女 房子 供の 寄合 雑談の 中に 於ても 。 是 は 難 義の 至り 。 迷 惑の仕合 な と 。 言 葉の 端にも 申出 すは 。 武 士の本 意 に 非ず 候 。 子 細を 申すに。 音 が 今に 至 る 迄 。 主 君の御 難 義 をば 。 家 來 共 が 打 寄て 是 を 見 層 座り 。 家 來の 難 義 をば。 主 君の御 力を 以て 救ひ 被 下候 は 。 是 皆定

れる 武家 の作法 に 候。 頼み 奉る 主君 の御内誇 御 し さ 詰り。 御 手づ

か へ と 申す に 至り て は 。 公 界へ 懸 。り 是は大 名 役にて 。 不 被 成 して は 叶は ざる 義まで を も 。 大 形 さ は し 止められ 。 萬 事を 御堪忍 被成 候を 見 奉るに 付ては。 御 家 來の 身にて。 気の 毒にも 。 口 惜しくも 。 存 間 敷 様とては 無之 候。

Service BZ

109

As he gradually gets worse he says nothing to anyone but ends by bungling the one death he has so that it is no better than that ofa dog or cat. This is because he does not keep death always before his eyes, as I recommended that he do in my first chapter, but brushes away any mention of it as a sign of bad luck and seems to think he will live forever, greedily hanging on to his existence. One who ventures into battle in this cowardly spirit is not likely to die a glorious death ina halo of loyalty, so that anyone who aspires to the samurai ideal should see that he knows how to die properly of illness on the mats.

Service When a samurai is in service it may come to pass that his lord has to meet large expenses and his circumstances therefore become narrowed, so that he must borrow part of the salaries of his retainers for several years. In this case, whether the amount is great or small, it is highly improper for a samurai to suggest, or even hint in the privacy of his family, much less outside it, that this causes him any difficulty or embarrassment. Since the days of old it has been the custom for retainers to rally to their lord in his time of need, just as he has always been ready to help them in theirs. And whena lord is pressed by private liabilities so that it affects his public duties and prevents him from undertaking things that it is considered the business of a daimyo to do, and has to put up witha lot of annoyance asaresult, this surely is a painful thing for his retainers to contemplate.

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Daidoji Yuzan’s Code of the Samurai

但 常 式の 義 は 成 次 第とも 可 申 候。 只 明日 も に 天下 の 國 端に 於て。 不慮 の 騒動有 之 。刻 相 定れる 軍役 を 以 て 。 近 日 彼地へ 華 向あら れ 候 様 にの と 上 意 下 り 。 すは や 其 支度 とある に 及 で も 。 先 入用の も の は金銀 に 候 。 然 れば 其 才 鼻と有 て も 。 何 方よりゃ 出所 無 之。 石に て 手を 詰たる と 申す 中 の ごとくに て 。 跡へも 先 へ も 行 る 兼 難 義の 内 に。同 の 列 大名 衆は。 用 意 相 調 ひ 。 來る幾 日 には 必ず 出馬 と 申 合 せ 定り 候 ては 。 もは や 延も 縮 も ら なざるに 付。不 足たらだらながら HBA CISA

静 議の時 代には。 我も人 も 能見 物と 心得 。 市 屋 町 屋を 借りふさ げ, 野にも 山にも 立 わた り 。 貴 剛 央 目 し の 武者 押は。 形 の ご と く の 晴 事 なるに。家 の 中 人 馬 出 立共に 。 諸 手に 劣りて 見 苦しき 様子 ならば。 主君 大 OED ICH TC.fil OLB RIGA, I-A DCH MRRRL RAADOBL., MB HBIBST, EAL 崩 在 知行 切符の 内 。 分々 相 應に 差 上 ず し ては 叶 は ず 候 。

然 れば 物 成 減少の 年 限の 内 は 。 随 簡略 分 仕 り 。 人 馬 を も 耗し。 冬 は 紙 子 木 縄の衣類 。 夏 は 布 か びら た を 着 し 。 朝 夕は 黒米 飯。 条 味 噌 汁と分 別を 極め。 自 身は 水を 波新をさき。 妻 子に 飯を 舞せ 力に

格ふ 程は 難 義 苦 勢を 致し 。 何 卒 主君 の御用 を 途 整 へさせ ま ゐ ら せ 度 と 。 一 筋に 存じ 入候は。 奉 の 公 本 意る た べく 候 。

Service BZ

111

Ordinary affairs can goon somehow, but suppose thattomorrowsome unexpected disturbance happens on the frontier of the province and our contingent is ordered to start at once to take up some position. The first thing that would be needed is money. But however clever one may be, this commodity cannot be produced immediately. As the proverb has it, like a man with his hand caught under a stone who cannot move in any direction, it would be difficult to do anything in such a case. Yet the other daimyos will all be ready to start on the day appointed, which cannot be altered, so that even though we may be unprepared there is no escaping our setting out too. In times of peace a military procession makes a brave show and people from the countryside come crowding into town to see it, so that it is exposed to the view of all classes. If our array of weapons and armor is inferior to the others, it will bring lifelong shame to the lord and his captains. So when we consider all this and its importance, all samurai—bothgreatand small, oldretainersand recently joined ones—must not fail to contribute a suitable proportion of their salary.

And during this period of reduced income everyone must use his brains a little and find ways to reduce the number of men and horses and to wear garments of cotton and paper in winter and unlined cotton katabira in summer. Then for the morning and evening meals only unpolished rice and rice bran and misoshiru soup must be eaten. And everyone must split his own wood and draw his own water and make his wife cook the rice and, in fact, endure every possible hardship without complaint. For those who are in the service of a lord have a duty to bend all their energies to keep his affairs in order.

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Daiddji Yuzan’s Code of the Samurai

AA OE” BBE th RBTEEIROW Ze OSE, fr SRE DGBA #IKY JEROWADSBSEN MK, HIROW lS. BAO指 替。 女 房の手箱 を 質物 に 入ても。 其償 ひ を 致し 。 金 大 銀 借 ど なを。 此 方 より は 願 ふべから ず 候。 子 細 を 申す に 。た と ひ 主 君の御 耳にこ そ入 ら ず 共 。 家老年 寄中の下 墨にも。 物 成 減少 にあひたるを 下心 に 含み 。 武 士に似 合ざるねだ り 言を 申 と思 はれては。 BATHS

か れず と の た し な み に 候 。 初 心の 武士 心得 のため人 如 件。

臣職 主君 より恩 を 藤 受。 一 騎 役を 勤る 士は。 此 身をも 命をも 。 我 が 物 と 心得 候ては事 済 不 申候。 子 を 細 申す に 。 武 家の 泰 公人 の 内 に 。 二 段の 様子 有之 候。身 軽 き 小人 中 な 間んど申 の 類 義 は 。 書 夜共に 身 の暇なく。 手 に 足 骨 を ば 折 候 へ 共。 大 切の一 命は。 必 主君 の御用 に 立わばならぬと 申す 定め は 無 之に 付 。 合 戦 迫 合の 場所 に 於て 。 未練 の 振舞 有之 候ても。 強 ち 不 と 届 の 診議も り懸 不 申 。 候 然 れば 身 ば か り を 貢 切の 奉公 人 共 可 申 かに て 候 。

武士 の 義 それ は と は 違 ひ 。 一 命を 奉る 奉公 人 に 候 。 抑 主君 はも と 手の御 役人なれば。 萬 一世 の 獲有 之 刻は 。 御 身上 相 應の 軍役 有 之。 警 ば 十 萬 石の 高にて 。 馬 上 百 七十 騎。 弓 足 畔 大十人 。 鐵 足 軽三 百 五十人 。 錯 百 五 十本。 旗二 十 本 。 れ こ は 公義 より定め 置る に 候。 > 所 の 軍役

A Vassal’s Duty BRR

113

If we put up with these difficulties even in a period of economy, we can meet any special need of our lord and even raise some money for an emergency. One can, for instance, pawn his spare sword and even his wife’s workbox, and with the value of these he will have enough without borrowing. Even if your lord does not get word of it, or the councilors and superior officers despise you for it, itis an unspeakable thing for a samurai to complain about the reduction of his salary.

A Vassal’s Duty A samurai who is a cavalier and has been granted a salary by his lord must not call his life or even his soul his own. Among those who render military service there are two types. First are the petty retainers and chugen, or attendants, and so on who have no leisure time either day or night but must work hard at all hours, but who are not necessarily bound to lay down their lives for their master and so cannot be blamed if they are not specially trained or skilled in martial exercises. For they are actually only employees who sell their labor as workers, and nothing else.

But the bushi or samurai is completely different, for he is a servant who gives his life, as well. His lord too is a similar vassal, though on a different scale. For should any trouble arise in the empire he must render military service suitable to his status. That is to say, if he has a feudal estate of 100,000 koku he has to provide 170 horsemen, 60 foot archers, 350 matchlock-men, 150 spearmen, and 20 banners,

according to the statute of the shogun’s government.

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NCAR ES ABs, HAO ERA, MGR BIR. WA DIBHENS HED A Be FON, HH SNKSET も。 居 城 を持 かめ た て 。 人 に 取ら れ ぬ 様 。に 相 守る 程 の人 敷 をば 。 残し 置 れ し ず て は 叶 は ず 候。 去 るに 依て 。 常 々 さして は 御 入用 も 無 之 様に候 得 共。 大 身 小 身 へ か け 。 敷 の 多 士を 抱へ 置 被 成。家中 多 き 中に は 不 器 量 沙 汰の 限り 。 MISH ERAN, Mla 不足 に 見ゆる 者を も 。 大 目に 御覧 被 成 。 て 父 租の 知行 を相違 なく PFLIBS > BIR,

中 に 。い かな和 る 宿 縁ありて か 主従 の 約をな し 。 似 相 合 OTR 賜 り 。 警 ば 百 石と 申す 少 知 にて も 。 十 年 には 千石 の 米 高に 李 成 候 を。先 祖の 代よ り 其 身 の代ま で 幾 十 年 ともな く 。 非 領 致し 来 りた る 依子 も 積り 候は ゞ 。 凡 如何 程に可相 成や。

A Vassal's Duty 臣 職 115

The number of his men beyond this depends on his inclination and as well as the capacity of his commander. Beside this force that he will lead out to war he must also leave enough men behind in his castle town to protect it against attack. So that though he does not need them all the time he must maintain a large number of samurai of all kinds. And among these may be some who are poor fighters or who were born crippled or who seem wanting in spirit, but whose defects he generously overlooks so that they can continue to draw their hereditary salaries. Therefore, whata retainer ought to bear in mind is how many retainers are kept by all the lords of provinces and castles in the whole Empire of Japan who are thus bound to their masters by such mutual ties of affinity and who are receiving from them considerable sums and perquisites, in that for instance sucha small salary as a hundred koku will in ten years amount to a thousand koku. And if it has been paid for several generations to the family for many tens of years, what a very large sum will it not amount to?

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ILE BOYES (CRRA LES AMIS, 常々の 番 役 供 役 使役 な どは 。 治世 の只 居 り 役と申物にて。 世 並人 並の 義なれ ば 。 押 立た る 奉公 とは 申 難し。只明日 に も すは と いふ 時 。 平 場の迫 合 ならば 坦 番錯 。 蔽城を攻 るに 於て は 一 番 乗 。も し 味方 利を失 ひ 引退 く AUB, BK は 品に 寄り 英の 射る 矢 お て も に 立 塞りて 。 主 君 入 大 の御 身 代りに %BE IZ, 或は其 場を一 も 足 引 退ず か し て 。 晴な る 討死 をも 遂なん。 WEBSITE TISEFIS BROS, Alco TELAEC SMR £ ORS CZV21d22, RODOLDICHEe id EEX, REO BRORAR LIS, WHOL. AREMES INI, 我 が 身 も 命も 我 が 物 に 非 ず いつ 何時 主君 の御用 有 べ きも 難 計 か ら は 。 敵 身 命を大 切 に か け 。 大 食大 酒淫欲 等の不 養生 を 慣 み し。 田 上 の の 病死 をさへ も 本 意

と思 は まめ

まし て や 喧嘩 口論など 仕 出して 友 傍 募を打 果 し 。 我 が身命を失ふ 類ひの 不 中 不義 は 。 深 く 慣 しむし べき 事 に 候 。 其 慣の致 方は。む ぎざ MS

よく 候。 口 をきく か ら 起りて 口論 あり 。 口 論 がつの り

て は 必ず 雑言 あり 。 武 士と武士 との出 會にて 。 互ひの 雑 言に及び て 後。 無 事なる 事 は 。 千 萬に 一つも 無 之 。 候 去 るに 依 て 。 最 初口論 と 義を に及ぶ 時 。 其 心得 を 致し。 兼て 主君 へ 棒 げ 置たる 身 命 いふ 存じ 出し 。 抑へ 搾へを 仕るを 忠義 の 武士 共 申。し 又 は 分 別者共 申 に て 候 。 初 心の 武士 心得 のた め 傾 如 件 。

A Vassal’s Duty BRR

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In return for all this great favor, the retainer does his ordinary peacetime duty as guard or company officer or inspector, a mediocre sort of performance that can hardly be called outstanding service. But at any time he may hear a sudden call to arms and then he may take his place in the ranks as a leading spearman, or, if it is an attack on a castle, as a vanguard horseman, or, if his side is driven back, as a rear guard in the retreat, or, if he is up to it, he may even take the place of his lord or commander and give his life for them under the arrowhail of the foe and die a noble death where he stands without yielding an inch. Then indeed does the samurai realize the deepest sense of service when he steels his resolution and shouts, “Marishiten be my witness, I will show you a deed that no other shall do!” And since to achieve this height of devotion he cannot call his body or soul his own, and he never knows when he may have to render such service to his lord,

he must take care not to damage his health by overeating or drinking too much or sexual indulgence; neither must he regard death on the mats at home as his proper end. Much more must he be on his guard against disputes and squabbles with his comrades that may lead to blows, and risk the useless waste of lives in a disloyal and undutiful manner. To this end it is essential to think carefully before you speak, for it is out of words that quarrels arise. And when quarrels grow hot, physical altercations are apt to follow, and when one samurai fights with another the affair can hardly end ina friendly manner. So if there is any risk of a dispute, remember that your life does not belong to you but to your lord, and control your temper so that the matter goes no further. Such is the duty of a discreet and loyal samurai.

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PAS 綿じ て 武士 の役 義と 申すは。 陣 普請 雨 役に 候。天下 戦 國の 時は。 明て も 暮ても 愛 の 陣 彼 の 所 軍と て 。 一 日 たりと も 武士 と し ては 。 身 eK ESA RESUR. BL SNES, ISIN GIST. BO BEE, AT OME) ESE Ba Ke CC, BIC PFOA SOIC, LkPORES EDS SS BICR,

治世 に 於 ては 。 陣 と いふ 事 な け れば。 そ れ に 従て 普請 とても 無 之 候。 去るに 依 て 。 武和 主 の下。 大 小 の 土 に 。 番 役 供 役 使役 等。其 外役 々 を 定め られ 。 諸 人 只 居 役の 勤 をさせ て 指 置 被 成 候 。を 是 が 武士 の 役 義ぞと 心得 。肝 要 の 役義たる。 陣 普請 の爾 役の 義をば 暁の夢 に も 思ひ 出さ ず 。たまさ か に も 公 義 御 普請の 御手 偉。主 君へ 仰 付 られ 。 其 物 入多き を 以 て 。 家 中の 土へ割合 になり 。 少しづ> 出金有 之 時は 。 何ぞ 出すま じき 物を 出す が ご と く 。 悔 みつぶや き 候 は 。 里 FAIRE OEIC 於ての肝要 は。 陣 普請 といふを。 HELPERS BE り 起る 事に 候。

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The Duties of Samurai Samurai fulfill duties thatare twofold: military and constructive. When the land is at war, he must be in the camp and the field both day and night and can never know a moment's rest. Construction is associated with the camp, for what with its strongholds and moats and embattled camps and fortified outposts all ranks have to work all the time as fast and as furiously as possible. But in peaceful times there is no camp duty and consequently none of the construction connected with it. Then the various ranks of samurai under their commanders are appointed to fixed duties as guards, escorts, inspectors, and the like. They come to regard these stay-at-home functions as the normal ones for a warrior family, and think of field service as nothing but a distant dream. Then, whenever the honor of assisting the shogun’s government in its buildings is conferred on the daimyos, and the expense of this is so great that they must pass some of it onto their retainers and they therefore request a contribution of a percentage of their salaries, the samurai begrudge it and grumble about it as though it were an tax or fee. They do not realize that to take part in both military and constructive activities is the regular business of samurai.

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AERO BUM EO MOE 前の本 番を 勤 るをさ へ 。 大き な る 難 義と心得 。させる 病気 と 中にて も 無 之に も 。 病 気 断りを 申立て。同 相 役 番へ 助を 頼み 。人 に 苦 を 替 懸 る をば 何 共存ぜず 或は 旅 がけ の 使 には 。 路 銀の 物 入。 道 中の 骨折 を ひ て 作 病を 起 L MASS AIMED BHO PES HD Ze, SLIM 近 き 所 の 使 と い へ 共 。 日の中 に 二度と も 出るか。 又 は 風雨 劇しき時 な ど は。 友 傍 募の開 前にて 遠慮 もなく 。 役にも 立たぬよ まひ 言など を 。申 骨 を 折 な が ら 意地 むさ き 勤 方を 仕 るは 。 剖 皆 士の皮 を か ぶ り た る 。 小 者 中間 に 均しき 様 子に 候 。

戦 に 國 生れ 合 た る 武士は。 毎 度 軍に 崩 立。 夏の 炎 天 に は 具足の

上 より ほし 付られ 。 冬 の 寒風には。 具 足 肌を 吹透され。 雨に打 れ 雪 を か ぶり て 。 野にも 山 に も 鎧の 袖 を 敷佐に 仕り。 剰へ 飲食 ふ 物とて も 。 黒米飯 障 汁 より 外 に は 無 之仕合にて。 或 は 圭 陣 城 。攻 又 は 籠 ゃ WFO ELS id, MERIT BIE, RA OIC CARDO TR.

REACH MRSS ROR RICAN, Blsbukern, & は 夜 着 浦 園 に ま か れ 。 朝 夕好み 喰 を いた し て 。 安 業に 渡世仕るは。 大き な る 仕合 に 候。 然 れば座敷 の内の番 役。近 所 の 供 役 使役な どの 。 苦 符 太 義に 思 れ は べ き 道理 とては 無 之候 。 甲 州 田家 武 の 老 臣。弓 矢 功 者と 呼れし 。 馬 場 美 と 濃 申たる 士は 。 戦 場 常 在と 申す 四 字 を 書て 壁 問に 懸 。 置平 生の受 用と 仕 候由申 値ひ 候。初心の 武 ELMO OGRE,

The Duties of Samurai H#@

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So you find some regarding their ordinary peacetime duties as an extreme hardship and putting in a medical excuse even when nothing is the matter with them, and heedless of the trouble they cause others who are asked to take their place. Then again, if they are sent out as a traveling inspector they resent the journey’s fatigue and the expense incurred, so they submit a note from the doctor for that also, and hand off the trouble and expense onto their comrades without being in the least bit ashamed of the contempt they earn. And even if the place where they are sent is nearby, they complain openly about having to go out to it twice in one day, or else about the poor state of the weather. People who do their duty in this mean spirit, as though it were only a burden, are nothing but low-down grooms and servants in the skins of samurai. The warriors born in the age of civil war were always in the field, scorched in their armor under summer skies or pierced through its chinks by winter blasts, soaked by the rain and cloaked by the snow, sleeping on boggy land or ona hill with no pillow but their chainmail sleeve and with nothing to eat or drink but unhulled rice and salt soup. Whether they had to fight in the field or to attack or defend a fortress they thought it no special hardship or trial, just all in a day’s work.

When we reflect on this and how we, born in times of peace, can sleep under a mosquito net in summer and wrap ourselves in quilts in winter, and indeed live at ease eating whatever we like at any time of day, we should consider ourselves lucky indeed. But there is no reason why we should regard indoor guard duty or going out to check on the neighborhood asaserious burden. There was a certain Baba Mino, a veteran of renown under the house of Takeda of Kai, who wrote out

and hung up on the wall as his life’s maxim the four characters that signify “The field of battle is my normal abode.”

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EAROMEMO NT SAV, Kid PEFR LR Dik 御 紋付の 小袖 を 着用 の 時 は 。 自 分の 紋付 の上 下を 着し。御 紋付 の 上 下 $も 着 し 候 は ゞ 。 小 袖は 定め て 自分 の 紋付 を 着し 候 心得 光 に候。 然 るに 小袖 も上 下 も 一 様に。御紋付 を し 着 候て は。 主 君の 御親類 方に 均しき 様子 なれば。 主 君へ 封し 奉り 慮 外に 候 。 右 幕人 の 小袖上 下 。 古 く 成て着用 ら な ぬ 時 は 。 御 紋 所は 切 抜て 焼 可 捨 申 候。 御 紋を 汚すまじ と の 慣しみ に 候 。

ee ee ee 之にお い Gus TEER CL Said Wa TCD 3 eS EeSE CAHILL み 。 Pi に 候。 其 者のおもはくば か りも に 無 之 。 不 遠慮 もの不作 法 と 者 。 諸 傍 医 の 下 黒を 転ての 償 しみ ! PLD BRAID FeGee,

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Circumspection Anyone who receives from his lord a present of a kosode or kamishimo with the lord’s crest on it should be careful, when he wears

the small-sleeved robe, to put ona kamishimo with his own crest over it, or if it is the Ramishimo with his lord’s crest that he wears then he should don a kosode with his own crest. For if he wears a garment with the lord’s crest only, it might look as though he were a relative, and that would be impolite. And when these garments with the lord’s crest become too old to be worn any longer, the crests should be cut off them and burned, so that they may not become soiled and treated disrespectfully. And when any of your neighbors is either very ill or suffering from some bereavement, even though you may not be intimate friends, take care not to indulge in any music or loud laughter, and give orders to your family and servants to do the same. This is not only because of what they may think but also to avoid the shame of being despised by neighbors and comrades as a boor with no manners.

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aft rt

奉公 仕る武士 。主 君より大 の 切 仕もの 。 放 討 な ど 仰 付 ら >る 時 は 。 御家 人 中 多き 中 に 。 今 度の御用 を 私 へ仰 付らる > 段。武士の 冥 理 に 相 叶 ひ 。 灰 次 第に 存ずる 旨 。 成 程 潔よく御 請を 申上 る 心得 区に 候。 然 るを生 温き 御 請に 及ぶ は 。 以の 外 宜 し か ら ず 候 。

Using Words &

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Using Words: Teis most Ole

fota samurai in active service, on receiving

an order to carry out an especially important task, such as an “execution at large” (hanashiuchi), to bravely accept forthwith saying, “For me, one of many candidates in the lord’s employ, to be given this task is to fulfill my destiny as a warrior, a most welcomed honor, which I accept with gratitude.” However, it is totally out of the question to respond to the request in a timid and halfhearted way.

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PMS AST IC ADCS Se BL KNEE CHA CRS きと に ば 討 損じ 。 剰へ 返り 討 に 存じ 詰候ても。 勝 負 は 時 の 運 よれ A ZR. 何れ も 後 日に至り。 諸 傍 暮の中 に お いて 。 善 悪の ED か 御 請の 感より。 仕 り 好 れ ば 。 い さま 批判 有べき 事 に 候 。 其 首尾 け き 無 色 に 見 えた るが。 能 は 仕 済し り 兼まじ た と 申し て 。 諸 人 響 事に 仕 候。

も し 又 仕 損じて 返り 討 に 逢 候 も 時 。 右 の 御 請の 次 第を申出 て。中 _ 々 り 仕 損 ずる 様なる 者 に ては 無 かりし が 。 各 何 致して討 損 いける ぞ と 申して 。 各 悔みて 惜み 申 候 。 損 双 少しにて も 鈍き 御 を 請 仕り候 時 は 。た と ひ 好 首尾 BLL ECD. MilCFO MOKLSHLHLT. HdOROSBAAHIR,

SLOMLIACKSIS. Ali OM D5, fal© & A ABI HeCIEL は れ し が。 果 し て 仕 損ひたりと 申して。 諸 人謗 るちる の に て候。

愛 を 以て 何 分 に 御 請 をば。 潔よくと は 申に て 候。 AUTRE し な む 者 は 。 優 初にも 。 仕 形の負 を 取ら ぬ 様にと の 心 懸 第 一に 候 。

Using Words 38

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Specifically, even though you know that you have worked up the requisite courage, and fully intend to do a splendid job and then have an audience with your lord, wining and losing depend on chance. There is always the possibility that you will fail in the attack, or that your opponent will succeed in an attack on you instead. Either way, there will come a day when, among your comrades, judgments of right and wrong will be made. If the whole thing is well-received, of course, both the acceptance and the execution of the job will be viewed in a positive light, and people will praise you, saying, “He accomplished his task well.” But if you fail in its execution and, worse, a successful counterattack occurs, people will say that judging by the way you accepted the assignment you didn’t seem to be someone who was likely to fail. And they will express their condolences and regrets.

However, if there was any sign of timidity or indirection when you accepted the assignment, the whole job may indeed conclude without a hitch, but success will be partly attributed to chance and no one will give full credit to you. And in the event of a failure, you will be maligned by others as a man who from the time you accepted this assignment appeared

to be ineffective, so there will be little wonder it ended badly. Therefore, you should bravely and directly agree to undertake whatever assignment you are given. In short, someone who is fully dedicated to being a warrior understands that steering clear of even the slightest bit of failure in his work is his first priority.

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警ば人 に 無心 合力 ど な を 云 燃られ 候て も 。 是 は 成る 事

成らぬ 事 と

をば。幾 に 重 も 分 別 致し 成 まじきと 思ふ 事 な ら ば そ 。 れ は 格別 。 既 に 得 心 伊す 程 な らば。 如 何 に も 党よく請 合 師 こそ て 。 先の 者も 別て

過 共 分 可 存候を。請 口 鈍く。 不 肖 不 肖 の 様子 に 見ゆる 時 は 。 向 の 者の 心に 成ては。過 分 無も 薄く。 何 ぞ と可

成 ならば 。 此 仁 ば へか り

は。無 心を 去ぬ に様 致し 度 事かな と 。 無念にも。 口 惜くも 。 不存して は不 叶 候。 如 紫なる を 。 意 地 の きた な き 共 申し 。 切 離れ な の き共 申

し。 損 の上 の 損共 申 候 。

ADORED

OVA,

ia 奉公 を 勤る武士 。古 の 参 義は 申すに 及ば ず ,た と ひ 昨 今の新参 者 た り 共 。 主 君の 御家 の 起り。御先祖 御代々の 義。 或 は 御親類 御緑 者方の 御 つ ゞ きは 申 に 及ば ず , 家中 にいて お も 。 世 間の人 に も 知ら れ た る 。 名 高き 傍 募の 噂などを ば 。 古老の 者に 問尋て 。 赴 合致 能 在 義 友に 候。子細を 申 に 。 他 家の 者に 参 會 談話 の 刻。 我 が主人 の 家の 義を尋 に 逢 ひ 。それ も 存 ぜ ず , 是 を も 不 と 承 申 ては 。 大 交 よ き 奉人 公 と 見ゆる 者も。 是 が 忌 に 手 浅く思ひ さる な ゝ もの に て 候 。 初心 の武士 心得 のた め 雪 如 件 。

Records #h

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For example, if he is asked by others for assistance, he will make several attempts to determine whether the work is something that he can bring to a conclusion or not. Furthermore, if he thinks it is something he should not do on moral grounds, then he rejects it directly. In agreeing to do a favor, no matter what it is, if your acceptance is brave and immediate, then the person who made the request will be all the more grateful. But when your reply is timid and indirect, seeing you hesitate, the one who asks your help feels little in the way of gratitude and will make every effort to avoid asking you to help him again. It is a regrettable and disappointing situation, but one that you should understand. Call it hedging, call it lack of decisiveness, or call it failure upon failure. These words are for the edification of those who have resolved to become true samurai.

Records A samurai in service, whether one who has lately joined a household, or a veteran retainer, should be sure to make himself well

versed in the history of his lord’s family, its origin, its ancestral records and its connections, as well as in the accounts of the

deeds of any of his comrades who have distinguished reputations. This he should do by inquiring about them from the senior members of the clan. For if he does not do so, when he meets

outsiders and in the course of talking turns out to be ignorant of these matters, even if he is thought to be a good retainer in all other respects, he will be held in little esteem.

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ae 候にが て 奉公 を 勤る 武士 。主 君 御 旅行の御供 を 致し 。泊り へ 着 は。其 の 所 者 を か た ら ひ、。近 所 に 見ゆる 。 山 林寺 宮などを目 営にし て。東 西を問 尋ね、 御 本 よ 陣 り 何方に 堂 り て 。 い か 様の 廣き 場所 有 之、道 筋はケ 様とまでを もゃ。 日 の 暮 に 前 何とな く 見 分 致し。 篤 と 心 得骨在 義肝要 に 候。子 細は 。 夜 中 急 火などの 節。 主 君 位に御立 退 。 候 に 烏 が 上 申 可 先に 立て。 件案内 被 成刻、 御

損 又 其 身 歩行 にて 御供 を 勤る 侵 は 。上 り 坂 に ては 御 先に 立、下 り 坂 に ては 御 跡に 立 心得 などは。 光 軽き 事 な が ら も 幸 公の 一つに 候。 右の如く の 義を 以て 。 手 懸りと 致し 思案 をめぐらし 。 巡 も 素 公 を 勤る 身と 崩 成 か らは 。 何 が な 一 奉公 も が な と 。 朝 暮 油断な く 心 掛勘み 候は。 武 士の本 意 に 候 。 初 心の 武士 心得 のた め人 如 件 。

Escort fR#E

131

Escort When a samurai in service accompanies his lord ona journey and they arrive at an inn where they will spend the night, it is most important that he should before sunset take care to talk with the people of the locality, and note any hill or wood or shrine or temple and take his bearings by them, and find out in which direction from their lodging there is an open space and what is the condition of the road. This should be done so that, if a fire suddenly breaks out during the night and his lord must escape the inn, he will be able to lead the way and know where to guide him.

When he accompanies his lord on foot, he will remember to go in front of him up a hill and behind him down aslope. This may seem a small matter, but it is one that a retainer should not overlook. For

it is the duty of a samurai to be vigilant and alert at all times to think about and anticipate how he can render any possible service in the calling to which he was appointed.

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Daiddji Yuzan’s Code of the Samurai

A] 習 し 候 は 。 軽き 白 無 垢の 小袖 と 役人 とは 。 新 らしき 内 が よき と 申 は の 新らしき内 ながら も 。 一 段 元の 事 と 赴 え候 。 子 細は 白 小袖 世話 HHO は。 補 時 致す 用 着 く し 久 共 。 得 候 て に 物 る な 映 は。随 分 DBD ECON 初め て 。 程なく 原 の 色 如く りな て は 。 見 苦しく 手むさ

き 物に て 候 。 位赤 事 に 懸 り 候 役人の 義も 。 新 役人の 内 は 。 萬 う づひ う ひ 敷。主 君の仰 付の 趣 。を 大 切に 守り 詰て。 依 初の 義をも 大 事 と CN TC.BERS COME DICK COB AAI FU MPRR RRC LRU LAR, HD BD FRAPPR LR.

EIA, FEM IE SHEA DEL, RA OAR 者も。 其 役 儀を 久しく 勤め て 。 萬 づ 合 申するに 随ひ 。 う か べ 功 者に 成り。新 役人 の 時 無 不調 之 法をも 致し 候 。 そ の れ みな ら ず 新 役の 時 は。人 より

贈る 音 物 をば 匠 詞の 旨 に 任せ て 手際 よく 返し。も し 不

受て し 叶 は ざる 子 細あれ ば 受 納 致して。後 な ど 。 抗も 潔よき 仕方 かなと 申す 内 。 いつの り 。 今 此 役 義 勤る 内。 少 しな り 共 握り ためん 共 。 今まで 音 物は 受ぬ と て 。 手 よ 際く 返 し

に 日 相 常の 返 を 簡 致す 程より か 分 別相違 仕 と いふ 欲 心起みあと い へ たう る へ に は 。 今 更 受納

致し が た き と い ふ 底 意 は 。 色 も に あら は れ 。 言 の 葉

端も に 聞ゆ る を

以 。て 人 も 賢くて 底 意 を 悟り。表 向は はぬ ぉふり に て 。 或は 内 緑に 便り。 又 は 種々の 手段 を 以て 。 物 を 贈 れば いか 程 も 受 納を 遂げ , 其 返 簡 には。上 を 捕 めて 。 依 情 卓 属 の沙汰 に及ぶ 外 無 之候 。

Officials #4]

133

Officials A saying has it that officials and white garments are both best when new. Though it is only a joke I think it is true. For a white kosode robe looks extremely beautiful when new, but after it has been worn for some time first the collar and sleeve edges get soiled and then it soon becomes a dirty rat-color and looks terribly unpleasant. So too officials, when they are fresh on the job and inexperienced, obey their lord’s orders punctiliously and pay attention to the slightest detail, because they respect the oaths they took on themselves and fear to violate them and thus invoke penalties. In this way they serve without greed or dishonesty and are spoken well of by all their clan. Yet after they have held office for a long time they are likely to count on people’s tacit acceptance of their actions and get a high opinion of themselves, so that they do rude things they would never have done previously. And further, when they were new to office they would only touch and then send back presents that they were given, as their oath of service requires. Or, when there was some special reason why they must receive them, before long they would make a return gift of equal value. However, after a while, a greedy spirit begins to grow in them, and while still declaring that they will take nothing and while appearing to behave with honesty they somehow make known that this is only an act. They soon overcome their apparent scruples and accept such presents, and as a return favor cannot help robbing the government and handing down decisions that benefit certain people.

134

Daidoji Yuzan’s Code of the Samurai

WECUUEL HIE, POLVMHOREICHOKSeASICIGLS ご こり の 汚 に 候 は 。 身の 垢 と 。 みほ の 様子 に 候 。 但 し 白 小 袖 よごれ 候 得ば 好 灰 汁を 以て 洗 ひさへ 致し 候 へば 。 随 分 岬 過に な り 申候。 人 の 心 に は 種々 様々の 物 が 染 込 其よご れ 深 く 候 に 付 。 只 大 形に 洗 に は 。 陣 諾 には な り 兼 申 。 ひす >ぎた る 分 て 候 其上 白 小袖の 義 は 。 の 心の 洗濯 と 申は 。 二 人 候 。 申 済み 事 も て 候 ひ 洗 度 二 か 度 年に 一 六時 中 行 住和 玲。 事々 物 々 の 上に 於 。て 或 は もみあ らひ。 又はふり が 易 跡からよごれ 易 く 。 けれ す > ぎ 。 油 記 透 間な く 致 し 候て も 。 又 其 には灰汁 に 品々 習ひ有 之候。 きも の に て 候 。 自 小袖のす > ぎ 洗濯 汁に 習ひ有 之 候。 を 仕るに 其 ご と く 武 士の 心の 洗濯 付ても。 灰

習 ひは 何ぞなれ ば 。 思 義勇 の 三つ に 候 。 其 考の様子 により て 。 忠 貞 の 灰汁 にて 落す 垢 も有 之 。 節 義の 灰汁 にて 落す も 有 之 。 候 右の 如 く 恵を 以 あら て ひ 。 義を 以 て す >ぐ とい へ ども 。 其 よごれ LTH か ねわ 候 時は。 勇 猛の灰汁 を加へ て 。 力 を 出し 無二 無 三 も に み 洗ひ 候 て 。 さ つば ぱり と 濯 あ ぎ げ 候 は 。 是 武士 の 心のせんた 《 くの至極の 秘 事 に 候 。 初 心の 武士 心得 のた め人 加 件。

Officials #5]

135

And this corruption is just like the dirty color of a white garment, but where they differ is that this dirt can be washed away with lye or strong soap, whereas the stain ona man’s heart gets so ingrained that it can hardly be removed. And if a garment is washed two or three times a year, that is enough, but a man’s heart must ever be cleansed and scoured and rinsed, sleeping and waking, every day of the year without letup, and even then it is easily soiled. And precisely as lye and good technique in using it are needed for garments, so are they also needed for cleansing the hearts of samurai.

The practice here is that of the three principles of Loyalty, Duty, and Valor, while the lye must vary to suit the nature of the dirt. Some soiled hearts will yield to the soap of fidelity and some to that of constancy. Yet, though you may apply loyalty or duty, certain dirt is so ingrained that it will not be washed out even then. But if to these principles be added valor and intense application to their use, then the corrupt behavior can be removed entirely. This is the most profound secret of the purification of the samurai heart.

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Daidoji Yuzan'’s Code of the Samurai

{EACHOG ニード

oe

ROA Z. ME BIN ETRLO Liclk, EBOMARALCHT 君の 威を 編むと 申す 義も 有 之 。候 主 君の御 身 の 上に て も 。 家 來に 威を 貸し 被 成と申 義も有 之 。 又 家 來に 威を 編 ま さ れ せ 玉 ふと 申 義 も有之 候。 其 故 如 何と な れば 。 何ぞ 重 き 職 役に 預 る 武士 。其 身年 若き か 。 又 は 小 身 る な か 。 拠は家中 の 風俗 。時 の 様子 に因り て は 。 主君 の 威光を 等に 着て。 相 働か ねばな ら ぬ 事 有 之 。 本 より上 の 御 師 なるを 以て 。 しばらく 主君 の 威光 を借受 。其 事を取 計らひ 候。 是 を 名 付て 主君 の 威を 優ると は 申す に て 候 。 主 君の 威光を 借り 奉り 諸人の 用 ひも 出來 。御 用の 交 じ 候 程 にさへ 相成り候は ゞ 。 早 速其 威光 を返進 仕り。 自 分 其 職 相 役 OPER DIC 慣 み 勤 めて こそ 沈 の 義な る を 。 諸 傍 募を 初め。 他 所 他 門の 者まで も 。 誰 殿の 御 内の 誰 ま さ と 申す 尊和敬 に 預。 内 誇の 強み も 有 之 を 以 て 。 欲 心にひかれ。 終に は 主君 の 威光 を か り 取 に 仕る。 是を名 付て 主の 威を 盗むと 申候。

Borrowed and Stolen Authority (RAR

137

Borrowed and Stolen Authority A samurai in service may be said to have borrowed his master’s authority and also to have robbed him of it. Similarly, his lord may lend it to him or let him steal it. When a retainer holds an important office, if he is young or of low rank he may be embarrassed by social customs or the current fashion and have to carry out his duties under color of his master’s authority. He thus holds it temporarily for his lord’s advantage. This is borrowed authority, and if he uses it to fulfill his lord’s intentions and benefit the people and then returns it, he will have used it rightly in doing his duty prudently. But if, when he finds his comrades and even outsiders treating him with respect and addressing him as “Your Excellency” and “Your Honor” and so on, he becomes greedy for that dignity and reluctant to part with it, then he may be described as one who steals it.

138

DaidGji Yuzan's Code of the Samurai

ITE LT, BAD ARIK BODURIE. ANE OME DdBOCZARAR HLAODHE BREO Lic), HAV DHS EIR. BEANT EO RATS. EASA RACES CH, GCA , HRLAR BERR LC SAREE AKC VIDE COE ¢ BBR RURD >Bie) CX (SHOR BSR IC ERY EO HHI 値 被 成 。候 是を名 付て家 來に 威を 盗まる> と 申候。 是 は 主君の御 身 と に り て 。 大 き な る 御 凡 辱 と 申す ば か り に も 無 。 之 敷々の 御 損も が付 過ぎ 候へば 。 の 有 之 事に 候 。 家 來に 威勢 ら主 君の 御 お づか 威光 は 薄くな り 。 何 も か も 家 來 次 第の 様に 崩 成 。 あの人 さ へ 能知 込て 合 由 な れば。 御上 の 儀は 事 済み 埼も明 く と 心得 。一家中 の 諸 士 。其 の 君の御 事をば。 優 令の 様 者 機嫌 を取 事を 肝要 と 仕り。 主 に 存る ず を 以 て 。 主 従の親しみ も 離れ。 自 然と家中 に思 義の 武士 可申 様も 無 之。萬 一事の 獲 到 來の 節。好 人に 事を 欠 な さ の 出來 れ候。

損 外 様 向の 士は 申す に 及ば す 。 主 君の側近 く 奉 公 致 。 し 或 はお と な しき役 を 義 勤る む 士 ま で も 。 彼 喜人 の 栓 威 に 抑 れ 。 くみ す かへ り て 査 在 仕合 な れば。 是 は 御 衛 宜 し ら かず と 心 た 付 る 事とて も 。 一 言 申出す 事態 りな ら ず 。 或 は 心底 に 悔み。 Mla DRS RB L.A きつ ぶ や き 候 へ 共 。 誰 有 て 進み 出 。 主 君の御 聞に 達し 候 者 無之 1, OBR Ta A. Ait REO 程。御 存じある べき 様も 無 之 。何 も か も 其 者の 致す 義をば。 宜 し き とば か り 思 召。御油断 の 上 に 於て。 大き な る 御 難 義にも 及び 。 且 は 人 をよく 御存じなき は 。 ERBARIO 御人 柄には似合不 申。と 世 の 謗りも 必定 に 候。

Borrowed and Stolen Authority RRBR

139

Regarding the other aspect of a lord who lends his authority and gives his prestige to retainers, we find that in ancient times great nobles and famous commanders did this, to a certain extent. And when they should have required this authority to be given back when the task was finished, sometimes because of their easygoing nature they allowed it to be kept for some time, and then an incident arose that made it difficult to get it back without paying a price for it. Here their retainers certainly robbed them of their authority. This not only is a great disgrace to a lord but causes him great damage too. For if retainers gain too much power, that of their master is thereby decreased. And if people come to think they can get what they want by honoring the vassal because he controls all access to the lord, they will only think of getting into his good graces and will regard the lord as of secondary importance. In this way the benevolent relations of master and retainer will disappear and loyal samurai will become conspicuous by their absence. Then, if some emergency arises, there willbe no good men left to deal with it. Moreover, not only the outside retainers but also those in personal attendance on the lord, as well as those in some quiet offices, will feel oppressed by the authority of sucha person, so that they will feel their heart squeezed, and this also is not good for their lord. For they will say nothing about things they ought to notice, but only regret it in their hearts and grumble privately to their friends without ever standing up and reporting it to their master. So the arbitrary conduct and partiality of the offender, as well as the extent of his honor and glory, remain unknown to his lord, who only thinks well of all he does and thus inadvertently brings great misfortune on his house. The incapacity to know what people truly are is generally condemned as not worthy of those who are lords or commanders.

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Daidoji Yuzan’s Code of the Samurai

HLS Is, EBOMAAES RUBS db 5 lk, EUTP ZIMA Re 1, Bois < VIHSBL CSB CH BBO 致すにも。 主 を 届け 付 。 へ 許 の 付 近 人 る 知 が を 愛 付け 。たとへ ば 我 路に 來る音 物をば。 我 が 手前 遣はし 。 其 向より 返 人 の 物 入に 致し 君の御 豪 所より 。 酒の有 の茶 へ と り 込 。 其外 來 を 客 響 鷹 とても 。 主 の 菓子 のと 申して持 運ばせ。 主の 物 は 我 が 物。 我 が 物は 我 が 物 と の御 勝手 の 弱りとも な り 。 是 形なれば。 里 亮は 主君 申す 如く の 仕 赤 御 損の 一つに 候。 右の 次 第 を能々了 科 致し 主君 の御 念 素ふか く 。 御 目 を か け 被 成 に 付 ては 。 猫々 我が身 を 謙 り 。 心の騎 りを抑へ 肝 に候。 に 角 に も 主君 の 御 威光の 。 秘く 様に 仕る義 要 慣しみ 。 兎 も 。 や らん 申す 古語も有 思 臣は 君有 る 事を 知て。 身有る 事を 知ら ず と 心得 のため人 加 件。 之由 に 候 。 初 心の武士

Borrowed and Stolen Authority (RS

141

In addition, a man of this sort who cares nothing about what his lord thinks is unlikely to care about his comrades’ opinion of him. He will favor the petty officials and give those who are his friends and acquaintances various fees and bribes not of his master’s property while taking their return presents for himself. And when he entertains his guests he has the fish and liquor and cakes brought from his lord’s kitchen. Thus acting on the belief that “what is my lord’s is mine, and what is mine is my own,” he weakens his master’s estate and causes him great loss. Ponder all this very deeply therefore, and remember always to be humble and suppress all pretensions when your lord grants you any privilege at all, so that nothing may dim the brightness of his glory. As the ancient saying has it, “The loyal retainer does not realize his own existence, but only that of his lord.”

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FRBK HBF ARO KARR ORIL, WD UTD BEBE RA, EZ BIS 細 申す に 。 其家中 大 小の 奉公 人 を 初め 。 城 下の る もの に 候 。 子 を 村の 百姓 町人。 郷 に 至るまで。 迷 惑 不 仕して 。 主 君の 御含に角 成 や う 取 ま か な ひ 候 は 。 大 方の 智 夫 才 算 に ては 難 成 事に 候 。 一 筋に ず 時 は 。 下 の 諸人 の 難 義 迷 惑と 成り。又 主君 の御 信 と 存 る 下つ 方 の 悦ぶ 様 にば か り 仕 師 ては。上 の 御 勝手に 悪く相成り 。 何 ぞ れ 一 申ものに 候。 其 いか 方へ 障 り 出來 上 程 利才 根 算 に生れ 付 た る 武 士の 心にも 。 貧 欲と 申す 病気 は付 安 きもの な る 政 。 主 君の御 勝手 の りく り も 自由 になり 向を 取 ま か な ひ 。 諸人 の 用 ひ に 預り 。 金 銀 や 候へ ば 。 頓て 奪り 生じ。 身 のは ゞ も 致し 度相 成る に 付。工 を 夫 めぐ らし 。 主 君の 物をと り 込。 分 に 過 た る 家 普 請道具 集め 。 振環 敷 寄な ど を 仕る 。 是 を 名 付て 盗 と 臣 申 候。

On Tax Extortion ®mm

143

On Tax Extortion The duties connected with his lord’s treasury are the most trying for a samurai in service. With only common knowledge and ability, it is a great problem to know how to do well for one’s master without causing some hardship to the other retainers, to say nothing of the farmers in the country and the citizens in the castle town. If you think solely of your lord’s interests, the lower people will have much to put up with. Or, if you try only to make their lot comfortable, your master will not be so well off, and there is sure to be an imbalance somewhere. Further, however clever and shrewd a samurai may be by nature, the disease of covetousness or greed is easy to catch. If he must make arrangements to raise money for his lord’s household and for other expenses and then has control of it, he may become self-important and extravagant and may even scheme to embezzle his lord’s money, to build houses and collect curios and make an elegant appearance. This is the sort known as a thieving retainer.

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Daidoji Yuzan’s Code of the Samurai

の簡略 代の仕置 の 筋に 違 ひた る 新法 の御 忌と 申て。 前 損 叉 主君 人には を 仕出して 。 家 中の 難儀 迷惑と棚 成 勘基 もな く 。 城 下の町 邪魔 に の 仕置 役をあて。 郷 村の 百姓 には 高 免を仕 懸。 或 は 向後 過 成り。民の 燃 と な な の利潤 と 見ゆ る ら ぬ 考 へに も 及ば ず , 党 分 眼前 る 義のみ を 工夫 仕出 し。 分 別 不 足なる 家老 年 寄 出 頭人 など を 。 だ ELMO CHER BAY, HME 以て。 筋 なき 加 増 褒美を申 受。も な 時 は 。 FORE FAOL し も 其新法 不 益に し て 不調 法 に る

損ひの 如く 仕 な て し。 己は 其人 の 陰 に 隠れて 罪 科 を の が れ 。 迷 惑 る 如 紫なる を 名 付て 篤 錠 の臣と 申 候 。 致さぬ 分 を 別 仕。

右 に 申す 盗 臣の 義 は 。 武 士に似 合 る ざ 主君 の 物を 盗み 取 。 不 届 沙 汰を 限りたる 義 は と 申 な がら も 。 天 罰 を 蒙 り 。 れ そ が 題はれ 候 て 。 Aire ses HAS AR BUe SALE, BPH HAT, HA DHRIARLES BOR. Dini lio A. WMLOWICd AEM BENS, HOARE ZOODIT CR, RRO BLAST Bld, HK AO 傷み な に る 義をあみ 出し 。 重ねて 致し 直し の 成 兼る 様なる 。 國 家政 道の邪 魔になる 義を も 。 致し 初る 物 に て候 へば 。た と ひ 己 が 身につ く 私 欲 取 込を 致 さず 共 。 罪 科 う 此 へ 有 べ か らず 候 。

On Tax Extortion ®&

145

Again, there is the official who makes a new system different from that of the former lord, asserting that it is for his master’s benefit, without caring what hardship it causes his colleagues. He makes the citizens of the castle town pay higher dues, and levies larger land taxes on the farmers, all the while thinking of getting more revenue inthe immediate future with no regard for the people’s comfort. Also he may deceive incompetent councilors and elders and chiefs of departments so that they agree to grant him improper increases in salary and rewards. But ifthese new regulations prove unworkable and ineffective, he will hint that they really were planned by these councilors and chiefs, and so avoid punishment by hiding behind their backs. This sort is known as the tax-extorting retainer. Now as to the previously mentioned thieving retainers, though they make off with their lord’s treasure in a way unworthy of a samurai and pervert justice accordingly, when heaven’s punishment falls on them and they suffer personal ruinas they are themselves overthrown, the matter is ended, for the people are no longer oppressed and the trouble in the administration and loss to the province also ceases. But thetax-extorting official producesa muchmoreextensive injury, which takes more effort to repair. Even if personal greed and embezzlement are not involved, damage to the administration of the country is the greatest possible crime.

146

Daidoji Yuzan’s Code of the Samurai

され ばこそ 古 賢の 言葉 にも 。 乗 飲の 臣 あ らむ より は 。 む し ろ 盗臣あ

る 外に。 に り て 。 盗 臣の 名を 蒙 より れ と 有 之 げに 候。抑 武士 の 身 と 科の 至 候へば 。 罪 共 右 の詞を 承り 重き 悪事 は 無 之 様に 存じ 候 得 。 於て に 極 は 衆 飲の 臣に 目 り 申 。候 然 れば 盗 臣 の科 に 首を 斬り 候 lx, BRO, BCD RAE Wic CHR (AH NIRRO Bt FUE TZ, RROBEY ld, REPL S, HZ ORE PRL え候 。 近 世に Oe CE, RRO BICLT. MD 聞 相 も といふ 批判 は 主人の 御 入 を 致す 面を 致して。 又 盗 臣の 所 行をも 相 兼。表 向 。

る 是を 粟 鈴 盗 臣を 合せ に る 様 にば か り調 義 仕。 誇 己 が 勝手 な 内 は

た る大 賊 とは 申にて 候 。 箇 様の大 罪人の 義 な らば 。 い か 様の 罪 科 判に及びがた く 候 。 初 心の 武士 心得 のため 行ひて可 然か。 批 に 申 Toate.

頭 文配 番頭 支配 頭 の 下 に 付 て 。 奉公 勤 る小 身の 武 士。 我 が 頭 る た 面々の DA, 又 は 組 あた り の 善悪 の 義 は 。 其 身に 引受 。 能 合 貼 致し 棚 在 る に 付。 我 々など 若 も 武士 の 冥 理に 叶 ひ 。 立 身を 遂げ て 。 組を も 預 か る 仕合 にも 棚 威に 於 ては 。 組 下の 面々を 。 形の 如く 勢はり 懐 け て。主 君の御用 に 相 立べし 。 勿 論 依司 明 員 な どは 、 毛 頭 $ 仕 るまじ き 物 を。 と 人 々 存ず る 物 に 候 。

然れ 共 其 身 段々立身

配 頭に り な 上 り 候 へば。 前 方 の 心 入 とは 相違

致して 。 番 頭支

致すもの に て 候 。

On Becoming a Thief 頭 支配 147

Therefore do the sages of old declare that it is better to have a thieving official than a tax-extorting one. And though there can be nothing worse for a samurai than to gain a reputation as an embezzler, the ancients condemn the extortioner more. So if the thief is punished by beheading, the extortioner ought to be bound toa cross. This may have been the judgment of former times, but at the present day, because the actions of both may be regarded as the same—namely, feathering their nest while pretending to work for their lord’s benefit—both are considered to be equally monstrous criminals. And for such a great offense it is not easy to find an adequate penalty.

On Becoming a Thief Small retainers who serve under a guard captain or superintendent have to put up with being attentive to their various superiors and at the same time tolerant of their comrades’ unequal abilities. But if they have the good fortune to be promoted and given charge of a company themselves, they should be sympathetic and considerate to those under them while also fulfilling their duty to their lord. It is perhaps unnecessary to say that they should not show favoritism or be shameless flatterers, but if in the course of time they rise to the positions of guard captain or superintendent, their former attitude is likely to change.

148

Daidoji Yuzan’s Code of the Samurai

身の 時は。 随 分の 申す 募。小 家 魚 住な ど 家の 佐久間 。 羽 柴 の 織田 君の 見かぎ て。 主 致し 別相違 身と 成て 後。分 武 十に 候ひしが。 大 好 り を 蒙り。 身 上 亡び 候 。 是 等よき 先 誇と 存 候。 初 心の 武士 心得の た め 傾 如件。

ets 主君 を 持た る 武士 。 初 條に も 申述 る 如く 。 今 日 在 。て 明日を 知らぬ 身 命に候 得ば。 日 毎にけふを奉公 の いた し 納めと さ へ 自 悟 仕れ ば 。 物 に 退屈 もな く 。 諸 事を 投やり に も 不 仕。 何 事も 皆 其 日 競 ひに 仕 るを 以 て 。 不 失 念 念と申 義も 無 之 道 理に 候。 然るに 行末 永き 奉 公 と 存 ず る か ら 事 起り て 。 物 に 退屈 仕 り 。 れ そ よ り 心 もゆる み 気 も 怠り。 事の 緩やか な る 義 は 申すに 及ば ず , たひき と は き は と 相談を 遂て 。 埼 を 明 ず し ては 叶 は ざる 事 も 。 れ そ は明日 の 義。 是は 重ねて の 事 と 。打 やり 投やり に 仕り 。 或 は 同 役 仲間にて も 。 彼 方 は へね 。 此 方へぬり。 誰ひと り 身 に 引 懸て。 世 話 の き や 手 も なけれ ば 。 諸 事 は いや が 上 に か さ な り つか へ て 。 不 震 る な 事の み 多 く 成 行 候は 。 是 行末の月 日 を。 頼 に み 存 る ず より 起 る 過ち にて。 光 恐れ 慣しむべ き 事に 候。

Laziness #8

149

For instance, Sakuma, vassal of Oda, and Uozumi, vassal of Hashiba, were examples of men who were admirable when humble samurai, but who deteriorated when they rose to high office and so were tossed aside by their lords and ruined.

Laziness A samurai in service, as I said in the first chapter, must be one who lives for today but cares nothing for tomorrow. With that attitude, if he does what he must do day by day, with tireless devotion and thoroughness, so that nothing at all is left undone, he has no reason to feel any disgrace or regret. But troubles arise when people rely on the future and become lazy and indolent and let things slide, putting off urgent affairs after a lot of discussion—not to mention less-important ones—in the belief that they can just as well be done tomorrow. They pushajob off onto one comrade and blame another for that, trying to get someone to do it for them. If there is no one to assist, they leave it undone so that before long a lot of unfinished jobs have accumulated. This is a mistake that comes from relying on the future, a practice of which one must be wary.

150

Daiddji Yuzan’s Code of the Samurai

た と へ ば 月 幾 日と。 番 日の 定れる 勤めなら ば 。 我 が 宿所 より の 道 法 と 考へ 計り 。 交 代の 時 刻よ り 。 少し 早め に 出 候 様に と 。 日の 長短 を 心得 べく 候。連 も 出べき 勤番所へ。 出 が ら か ひを 仕 り 。 茶 を 一服。 末 草 を 一まくと 申 てぶら つき 。 或 は 女房 子 共 と 。 一 ロ づ > の 雑談に TES AD AEDOVUSES 時 を 移し て 。 宿を 遅く CRITI 中 も 扇を 遣ひな が ら 。 付 寒 に 。 馳 へ 程道を 急ぎ。大 汗を 流し て 番 所 ちと 不 叶 用 有 な >。 利 口 がまし く 申 すな ど は 。 事 り て 。 遅く棚 出 候 ど たる 事と可 申 候。 空気

武士 の勤番 と 申す は 警 術の 義なれば。 何様の 義 た り と いふ 共 。 私 用 を 以 て 下 参に 及ぶ べき 義 は 無 之候 。 抗 又右の 心得 を 以て。 我 が 身 は いつ と て も 早く 出勤 致す と い へ 共 。 相 手 替り の 傍 の 医 く 出る を 待兼。も > 尻 に 成りて大 欠を り 仕 。 主 君の御笠 の 内には 。 しば らく も居る 事 を いや が り 。 角 りいそ ぎ を 仕る も 。 近 頃 見 苦しきも の に 候 。 初心 の 武士 心得 のため人 如 件。

Laziness #8

151

For instance, on whatever day of the month is your fixed day to go on guard, you must calculate the time it will take you to get there from your house and allow for the length of the daylight, so that you are ready to take over duty just a little before the actual hour. Some silly fellows waste time by having a smoke when they ought to be starting off, or chatting with their wives or children, and so leave their house late and then have to hurry so that they donot have time to greet people they pass in the street. And when they do get to their destination, they are all covered with perspiration and waving their fans even in cold weather, and then have to make up some plausible excuse for being late on account of some urgent business they had to do. When a samurai must go on guard at his lord’s castle he should never be late for any reason of his own. And if one man makes an effort to be alittle early and then has to wait a bit for a comrade whoislate, he should not squat down and yawn, neither should he hurry away when his time is up as though reluctant to be in his lord’s mansions, for these things do not look at all well.

152

Daiddji Yuzan’s Code of the Samurai

juanee 名 大 名と の 出 會に 。 双 方の家來品 舟渡 しに 於て。大 と 道中 の 川越 論 に 及て 申つの り 。 互の 方人 多く 成て。 喧 嘩に 及び 候は ゞ 。 其 時 の様子 次 第にて 。 主人 と 主人 の 出入 と 崩 成 義可有 有 之 も 。 し有双方 主 人 の 出入 と 申す に 成 ては 。 落 着の 所 計り 難く 候。 然 れば 。 福は 下 よ り る 起 と 心得 。主 君の御供 道中 て に は 。 猫 以て 物を大 事 に か け 。 我 身は 申すに 及ばず 諸 傍 医にも 気を 付。理不半 の 仕 形 無 之 様に と 。 下々 へ も 能 々 申 付る 心得肝要 に 候 。

且 又 江戸 に いて お 。 主 君の御供 仕 り あり て き 候 に 。 他 の 大 名衆と 途中 行 違ひの 時 。 双 方 先供の 若者共 口 を 論 仕出 し 喧嘩 に 及ぶ 節 は 。 早 く 気を 付 。 道 具 持の手前 より 主人 の 御 持 を 錯 受取 。 御 側近 く 持て 棚 。在 事 の 成行 様子を見 合せ 。 台 鎖りかね。 諸 士 残らず 抜 TIDEEN SIRES GS EO Bl ALS APEC, RA St EG, HI OH HLL CHE LAY HO RTC CS LE 信光 に 候 。

On the Road Ri

153

On the Road When, in the course of crossing a river or taking a ferry ona journey, two daimyos meet and an argument starts between their respective retainers, and their comrades join in so that a general quarrel breaks out, whether the lords themselves will be involved in it or not depends on how the matter is handled. If both of them become involved, it may be difficult to settle it. Remember that trouble arises from below, so when you travel with your lord take good care to look after not only yourself but your comrades too, and solemnly command everybody down to the lowest servant to make sure that nothing unreasonable occurs during your journey.

If you are escorting your lord on foot in Edo and meet another daimyo on the road, if the young samurai in front exchange words and come to blows you must at once rush to get your master’s spears from the spear-bearer and stand by him and see how things develop. And if it proves impossible to keep the peace and all the retainers draw their blades and make ready to enter the fray, you must at once bring your lord’s horse up to the side of his palanquin and help him to mount, and then unsheathe his spear and hand it to him, all the while being ready to draw your sword and hold your own.

154

Daidoji Yuzan’s Code of the Samurai

MEF ARE EO MELTH OR, AE FICS TC.BBD CS. Ae Fic持 et A RORICR L ,HERO, SHAL AKC ASODICT DAR REISE ICH, ROR KAA ED BLO SA, PORES LS TARA ICA. EA DBZ {iAEP SAGE ICL, SS SDB FEU . EIZEE LORS TH NROFOBRF 許の御主人 様 義にて は 無 之候 得 共 。 御 気 遣の 段は 御 元に 候 。 其 の 御 事は 。 御 別 條 無御座 候間 。 少しも 御 気 遺 無 之 様にと 。 御 傍募 中 へ もる 御 演説 被成 候へなど> 可 申 。 候 然 らば 先 大 以 慶 仕修。 左 候 逢 給 り候 様 と 記 。 主 君へ は ゞ 。 主人 を 御 呼出。抽 者へ 御 せ に申 り 御 目 に 掛 退 出 元に 候 。 初 心の 武士 心得 のため 人 如 件 。

On the Road it

155

And when you accompany your lord to an entertainment, if anything unruly or improper happens while he is there and you detect a disturbance in the chamber, go to the porch, sword in hand, and announce to the attendants, “Iam So-and-so, a retainer of Lord So-and-so, and

because things seem a bit uproarious within, I feel somewhat anxious about my lord and soI have come to his assistance.” Then maybe the attendants will reply, “We don’t think it’s serious, though it is natural for you to be worried. But since your lord is in no danger, you can just relax and set your mind at ease.” You can report this back to your comrades, who will be delighted to hear it. Then you should ask the attendant to find out whether your lord will receive you, and after you have seen him take your leave at once.

156

Daidoji Yuzan's Code of the Samurai

x BASRA. MHBICTHSN, EBOMBICNL, RS S# 公 を 仕 り 。 我 が 心にも 。 天 晴一 奉公 をば 勤め た り と 存じ 。人 も 感じ 幼 る と い へ 共 。 主 君の御 心 には 。 左 程の義 と も思 召 入ら れ ざ る に や 又は 御 心底 には 感じ 思 召といへ 共 。 何ぞ外 に相 障る 事も有 之 やらん 。 異なる 御 恩賞もなく。 功 勢 空しく 埋る> に 付 。 心底に不足 を さ 挟み 。御 な 情 き 事と述 便 た らだら に て 。 身 に 染 ぬ 奉公 を 致す 者 は 。 兎 角に 及ばず。心得 違の 事に 候。

戦 の 國 武士 の一 生の 間 。 幾 度 と いふ 事な く 軍 に 立 。 主 君 大特の 御 含に 身 命を 拡ち。 手 柄 高 名を 極め た る 前に 於 て。 は 中 々 口のきか る > 義 に て は 無 之 。候 子 細は。 何を 申して も 治 國の 奉公 と 申す は 。 曇 の 上 を 遺 廻。 り 互 ひに 手の 申 をさす り 。 舌 先 三 寸の 勝負 を 委ふ の み の 善悪にて。 身 命 を け か そ く の 働 と ては 。 先づ は 無 之 事に 候 。 た 忠義 の 志 に 於 ては 。 戦 國 て に も治 に 國 て も 。 奉 る 事 は 無 。之 勿 論 奉公 する 武士 の役 義に 候 そ 。 れ を 奇特 と有 て 御 賞 可 美 被 成も。 BE 成間 敷も。 其 段は主君 の御 心次 第にて 。 自 分は 自分 の役 義を 務る と さ へ 引合 致し候 得ば。 事 相浦 。 何 て にも不足 述懐 と申義 無之 道 理 に 候 。 初 心の 武士 心得 のため 頒如 件。

Showing One’s Feelings wt

157

Showing One’s Heelings — Assamurai retainer_ hs pimenes some SD service sei bisfoed and considers it something extraordinary, while others may think so too and praise him, should understand that the matter may not look the same to the lord himself. Even if he does feel moved inwardly, something else about it may offend him. And so if the retainer garners no reward and thinks his merit has been overlooked, he may be dissatisfied and show what he feels by complaining constantly about his lord’s ingratitude. This, it hardly needs to be said, is the error of one who does not appreciate the meaning of service. The samurai of the civil war period went into the field for battle innumerable times over the course of their service, risking their lives freely for their lords and commanders. Still they did not talk about their own merit or their brave deeds. By comparison, peacetime service means simply shuffling around on the mats, rubbing the backs of the hands, and fighting only verbal battles with three inches of tongue, for better or worse. It certainly is nothing like risking one’s life in war. But whether in peace or war it is the duty of samurai to serve in that same spirit of loyalty. Whether what they do is anything special or praiseworthy is for their lord to judge. It is enough that they resolve to do their duty properly, and they are not called on to express any feelings of discontent.

158

Daidoji Yuzan's Code of the Samurai

en BRPHARL, EROMABL ASCHER HAMRAORCE WARHEZ AEDT LID ET FEE FETS LVN, BOTA YERETR UT, HES PHM. SMUFb CBO LICHT. AMOR 公 を 務め て 。 一 生を 過すと 申す は 。 心 外の 至り な り 。 あは れ 何 事に て もあれ 。 諸 傍 募の腕 先に 叶 ひ が た き 。 奉 公 所もあれかし。 身 命を Hho EIELY LAS 物をと。心 底 に思ひ 定め た る 者 有 之 候は ゞ 。 狗 死に は 百双 倍も 優り。 主 君の御 師 は 申す に 及ば ず 。 家 中 大 小 の 諸 奉 公 まで 人 の 援と ひ も な り 。 忠 議 勇の 三つ を 兼備 へて 。 末 世 の 武士 の 手本 共 可 能成 一品有 之 候 。

pile shader 直 の上昧をなす に 其

SS

4 eS Zp itp, BA門

品 二つ 有 有 。 之 一 つに は 。 其

家々 代 の 家老 年 寄の

中 に 。 忠義勇 兼備り。 後 々は 必定 主君 の御用 に 相 立。家 中来々の 師にも 可 態 成とて。 諸人の 敗 事に 預 る 若手 の 武士 。 不 慮の任 我を 致して 相 果 る も 。 又 時の 流行 頃 など に て 若 死を 致し。 主 人に 事 を 欠 せ 申 候 。 武 信玄 田 の 士大 稀。甘 左衛門 利 が馬 よょり 落て 若 死を 致し る た を 。 是 則 武 田の 家の 久 し き 急 喜 り な と 。 高 阪 弾正 が 悔みし 類ひ に候。 二 つに は 。 其 家の 家老年 。 寄 其 外 近 習の 土の中 に 於て 。 主君 の御 無に入。 外 に は 並ぶ 者もな く 。 出 頭 致す 士の 心に 入かは り 。 主人 の 心を 惑はし 。 非 義 非道 の 行 ひ させ を 申す 類ひ に 候 。

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Loyal Unto Death i samurai in service is 6 a great debetoiis ford EemayAkiak that he can hardly repay it except by committing junshiand following him in death. Butritual suicide is not permitted by law, and to perform the ordinary service at home on the mats is far from desirable. What then is left? A man may wish for an opportunity to do something more outstanding than his comrades, to throw away his life and accomplish something, and if he resolutely makes up his mind to do something of this kind it is a hundred times preferable to performing junshi. For so he may become the savior, not only of his lord, but of all his fellow retainers both small and great, and thus become a great man who will be remembered to the end of time as a model samurai possessing the three qualities of Loyalty, Faith, and Valor. Now there is always an evil spirit that haunts the family of a person of rank. The way he curses that family is, in the first place, by causing the death by accident or epidemic disease of some young samurai among the hereditary councilors or elders who has the three virtues of a warrior and who promises to be of great value in the future as a support to his lord, as well as a benefit to all the clan, and whose loss is therefore a severe blow. Thus when Amari Saemon, commander

of the samurai to Takeda Shingen, fell from his horse and was killed while still young, that was the doing of the vicious spirit of Takasaki Danjo, who had long haunted that house. In the second place, this evil spirit will enter the body of one of the councilors or elders or samurai in attendance whom the lord most trusts and favors so that he may delude the lord’s mind and seduce him into the ways of injustice and immorality.

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MAMBOLEBO De

RISK. ARNO MA CIR

一 つ に は 。 主 君の 御 耳目を 塞ぐ 分 を 別 仕。 り 己 が 同 役 同 職た り 共。 外々 の 者 は 存 寄を申 事 な ら ず ,た と ひ 申 て も 。 御 用ひ 不 被 成 様に 致 し し 成 。 其 家の 大 事 小 事 共に 。 己 一人し て 申 承るに 付。 主 君には 此 者なくてはと。 思 有 様に 仕な も すの に 候。 二つ に は 。 近 習 簡 簡 の 士の 中 に 。 少 しは 志 も 有 之 。 主 君の御入 に も 可 棚 成と 見 ゆめも る の を ば。左 右に 事を 寄て。 役 儀を 改め 。 御側を 遠ざけ 。 己 が 由緒 有もの。 MiSFRMA DLE, IBEMIEERL,

我が申 付る 義を 。 い や と 言ぬ 者のみ 取 持て 。 近 習の 役人と な し 置 。 己 が 身の 秦 。り 私を 致す 義を 。 主 君の御 耳へ入 ぬ 様にと 分 別 仕 り候。

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Now, in thus leading his lord astray this samurai may do so in six different ways. First, he may prevent him from seeing or hearing anything and fix it so that the others in attendance cannot state their views, or, even if they can, that they are not adopted. He can generally manage things in sucha way that his master thinks of him aloneas indispensable and commits everything to his keeping.

Second, if he notices that any of the samurai around the household seem promising and likely to be useful to their lord, he will so work things that he is transferred somewhere else and kept away from his master. He will make sure that connections of his own, or men who agree with him and are subservient and respectful to him and never oppose him, are the only ones permitted to come near the lord. Thus he prevents his master from knowing anything about the extravagant and domineering way he lives.

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Sick, EHOM DED L. HISARORICOLAT SEY て 。 Fafa LS FRAT CBS eB BREE LAI, (AG OM HFHEL Vo SISTED 726, HSARSAEIZEHRULT. KPRERML ENS ひき 三線 ひき 。 舞 子 踊子 など 申す 類ひの 者 迄をも 拘へ 集め 。 時 折 節 の 気 延 気 晴 しは 。 無て叶 ひ 不 申と 読めあま ら ゐ す る に 付 。 元 來不 足 に 生れ 付 被 成たる 主君 の 義は 申に 及ば ず 。 才 智 獲 な 明 る御 生 れ 付にて も 。 色 の 道 には 迷 ひ 易きを 以 て 。 頓て 御 分 別 相違あら れ 。 其 戯れを 面白 と き 思 召 付 ては 止 事な く 。 次 第に 物ご く 成り。 後 々は 書 夜の 界もな く 。 負 舞の 跡は必 酒 と 宴 申 様に 成行 。 ひた すら 奥 ば いり の み 被 に 成 付。表 向家中 の 用 事 。 領 内の 仕置 をば。 巧 白鯨所 事 の 様 に 思 召。 御 心に 染ず 外 の 家老 年 寄 な どの 。 御 前へ崩出 度と 申す を ば いや が り 被 。 成 萬づの 義を 。 件の 索 人 を 以 て 。 埼を 明け 被 成に 付 。 其 者の 威勢 は 日 々に 盛 にな り 外 の 家老 年 は 寄 。 有 無の 様子 に AeA CALEY, nlc, 宜 し か ら ぬ 家 風と 成行候。

四 つに は 。 右 の 様子 な れば 。 人 の 知ら ぬ 内 誠にて 費の 物 多く 入 。 償 ひ の 致し 方 無 に 之 付 ては 。 前 代の 仕置 に 背 きた る 。 新 法の 簡略 を 仕出 。 し 愛 せこ に を 入 。 彼 所 につ さ と を 込め 。 家 中へ

渡すべき 物

を も 渡さ ず 。 下 の 諸人 大 き に 痛み 苦し み 。 迷 惑 仕る勘 は 送 毛頭 無 之 。 主 君の 御 事は 。 被 成 度 > まの費 り 修を 被 成 候 。 故 家 中 大小 の 諸 奉 公 。人 品 に 出して こそ 言ね 。 INCE RELAY, HSABIC AEC, MES BDU DHE ZOO ITE,

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Third, he may persuade his lord to takea secondary consort, using the argument that he lacks sufficient descendants to ensure the succession of his family name and estates. Then he can procure women for this purpose without looking into their family background, as long as they are good to look at. And he can gather dancers and players on the biwa and samisen and assure his lord that they are essential to divert him and dispel his boredom. And even alord who is by nature clever and energetic is apt to be led astray by feminine charms, much more than one who is born lacking in these qualities. And then his good judgment will leave him and he will think only of pleasure, becoming more and more addicted to it, so that eventually he will be entirely given up to dancing and merrymaking, inevitably followed by drinking parties at all times of the day and night. In that way he will come to spend all his time in the ladies’ apartments without a thought for his official and administrative business, and hating even the idea of meeting with his councilors to talk about these subjects. Therefore, everything remains in the hands of the one evil councilor, and day by day his power grows, while all the others become invisible presences with lips shut tight and no courage to speak up, and thus the entire household goes from bad to worse. In the fourth place, it follows that under these circumstances, since everything is kept secret, expenses mount and income has to be augmented, so that the old regulations are tossed aside and new ones enacted, and a spy is put in here and someone scolded there and allowances are greatly trimmed. In this manner the lower ranks will find themselves in reduced circumstances and no one will care in the least about it, and all so that their lord may have plenty and live in the lap of luxury. So that, though they dare not speak of it publicly, the greatest discontent runs rampant among all the retainers, and before long none remains who is single-heartedly loyal to his lord.

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つ に は 。 大 名た る も の 。 弓 矢の 道を 不 沙汰可 被 成 様 と ては 無 之 候 得 共 。 件の 索 人 武道 不 心 懸 に て 。 か > る 芽 出 度 静 詳の 御代に は 。 武 備の 吟味 密 撃 には 不可 と 及 申す に 付 。 元 來 不 嗜 る な 家中 の 諸 人 。それ を 好 事に 致して 。 武 藝を務め ず。 武具 兵 の 具 用 意も 致さ ず , 何事 も只 営 座 の間さへ 合 ばよき ぞ と 申す 家 風 な れば。 其 御先 祖 に 。 世 に 聞え ある 名 奥 の お し は まし た る 家柄 の 様 には 少し も 無 Zo RAID BORE ZICH 於 ては 。 大 き に 狼 角

て 。 事の

騒 た る ばか りに

埼は 一つも 明 兼 可 と 申 。 赴 東なき 次 第に 候 。

AICI は 主君 の 御 。 事 遊興 酒色(に 長 じ被 成に 付。次 第< 御 気 隙 も つの り 。 剰へ 病身 まで に 御成候へ ば 。 家 中 の 諸 士 気を 届 し 。 心の まめ し げ な く 。 一 日 暮しの 様子 な れば。 世 間の 取 沙 汰 。上の 思 召不 可 然。里 韻 のつま り 。 主 君の御 身上にも相 障り 可申か。然 れば 大き な る 物 怪也 。 其 根 を 取 仕 る 件の 喜 人は 。 常 家の 悪 。 魔 主 君の往 敵 と 申て 。 家 中 ぞ こ り て 是 を 悪み 候 へ 共。 十 人 が 九 人 迄 も 。 其 者の 悪 事を 申立 。公 事 沙汰に取 結び。 手 を汚さず。 舌先 の 勝負 に し て 。 本 意を 遂べき と い ふ 分 別相 談の 外 無 。之 左 候 ては 。 中 々 内 誠に て 警 明 ず 主君 の御 一 門 方の御 取扱 と 成り 。 それ よ り 事 重く 成行 。 里 次 は 公 義 の 御沙汰共 不 崩 成 し ては 不 叶 候 。

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Inthe fifth place, thougha daimyo isone who shouldneverbe anything but experienced in the Way of the Warrior, since the evil councilor is not likely to care anything about it in an age of peace and quiet such as this, there will be no interest at all in military matters and no inspections of the armed forces. And everyone in the household will be rather pleased to fall in with this attitude, and none will bother to think about military duties or make proper provisions for weapons and supplies, and instead will be perfectly content to let things alone and just make do for now. So nobody would think, seeing the current condition of the house, that their ancestors had been warriors of great renown. And if some crisis should erupt and catch them by surprise, there would be nothing but anxious running about and confusion and nobody would know what to do. 7 Inthe sixth place, when the lord is thus addicted to pleasure, drink, and consorting with loose women, he will grow more and more wayward until his health becomes affected. All his retainers will lose their morale and be lacking in sincerity, merely living from one day to the next and without any guidance from above. Eventually something may happen to the lord through the influence of this evil spirit. This man who is at the bottom of it all, this vengeful enemy of his master and evil genius of his house, will surely be cursed by all the clan. But even then there will be no cure for it, unless some nine or ten of them plot to accuse him and bring him to judgment by a war of argument without even getting their hands dirty. In that case the affair cannot be cleared up without going public with it, and the lord and his house will be brought up for examination, and then matters may become more serious and end in sentence being passed on them by the shogun’s government.

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EDS ICEZEC, KL AOROHLBE RMF. ARO MET & 成り 。 其 事の 注 た 上 る に 於て。 主人の 身上 の 相 立 る た 例とて は 無 之。 角 を 直す と て 牛 を 殺し 。 原 を 狩とて 社 を 焼隊 の 如く。 主人 の 御 身上 は 潰れ 。 家 中 大 小 の 諸 奉 公 人は 。 皆 々 流浪 の 身 と 成果 申 候 。 新る 時 。 前に 申す 賞 家の 悪魔 。主 君の候 敵たる 。 件の大 悪人を 執 て押へ 。胴 腹を 事り 候と も 。 又 は 元首 を列 捨候 共。 心の 位 に 仕 澄し て埼を 明け。 我 が 身 は 即座 に 切腹 を 遂げ 相 果 に 元 候。

然る時 は 。 何 の 出入 公事 沙汰 と申 義も 無 之。主 君の御 身上に相 障 る 義も 無 。 之家 の 中 諸人 も 安 培 致し 。 國家 安泰 に 候。 愛を 以て 狗 死に は 百 双 倍 も 優り忠義 勇の 三つに相 叶ひ。 末 代 の 武士 の手 本 共 能成 可 一 品 とは 申 に て 候 。 初 心の 武士 心得 のため 傾如 件。

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In all ages, when a daimyo has been unable to manage his affairs and has been disciplined by the government, the result has been that his house hascometoanend. As the proverb has it, “When you straighten the horn you kill the ox, and when you hunt the rats you burn the shrine.” So when the lord’s house is ruined, his retainers are dismissed and lose their livelihood. Therefore it is best to seize this great rascal of a councilor who is the evil spirit of the house and either stab him through the heart or cut off his head, whichever you prefer, and so put an end to him and his corrupt practices. And then right away you must commit seppuku yourself. Thus there will be no open criminal case or lawsuit or sentence and your lord’s person will not be dishonored, so that the entire clan will continue to live in security and there will be no open trouble in the empire. One who acts thus is a model samurai who does a deeda hundred times better than junshi, for he possesses the three qualities of Loyalty and Faith and Valor and will hand down a glorious name to generations to come.

ID

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文雅 R45 ょ。間 の強 意地 あるを第 一 と 仕る は。 勿論谷 の 義に 候 得共。 片 向に 強き 計りにて は 。 何 と らん や 農人 上 り の 武士 を 見る 様にて 不可 然 。候 克 問は 勿論 。其能 暇 には 。 歌 。 浮 茶の 湯など 。 少 しづ > (SAE DS REEE BIC CR, FoR RECd. HS OTE HF AF RE ZITA, HEC THA SUB ORBIT CD 事 CHR AZE SS SOOM, BMAP ORLA BIBL, RL 所と 位 の と 三つを よく 考 へ 合せ て 。 其 宜 きに 随ひ 。 事を 取計ら ひ 候 へ ば。 物 に 致し 中 ひと 申 は 義 。 左のみ 無之もの に 候。 受を 以 て 學 問 は 勿論 と は申に て 候。 但 し 心得 悪しく 候へば。 大 は 方 我慢 になり。 MB CSS者を ば 。 目 八 分に 見こなし 。 其 上 異 國 県 負 を いた し 。 何もかも 唐 流を 善と心得 。 と たひ 道 は 理 善 にもせよ 。 本 朝 の 今時 に は 。 用 ひ 難 き と いふ 勘 差な も く。 片 を 情 張りて 物を 申す 様 な るは 。 散 々 の 事 に 候 。 愛 を 分 別 致 して 學 問 区に 候 。

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Matters Literary and Aesthetic Though Bushido naturally implies, first of all, the qualities of strength and forcefulness, to have only this one side developed is to be nothing but an unsophisticated samurai of no great importance. So a samurai ought to be literate, and, if he has time, should take up verse-making or Teaism, to a certain extent. For if he does not study he will not be able to understand the reasons of things, either past or present. And however worldly-wise or sagacious he may be, he will find himself greatly handicapped at times for lack of learning. If you havea general understanding of the affairs of your own country and of foreign lands and carefully consider the three principles of Time and Placeand Rank, and follow the best course, you are not likely to make many mistakes as you go through life. And that is why I assume that a samurai should be studious. But if he makes bad use of his knowledge and grows opinionated and looks down on the illiterate as being a bit dumb, and if he becomes a worshiper of all things foreign and thinks nothing any good if it is not Chinese, and is so prejudiced that he cannot see that a thing may be unsuitable for Japan at the present time, even though it may be good in theory, then I say that his learning is too much of a good thing. With this in mind, he should study.

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RICPAOBS., MAO BIC LC. HF OK RBLOMPIC, K 道に立入 。 折 に 身の武士 たり 共。 歌 道の 達人も有之 候。 然 れば 小 ふれ た る 腰 折の 一 首も 。 綴 り 候 程 に あり は 度 事に 候。 然れ 共 萬 事 を 拘ち。 歌 學 のみを

専らと 致す 時 は 。 いつと な く 心も 貌 もな ま 和 ら

か に 。 公 家 侍を 見る 様 になり て 。 武 士の 風俗 を 取 和失ふも の に て 候 。 就中 今時 世に も ては や し 候 俳 譜など。 敷 寄 過 候へ ば 。 隔 意 が まし き 傍の 医 出 會に 於 て も 。や > もすれ ば 。 軽 口 出 口 來 秀 句ど な を申 し 。 堂 分は 一 座の 興にも 成り 候 へ 共。 武 士たる 者は AS 事 に 候。

供 茶の 湯の 義も。 京 都 軍 特 家 の 時代よ り 。 専ら 武 の 家 玩 びと な り 候 へば 。 た と ひ 我 が 手前 にてこそ 敷 寄を 致 さ と ず も。 人 の 許へ 招 れ 。 或は 貴人 高位 の御相 伴 など に も 。 参 る間 敷に 非ず、左様の 刻。 路 入 次 敷 寄 屋和信の 次 。 第 所々の 飾り置 合せの見 様。 或は料理の 給 様。 余 の 飲様にも。 種々の 心得有 之 由なれ ば 。 茶 道 に 方 於て 指 南を 受。 少 しは 學 び 置可 然 候 。

其上 敷 寄 屋の 義 は 。 世 間の 富貴 生 炊を 離れ。 幽居 閑 本 の 境界を 和業 しむを 以て 。 い か 程 繁 筑 の地 。 又 は 官 家の 内た り 共 。 庭 には 山 HIRED VERE FS Lo TIO RM ORE MSIF SETH, FH, 條 すだれ 。 猿 戸しを り 戸 等の。 他 た る 粧ひを 宗 と 仕り。 其外 茶 具 會 Wi DEICBSEC RBSMET, BOBS ROU C. ANIC HAA AOReRLOEUCT,BALLOONS, REO MR HESSD. 助け共可能成 様にも被存 候。

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Verse-making is a custom of our country, and great soldiers in all ages have been distinguished in it, so even a humble retainer would do well togoin foritandtry his hand ata clumsy verse on occasion. But anyone who gets entirely absorbed in it and neglects his ordinary duties will become soft in mind and body and lose all martial qualities and look like nothing but a courtier-samurai. Particularly if you get too fond of these short haikai verses that are now so fashionable, you may easily start acting slick-tongued and witty and smart even in the company of grave and reserved colleagues, and though this may be amusing in society at the present time it is an attitude samurai ought to avoid. Then, as for cha-no-yu, from the days of the Kyoto shoguns this tea ceremony has been very much the diversion of the military class. Even though you are not yourself a great enthusiast yet, you are likely to be invited to take part in it and be a fellow-guest with people of high degree, so you ought to know at least how to enter the tea-room and its precincts properly, how to view table arrangements and perform ceremonies intelligently, and how to eat the meal and drink the tea correctly. To obtain this knowledge of the rules of the procedure it is advisable to take some lessons from a tea-master.

Again, the tea-room is a place very profitable for the enjoyment of retirement and tranquility far removed from boastful display and luxury, so that even in the grounds of the wealthy and of officials you find these reed-thatched huts with their pillars of natural wood and their rafters of bamboo set in what seems to be a solitary mountain valley with their bare simplicity of plain lattice window, bamboo blind, and rustic wicket gate and entrance. And the tea vessels and other utensils are equally without any gaudy ornament, but are of clean and restrained form that entirely avoids the impurities of everyday life. If cultivated, this spirit is, I think, of great assistance in sweetening the Way of the Warrior.

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Daiddji Yuzan’s Code of the Samurai

然 ればた と ひ 茶 つる た 所 し を つら ひ 候 共。 新 筆の 掛 物。 今焼の 茶 入 茶碗。 土 鐘 子 等の 軽き茶 具を ひ 用 て 。 公 茶の湯 を 人 業 ほど む の 義 lk, BL SICH STR, ANE BSS LUD BRE が 付 。て 人 の 所 持 致す芦屋 の 釜を 見 ては 。 手 前の土 釜 いや が にな り 。 そ れに つれ て 一 切 の 茶具 共 に 。 次 第に 好も の を 欲し くな り 。 い つ し か 掘 出しの 心懸となり。 目 利を 仕 習ひ 。 償 少な に て 。 宜しき 道 具 を 取出 す分 別を 仕。 り 或 は人の 許に。 何しほら し き 物 あれ も ば 。 平 所 望を 仕り。 又 は 道具 替 な ど に 致す とても。 我 が 方へ 徳を取 分 別を 専 一と 仕 り 。 蒸 皆とり 買 中 買 ど な 申 。す 町人 の 意地 に 均しき 様子にて。 武 士道 の正義 を取和失 ひ。大 きに 悪しき人 柄 と 李 成 候 。 左 様の敷 寄 者 と らむ な より は 。 一 茶道 向 不案内 にて。 濃 茶とやらん はいか 様に 飲 と いふ を 。 存ぜ ぬ 程の 不調法に て も そ 。 れ は 武士 道 の 抑 へに は 成らぬ 事 に 候 。 初 心の 武士 心得 のた め人 如 件 。

お ろか な る 筆 すさ の み も直 か れ と 子をお も ふ 親 の か た み と は 見 よ

Matters Literary and Aesthetic x3

173

So it is no bad thing for anyone to make aplace for cha-no-yu if he has only pictures by present-day artists and tea utensils by modern pottersand an earthenware tea-kettle so that it is all inexpensive and in accordance with the austere style of Teaism. But in all things the simple is apt to become complicated, and luxury may show itself. For instance, if when you see someone else’s Ashiya ironwork kettle you feel disgusted with your own earthenware one, you will soon come to wantall your utensils to be things of value. Then you will cultivate an eye for a bargain and go in for the finer things, so that you can pick up a worthy piece for a small sum. Then, if you see anything very attractive at somebody’s house you will plead with him for it or else want to give him something in exchange, with, of course, the intention of getting the best of it yourself. This kind of thing is no better than the nature of a huckster or peddler and degrades the Way of the Warrior to that of the mere shopkeeper. It is a very bad fault, and rather than practice this kind of Teaism, it is better to know nothing about it at all, and to remain ignorant of even how to drink powder tea. For it is preferable to appear alittle uncouth than to spoil the quality of Bushido.

Although little more than nonsense written off the top of my head, regard this as similar to a memento from a parent who hopes his children will lead honest and straightforward lives.

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For almost 700 years, shoguns ruled Japan. The honor-based society. of these “gentlemen warriors” laid the foundation for modern Japan’s culture and its spectacular rise to prominence ‘in a werld、 oy Presented here in traditional Japanese characters and patallel SN translationggi¢imeslsji Yazan’s Code of the Samurai is an essential oa for stude banese culture, literature and business. From te devotio into ac dedicat

in loyalty and family to rules regarding 2 poeta En money management, this book eh clear DST lat taught its samurai leaders to be indiffcrent to ci Eir beliefs and adept in all pursuits.

ISBN10: 1-56975-590-6 ISBN13: 978-1-56975-590-7

$10.95 U.S. Distributed by Publishers Group West

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