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    The Way of the Samurai
    The Way of the Samurai
    The Way of the Samurai
    Ebook119 pages2 hours

    The Way of the Samurai

    By Inazo Nitobe

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    "Chivalry is a flower no less indigenous to the soil of Japan than its emblem, the cherry blossom; nor is it a dried-up specimen of an antique virtue preserved in the herbarium of our history. It is still a living object of power and beauty among us"

    To many people, the word samurai conjures images of menacing masks, long blades and elaborate armour. However, this classic text by Inazo Nitobe reveals the greater depths to samurai culture - they were not simply warriors but an aristocratic class who practiced literary and military arts in equal measure.

    Essential to this way of life was the samurai's moral code and the quality of bushido, roughly translated as chivalry. The Way of the Samurai provides an intriguing exploration of bushido and other valued qualities such as rectitude or justice, courage, politeness, veracity, honour, loyalty and self-control. It also explores the Samurai's more violent traditions, such as the chilling act of hara-kiri or self-immolation.

    This mixture of chivalric principles with brutal warfare is fascinating. While many aspects of Samurai culture have disappeared, its principles still have resonance in modern Japanese society and around the globe.

    LanguageEnglish
    PublisherArcturus Publishing
    Release dateOct 16, 2020
    ISBN9781398806078
    Author

    Inazo Nitobe

    Inazo Nitobe fue un educador, político y escritor japonés. Nacido en Iwate, hijo de un samurái del clan Morioka, se formó en la Escuela de Agricultura de Sapporo y la Universidad Imperial de Tokio, que abandonó para ir a estudiar política y relaciones internacionales a Estados Unidos. Después de regresar a Japón en 1891, desempeñó cargos importantes como profesor de la Escuela de Agricultura de Sapporo, profesor de la Universidad Imperial de Tokio y primer presidente de la Universidad Cristiana para Mujeres de Tokio. Una de sus contribuciones más notables fue la educación basada en el personalismo, que puso en práctica cuando fue presidente de la Primera Escuela Superior de Tokio. También desempeñó cargos importantes como hombre de Estado. Fue administrador colonial en Taiwán, subsecretario general de la Sociedad de las Naciones y más tarde presidente del Consejo Japonés del Instituto de Relaciones del Pacífico. Además, Nitobe fue elegido miembro de la Cámara de los Pares. Goza de fama mundial por haber escrito Bushido. El código del samurái (1900).

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      Book preview

      The Way of the Samurai - Inazo Nitobe

      PREFACE

      About ten years ago, while spending a few days under the hospitable roof of the distinguished Belgian jurist, the lamented M. de Laveleye, our conversation turned, during one of our rambles, to the subject of religion. ‘Do you mean to say,’ asked the venerable professor, ‘that you have no religious instruction in your schools?’ On my replying in the negative he suddenly halted in astonishment, and in a voice which I shall not easily forget, he repeated ‘No religion! How do you impart moral education?’ The question stunned me at the time. I could give no ready answer, for the moral precepts I learned in my childhood days were not given in schools; and not until I began to analyze the different elements that formed my notions of right and wrong, did I find that it was Bushido¹ that breathed them into my nostrils.

      The direct inception of this little book is due to the frequent queries put by my wife as to the reasons why such and such ideas and customs prevail in Japan.

      In my attempts to give satisfactory replies to M. de Laveleye and to my wife, I found that without understanding Feudalism and Bushido, the moral ideas of present Japan are a sealed volume.

      Taking advantage of enforced idleness on account of long illness, I put down in the order now presented to the public some of the answers given in our household conversation. They consist mainly of what I was taught and told in my youthful days, when Feudalism was still in force.

      Between Lafcadio Hearn and Mrs. Hugh Fraser on one side and Sir Ernest Satow and Professor Chamberlain on the other, it is indeed discouraging to write anything Japanese in English. The only advantage I have over them is that I can assume the attitude of a personal defendant, while these distinguished writers are at best solicitors and attorneys. I have often thought, ‘Had I their gift of language, I would present the cause of Japan in more eloquent terms!’ But one who speaks in a borrowed tongue should be thankful if he can just make himself intelligible.

      All through the discourse I have tried to illustrate whatever points I have made with parallel examples from European history and literature, believing that these will aid in bringing the subject nearer to the comprehension of foreign readers.

      Should any of my allusions to religious subjects and to religious workers be thought slighting, I trust my attitude towards Christianity itself will not be questioned. It is with ecclesiastical methods and with the forms which obscure the teachings of Christ, and not with the teachings themselves, that I have little sympathy. I believe in the religion taught by Him and handed down to us in the New Testament, as well as in the law written in the heart. Further, I believe that God hath made a testament which may be called ‘old’ with every people and nation – Gentile or Jew, Christian or Heathen. As to the rest of my theology, I need not impose upon the patience of the public.

      In concluding this preface, I wish to express my thanks to my friend Anna C. Hartshorne for many valuable suggestions.

      INAZO NITOBE

      1. Pronounced Boó-shee-doh.

      CHAPTER 1

      Bushido as an Ethical System

      Chivalry is a flower no less indigenous to the soil of Japan than its emblem, the cherry blossom; nor is it a dried-up specimen of an antique virtue preserved in the herbarium of our history. It is still a living object of power and beauty among us; and if it assumes no tangible shape or form, it not the less scents the moral atmosphere, and makes us aware that we are still under its potent spell. The conditions of society which brought it forth and nourished it have long disappeared; but as those far-off stars which once were and are not, still continue to shed their rays upon us, so the light of chivalry, which was a child of feudalism, still illuminates our moral path, surviving its mother institution. It is a pleasure to me to reflect upon this subject in the language of Burke, who uttered the well-known touching eulogy over the neglected bier of its European prototype.

      It argues a sad defect of information concerning the Far East, when so erudite a scholar as Dr. George Miller did not hesitate to affirm that chivalry, or any other similar institution, has never existed either among the nations of antiquity or among the modern Orientals². Such ignorance, however, is amply excusable, as the third edition of the good Doctor’s work appeared the same year that Commodore Perry was knocking at the portals of our exclusivism. More than a decade later, about the time that our feudalism was in the last throes of existence, Karl Marx, writing his Capital, called the attention of his readers to the peculiar advantage of studying the social and political institutions of feudalism, as then to be seen in living form only in Japan. I would likewise invite the Western historical and ethical student to the study of chivalry in the Japan of the present.

      Enticing as is a historical disquisition on the comparison between European and Japanese feudalism and chivalry, it is not the purpose of this paper to enter into it at length. My attempt is rather to relate, firstly, the origin and sources of our chivalry; secondly, its character and teaching; thirdly, its influence among the masses; and, fourthly, the continuity and permanence of its influence. Of these several points, the first will be only brief and cursory, or else I should have to take my readers into the devious paths of our national history; the second will be dwelt upon at greater length, as being most likely to interest students of International Ethics and Comparative Ethology in our ways of thought and action; and the rest will be dealt with as corollaries.

      The Japanese word which I have roughly rendered Chivalry, is, in the original, more expressive than Horsemanship. Bu-shi-do means literally Military-Knight-Ways – the ways which fighting nobles should observe in their daily life as well as in their vocation; in a word, the ‘Precepts of Knighthood,’ the noblesse oblige of the warrior class. Having thus given its literal significance, I may be allowed henceforth to use the word in the original. The use of the original term is also advisable for this reason, that a teaching so circumscribed and unique, engendering a cast of mind and character so peculiar, so local, must wear the badge of its singularity on its face; then, some words have a national timbre so expressive of race characteristics that the best of translators can do them but scant justice, not to say positive injustice, and grievance. Who can improve by translation what the German Gemüth signifies, or who does not feel the difference between the two words verbally so closely allied as the English gentleman and the French

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