victimhood, revenge, forgiveness and mindset

Image by syvwlch via Flickr

Published in the 1920’s, The Tales of the Samurai was a collection of stories transcribed by Asataro Miyamori and was subtitled “Stories Illustrating Bushido, the Moral Principles of Japanese Knighthood”.It has recently been released for “fair-use” non-comercial purposes so I will be utilizing it as a source from time to time.

The following story is titled Ungo-Zenji . It takes an interesting perspective on what it means to be a victim, how the desire for revenge can take over ones life and how even such base desires can be used as a tool to transcend and improve oneself if you look at life from a different perspective.

IT was snowing fast.

Already as far as eye could see the world was covered with a vast silvery sheet. Hill and dale, tree and field, all alike clothed in virgin white. Caring nothing for the bitter cold, but loving the beautiful, Date Masamune determined to go out to enjoy the scene. Accordingly, accompanied by a few attendants, he wended his way to a pavilion set on a low hill in the castle grounds whence an extensive view, embracing the whole of his little fief of Osaki, could be obtained.

In later life Masamune distinguished himself by signal service rendered to the state, eventually becoming one of the greatest daimios in Japan, under lyeyasu, the first Shogun, but at this time Osaki was his sole estate, and his income did not exceed 1 00,000 koku of rice a year. “What an enchanting picture! What can compare with a snow landscape? ” he exclaimed, as he stood enraptured, gazing with delight from the balcony of the pavilion at the pure loveliness of the scene before him. “It is said that snow foretells a fruitful year. When the harvest is abundant great is the rejoicing of the people, and peace and prosperity reign over the land! “

While his lordship thus soliloquized, Heishiro, the sandal-bearer Makabe Heishiro as he was called from his birthplace, Makabe in Hitachi, a surname being a luxury unknown to the third estate waited without. Having adjusted his master’s footgear there was nothing more to do till he should come out again. But presently Heishiro observed that the snovvflakes fell and lay somewhat thick on his valuable charge. He hastened to brush them off with his sleeve, but more flakes fell, and again the geta (clogs) were covered with icy particles. “

This will never do,” he said to himself. ” His lordship disdains to wear tabi (socks) even in the coldest weather, deeming it a mark of effeminacy ; should he place his bare feet on these damp geta he will assuredly catch cold. I must keep them warm and dry for him.” So the good fellow in the kindness of his simple heart took up the heavy wooden clogs, and putting them in the bosom of his garment next his skin, continued his patient waiting.

“His lordship comes!”

Heishiro had just time to put the geta straight on the large stone step at the entrance before the double doors slid open right and left and Masamune appeared, young, imperious.

He slipped his feet on to the geta. How was this? They felt warm to his touch! How could that be in such freezing weather? There could be but one explanation. That lazy lout of a sandal-bearer had been using them as a seat sitting on the honourable footgear of his august master! The insufferable insolence of the fellow!

In a passion at the supposed insult he caught the offender by the nape of his neck, and shook him violently, exclaiming between his set teeth, ” You scoundrel ! How dared you defile my geta by sitting on them! You have grossly insulted me behind my back! Villian, take that!”

Catching up one of the clogs which he had kicked off, he struck the poor servitor a heavy blow between the eyes, which caused him to reel stunned and bleeding to the ground. Then hurling the companion geta at his prostrate victim, he strode proudly back to the castle, barefooted, for he was in too great a rage to wait until another pair of geta could be brought. No one stayed to look after Heishiro. None cared what became of him. For some time he lay as he had fallen, but presently the cold brought him back to consciousness, and he rose slowly and with difficulty to his feet.

He picked up the geta with which he had been struck, and with tears mingling with the blood on his face gazed at it mournfully for a few moments. Then, as the thought of his master’s injustice came over him, he gnashed his teeth in impotent rage.

“Haughty brute, that you are, Masamune,” he muttered,” you shall pay for this! The bond between us as lord and vassal has snapped for ever. I have been one of the most devoted of your humble servants, but now I will never rest till I have had my revenge on you for this cruel treatment! “

Then Heishiro again put the geta into his bosom, though with how different an intention from before, and descending the hill on the side furthest from the castle, limped painfully away.

From that time forth the man had but one idea to wreak condign vengeance on the arrogant noble who had so abused his kindness.

 

know what you have to work with

While reading the Hagakure I noticed this passage:

Lord Katsushige always used to say that there are four kinds of retainers. They are the “quick, then lagging,” the “lagging, then quick,” the “continually quick,” and the ”continually lagging.” The “continually quick” are men who when given orders will undertake their execution quickly and settle the matter well. Fukuchi Kichizaemon and the like resemble this type. The “lagging, then quick” are men who, though lacking in understanding when given orders, prepare quickly and bring the matter to a conclusion. I suppose that Nakano Kazuma and men similar are like this. The “quick, then lagging” are men who when given orders seem to be going to settle things but in their preparation take time and procrastinate. There are many people like this. Other than these, one could say that the rest are ”continually lagging.”

After a few years of being a supervisor I can see the truth in this.

 

jack of all trades?

Image via Wikipedia

I just read this passage from the Hagakure:

There are many people who, by being attached to a martial art and taking apprentices, believe that they have arrived at the full stature of a warrior. But it is a regrettable thing to put forth much effort and in the end become an “artist.” In artistic technique it is good to learn to the extent that you will not be lacking. In general, a person who is versatile in many things is considered to be vulgar and to have only a broad knowledge of matters of importance.

The way I read it, Yamamoto Tsunetomo was saying that some people look at teaching, practicing or dedicating themselves in a martial art as the pinnacle of “warriorship” but that becoming an “artist” and being a “warrior” are two different things.

He furthermore says that when learning “artistic technique” it is good to learn only enough to be proficient, but he says that only having a broad knowledge of matters of importance is “vulgar”.

I am a bit confused by this passage. The first part, where he says that it would be “regrettable” to become an artist, I think I understand. It seems to me that he is saying “look..a warrior USES martial arts to accomplish his goals…martial arts do not define the warrior. Don’t get so involved in practicing the martial arts that you forget what your job is.”

I tend to agree with that sentiment. I have stated repeatedly in my writings here that I think that simply teaching or training in a martial art doesnt place you in the “warrior class“. If you want to BE a warrior, you have to get out there and put your ass on the line FOR something. Enlist, become a Fireman, an EMT, a cop, join the Peace Corps…get out there and DO something. Even if you have no martial arts experience I believe that you are closer to being a “warrior” than someone who goes to the corner dojo twice a week.

The people who hone their martial skills, the citizens who attend every firearms school from Blackwater to Gunsite…they are training in the “warrior arts” or perhaps trying to live “AS a warrior”, which is perfectly fine and honorable. Many of them are simply enjoying a hobby, some are preparing themselves to be self-sufficient in defensive skills, and myrid other legitimate reasons. Then there are some who think that practicing the skills of the warrior somehow “makes” them a warrior, but paying to learn all the skills and techniques of a Navy SEAL isnt the “same as” BEING a Navy SEAL.

So I agree…being an “artist” and being a “warrior” are different things. Then again, perhaps I am simply interpreting this writing to match my opinion because Tsunetomo goes on to say:

In artistic technique it is good to learn to the extent that you will not be lacking. In general, a person who is versatile in many things is considered to be vulgar and to have only a broad knowledge of matters of importance.

I can read the first part  in two ways. Either he is saying; “when you are an Artist you can “get away with” learning enough so as to not be lacking”. Or he is saying; “when you are a warrior who is learning an artistic technique it is best to not waste your time honing it too much to the detriment of other skills”.

I think that the last sentence tends to support the first interpretation. As if the writer is saying “well..if you are an Artist then learning enough to get by in many skills is all well and good, but being a generalist is vulgar.”

That tends to run contrary to my understanding of what “artist” means though. I would think that the “artist” would be concerned with refining and honing every minutiae of technique, while the warrior has many skills he/she needs to do their job.

Then again perhaps the authors “artist” was different than our modern interpretation of the term. Maybe he was saying; “Martial Artists are interested in learning anything and everything to do with their art so they tend to learn just enough to be skillful in those many things. The Warrior should not worry about gaining many mediocre skills, he should focus on becoming expert at his necessary skills (i.e. swordsmanship, archery, horesmanship etc.).”

To make a modern military analogy, this is like saying a “military artist” would be someone who tries to learn about everything; artillery, airborne operations, naval operations, intelligence, infantry tactics, armor etc. As such the “military artist” gains a broad but shallow knowledge of all these skills. Its as if Tsunetomo is saying “dont be a Military Artist…focus on your infantry skills. You may not know squat about Tank Warfare but you will be an Infantry expert.”

I wish that Tsunetomo was around so I could ask him to clarify. Does anybody else have an interpretation of this passage that differs from mine?

Any way you interpret it, this passage raises some interesting thoughts about the relationship between your “mission” and your training goals.

 

studying and doing

Another passage from the Budoshoshinshu:

It is essential for men who would be warriors, even if they are of low rank, to select a respected instructor of military affairs, receive instructions in the martial arts, and to come to a deep and detailed understanding of even the secret principles of military strategy. Although it may be thought by some people that the study of military principles is unsuitable for a warrior of low rank, this is a great misunderstanding caused by a lack of inquiry. The reason is that, in both past and present, among the men who were looked to as territorial or provincial leaders or received fame as great generals, there were any number who rose from obscurity and isolation to do great things. This being so, there could be warriors from this time forth as well who could come up in the world from low ranks and become generals.

Thus, it is desirable that even a warrior of low rank be given the knowledge and virtues of one of high rank. If a man will take a liking to and enter military studies, he will develop both wisdom and ability. By these means, a man who is clever from the beginning will become increasingly so. There will also be a good effect for the man born a bit thick-witted, for if only he will study the martial arts for many years he will not be so slow after all. If this is so, there would appear to be nothing that surpasses the martial arts in the studies of a warrior.

However, when a man abuses or practices amiss in the martial arts, he will be arrogant about the extent of his own ability, look down upon those around him, speak nothing but unreasonable and high-sounding theories, leading unpracticed youths astray and injuring their casts of mind. Although such people speak words that seem just and correct on the surface, their innermost feelings are largely covetous, and their real intentions founded on measuring what will be profitable for them and what will not. Thus, their character gradually grows worse, and later they lose all sense of what it means to be a warrior. This is an error that comes from going only halfway in the discipline and practice of martial studies.

At any rate, if one is to study military matters, it is essential that in his practice he should not stop halfway, but by all means at one point or another, go as far as the secret principles of the martial arts, at last returning to his former “foolishness” where he will have serenity of mind. It would be extremely regrettable, however, for those of us who do study, to pass our days in going only halfway in military investigations, letting the deepest principles of the martial arts slip through our grasp and becoming confused in our own halfwayness, and finally leading not only ourselves but even others astray in an unavoidable sequence. What was stated here as “returning to foolishness” means something like one’s state of mind while he has not yet studied the Way of the Military. Generally, phrases circulated like “mise smelling too much like mise” and “a martial artist that reeks too much of the martial arts” come from old times and carry the meaning of “intolerable.”

In other translations, “martial arts” is replaced with “military arts”… Either way, I read this passage as stating that the warrior needs to study the “deeper issues”; strategy, tactics, logistics, and advanced “military craft”, not just the “physical arts” of weaponcraft and unarmed combat technique. The author states that this is because the warrior never knows when he might be expected to take charge, or when the opportunity to lead or become a general may arise. There is also a warning regarding becoming a “talking head” that likes to spout theory but avoid practice. Its much easier to be a “topic expert” (or in this day and age an “internet warrior”) than it is to be a true  “practitioner”.

The way I interpret this passage into modern applicability is to consider all the “modern trappings” of (non-service/military) “warriorship”; OODA, weapon tactics, color-codes, theory, opinion, philosophy, internet martial pundits and warrior “gurus” and consider this passage in light of them. There are more people out there claiming to be authorities on these issues now than ever before and the true “warrior” has to be knowledgeable of these issues yet avoid the glamor and ease of becoming a “paper tiger” or “theory tiger” as the case may be. The goal is to improve ones survivability, combat effectiveness and proficiency, not to be able to out argue somebody on the internet or give the impression of superiority and expertise because you can speak or type a good game.

 

seeking good companions

Image via Wikipedia

In light of some recent events, this post came to my mind so I decided to re-publish it.

If one would seek good companions, he will find them among those with whom he studies Learning and calligraphy. Harmful companions to avoid will be found among those who play go, chess and shakuhachi. There is no shame in not knowing these later amusements. Indeed, they are matters to be taken up only in the stead of wasting ones time completely.

A person’s good and evil are dependent on his companions. When three people are together there will always be an exemplary person among them, and one should choose the good person and follow his example. Looking at the bad person, one should correct his own mistakes.

-Hojo Nagauji (1432-1519 A.D.)

Hojo Nagauji was a “Fighting Samurai” and general of the late Muromachi Period. Some of his writings, namely The Twenty-One Precepts (of which this is a quote), are amongst the foundations of what we know as Bushido.

I find this passage interesting. In it he is advising his retainers to really consider who it is they associate with. He tells them to associate with people who are studious and avoid those who want to spend their time gambling, gaming and carousing. Furthermore he suggests looking for the “good example” in every crowd and avoid being like the bad example.

To apply this to our times does not take much re-contexing, as a matter of fact there are numerous sayings from various cultures that state the same:

Be honorable yourself if you wish to associate with honorable people.
-Welsh Proverb

Associate yourself with men of good quality if you esteem your own reputation. It is better be alone than in bad company.
-George Washington

I think this sentiment echoes a few of my previous posts; namely my “magic self-defense formula” and Col. Grossman’s “screw golf” sentiment.

We (including myself) have all been in those situations where we have been out on the town with our friends and gotten a little too drunk, done something too stupid or just made too much of a spectacle of ourselves in public. I do not want to come off as a prude, but too much of that sort of thing leads to nothing but trouble and does nothing but lead one from “the way”. If you associate with people who lead you into those types of situations it is time to consider the value of those people and its time to consider your own reasons for associating with them. I’m not suggesting that one needs to swear off alcohol or “going out” entirely. Even Hojo Nagauji did not say that. But he did say that “playing” was only to be considered over completely wasting ones time. If one desires to be considered a “professional” or a “warrior” then there are numerous things you could be doing to improve your skills and your survivability (“screw golf”) other than idle drinking. If drinking and partying is occupying more of your heart and mind then “the way” is, then I believe that you are living in a fantasy world where you want to “say you are… rather than BE.”

In the end, what I am suggesting is being “mindful” in everything you do. If you want to go out and enjoy yourself every now and then by all means do so. But do so “intentionally”. Likewise consider the people you associate with; are they examples you wish to emulate? Do you want other people to think of you the way they think of them? Are they worthy of respect? Are you?

In my opinion, if you find yourself getting “wasted” as routine entertainment, if you like to associate with criminals and “loser’s”, or if you are consistently acting in an undignified manner in public, you are debasing yourself, asking for trouble, and are far from the path of a “warrior”.

 

The measure of a person

I mentioned the Bushidoshoshinshu in a previous post. I am going to revisit that post for a moment with this passage;

“When speaking of Bushido, the three qualities considered essential are loyalty, integrity and courage. When these three virtues are perfectly combined in one man, he is called a samurai of the highest quality…The reason is that the courage of a warrior is not exhibited for the first time when he dons his armor, takes up spear and halberd, faces the field, and is locked in battle. A man’s ordinary life at peace reflects his courage or cowardice just like a mirror…Having the least bit of spare time, he will put his mind to Learning, and not be negligent in his practice of the martial arts…He will protect his health fully and will keep in mind the desire to perform at least once in his life a great meritorious deed. Having such a disposition, he will be deeply mindful of his own constitution and be moderate in his desires for food and drink. He will give wide berth to and be very prudent in matters of sex, that primary deluder of men, and, other than that, will endure anything. All these evidence a man’s courage.”

-bushidoshoshinshu

I find the concept that a persons everyday life and actions are the TRUE measure of a person very interesting. Everybody thinks “when the shit hits the fan I will stand up and act” but when the neighbor kid is out blasting his car stero at 2 am he is afraid to open his window and say anything. People talk about ethics and warriorship and “doing the right thing”, but what do they do in their everyday life? Really look at yourself and the people around you. If you dont like what you see in yourself and your actions either change yourself or accept your reality.

 

The Heike Monogatari

Image by Okinawa Soba via Flickr

The Heike Monogatari is a classic Japanese work of fiction that was widely read by the Samurai and was influential in the the formation of what we now know as Bushido. The Heike tells the story of the war between the Minamoto and Taira clans of 12th century Japan , a period known as the Genpei War. A common theme seen throughout the Heike is the ideal of the cultivated warrior.

The warriors in the Heike Monogatari served as role models for the Samurai who read it and the depiction of the warriors within it became the model of the Japanese Samurai that the upper echelons of the warrior society strove to attain . With the Heike Monogatari, we see the classic literary depiction of the Samurai warrior that has survived to this day.

The portion of the Heike can be found here:

Where Naozane galloped, Sueshige followed; where Sueshige galloped, Naozane followed. Neither willing to be outdone, they dashed in by turns, whipping their horses and attacking until the sparks flew. The hard-pressed Heike samurai may have considered themselves overmatched, for they hurried back into the stronghold to fight from its protection.

Naozane’s horse reared, shot in the belly, and Naozane swung his leg over its back and dismounted. Kojirô Naoie leaped down and stood beside him, wounded in the bow arm, after he had announced his age as sixteen and had fought until his horse’s nose touched the shield barricade.

“Are you wounded, Kojirô?”

“Yes.”

“Keep pushing your armor up. Don’t let an arrow through. See that your neck-guard is low. Don’t get shot in the face.”

Naozane pulled out the arrows that were lodged in his own armor, tossed them aside, faced the stronghold with a scowl, and shouted in a mighty voice, “I am Naozane, the man who left Kamakura last winter determined to give his life for Lord Yoritomo and bleach his bones at Ichi-no-tani. Where is Etchû no Jirôbyôe, who boasts of his exploits at Muroyama and Mizushima? Where are Kazusa no Gorôbyôe and Akushichibyôe? Isn’t Lord Noritsune there? Fame depends on the adversary. It does not come from meeting just any fellow who happens along. Confront me! Confront me!”

Etchû no Jirôbyôe Moritsugi was attired in his favorite garb, a blue-and white hitatare and a suit of armor laced with red leather. He advanced slowly astride a whitish roan, his eyes fixed on Naozane. Naozane and his son did not retreat a step. Instead, they raised their swords to their foreheads and advanced at a steady walk, staying side by side to avoid being separated. Perhaps Moritsugi considered himself overmatched, for he turned back.

“Isn’t that Etchû no Jirôbyôe?” said Naozane. “What’s wrong with me as an adversary? Come on! Grapple with me!”

“No, thank you!” Moritsugi withdrew.

“You coward!” said Kagekiyo. He started to gallop out, intent on grappling with Naozane, but Moritsugi seized the sleeve of his armor to stop him. “This battle is not the only one Lord Noritsune has to think about. Don’t throw your life away here.”

Later, Naozane obtained a remount and galloped forward with a shout, followed by Sueshige, who had been resting his horse while Naozane and Naoie engaged the foe. Not many of the Heike warriors were mounted. The men on the archery platforms aligned their arrows and released showers of missiles, but because the Genji numbers were fewer by far, Naozane and the others escaped harm, lost in the melee. “Ride alongside and grapple with them! Grapple!” came the orders from the platforms. But the Heike horses were exhausted from having been overriden, underfed, and forced to stand in boats for long periods of time. One collision with Naozane’s or Sueshige’s big, well-nourished beast would have been enough to knock any of them flat, and thus there was not a single attempt to grapple with either warrior.

An arrow pierced Sueshige’s standard bearer, a man he valued as he did his life. Sueshige burst through the enemy ranks, took the slayer’s head swiftly, and came out again. Naozane also amassed many trophies.

 

the book of five rings

 

No blog of this sort would be complete without mentioning  The Book of Five Rings .

Miyamoto Musashi (c. 1584-June 13, 1645), also known as Shinmen Takezō, Miyamoto Bennosuke, or by his Buddhist name Niten Dōraku, was a Japanese swordsman famed for his duels and fighting style. He was the founder of the Hyōhō Niten Ichi-ryū or Niten-ryū style of swordsmanship and the author of The Book of Five Rings, a book on strategy, tactics, and philosophy that is still studied today. 

The Book of Five Rings is separated into five sub-books. The five “books” mirror the belief that there are five physical elements. Earth, Fire, Water, Wind and Void as believed by Buddhism, Shinto, and other Eastern religions. The Five books are descriptions of methods and techniques which are taught to the student via these elements.

• The Book of Earth is an introduction. It discusses martial arts, leadership, and training through the metaphor of carpentry and the building of a house.
• The Book of Water describes Musashi’s style, Ni-ten ichi-ryu. It describes basic techniques and fundamental principles.
• The Book of Fire refers to engaging in battle. It discusses matters such as different types of timing, terrain and battle strategy.
• The Book of Wind discusses what Musashi considers to be the failings of various contemporary schools of swordfighting.
• The Book of the Void is a short epilogue, describing Musashi’s thoughts on consciousness and the correct mindset.

Musashi establishes a utilitarian theme throughout the book. He repeatedly states that technical flourishes are excessive and that worrying about such things conflicts with the principle that all technique is simply a method of cutting down one’s opponent. He also makes the point that the concepts expressed in the book are important for combat on any scale, whether a one-on-one duel or a full-scale battle. Descriptions of principles are often followed by admonitions to “investigate this thoroughly” through practice, rather than try to learn by merely reading.

 

awareness and preparation

The Bushido Shoshinshu has this interesting entry titled Escort:

When a warrior is on duty and accompanying his lord on a journey, it is essential that he have a clear understanding concerning the place of stop-over that night which direction the lord’s encampment faces, how wide the area is, what roads lead into it and to have a general recognition of the place before the sun sets. The reason is that, should the encampment be in danger during the night from a sudden fire or a bad shift in wind direction and the lord have to suddenly leave, one should be able to take lead and direct the lord to safety. Moreover, when the sun has set, one should chat with the local people, making landmarks of the mountains, forests, temples, and shrines that could be seen from the area; and one should ask about, and have an understanding of the directions, east and west. This is also done with the intention of being able to answer quickly should something happen during the night, and the lord asks one for directions.      

Further, should one be on foot when accompanying his lord, he should precede him going up a hill and follow him going down. Although this seems extremely trivial, it is one of the mental attitudes taken by a warrior on duty.      

One should take these words as keys and make some effort in turning them about in his mind; and, as he is a warrior in service, should strive without negligence, night and day, in the effort to help his lord in some way at least once. This is the basic intention of a warrior.

I find it an interesting anecdote about the importance of awareness, preparation and mindset. Think about this passage for a minute and apply it to your everyday life. How often do you think about exactly where you are? Could you direct 911 to your location? Do you know the address? What direction and near what cross street are you while you drive to work?

I make a habit of finding seating in restaurants where I can see the entrance and most of the room while putting my back to a wall or corner if possible. In my career I do many of these sorts of things; not pulling up directly in front of houses, approaching cars in a special manner, walking into convince stores from the side lot and looking in through the window before entering to buy a coffee…and many others. This is not done out out of fear or paranoia, just out of habit. Awareness and a bit of forethought will keep you alive a lot longer than fighting skills.

What sort of parallels can you find that apply to your everyday life?

 

bushido, the soul of Japan

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.

Authored in 1900 by Nitobe Inazō, a Christian, agricultural economist, author, educator, diplomat, and politician during Meiji and Taishō periods of Japan, Bushido: The Soul of Japan, was one of the first major works on Samurai ethics and Japanese culture written originally in English for Western readers. A best-seller in its day, it was read by many influential foreigners, among them President Theodore Roosevelt, President John F. Kennedy and Robert Baden-Powell. It may well have shaped Baden-Powell’s ideas on the Boy Scout movement he founded.

As Japan was undergoing a profound transformation of its traditions and changing into a modern society, Nitobe was researching the ancient ethos of his nation, the result being this seminal work. Being born into a Samurai family himself, he found in Bushido, the Way of the Warrior, the sources of the virtues most admired by his people (and himself): rectitude, courage, benevolence, politeness, sincerity, honor, loyalty and self-control.

He also investigated other ancient traditions of Japan; Buddhism, Shintoism, Confucianism and the moral guidelines handed down over hundreds of years by Japan’s Samurai and sages. He also sought out similarities and contrasts by citing not only Western philosophers and statesmen, but also the shapers of European and American thought and civilization going back to the Romans, the Greeks and Biblical times. He found a close resemblance between the Samurai ethos of what he called Bushido and the spirit of medieval chivalry and the ethos of ancient Greece, as observed in books like the Iliad of Homer.

Like State sponsored Shinto and the Hagakure, Nitobe’s work was also hijacked by the Japanese Gvt. to resurrect Bushido and fan the flames of militarism in Imperial Japan. In modern times it has been criticized by modern historians as being overly idealized and romanticized. As a matter of fact Bushido as a term is rarely found in any pre-Meiji Japanese Texts, the word as we know it now is almost entirely due to Nitobe’s book.

Nitobe himself was a noted Japanese statesman, member of the League of Nations, believer in a Democratic Japan and a staunch critic of Japan’s increasing militarism up to his death in 1933. His lifelong wish was to be “a bridge over the Pacific”, joining the cultures of Japan and America.

The book in its entirety can be found in various places on the internet.