SAMURAJI
Bušido kod: Osam Osobina Samuraja "Dakle, dečače, želiš da mi služiš?" U seni sinjeg neba, samuraj rogatog šlema, sišavši sa konja se poput demona nadvio nadamnom dok sam klečao u blatu pred njim. Lice mu se nije moglo razaznati u seni, ali nije bilo greške u autoritetu njegove preteće glasine, niti trunke pošale u pitanju koje mi je uputio. Pokušao sam da pustim glasa, a iz mene je izašao samo cik. Usta su mi se osušila kao da vode nisam pio danima. Ali, morao sam da odgovorim jer, moja sudbina, kao i, iako tada to nisam mogao da znam, sudbina celog Japana, zavisile su od mog odgovora. Podigavši glavu, jedva toliko da kuražno pogledam u demona, videh kako me cilja pogledom, poput jastreba spremnog da ugrabi miša u svoje kandže. Kada mi se glas povratio, zvučao sam jasno i staloženo i sa svakim slogom sam iznalazio sve više hrabrosti: “Da, gospodare Nobunaga," odgovorio sam. "Želim." Bilo je to mračno doba pokolja: Vreme Ratova, kada je zemlju razaralo krvoproliće a jedini zakon je bio zakon oštrice. Sin običnog seljaka usamljeno je lutao zemljom u potrazi za bogatstvom, a bez i novčića u džepu. Čeznuo je da postane epitom prefinjene muškosti - samuraj - ali baš nista u izgledu ovоg malenog i suvonjavog dečaka nije ukazivalo na njegovu predstojeću sudbinu. Ime mu je bilo Hidejoši, i te sudbonosne prolećne večeri, 1553. godine, mladi vojni zapovednik Nobunaga, uposlio ga je kao štitonošu. Vođen nemirnom strašću da se izdigne iznad svojih seoskih korena, Hidejoši je dao sve od sebe da postane odani pomagač Ode Nobunage i njegova lična desnica. Na kraju je postao vladar celog Japana - prvi seljanin koji se uzdigao na vrh hijerarhijskih vrhova - i koji je udružio zemlju razorenu stogodišnjim građanskim ratovima. Hidejošijeva priča je služila kao inspiracija za mnogobrojne romane, predstave, filmove, pa čak i igrice, više od 4 veka. Bio je slabašni sinčić nekog sirotog zemljoradnika u vreme kada su borilačka veština ili pak priključenje sveštenstvu bili jedini načini na koje bi jedan obični a ambiciozni čocek mogao da umakne mukotrpnom životu rada od kojeg puca kičma. On se izdigao iz nemaštine na tron moćne nacije, odakle će decenijama vladati stotinama
hiljada samuraja. Svim budućim generacijama Hidejoši je postao apsolutni nenadani heroj iliti simbol mogućnosti da se jedan običan čovek preporodi i pređe iz dronja u halju. Hidejošijeva vodilja bila je strast da postane pravi samuraj. Međutim, on se od svojih savremenika razlikovao po tome što je vodio mirovne pregovore, radije uspostavljajući prijateljstva nego ratujući. Pošto je bio fizički nejak i neobučen za borbu, njegovo oružje od izbora bila je njegova pamet, a umesto oštrice branio se strategijom. Nikada ne biste rekli da je čovek bio samuraj, zar ne? (sa engleskog prevela: Ana Haos)
https://sr.wikipedia.org/sr-el/Тојотоми_Хидејоши Tojotomi Hidejoši (豊臣 秀吉, 17. mart 1537. – 18. septembar 1598.) bio je poznati daimjo, ratnik, general, samuraj i političar Sengoku perioda poznat i kao jedan od tri velika ujedinitelja Japana. Nastavio je namere svog prethodnika Ode Nobunage i doprineo kraju Sengoku perioda poznato i kao doba zemlje u ratu. Period njegove vladavine se često naziva Momojama period po imenu Hideošijevog zamka. Nakon njegove smrti nasleđuje ga sin Hidejori koga će kasnije poraziti Tokugava Ijejasu. Hidejoši je ostao upamćen kao uticajan čovek koji je za vreme svoje vladavine zabranio nošenje oružja u javnosti (osim samurajskoj klasi), finansirao izgradnju velikog broja hramova, ratovao protiv Koreje i naredio pogubljenje određenog broja hrišćana što će obeležiti dalji odnos Japana prema hrišćanstvu.
Portret Hidejošija iz 1601. godine
Kratka istorija samuraja Reč samuraj originalno je značila: "onaj koji služi", i odnosila se na ljude plemićkog porekla koji su bili zaduženi da brane članove Carskog Suda. Iz ovakve etike službe, niknuli su koreni samurajskog staleža, socijalnog i duhovnog. Vremenom, plemstvo nije moglo da održi centralizovanu kontrolu nad nacijom, pa je počelo da prikuplja vojne, administrativne, kao i taksativne obaveze od nekadašnjih rivala koji su delali kao regionalni guverneri. Kako je Carski Sud gubio moć, lokalni guverneri su dobijali na njoj. Tako su neki prerasli u daimjoe iliti feudalne gospodare koji su suvereno vladali određenim teritorijalnim jedinicama, nezavisno od centralne vlasti. Godine 1185, Minamoto Joritomo, gospodar istočnih provincija, carskog porekla, uspostavio je prvu nacionalnu vojnu vlast i tako je Japan ušao u feudalnu eru koja je trajala od 1185-1867. Zemlja je u suštini bila pod vojnom vlašću nekih 700 godina, ali je prvobitna stabilnost koju je Minamoto postavio neuspešno održala mir u zemlji. Nastupili su i drugi novi režimi i smenjivali se, a 1467. godine, nacionalna vojna vlast je propala, a Japan zapao u nemire. I tako je počelo Veliko Doba Ratova, krvavi vek razdora kada su se gospodari borili da odbrane svoje oblasti i mutili kako da poraze svoje protivnike. Do trenutka kada će Japan uroniti u Doba Ratova, koncept samuraja je poprimio novo značenje. To su mogli da budu naoružani vladini zvaničnici, mirotvorni zvaničnici, profesionalna vojska: ukratko, skoro svako ko je imao mač i bio spreman da ubije. Najgori od ovih srednjevekovnih japanskih boraca bili su nešto bolji od uličnih propalica; najbolji su bili neizmerno odani svojim gospodarima i vodili se nepisanim pravilom viteškog ponašanja, danas poznatog kao Bušido (u klasičnom prevodu poznat kao: "Put Ratnika"). Vrli ili zli, samuraji su se pojavili kao inspirativne centralne ličnosti japanske istorije: romantični arhetip srodan evropskom srednjevekovnom vitezu ili pak američkom kauboju sa Divljeg Zapada. Međutim, samuraji su se drastično promenili nakon što je Hidejoši uveo mir u Japan. Pošto su građanski ratovi prestali, potreba za profesionalnim ratnicima je nestala i oni su postali manje zaokupljeni treninzima, a više produhovljavanjem sebe, učenjem i umetnošću. Do 1867, kada su mačevi zabranjeni u javnosti, a ratnička klasa ukinuta, samuraji su evoluirali u nešto što je Hidejoši zamislio jedno 3 veka pre toga: ratnike bez oštrice.
(sa engleskog prevela: Ana Haos)
Bushido: The Ancient Code of the Samurai Warrior (https://www.thoughtco.com/what-is-bushido-195302) The Samurai Code
Bušido Kod
Svega nekoliko decenija nakon što je japanska ratnička klasa ukinuta, američki predsednik Teodor Ruzvelt, oduševljen novom knjigom Bušido: Duša Japana, nakupovao je 60-ak primeraka za porodicu i prijatelje. U knjižici koja će vremenom postati međunarodni bestseler, pisac Nitobe Inazo predstavlja samurajski kod ponašanja u kojem objašnjava kako pravi samuraji treba da se ponašaju u svom privatnom, ali i profesionalnom životu.
Nitobe Inazō (新渡戸 稲造 Nitobe Inazō) (1862-1933)
Iako su neki naučnici kritikovali Nitobeovo delo, proglasivši ga za čežnjivo romantičarenje o nepostojećem dobu viteštva, nema sumnje da se njegovo delo zasniva na hiljadugodišnjim pravilima muškosti koja su potekla iz
ratničkog samurajskog, odnosno viteškog koda, a kojima su se samuraji vodili. Naravno, ne baš svi. Ono što savremeni čitalac može da uzme za mudrost iz knjige o Bušidu, jeste naglasak na saosećanju, dobročinstvu, i ostalim nematerijalnim osobinama pravog muškarca.
A ovo su Osam Osobina Samuraja koje je Nitobe objasnio:
I.
Pravda
Bušido se ne odnosi samo na borilačku pravdu, već na ličnu pravdu: Pravda je najjača vrlina Bušida. Poznati samuraj to definiše ovako: "Pravda je sposobnost doneti odluku o toku dešavanja u skladu sa razumom, bez oklevanja; umreti kada je vreme umreti, zadati udarac kada je vreme zadati ga.” Jedan drugi samuraj pak govori o pravdi ovim rečima: "Pravda je kostur koji daje čvrstinu i stas. Bez kostura, glava ne može da se oslanja na kičmu, niti se ruke pomeraju, niti noge stoje. Dakle, bez pravičnosti, ni talenat ni znanje ne mogu od ljudske ljuske sačiniti samuraja. "
II. Hrabrost
Bušido pravi razliku između hrabrosti (u srpskom: čojstva) i junaštva. Junaštvo se računa kao vrlina samo onda kada se praktikuje u ime Pravičnosti i Iskrenosti. Konfučije u svom delu “Analekti”, navodi da: “Uvideti šta je pravo a ne biti pravičan u svom delu, otkriva nedostatak Hrabrosti u osobi.” Ukratko, “Hrabrost je činiti ono što je pravično.”
III. Milosrđe
Od čoveka koji ima moć da zapoveda, kao i moć da ubije, očekuje se da pokaže podjednako izuzetne sposobnosti da bude blagonaklon i milostiv: ljubav, velikodušnost, empatija, briga za druge, kao i sažaljenje su osobine Čovekoljublja, najuzvišenijih atributa ljudske duše.
I Konfučije i Mencije su često govorili kako je jedan od najviših uslova za jednog čoveka da postane vladar upravo čovekoljublje.
IV. Ljubaznost
Slučajnim prolaznicima i posetiocima koji dođu u Japan je obično teško da naprave razliku između opreznosti i ljubaznosti, ali pravom čoveku, ljubaznost je osnova čovekoljublja. Ljubaznost i lepo ponašanje su prve osobine koje stranci primete kod Japanaca kao drugačije. Međutim, Učtivost treba da odražava dobronamerno poštovanje tuđih osećanja; slaba je to vrlina ukoliko je motivisana strahom da ne povredimo nečiji ukus. U svojoj najvišoj formi, Učtivost je bliska ljubavi.
V. Iskrenost
Nitobe “samuraja” definiše kao nekoga ko prezire novac, s uverenjem da “ljudi treba da se gade novca pošto novac stoji na putu mudrosti”. Zato su deca visoko-kvalifikovanih samuraja odgajana sa načelima da razgovori o novcu predstavljaju loš ukus i malograđanstvo, i da je nepoznavanje vrednosti različitih novčića znak dobrog uzgoja. Bušido ohrabruje štednju, ne toliko zbog ekonomskih razloga koliko zbog izgrađivanja veštine suzdržavanja. Luksuz je bio najveći čovekov neprijatelj, i zbog toga se od ratničke klase očekivala beskompromisna skromnost. Recimo da su računaljka i abakus bili apsolutno omraženi.
VI. Čast
Iako se Bušido bavi profesijom vojskovanja, podjednako se fokusira i na civilno ponašanje: Osećaj Časti, jasna svest o ličnom dostojanstvu i vrednosti, karakterisala je samuraja. On je rođen i odgojen da poštuje vrednosti i privilegije svoje profesije. Strah od sramote je poput oštrice visio nad vratom svakom samuraju. Za samuraja koji bi se uvredio od najmanje provokacije, s podrugom se mislilo da je “kratkog fitilja”. Kako se to u narodu govorilo: “Istinsko strpljenje jeste nositi nesnošljivo”.
VII. Odanost
Ekonomska stvarnost je zadala udarac organizovanoj lojalnosti svuda u svetu. Pa ipak, pravi muškarci ostali su lojalni onima kojima su bili dužni. Lojalnost prema svom pretpostavljenom je bila najistaknutija vrlina feudalne ere. Lična vernost postojala je među raznim tipovima ljudi: primer bi bila banda džeparoša koja se zaklinje na vernost svom lideru. Ali samo u kodu vojničke časti, Lojalnost preuzima najveću važnost.
VIII. Samodisciplina
Bušido nas uči kako ljudi treba da se ponašaju na osnovu apsolutnog moralnog standarda koji prevazilazi logiku. Dobro je dobro, a loše je loše. Razlika između dobrog i lošeg, kao i između pravog i pogrešnog se podrazumeva. Ona nije argument podložan diskusiji ili opravdavanju, i svako treba da zna da napravi razliku. Na kraju krajeva, čovekova je obaveza da nauči svoju decu osnovnim moralnim standardima tako što će on sam biti model ponašanja. Prvi cilj samurajskog obrazovanja bio je izgraditi Karakter. Intelektualna superiornost je bila cenjena, ali je samuraj suštinski bio čovek od akcije. Pa opet, ni jedan istoričar ne bi osporio činjenicu da je Hidejoši bio otelotvorenje Osam Osobina Bušida za svoga života. Kao i mnogi veliki ljudi svog vremena, imao je i on svojih mračnih i loših strana. Međutim, time što je uvek umesto sukoba birao saosećanje, a mesto mržnje milosrđe, svetu je predstavio bezvremene kvalitete muškosti.
(sa engleskog prevela: Ana Haos)
Zanimljivi Dodatak priči o Bušido-u
Zašto (neke) žene mrze muškarce? U ostrvskoj civilizaciji Japana hiljadugodišnja pravila o muškosti koja su potekla iz ratničkog samurajskog, odnosno viteškog koda, kao i negovanje saosećanja, dobročinstva, i ostalih nematerijalnih osobina pravog muškarca, ne mogu da smetaju nikome osim ženskom biću zadojenom mržnjom prema muškarcima. Dajem takav primer tendencioznog odvratnog naslova i pod tim naslovom nebuloznog, neukog i primitivnog pamfleta, od osobe Mirka S. (žensko) koja smatra da: „Bušido je bila grupa nebuloznih pravila koje su samuraji poštovali kada im je to odgovaralo“ , po čemu se može proceniti i nivo intelekta dotičnog pisca, a koji je očito imao zadatak da prikupi nekoliko, po njenom shvatanju negativnih, istorijskih činjenica o jednoj stranoj kulturi, koju se nije potrudila da izuči, i pokuša da ih obradi tako da tu kulturu što više ispljuje i to što je najžalosnije - sa zadovoljstvom. Razlog svemu tome je takođe primitivan: da bi sve delovalo senzacionalistički i prvi put viđeno kako bi zaslužilo mesto na sajtu FOKUZZ.COM koji takve sadržaje, uglavnom prepisane i dorađene (zbog devize: to se može naći samo na ovom sajtu) i objavljuje, što dokazuju i ostali prilozi dotične osobe na ovom sajtu.
10 odvratnih činjenica o samurajima koje će vam pokazati da su oni zapravo bili veoma nečasni i loši ljudi (čitaj: nikakvi muškarci ne mogu da budu dobri muškarci) objavljeno u:
http://www.fokuzz.com/istorija/lista/samuraji/
Pop kultura nas je naučila da su samuraji bili elitna japanska jedinica koja je ponosno služila svog cara i narod. Međutim, u realnosti to i nije bilo baš tako. Mnogi su zloupotrebljavali svoj položaj i zlostavljali ljude i životinje. 1. Provera oštrine mača na ljudima “Tamešigiri” tehnika, bukvalno prevedena sa japanskog znači “testiranje sečenjem” nije bila vezana samo za samuraje, ali su je oni najviše upotrebljavali. Ona se zasnivala na proveru oštrine mača sečenjem slame. Međutim, kada je klijent bila neka uticajna ili bogata osoba, oštrina se proveravala i na ljudima, najčešće na
kriminalcima kojima su u zavisnosti od visine kazne bili odsecani delovi tela, pa čak i trup. 2. Iz zabave su ubijali ljude Tokom Sengoku perioda u japanskoj istoriji, postojala je praksa koja se zvala “Cujigiri”, koja je otprilike značila “unakrsna ubijanja”. Ovo su uglavnom činili samuraji koji su dobijali novo oružje ili koji su savladali novu tehniku. Noću su šetali ulicama i isprobavali svoja sečiva na prvoj osobi na koju naiđu. Samo nekoliko njih je uhapšeno zbog ovakvih zločina, jer je bilo teško dokazati ovako strašan zločin bez svedoka. A, čak i kada su svedoci postojali, samuraj bi se uvek branio time da je bio isprovociran. 3. Ubijali su ljude za koje su mislili da ih vređaju “Kiri-sute gomen” je osnovno pravo samuraja da ubije nekog nižeg ranga (čak i samuraja), ukoliko se oseća uvređenim. Jedina pravila su da: 1) mora da ubije onog ko ga je uvredio tog momenta i 2) mora da postoji svedok. Samuraji su često koristili svoje sluge kao svedoke, pa su zloupotrebljavali ovo pravo kad god im se prohtelo. Život u svakom smislu nije fer, a velika je nesreća što nije ovo jedino pravilo koji su oni zloupotrebljavali kao elitna jedinica carskog Japana. 4. Obične žene su morale da plate da bi se udale za samuraja Brak u doba samuraja je bio neobična pojava. Sve je zavisilo od klase žene koju je samuraj želeo da oženi. Ukoliko je žena bila niže klase ili samo obična žena, morala je da pati kako bi imala privilegiju da postane sluga jednog samuraja. 5. One su zaista patile Zapisano je da je jedna od najvažnijih i najcenjenijih osobina samurajske žene bila poslušnost. Od njih se očekivalo da budu spremne da urade apsolutno sve za svoje muškarce, da im budu dostupne u bilo koje doba dana i noći, ukoliko nije bilo tako, samuraj bi bio uvređen. Dok je njima, naravno bilo dozvoljeno da imaju ljubavnice ukoliko to žele. 6. Od žena se očekivalo da oduzmu sebi život ukoliko njihovi muškarci pogreše Sepuku je bio oblik ritualnog samoubistva koji bi samuraji počinili ukoliko zaista zabrljaju. To su obično radili kako bi neprijatelju uskratili zadovoljstvo ubijanja. Gledajte na to kao na ekstremnu verziju rečenice "Ne možeš me otpustiti, dajem otkaz!"
7. Kako bi počinili sepuku, samuraji su sami sebi rasporili stomak malim nožem, pre nego što im je glavu odrubio nekoj jako pouzdan. Ovo su radili kako bi umanjili svoju patnju. Iako ovo nije jedini način da se izvrši samoubistvo, bio je najčešći 8. Bušido Bušido je opisan kao strogi kod kog su se samuraji držali i značio je čast, požrtvovanje i vernost. Međutim, u stvarnosti, Bušido je bila grupa nebuloznih pravila koje su samuraji poštovali kada im je to odgovaralo. 9. Vlada je za vreme Drugog svetskog rata iskoristila Bušido kodeks kao blistavi primer kako bi nagovorili narod da je u redu izvršiti samoubistvo. Za vreme Drugog svetskog rata u Japanu je nekoliko hiljada ljudi oduzelo sebi život na nagovor cara Hirohita 10. Pse su gađali strelama iz čistog sporta Iako su samuraji sinonim za katane, oni su često koristili i lukove i strele. Zapravo, toliko su ih koristili da su razvili i vežbu "inuoumono" koja se svodila na gonjenje pasa na konjima i gađanje njih strelama. 11. Vremenom je ta vežba postala toliko popularna da je i japansko plemstvo počelo da je praktikuje radi zabave i kako bi se međusobno takmičili. Ponekada su strele bile obložene, tako da jadni psi ne bi bili ubijeni kada su ustreljeni S obzirom na brojne privilegije koje su samuraji imali, od toga da su mogli ubiti koga kod su želeli do nemilosrdnog ubijanja pasa, možda će vas zanimati i činjenica da kako biste postali samuraj, morali ste imati odnose sa mnogo starijim muškarcem. 13. Samurajima koji su trenirali mladiće, bilo im je dozvoljeno da među njima pronađu sebi ljubavnika, dok ne odraste, to je bio deo ugovora "bratstva". Navodno, ovo se sve moglo ostvariti uz dečakov pristanak, užasno! 14. Nisu hteli da se stapaju sa društvom jer su mislili da su iznad običnog naroda Mit o roninima, samurajima bez gospodara koji su napustili životni put i kodeks plemenitog reda, je isto tako romantizovan kao i legenda o neustrašivim, časnim i ponosnim čuvarima cara i interesa naroda. Čak i kada su napuštali red i posajali ronini, oni su nastavili sa tlačenjem i maltretiranjm običnog naroda, jer su i dalje smatrali da su "iznad" njih. Mnogi od njih su radili kao telohranitelji, plaćene ubice i kriminalci, takoreći bili su otpadnici društva i surove i zle osobe. Međutim, postojao
je poseban red ronina koji čije je ponašanje bilo toliko besmisleno da su zaslužili mesto na ovoj listi. Govorimo naravno, o ... 15. Kabukimono Kabukimono samuraji su nosili divlje i drečave boje, kako bi bili što upadljiviji. Kabukimono, kao samuraji bez gospodara, bez obaveza i bez odgovornosti, provodili su vreme čineći svet lošijim mestom. Tukli su ljude na ulici, odlazi iz restorana a nisu platili, još gore, ubijali su ljude na ulici iz čiste zabave ili su tražili druge kabukimono samuraje kako bi se potukli.
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The Bushido Code: The Eight Virtues of the Samurai BY OMER ASLAM · OCTOBER 16, 2016
So, boy. You wish to serve me?” Silhouetted against the blue-black sky, the horsemounted samurai with the horned helmet towered over me like a demon as I knelt in the dirt before him. I could not see his face but there was no mistaking the authority in his growling tone, nor the hint of mockery in his question. I tried to speak and managed only a faint croak. My mouth had gone dry, as parched as a man dying of thirst. But I had to respond. My fate-and though I didn’t know it then, the fate of all of Japan-rested on my answer. Raising my head just enough to brave a glance at the demonic figure, I saw him staring at me, like a hawk poised to seize a mouse in its talons. When I managed to speak, my voice was clear and steady, and I drew courage with each syllable. “That’s correct, Lord Nobunaga,” I said. “I do.” It was a time of carnage and darkness: the Age of Wars, when the land was torn by bloodshed and the only law was the law of the sword. A peasant wandered the countryside alone, seeking his fortune, without a coin in his pocket. He longed to become the epitome of refined manhood — a samurai — but nothing in the demeanor of this five-foot-tall, one-hundred-ten-pound boy could possibly have foretold the astounding destiny awaiting him. His name was Hideyoshi, and on that fateful spring evening in the year 1553, the brash young warlord Nobunaga hired him as a sandal-bearer. Driven by a relentless desire to transcend his peasant roots, Hideyoshi went on to become Nobunaga’s loyal protégé and right-hand man. Ultimately he became the supreme ruler of all Japan — the first peasant ever to rise to the absolute height of power — and unified a nation torn apart by more than a hundred years of civil strife. Hideyoshi’s true story has inspired countless novels, plays, movies — even video games — for more than four centuries. Born the weakling son of a poor farmer at a time when martial prowess or entry to the priesthood were the only ways for an ambitious commoner to escape a life of backbreaking farm toil, he rose from poverty to rule a mighty nation and command hundreds of thousands of samurai warriors. For generations of men, Hideyoshi became the ultimate underdog hero: a symbol of the possibility of reinventing oneself as a man and rising, Horatio Alger fashion, from rags to riches. Hideyoshi was driven by a
burning desire to succeed as a samurai. But he differed from his contemporaries in seeking to overcome his adversaries peaceably, through negotiation and alliance building rather than through brute force. Lacking physical strength and fighting skills, he naturally chose to rely on wits rather than weapons, on strategy over swords. An unlikely samurai, indeed. Or was he?
A Brief History of the Samurai The word samurai originally meant “one who serves,” and referred to men of noble birth assigned to guard members of the Imperial Court. This service ethic spawned the roots of samurai nobility, both social and spiritual. Over time, the nobility had trouble maintaining centralized control of the nation, and began “outsourcing” military, administrative, and tax collecting duties to former rivals who acted like regional governors. As the Imperial Court grew weaker, local governors grew more powerful. Eventually some evolved into daimyo, or feudal lords who ruled specific territories independently of the central government. In 1185 Minamoto no Yoritomo, a warlord of the eastern provinces who traced his lineage back to the imperial family, established the nation’s first military government and Japan entered its feudal period (1185-1867). The country was essentially under military rule for nearly 700 years. But the initial stability Minamoto achieved failed to bring lasting peace. Other regimes came and went, and in 1467 the national military government collapsed, plunging Japan into turmoil. Thus began the infamous Age of Wars, a bloody century of strife when local warlords fought to protect their domains and schemed to conquer rivals. By the time Japan plunged into the turbulent Age of Wars, the term samurai had come to signify armed government officials, peacekeeping officers, and professional soldiers: in short, almost anyone who carried a sword and was ready and able to exercise deadly force. The worst of these medieval Japanese warriors were little better than street thugs; the best were fiercely loyal to their masters and true to the unwritten code of chivalrous behavior known today as Bushido (usually translated as “Precepts of Knighthood” or “Way of the Warrior”). Virtuous or villainous, the samurai emerged as the colorful central figures of Japanese history: a romantic archetype akin to Europe’s medieval knights or the American cowboy of the Wild West. But the samurai changed dramatically after Hideyoshi pacified Japan. With civil society at peace, their role as professional fighters disappeared, and they
became less preoccupied with martial training and more concerned with spiritual development, teaching, and the arts. By 1867, when the public wearing of swords was outlawed and the warrior class was abolished, they had evolved into what Hideyoshi had envisioned nearly three centuries earlier: swordless samurai.
The Bushido Code
Just a few decades after Japan’s warrior class was abolished, U.S. President Teddy Roosevelt raved about a newly released book entitled Bushido: The Soul of Japan.He bought five dozen copies for family and friends. In the slim volume, which went on to become an international bestseller, author Nitobe Inazo interprets the samurai code of behavior: how chivalrous men should act in their personal and professional lives. Though some scholars have criticized Nitobe’s work as romanticized yearning for a non-existent age of chivalry, there’s no question that his work builds on extraordinary thousand-year-old precepts of manhood that originated in chivalrous behavior on the part of some, though certainly not all, samurai. What today’s readers may find most enlightening about Bushido is the emphasis on compassion, benevolence, and the other non-martial qualities of true manliness. Here are Bushido’s Eight Virtues as explicated by Nitobe: I. Rectitude or Justice
Bushido refers not only to martial rectitude, but to personal rectitude: Rectitude or Justice, is the strongest virtue of Bushido. A well-known samurai defines it this way: ‘Rectitude is one’s power to decide upon a course of conduct in accordance with reason, without wavering; to die when to die is right, to strike when to strike is right.’ Another speaks of it in the following terms: ‘Rectitude is the bone that gives firmness and stature. Without bones the head cannot rest on top of the spine, nor hands move nor feet stand. So without Rectitude neither talent nor learning can make the human frame into a samurai.’ II. Courage
Bushido distinguishes between bravery and courage: Courage is worthy of being counted among virtues only if it’s exercised in the cause of Righteousness and Rectitude. In his Analects, Confucius says: ‘Perceiving what is right and doing it not reveals a lack of Courage.’ In short, ‘Courage is doing what is right.’ III. Benevolence or Mercy
A man invested with the power to command and the power to kill was expected to demonstrate equally extraordinary powers of benevolence and mercy: Love, magnanimity, affection for others, sympathy and pity, are traits of Benevolence, the highest attribute of the human soul. Both Confucius and Mencius often said the highest requirement of a ruler of men is Benevolence. IV. Politeness
Discerning the difference between obsequiousness and politeness can be difficult for casual visitors to Japan, but for a true man, courtesy is rooted in benevolence:Courtesy and good manners have been noticed by every foreign tourist as distinctive Japanese traits. But Politeness should be the expression of a benevolent regard for the feelings of others; it’s a poor virtue if it’s motivated only by a fear of offending good taste. In its highest form Politeness approaches love. V. Honesty and Sincerity
True samurai, according to author Nitobe, disdained money, believing that “men must grudge money, for riches hinder wisdom.” Thus children of highranking samurai were raised to believe that talking about money showed poor taste, and that ignorance of the value of different coins showed good breeding: Bushido encouraged thrift, not for economical reasons so much as for the exercise of abstinence. Luxury was thought the greatest menace to manhood, and severe simplicity was required of the warrior class … the counting machine and abacus were abhorred. VI. Honor
Though Bushido deals with the profession of soldiering, it is equally concerned with non-martial behavior: The sense of Honor, a vivid consciousness of personal dignity and worth, characterized the samurai. He was born and bred to value the duties and privileges of his profession. Fear of disgrace hung like a sword over the head of everysamurai … To take offense at slight provocation was ridiculed as ‘short-tempered.’ As the popular adage put it: ‘True patience means bearing the unbearable.’ VII. Loyalty
Economic reality has dealt a blow to organizational loyalty around the world. Nonetheless, true men remain loyal to those to whom they are indebted: Loyalty to a superior was the most distinctive virtue of the feudal era. Personal fidelity exists among all sorts of men: a gang of pickpockets swears allegiance to its leader. But only in the code of chivalrous Honor does Loyalty assume paramount importance. VIII. Character and Self-Control
Bushido teaches that men should behave according to an absolute moral standard, one that transcends logic. What’s right is right, and what’s wrong is wrong. The difference between good and bad and between right and wrong are givens, not arguments subject to discussion or justification, and a man should know the difference. Finally, it is a man’s obligation to teach his children moral standards through the model of his own behavior: The first objective of samurai education was to build up Character. The subtler faculties of prudence, intelligence, and dialectics were less important. Intellectual superiority was esteemed, but a samurai was essentially a man of action. No historian would argue that Hideyoshi personified the Eight Virtues of Bushido throughout his life. Like many great men, deep faults paralleled his towering gifts. Yet by choosing compassion over confrontation, and benevolence over belligerence, he demonstrated ageless qualities of manliness. Today his lessons could not be more timely. ________________________________ Tim Clark blogs at Soul Shelter with novelist Mark Cunningham and is the author of The Swordless Samurai.
A Turning Point In The Life Of Musashi, The Undefeated Samurai BY OMER ASLAM ¡ OCTOBER 16, 2016
Miyamoto Musashi was three hours late. This was his way. On the beach the tension in the air was palpable. Sasaki Kojiro paced up and down on the fine sand with his hands behind his back. His wrath was rising with the sun, and with every passing minute he felt the insult to his honour growing. The date was the 13th of April, 1612. Kojiro was considered one of the greatest Samurai in Japan. He was famous throughout the land for his speed and precision, which was made even more remarkable by his preferred weapon. He wielded a huge no-dachi blade, a curved Japanese sword in the classic style, but with a blade over a meter in length. The size and weight of the no-dachi made it a brutal, unsubtle weapon, but Kojiro had perfected its use to a degree unheard of in all Japan.
Miyamoto Musashi in his prime, wielding two bokken. Woodblock print by Utagawa Kuniyoshi.
As his skill had grown, he had won many duels, and by the time he waited on the beach at Ganryu Island he had secured a comfortable position as weapons master to the Daimyo of the Hosokawa clan. His fame had grown with his skill, and eventually, he came to the attention of Miyamoto Musashi. Musashi was a Ronin, a masterless Samurai. He had killed his first opponent in single combat at the age of thirteen and had gone on to win duel after duel as he travelled Japan and honed his skills. In Japan at the time, it was not unusual to challenge others to duel, even to the death, for no other reason that to display one’s mastery. Musashi was no exception. His talent was so great that, by the age of thirty, he had sheathed his two katana, and made a point of duelling only with Bokken – wooden practice swords – no matter what weapon his enemy chose to use.
lling a Miyamoto Musashi ki giant nue.
Kojiro’s retinue consisted of body servants, friends, students, cooks, and a clutch of officials who had come to witness the event and report back to the daimyo. They had arrived by boat in the early morning, and the servants had raised a shade for the officials further up the beach. A small fire had been started, food and tea prepared, and all made ready for the great Samurai to meet his opponent. The duel had been arranged through an intermediary at Miyamoto’s request, and the date and time set by him. Kojiro had arrived three hours early, and as dawn slowly broke and his servants busied themselves with setting up camp, he had sat in profound meditation some way away, mentally preparing himself for combat. He rose some time before his opponent was due to arrive and took a little tea, making polite conversation with the officials, and joking with his friends. His composure was sublime, and his retinue, students and hangers on had no doubt that he would make short work of his challenger.
Sasaki Kojiro in a duel with Miyamoto Musashi.
Three hours later, however, the morning was wearing on into the afternoon, and Kojiro was no longer composed. He paced, he grumbled, he swore and snapped at his servants, and it was clear to those who watched him that his rage at his challenger’s insulting behaviour was building to a dangerous degree. In an attempt to placate him, one of the officials had suggested that Musashi would not arrive, and had fled the duel in terror at the prospect of facing the great Kojiro, but Kojiro did not accept this. He knew Musashi’s reputation as a swordsman. This behaviour could only be intended to insult. In fact, Miyamoto was not far away. He sat cross-legged in a little fishing boat that bobbed gently on the tide in a small inlet to the south of the beach where the enraged Kojiro paced. The bottom of the boat was piled with curled wood shavings, as the sword master unhurriedly worked at a long piece of wood with his knife. Also occupying the boat was its owner, an elderly, wrinkled, sun-browned fisherman, who had been paid handsomely to put himself, his boat and his spare oar at Musashi’s service for the day. This spare oar was now sitting on Musashi’s lap, and with his sharp knife, the Samurai had carefully spent the morning bringing a new shape out of it. It was long and had become gracefully curved and perfectly balanced: a bokken of the finest workmanship. Musashi watched the sun as he worked.
He was a strange looking person. He wore no finery, just a simple robe and sword belt. His feet were bare, and his eyes had a protruding, staring quality that was unnerving. His hair was tied into a simple, functional bun at the top of his head. There were several days growth of beard on his pale and bony face, and his skin was covered with many small, livid scars. It was clear on close inspection that he had not washed for some time, and his plain robe bore many stains and discoloured patches. Altogether he cut a most disreputable figure, very different from the ostentatious displays of wealth and arms favoured by many Samurai of the time. The only part of his attire that seemed well cared for was the paired katana at his belt. The polished dark wood of their sheaths gleamed in the morning sun. With a quiet word, Musashi asked the fisherman to take them round to the beach where Kojiro waited. The fisherman obeyed, and together they rowed out to sea a little, before turning back to approach the beach.
A picture of Musashi engaged in fantastic combat, by Utagawa Kuniyoshi (1798– 1861).
At first, Kojiro did not recognise his opponent. Musashi sat low and forward in the little boat, his weapons hidden, seeming deep in thought. “It’s him!” cried one of the servants, who had run down to the water line. “Musashi comes to the duel!” The blood drained from Kojiro’s face as Musashi slowly stood up in the boat. The insolence, it was unheard of. This was no way for a Samurai to behave! To arrive so late was bad enough, but to arrive like this… Unshaven, filthy, in dishevelled clothing and with no retinue but a beggarly old fisherman; Kojiro felt the insult to his honour most keenly, and the wrath that had been slowly building all morning boiled over. He trembled with rage and held out one hand to the sword bearer who rushed up to present him with his great no-dachi. The huge sword flashed in the sun as Kojiro charged down the beach toward his opponent. He focussed his anger to a fine point, which ran through his arms and hands and settled at the cruel tip of the blade. In his mind, where a moment ago there had been great anger, now there was silence. But what was this? Musashi leapt into the surf and dashed to the left, but he drew no blade; his only weapon was a wooden bokken, similar in size and reach to Kojiro’s sword. Kojiro faltered for a split second.
Miyamoto Musashi having his fortune told. Print by Utagawa Kuniyoshi. What could this mean? The arrogance of the man who would challenge the great Kojiro with a wooden practice sword was incomprehensible. He turned to follow Musashi and dived in with a great sweep of his blade. The insolent man ducked just in time to avoid the blow. The no-dachi swept only centimetres above his head. A little cloud of black hair floated in the still air. Then Musashi was in underneath his guard. The bokken was rising, but the huge no-dachi was in the hands of a master, and Kojiro did not back away. He brought his sword whistling down upon his opponent‌ but Musashi was gone. He had
stepped step to the right, and his bokken hit flesh. Kojiro’s breath went out of him, and his next blow went wild. The wooden sword dealt him a stunning blow on the side of the head and in the moment that he staggered, his enemy’s weapon smashed into his left side with incredible force. He felt his ribs crack, followed by a terrible, sharp pain deep inside his chest. He couldn’t breathe, and the world swam before his eyes.
The grave-marker of Miyamoto Musashi, in present-day Kumamoto Prefecture (熊本県). The officials, staff and servants watched in horror as Sasaki Kojiro toppled forward onto the sand. The engagement had been over in seconds, and the victorious
Samurai was now bowing low to his downed opponent, then toward them. He watched them for a moment, poised, then began to retreat swiftly toward the boat. There was a ring of steel and a yell as a number of Kojiro’s friends, and students drew their swords and ran down the beach toward Musashi, but he was in the surf, he was in the boat, he was gone. His purpose on Ganryu island was fulfilled, but tears fell from his strange eyes as the old fisherman rowed them away. Miyamoto Mushashi was victorious, but he had destroyed one of the greatest warriors in the land, and the pointlessness of the act hit him as hard as his own death blow had hit Kojiro. There was nothing gained by his victory, and everything lost. Like Mushashi’s bokken, Kojiro’s skill had been slowly carved out of the raw material of his life. Now he was gone, but his death had served no purpose. Musashi continued to study and teach the art of swordsmanship throughout his life, but he never again killed an opponent in a duel.