Misplaced Pages

Minor Add

Added link in the See More section. I added Scout Law as it contains many common themes, not a lot really, but some. it gives another culture's perspective to the aricle and is a small link. Thought it might be good to have. Take it out as you wish. Thanks for the article! I really enjoyed it. —Preceding unsigned comment added by 192.91.172.42 (talk) 18:46, 4 February 2010 (UTC)

The Scout Law has nothing to do with Bushido. I've reverted your addition. Mark Shaw (talk) 18:49, 4 February 2010 (UTC)

Chivalry?

The article now has this anti-historical tidbit:

"Nitobe was not the first person to document Japanese chivalry in this way. In his text Feudal and Modern Japan, historian Arthur May Knapp wrote:

   "The samurai of thirty years ago had behind him a thousand years of training in the law of honor, obedience, duty, and self-sacrifice..... It was not needed to create or establish them. As a child he had but to be instructed, as indeed he was from his earliest years, in the etiquette of self-immolation. The fine instinct of honor demanding it was in the very blood..." "

Which is to say, May noted that the warrior class were brought up to be filial and obedient. How does this constitute 'Japanese chivalry,' rather than Confucianism? Especially if the warriors themselves conceived of their loyalty, self-sacrifice etc in Confucian terms? If the the entire language of loyalty is drawn from the Chinese classics? The most this excerpt shows is that other people besides Nitobe were inventing fictitious pasts and "essences of the Japanese spirit." The point remains that "Bushido" (as presented in this article) is a product of late 19th and early 20th century historical imagination.

This article is even spinning off further innacurate articles. If a text depicts warriors, it is now automatically part of the imaginary corpus of "Bushido literature." Talking about it in the Tokugawa period is highly questionable, and downright ridiculous when it starts being ascribed to the Kojiki. Now we have "Japanese chivalry" existing even before the emergence of a warrior class!

Nick Kapur's revision was excellent. I don't see any compelling reason why it has not been adopted. Presumably the page should reflect scholarly consensus, and not the mistaken beliefs of martial arts enthusiasts.

So, why are these changes blocked?

Missing Talk section

It seems that when this Talk page was last archived, a several-page chunk of it was inadvertedly deleted. Would someone be able to recover it and properly archive it? Cool. --DrHacky (talk) 16:28, 8 August 2010 (UTC)

The archive can be seen here, someone has a political agenda because they were deleted.

The Japanese define bushido as having been developed in the MUROMACHI ERA

74.62.16.82 (talk) 01:06, 7 April 2011 (UTC)DRHACKYSCOUSIN

http://en.wikipedia.org/search/?title=Talk:Bushido&diff=337461336&oldid=337445629

Bushido developed out of the indigenous philosophy was well as Confucianism and Buddhism. Remember that most of these writings begin with the sentence "It says in the (Chinese classics)...etc" So the origins of Bushido are very clear and easy to determine because the writers gave references...often at the end of each sentence. As a matter of fact--Takeda gave a footnote at the end of EVERY SENTENCE as to the origin of his precepts in the Chinese classics, as if he were writing a term paper!! It doesn't get any easier than that. I gave extensive excerpts as to the orgins of Bushido in the earlier years, but some anti-intellectual decided to remove them.

NOTE TO ALL USERS INTERESTED IN THIS ARTICLE

First of all, Masaru, I think we're all grateful for the time you've put into this article, and the painstaking presentation of your sources. It's really helpful to know where you're coming from and why the article has come out the way it has. No one on this site should be attacking you for all the sources you've included - it may be a little cumbersome, but that's not a big problem.

What IS a problem is that Misplaced Pages is by nature a corporate enterprise. There are alot of people interested in this article and interested in putting forth what they think is a more balanced view of Bushido. If you disagree with them, that is completely fine; even so, the nature of wikipedia is that when everyone puts in their own take on an issue, what comes out is the most balanced article possible. I think some of the frustration we see in this talk page is that it seems like one person is monopolizing a page that should be accessible to change by all. The people who want to edit the page are not attacking you, they just want to make the article more readable or a more balanced introduction to someone not familiar with the topic.

The criticism that Nick, Bradford and I have leveled is that Bushido is something that changed over time. Just because warriors during Sengoku quoted the classics doesn't mean that Bushido was something that had existed unchanged since the ancient period. What it meant to be a warrior was being reinterpreted in the medieval and early modern period. Whether or not this is a completely "invented" tradition, the way Bushido is talked about in the Edo period is often at variance with the way actual warriors acted in the ancient and medieval periods.

The sources I'm talking about are the work that has been done in the last few decades (most of the secondary scholarship on this page only goes up to the 1970s) by Martin Collcutt, Thomas Conlan, Cameron Hurst, and general history by Jeff Mass and his group. These scholars have looked at documents from the medieval period (for example, the picture scroll of Takezaki Suenaga) and concluded that up until the Edo period, most warriors did not really practice loyalty to their lords in battle. Often they would switch sides, or even refuse to fight, if they thought they would not be rewarded properly. This is one of the things that happened at Sekigahara.

If other people interested in this site agree, I'll post on this talk page some comments and references that can be put into the main article later. Please respond to this note (in a good-natured way) if you have anything to contribute to this discussion.

Thanks! Aristophocles (talk) 17:22, 16 May 2008 (UTC)

HURST AND CONLAN MADE UNFOUNDED STATEMENT IN ORDER TO DRAW ATTENTION AND SELL BOOKS. THEY HAVE AN AGENDA. THEY MADE FOOLS OF THEMSELVES IN PUBLIC AND HURST, I THINK IT WAS, QUOTED FLAWED SOURCES.

WHEN RESEARCHERS DREDGED UP THE REMAINS OF THE MONGOL FLEET, THEY FOUND UNEXPLODED BOMBS--SOMETHING CONLAN SAID WERE PHONY OR LATER ADDITIONS TO THE MONGOL INVASION SCROLLS. HECK, EVEN I WOULD NEVER MAKE SUCH A STATEMENT AND I DON'T EVEN KNOW MUCH ABOUT THE SCROLLS.......

http://www.archaeology.org/0301/etc/kamikaze.html

Volume 56 Number 1, January/February 2003 RELICS OF THE KAMIKAZE Excavations off Japan's coast are uncovering Kublai Khan's ill-fated invasion fleet. BY JAMES P. DELGADO

"In his recent book In Little Need of Divine Intervention, which analyzes two Japanese scrolls that depict the Mongol invasion, Bowdoin College historian Thomas Conlan suggests that a scene showing a samurai falling from his horse as a bomb explodes over him was a later addition. Conlan's research masterfully refutes many of the traditional myths and commonly held perceptions of the invasion, downplaying the number of ships and troops involved and arguing that it was not the storms but the Japanese defenders ashore, as well as confusion and a lack of coordination, that thwarted the khan's two invasions. But his suggestion that the exploding bomb is an anachronism has now been demolished by solid archaeological evidence. Moreover, when the Japanese x-rayed two intact bombs, they found that one was filled just with gunpowder while the other was packed with gunpowder and more than a dozen square pieces of iron shrapnel intended to cut down the enemy. " —Preceding unsigned comment added by 68.6.204.111 (talk) 06:55, 21 May 2008 (UTC)

http://www.collegenews.org/x2957.xml

The Truth about Samurai: It’s Unlikely Tom Cruise’s Film Will Get it Right, Says Bowdoin Professor

CONLAN:

In a time of peace, with a stable government, and no more land rights, the Samurai needed to justify their existence. They began promoting that "the way of the Samurai was death," and exaggerating their sense of honor and loyalty. They also encouraged the idea that suicide was an ideal of the warrior, but even in the 17th century, suicides were often pragmatically motivated: If a warrior was executed, his material possessions were not passed on to his heirs. If he killed himself prior to execution, however, his possessions went to his heirs, so some made that choice to protect inheritance rights.

THE REALITY: One should put forth great effort in matters of learning. One should read books concerning military matters, and direct his attention exclusively to the virtues of loyalty and filial piety —Preceding unsigned comment added by 98.176.40.77 (talk) 06:46, 10 July 2008 (UTC)

The practice of Noh Drama is absolutely forbidden. When one unsheathes his sword, he has cutting a person down on his mind. Thus, as all things are born from being placed in one’s heart, a samurai who practices dancing, which is outside of the martial arts, should be ordered to commit seppuku. -KATO KIYOMASA

THE REALITY:

No matter whether a person belongs to the upper or lower ranks, if he has not put his life on the line at least once he has cause for shame. "Bushido is in being crazy to die. Fifty or more could not kill one such a man." --Nabeshima Naoshige (1538-1618 A.D.)

THE REALITY

"It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety."

"It is forbidden that one should, acting disrespective of the Way of Heaven, attach little importance to his duties to his master and be overly attentive to his own business"

First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers.

"There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments.

---Imagawa Sadayo (1325-1420 A.D.) IMAGAWA'S WRITINGS WERE WIDELY QUOTED BY OTHERS WHILE HE WAS STILL ALIVE. TOKUGAWA USED THEM FOR THE BASIS OF FEUDAL LAW

THE REALITY

In the fief of the Asakura, one should not determine hereditary chief retainers. A man should be assigned according to his ability and loyalty--Asakura Toshikage (1428-1481 A.D.)

THE REALITY

When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master. Nor should he draw the line at his own life or anything else he considers valuable. Even if the master is being phlegmatic and one goes unrecognized, he should know that he will surely have the divine protection of the gods and Buddhas. While in the midst of duties, one should keep this principle in mind concerning service at the master's court, too To think of receiving the blessings of the master without fulfilling the duties of court service is no different from trying to cross rough sea without a boat.---Hojo Shigetoki (1198-1261 A.D.)

THE REALITY

There are men who believe that when one is serving the lord, he first receives the lord's favor and only then makes endeavors in loyalty and his duties. They have understood the matter in reverse. Being able to live in this world is from the beginning by the grace of one's lord. It is a sad thing for men to forget this and, while setting their ambitions yet higher, envy their masters and the world at large.---Shiba Yoshimasa (1350-1410 A.D.)

THE REALITY:

They must be determined to stand with Lord Ieyasu's clan in both its ascent and decline, in times of peace and in times of war; and either waking or sleeping they must never forget that they will serve his clan, and his clan alone. To be avaricious for land or to forget old debts because of some passing dissatisfaction, or to even temporarily entertain treacherous thoughts is not the Way of Man.

Even if all the other provinces of Japan were to unite against our lord, our descendants should not set foot inside another fief to the end of time. Simply, in no matter what circumstances, unify with the heart of one family - of elder and younger brothers - exert yourselves in the cause of loyalty, mutually help and be helped by one another, preserve your righteousness and strive in bravery, and be of a mind never to stain the reputation of a clan that has not remained hidden from the world, but has gained fame in military valor for generations, especially since the days of the Governor of Iga.

Our ancestors have been personal vassals of the Matsudaira for generations. My late father, the governor of Iga, served Lord Kiyoyasu, and later worked loyally for his son, Hirotada. My older brother, Genshichiro, manifested his absolute loyalty and was cut down in battle at Watari. —Preceding unsigned comment added by 98.176.40.77 (talk) 05:52, 15 August 2008 (UTC)

--TORII MOTOTADA INSTRUCTING HIS HEIRS ON THE EVE OF HIS CASTLE'S DESTRUCTION, 1600 AD

THE REALITY

Everyone knows that if a man doesn't hold filial piety toward his own parents he would also neglect his duties toward his lord. Such a neglect means a disloyalty toward humanity. Therefore such a man doesn't deserve to be called 'samurai'.

Learning is to a man as the leaves and branches are to a tree, and it can be said that he should simply not be without it. Learning is not only reading books, however, but is rather something that we study to integrate with our own way of life. —Preceding unsigned comment added by 98.176.40.77 (talk) 08:56, 21 July 2008 (UTC) One who was born in the house of a warrior, regardless of his rank or class, first acquaints himself with a man of military feats and achievements in loyalty ---Takeda Shingen (1521-1573 A.D.)

THE REALITY

In matters both great and small, one should not turn his back on his master's commands. In the Lun Yu it says, "Water will conform to the shape of the vessel that contains it, whether it be round or square."

One should not ask for gifts or enfiefments from the master. In the Tso Chuan it says, "Reward without merit is unjust gain, and is an invitation to disaster.

No matter how unreasonably the master may treat a man, he should not feel disgruntled. In the Hsiao Ching it says, "Although one may think that the master is unfitting for his position, a retainer must do the work of a retainer." It is also said that, "The man who hunts a deer does not gaze at the mountains." It is fur¬ther said that, "An underling does not pass judgments on a superior."

-Takeda Nobushige (1525-1561 A.D.) —Preceding unsigned comment added by 98.176.40.77 (talk) 08:08, 16 June 2008 (UTC)

CONLAN:

"When you have peace, you can say, the way of the warrior is death. But that's a luxury that you can only say in a time of peace. In a time of war, you can't say that," Conlan said. "I just think their 14th-century compatriots were far more sensible."

THE REALITY:

Having been born into the house of a warrior, one's intentions should be to grasp the long and the short swords and to die.

If a man does not investigate into the matter of Bushido daily, it will be difficult for him to die a brave and manly death. Thus it is essential to engrave This business of the warrior into one's mind well.

The above conditions should be adhered to night and day. if there is anyone who finds these conditions difficult to fulfill, he should be dismissed, an investigation should be quickly carried out, it should be signed and sealed that he was unable to mature in the Way of Manhood, and he should be driven out. To this, there is no doubt."

TO ALL SAMURAI

Kato Kazuenokami Kiyomasa (1562-1611) KATO WROTE A HANDBOOK FOR SAMURAI, WAS WELL KNOWN DURING HIS LIFETIME AND LEAD HUGE ARMIES IN KOREA.

THE REALITY (example 2)

First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his de­scendants. He should not scandalize his name forever by holding his one and only life too dear. On the other hand, in the light of this, to consider this life that is given to us only once as nothing more than dust and ashes, and lose it at a time when one should not, would be to gain a reputation that is not worth mentioning. One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's de­scendants.

A warrior generally should not be unmindful and lax, but rather should think everything over ahead of time. Watanabe no Tsuna instructed Urabe no Suetakel that his everyday mind should be like that of a coward, which meant that one should be prepared beforehand for the final great event.

It is a matter of regret to let the moment when one should die pass by. —Preceding unsigned comment added by 98.176.40.77 (talk) 05:46, 15 August 2008 (UTC)

---Shiba Yoshimasa (1350-1410 A.D.)

THE REALITY: (EXAMPLE 3)

It is not the Way of the Warrior to be shamed and avoid death even under circumstances that are not particularly important. It goes without saying that to sacrifice one's life for the sake of his master is an unchanging principle.

That I should be able to go ahead of all the other warriors of this country and lay down my life for the sake of my master's benevolence is an honor to my family and has been my most fervent desire for many years.--TORII MOTOTADA, 1600AD

THE REALITY (EXAMPLE 4)

There were to Lord Eirin's character many high points diffi­cult to measure, but according to the elders the foremost of these was the way he governed the province by his civility. It goes without saying that he acted this way toward those in the samurai class, but he was also polite in writing letters to the farmers and townspeople, and even in addressing these letters he was gracious beyond normal practice. In this way, all were willing to sacrifice their lives for him and become his allies. Asakura Norikage (1474-1555 A.D.) —Preceding unsigned comment added by 98.176.40.77 (talk) 16:39, 25 July 2008 (UTC)

THE REALITY (EXAMPLE 5)

One should not exhibit the least bit of cowardice on the battlefield. In the Wu Tzu it says, "He who would save his life shall lose it, and he who would give up his life shall save it." One should make endeavors in Zen meditation. There is a say­ing of the ancients that goes, "There is no particular secret to Zen. It is simply making a settlement of the matter of life and death." Takeda Nobushige (1525-1561 A.D.) —Preceding unsigned comment added by 98.176.40.77 (talk) 08:37, 16 August 2008 (UTC)

THE REALITY (EXAMPLE 6)

"Those who cling to life die, and those who defy death live. The essential thing is the mind. Look into this mind and firmly take hold of it and you will understand that there is something in you which is above birth-and-death and which is neither drowned in water nor burned by fire. I have myself gained an insight into this samadhi and know what I am telling you. Those who are reluctant to give up their lives and embrace death are not true warriors."

"Fate is in Heaven, the armor is on the breast, success is with the legs. Go to the battlefield firmly confident of victory, and you will come home with no wounds whatever. Engage in combat fully determined to die and you will be alive; wish to survive in the battle and you will surely meet death. When you leave the house determined not to see it again you will come home safely; when you have any thought of returning you will not return. You may not be in the wrong to think that the world is always subject to change, but the warrior must not entertain this way of thinking, for his fate is always determined. " ~ Uesugi Kenshin (1530-1578)

SOURCE:  Daisetz Teitaro Suzuki, Zen and Japanese Culture (New York: Pantheon Books, 1959) p. 188  —Preceding unsigned comment added by 98.176.40.77 (talk) 05:06, 21 August 2008 (UTC)

DONT GET ME WRONG, THERE IS MUCH VALUABLE INFORMATION IN THE AUTHOR'S BOOKS BUT HE SHOULD STICK TO THE FACTS AND NOT TRY TO INCREASE SALES BY MAKING OUTRAGEOUS STATEMENTS TO ATTRACT ATTENTION.

BUSHIDO 101:

WHAT HAVE WE LEARNED TODAY? LOYALTY WAS EMPHASIZED FROM JAPAN'S EARLIEST WRITINGS, "THE WAY OF THE WARRIOR IS DEATH" WAS EMPHASIZED FROM THE EARLIEST TIMES AS WELL AS DUTY TO ONE'S MASTER.

I HAVE PLENTY MORE MATERIAL TO POST. SHALL I CONTINUE? YOUR SO CALLED EXPERTS SHOT OFF THEIR MOUTHS ON SUBJECTS THEY DONT KNOW VERY MUCH ABOUT

The statement: "the way Bushido is talked about in the Edo period is often at variance with the way actual warriors acted in the ancient and medieval periods." misses the point of this article. If anyone takes the time to research it, you will find that there was very little variance and If anything, the bushido of the the Edo period became tamer. It is also not accurate to assume that there was not one unified belief system for samurai. The reason: many of the lords and their writings were famous and widely read during their lifetimes: The Imagawa, Kato, Kuroda were all well known and had influence over clans other than their own--Thus their writings and beliefs WERE widespread. So, In effect, there WAS a single unified code of ethics. Remember that Kato commanded a very large number of warriors in Korea and was well known for his valor DURING his lifetime--at an early stage. Thus, his values were well known to others. The same goes for Kuroda Nagamasa and Imagawa of earlier centuries. By the time of Torii Mototada's death in 1600, he was a relatively old man by Sengoku Era standards. He states that his values set forth in his final letter are already very old--proof of how old they really were by the year 1600.

WE must also keep in mind that we have the benefit of hindsight. The EDo period and the Sengoku Jidai were not called this until far afterwards. War could have broken out at any time during the Tokugawa period and the feudal Lords expressed this uncertainty in writing. No one knew that the Edo period would be peaceful for so long until after it happened. War was always a possibility, so it was a stretch to think that all samurai would let their guard down and stop training in martial arts.

Conlan and Hurst try to put a western viewpoint on Asian traditional values and try to assume what a warrior is thinking from a western viewpoint. Something that is TOTAL disaster. (this is similar to a girl claiming to know what a guy is thinking--and yes they do claim this all the time =)) They need to stick with facts instead of making assumptions. Some of comments in the articles I have seen were exaggerated and borderline insulting to Japanese culture.

Your statement "Just because warriors during Sengoku quoted the classics doesn't mean that Bushido was something that had existed unchanged since the ancient period. What it meant to be a warrior was being reinterpreted in the medieval and early modern period." Misses the point. The fact that the Samurai quoted the classics and THE SAME PASSAGES (or similar passages) is what proves it was unchanged.

If you read the sources i provided, they not only quoted the classics, they quoted the same or similar passages--hundreds of years apart and spanning geography. This proves my point exactly.

What I see is a trend of people-- young pseudo historians who usually gain an interest in Japanese culture from Manga or video games (not the best source to learn about history) or a year or two of karate, suddenly claiming to be experts on Kanji and Japanese history. Keeping in mind that the average Japanese person knows as much about bushido as your typical American knows about Thomas Jefferson and George Washington.

I also see a trend of people who feign interest in Japanese culture and try to make interpretations on past history based on modern Japanese culture--something that is mistaken.

--If you read the Bushido FAQ below, you will see the answer to the issue of loyalty and switching sides. Samurai were very loyal to the families that they served directly--usually for generations. The shifting loyalties were the alliances made BETWEEN LORDS. Acts of loyalty were far more common than acts of disloyalty in Japanese history, otherwise there would be no cohesion in the samurai armies. If I have to take the time to explain this-- There may be some learning disabilities in my audience.

I know people who were members of the Japanese Imperial army, and others that are descendants of Samurai lords. I have read the writings of those from the warrior class. What people are trying to print here is the opposite of the truth and tries to force a westernized viewpoint on Asian history---very, very strange. People need to do their research instead of trying to tell US the opposite of what our families taught us. All the time I hear people try to tell me the influence of Bushido on the army during the war in the pacific and in Manchuria. I could easily speak up and set the record straight...so maybe i will this time.

Basically what is needed is a responsible research policy. So far people say that this article is based on the Nitobe's book, when in REALITY it is based on the more "hardcore" bushido of Lord Kato, Torii Mototada and Imagawa. (There is nothing wrong with Nitobe's work, by the way.--it gets right to the point. I do prefer to go to the source, however) Read the sources.

--Also, westerners have this attitude that just because something hasn't been translated into English, "IT doesn't exist" I see people quoting the Hagakure, Go rin no sho and Budoshoshinshu, when there are plenty of more direct and militant works. After reading the earlier works of the Sengoku lords and considering the context, I find the Hagakure to be valuable for research. Hurst I think it was, mocked the Hagakure and its author without considering that the source of the material actually came from Yamamoto's Lord's father and grandfather who actually shed blood in combat. Thus, I conclude that Yamamoto did a great thing as a respectful man. He preserved the values of the han's greatest leaders in written form.

Anyone who quotes Chamberlain should carefully read his writings. He sought to discredit Japanese culture and had a bitterness towards it:

http://en.wikipedia.org/Talk:Basil_Hall_Chamberlain

"I have myself gone through many phases of opinion, but the net result is that they appear to me far inferior to the European race" --CHAMBERLAIN DISCUSSES HIS OPINIONS OF THE JAPANESE IN LETTERS TO HEARN —Preceding unsigned comment added by 68.6.204.111 (talk) 07:41, 21 May 2008 (UTC)

Whatever he might have said... (although you should not cite that way... when he says race he doesn't mean race (because he doesn't attribute his negative opinion on racial attributes but on cultural) He means people. And he refers to the people and culture of his time) This is no argument. If I say 2*2=4 and then say: "Hitler was a benevolent and lovely person" it does make me <insert something bad here> but it does NOT nullify my first statement that 2*2=4. —Preceding unsigned comment added by 203.90.16.97 (talk) 16:23, 21 May 2008 (UTC)

People also say "I will be back with information to the contrary" Well, where is it? I am still waiting. I am very confident that any new translations will be along the similar lines of what has already been translated. The Samurai sought the ideal of the BUN and the BU. The pen and the sword in accord. Good manners, sympathy for the people, Respect, Duty, Honor. The warrior must be strong, yet not unthinking and unfeeling. Balance in life. This is the core of Bushido and it has been handed down to this day.

All I see is some teenager telling me how my family was raised. My relatives from the last war are still alive and the stories they tell have nothing to do with the discussions here. I think I prefer to listen to people who were actually there in the war when it happened as opposed to a teenaged kid in the uSA who made up his version of what Bushido was all about

--Masaru 勝 —Preceding unsigned comment added by 68.6.204.111 (talk) 07:26, 17 May 2008 (UTC)

If you are interested, here is a description of the required educational study of the warriors. Wilson actually cross references in places showing how the Japanese lords used the eduction in their own writings:

Most often mentioned as suggested reading material in the warrior's own precepts are the Confucian classics, and more specifi­cally the Four Books: the Analects, the Great Learning, the Doc-trine of the Mean, and the Mencius. Takeda Nobushige's Ninety-Nine Articles, which includes examples of what was considered proper reading for the educated warrior, lists the Analects of Confucius as one of the principle texts of study.

Basically a philosophy of humanism, Confucianism places much

emphasis on education, rationalism, sincerity of action, and the relationships of people involved in society, rather than spiritual affairs or speculation on life after death.

In Confucianism, it is man "that can make the Way great," rather than "the Way that can make man great" (Analects, 15:28). Good government is con­sidered to be founded on virtue and example rather than on mili­tary might or force, and the perfect man is considered a man of virtue rather than profit. In terms of human relationships, Con­fucianism stresses filial piety in the home and fidelity within so­ciety at large.

The Analects consists of many short aphorisms which afford an approach to the core of Confucianism. No doubt its readers in the warrior class extrapolated their own interpretations of the Confucian doctrine by selected readings. The following are some selections that they may have found most attractive.

The Ways of the gentleman are three . . . in humanity, he has no anxieties; in wisdom, he has no confusion; and in courage, he has no fears. (14:30)

It also teaches contentment with poverty and simplistic living:

The Master said, "Having plain food to eat, water to drink, and a bent arm as one's pillow ... there is surely also enjoyment in this!" (7:15)

This is certainly consistent with campaign life. Strict adherence to rites and decorum are advocated, and courtesy is so esteemed that in the Hagakure we read that the warrior is respected "precisely because he has correct manners."

The Analects also teaches respect for poetry:

If you do not study Poetry, you will not be able to speak. (16: 13)

One can see here a hint of the harmonizing of the bun and the bu.

Confucius, it should be remembered, belonged to the class of the knights-errant. Su Ma-ch'ien, in the Shih Chi, has Confucius say:

I have heard that when a man has literary business, he will always take military preparations; and when he has military business, he will always take literary preparations.

The true gentleman should also have a warrior-like self-reliance based on his own perfection:

The gentleman seeks things in himself; the inferior man seeks things in others. (Analects 15:21)

The gentleman is without anxiety and without fear.... When he looks into himself and finds nothing vexatious, how will there be anxiety, how will there be fear? (12:4)

But perfection should be tempered with humility:

Meng Chih-fan was not boastful. In a retreat, he took up the rear position. As he was about to enter the gate, he whipped his horse and said, "It's not that I dared to be the last, the horse just wouldn't go." (6:15)

The warriors, whose functions extended into broader adminis­trative areas as Court rites and ceremonies became empty formali­ties, were men who had real problems to solve. As warriors, their calling was one of life and death; after 1221, their governing duties extended throughout most of the country. From the late 12th century and especially through the Warring States Period, men from the bushi class found it necessary to establish in themselves both the arts of war and the arts of peace as necessary conditions for the survival of themselves and their clans. In the Great Learning they found a key to this survival in the Confucian ideal of self-cultivation, and the connection between the single-mindedness of the individual and the ruling of the country:

Only by moving with focus can one have stability. Only by being stable can one have peace. Only by having peace can one be secure. Only in security can one deliberate. And only with deliber­ation will one be able to obtain.

And before governing others one must learn to govern himself:

Those who desired to govern their states would first put their families in order. And those who desired to put their families in order would first discipline themselves.

Thus, the general measure of the Great Learning is that virtue works on a vertical slide, and for the warrior this meant moving from the individual leader down through the entire province. This also applied to the clan as a whole:

If one family has humanity, the entire state will become humane. If one family has courtesy, the entire state will become courteous. But if one man is grasping and perverse, the entire country will be brought into rebellion.

Vital to the concept of self-control and achievement is the virtue of sincerity. This sincerity has a sort of transcendent, even mystical quality, akin to single-mindedness and somehow more connected with the man whose life is on the line in the battlefield than with the rank-conscious courtier embroiled in palace intrigues. The warrior could afford little equivocating, and the principle of sincerity offered him the way to break through his problems. He was taught to be as sincere to himself as to others; a policy leading to internal as well as external honesty, an honesty to one's enemies as well as to one's allies. In the Doctrine of the Mean we find: Sincerity is the Way of Heaven; making oneself sincere is the Way of man. Sincerity hits what is right without effort, and obtains (understanding) without thinking. Confucianism offered a sound and comprehensive system within which the warrior could go about his temporal affairs. Buddhism, on the other hand, though introduced to Japan about the same time as Confucianism (the sixth or seventh centuries), was at first of interest only to the nobility, some of whom admired it more for its pageantry than for its philosophy. In the 12th and 13th centuries, however, the priests Eisai and Dogen brought a kind of Buddhism called Zen to Japan that had been developing in China since the early T'ang Dynasty (618-906). It required no ceremonies or academic studies, and put extreme reliance on individual willpower and self-discipline. It was a Buddhism of action and in-tuition rather than intellectualization, of moving forward rather than dwelling on the past. This was very attractive to the man on the battlefield. Along with the values of self-reliance, asceticism, and single-mindedness (all of which were shared in common with Confucianism), Zen laid great emphasis on self-denial, or transcending life and death as a condition of attaining spiritual salvation. The warrior's duty, of course, was to fight and die, and in this transcendent posture, Zen offered him the spiritual training necessary to carry out his duty unflinchingly.

Zen, however, occupied the paradoxical position of relying on intuition ("not standing on scriptures") and yet teaching a respect for learning and even acting as its vehicle. Here again, the warrior found the principle of rugged and manly discipline harmonized with the literary world. Not all warriors belonged to the Zen sect of Buddhism, of course, but it was Zen that ultimately had the greatest effect on warrior society.

Finally, the Chinese military classics should be mentioned, due both to their immediacy to the warrior's profession and to the allusion given them in the precepts. Some of these classics may date back as far as the fifth and sixth centuries B.C., and have long held the respect of not only military men but scholars and poets as well. Military strategies for the most part, they were read attentively by the great Japanese campaigners; among the writers here they are mentioned by Imagawa Ryoshun and Kato Kiyomasa, and quoted extensively by Takeda Nobushige. Aside from their purely tactical advice, however, they must have helped in the formation of warrior attitudes with principles such as the following:

Therefore, it is a functional military law that one does not rely on the enemy not coming, but relies on the fact that he himself is waiting; one does not rely on the enemy not attacking, but relies on the fact that he himself is unassailable. (Sun Tzu 9:11)

When the world is at peace, a gentleman keeps his sword by his side. (Wu Tzu—Griffith, 1977)

Conclusion

The Japanese warriors responded differently to these various influences from diverse places in time, circumstance, and personality. Underlying these differences, however, two basic attitudes remain fairly constant throughout: that if the advice given is followed, the individual will gain in character, and the province and the clan will be properly maintained. More often than not, the assumption is that the latter depends absolutely on the former. Thus, if the warrior was encouraged to study poetry or letters or even religion, it was less from an academic point of view than a pragmatic one; the more well-rounded and total the man is, the better he will be able to cope with his surroundings.

"Learning," said Takeda Shingen, "is not only reading books, but rather some-thing we study to integrate with our own way of life."

As we have seen, a balance of literary arts and the martial arts was considered ideal, encouraged by Confucianism and substantiated by the Buddhist scholars. The example of the Court was for-ever before the warrior, both as an ideal of the glittering world of letters, and as a warning of the impotence incurred when the sword is put down completely in favor of the pen. Concerning this dichotomy, Kuroda Nagamasa wrote:

The arts of peace and the arts of war are like the two wheels of a cart which, lacking one, will have difficulty in standing.

How well the warriors were able to sustain that balance may be judged, in part, by these precepts compared with the lives of their writers. One may read these precepts, then, from different perspectives. They may be read as documentary evidence of warrior attitudes in certain times and places, or from a strictly literary point of view, or again, as material giving fresh and direct insight into some of the most interesting men in Japanese history. There is a current running throughout these readings, however, that bears directly on ourselves and our own values: the Way of the Warrior is the way to the total man and the journey to a fuller self. In our own specialized culture, the scholar and the poet are too often identified with the dove, while the soldier is depicted as too martial and unfeeling; their camps are mutually exclusive. The leaders of the Japanese warrior class attempted to span that gulf. If they did not attain that ideal, they did maintain and preserve it while living and acting in the world with a broader point of view than that with which we ourselves might claim.

Works cited in this page

THE MESSAGE OF MASTER GOKURAKUJI

Hojo Shigetoki (1198-1261 A.D.)

THE CHIKUBASHO

Shiba Yoshimasa (1350-1410 A.D.)

THE REGULATIONS OF IMAGAWA RYOSHUN

Imagawa Sadayo (1325-1420 A.D.)

THE SEVENTEEN ARTICLES OF ASAKURA TOSHIKAGE

Asakura Toshikage (1428-1481 A.D.)

THE TWENTY-ONE PRECEPTS OF HOJO SOUN

Hojo Nagauji (1432-1519 A.D.)

THE RECORDED WORDS OF ASAKURA SOTEKI

Asakura Norikage (1474-1555 A.D.)

THE IWAMIZUDERA MONOGATARI

Takeda Shingen (1521-1573 A.D.)

OPINIONS IN NINETY-NINE ARTICLES

Takeda Nobushige (1525-1561 A.D.)

LORD NABESHIMA'S WALL INSCRIPTIONS

Nabeshima Naoshige (1538-1618 A.D.)

THE LAST STATEMENT OF TORII MOTOTADA

Torn Mototada (1539-1600 A.D.)

THE PRECEPTS OF KATO KIYOMASA

Kato Kiyomasa (1562-1611 A.D.)

NOTES ON REGULATIONS

Kuroda Nagamasa (1568-1623 A.D.)

These are the biblio sources cited in wilson's text and were the basis for this page. The work consists of several translations (12) from the "Buke No Kakun" and demonstrate a clear common core set of values dating from 12th century to the 16th century. The writings span hundreds of years, geography, social class and writing style--yet share a common set of values. Wilson goes even further by examining the earliest Japanese writings in the 8th century. (Kojiki, Shoku Nihongi(797AD),the Kokinshu (early 10th century), Konjaku Monogatari (CA 1106ad), The Heike Monogatari) as well as the Chinese Classics (the Analects, the Great Learning, the Doctrine of the Mean, and the Mencius.(CA 500BC))

Along with Wilson, Dr. Carl Streenstrup did extensive research into the ethical codes of famous Samurai clans including Hojo Soun and Imagawa Ryoshun. Steenstrup's dissertation at Harvard University was entitled Hôjô Shigetoki (1198–1261) and his Role in the History of Political and Ethical Ideas in Japan.

Both Wilson and Steenstrup devoted their entire lifetimes to bring this information to the English speaking world.

(Excerpt from the November 20, 2005 Miami Herald article announcing Wilson's award from the Consulate General of Japan)

Wilson said that his first trip to Japan was an awakening.

I had not known what I was doing with my life, said Wilson, who lives in South Miami. ``When I got there, I knew it was going to be there I would spend my energies.

He developed a particular interest in the Japanese samurai culture. Wilson said these samurai warriors, who controlled Japan for about 800 years, embodied courage, honor, loyalty and sincerity, which became important values in Japan. The warriors were cultured men who were also painters and poets, he said.

They were people that were involved in a very straight-forward philosophy of life and death, courage and conviction and sincerity, he said. —Preceding unsigned comment added by 68.6.204.111 (talk) 06:08, 25 January 2008 (UTC)

(Excerpt from the book review)

Twelve Unique Old Translated Writings on Bushido,

Translator William Scott Wilson offers us something unique with this book, first published in 1982 by Ohara. I can't recall any other source which includes this many specific writings on bushido (the warrior-gentleman's path)--there are 12 documents in this book, all written by different members of the warrior classes, dating from the 13th century (Hojo Shigetoki's "Message of Master Gokurakuji") to the 17th century (Kuroda Nagamasa's "Notes on Regulations").

(....)

Throughout the course of Wilson's translation, it is clear to see that the Samurai (serving warriors) were a people to whom consideration of others, polite manners and conduct were important. This volume offers a nice change from the linear austerity of the "Hagakure", which for many years along with Musashi's "Book of Five Spheres" has been one of the only widely available books which set the tone for how we modern day folks think of Samurai. In "Ideals of the Samurai", not only are many of the writings centuries apart, but they are from different families and different geographical areas of Japan. If you're curious about how the "old heads" ~really~ lived and what they thought about, this work is a must.

BIBLIOGRAPHY

Textual Sources

Gunsho Ruiju, Vol. 15. Tokyo: Keizai Zasshisha, 1895.

Kamiko, Tadashi. Busho Goroku. Tokyo: Hyakusen Shobo, 1970.

Koyama, Keiichi. Imagawa Ryoshun. Tokyo: Sanseido, 1945.

Kurihara, Arano. Koshu Hagakure. Kumamoto: Seichosha, 1975.

Shinko Gunsho Ruiju, Vols. 17, 21. Tokyo: Naigai Shoseki Kabushiki Kaisha, 1931.

Yutaka, Takeru et alia, gen. ed. Sengoku Shiryo Sosho. Tokyo: Jinbutsu Oraisha, 1966. Vols. 3, 4, 5, Koyogunkan.

Yoshida, Yutaka. Buke no Kakun. Tokyo: Tokuma Shoten, 1973.

Zoku Gunsho Ruiju, Vol. 21. Tokyo: Zoku Gunsho Ruiju Kansei­sha, 1924.

Zokuzoku Gunsho Ruiju, Vol. 10. Tokyo: Naigai Insatsu Kabu­shiki Kaisha, 1908.

Background Sources

Anesaki, M. A History of Japanese Religion. London: The Japa­nese Council, Institute of Pacific Relations, 1930.

Butler, Kenneth Dean. "The Heike Monogatari and the Japanese Warrior Ethic," Harvard Journal of Asiatic Studies, Vol. 29. Cambridge: Harvard-Yenching Institute, 1969.

Fairbank, John, Edwin Reischauer and Albert Craig. East Asia: Tradition and Transformation. Boston: Houghton Mifflin Com­pany, 1973.

Giles, Lionel. Sun Tzu on the Art of War. Taipei: Literature House Ltd., 1964.

Griffith, Samuel. Sun Tzu: The Art of War. Oxford: Oxford Uni­versity Press, 1971.

Hyakunensha, ed. Rekishi Dokuhon (special edition). "Sengoku

no Busho Nihyaku-nana Ketsu," Summer, 1977. Vol. 3.

Iwanami Bunko, 884-885a. Tokyo: Iwanami Shoten, 1973. Kanaya, Osamu, ed. Rongo.

Kitagawa, H., and B. Tsuchida. Trans. The Tale of Heike. Tokyo: University of Tokyo Press, 1975.

Lu, David. Sources of Japanese History, Vol. 1. New York: Mc-Graw-Hill, 1974.

McCullough, Helen. The Taiheiki: A Chronicle of Medieval Japan. New York: Columbia University Press, 1959.

Meikai Koten Gakushu Shirizu, 20 Vols. Tokyo: Sanseido, 1973. Konjaku Monogatari, Uji Shui Monogatari.

Morris, Ivan. The World of the Shining Prince: Court Life in An­cient Japan. Harmondsworth: Penguin, 1969.

Murasaki, Shikibu. The Tale of Genji. Translated by Arthur Waley. New York: The Literary Guild, 1935.

Naramoto, Tatsuya. Bushido no Keifu. Tokyo: Chuo Koronsha, 1971. Nihon Rekishi Bunko, Vol. 9. Tokyo: Kodansha, 1975. Sengoku no Busho, by Sasaki, Ginya.

Nihon Shiso Taikei, Vol. 32. Tokyo: Iwanami Shoten, 1970. Yamaga Soko.

Philippi, Donald. Trans. Kojiki. Tokyo: University of Tokyo Press, 1968.

Sagara, Toru, ed. Nihon no Shiso, 20 Vols. Tokyo: Chikuma Shobo, 1969. Vol. 9, Koyogunkan, Gorinsho, Hagakure Shu.

Sansom, George. A History of Japan to 1334. Stanford: Stanford Unversity Press, 1958.

Sansom, George. A History of Japan, 1334-1615. Stanford: Stanford University Press, 1961.

Shintei Chugoku Koten Sen, 20 Vols. Tokyo: Asahi Shinbunsha, 1967. Vol. 4, Daigaku, Chuyo, by Shimada Kenji.

Yamamoto, Tsunetomo. Hagakure. Translated by William Wilson. Tokyo: Kodansha, 1979.

Varley, Paul. The Onin War. New York: Columbia University Press, 1967.

Dictionaries

Dai Kan-wa Jiten, 12 Vols. Morohashi, Tetsuji, comp. Tokyo: Daishokan Shoten, 1960.

Kadokawa Kan-wa Chujiten. Kaizuka, Shigeki, Iwatomo Fujino and Shinobu Ono, eds. Tokyo: Kadokawa Shoten, 1974.

Nihon Kokugo Daijiten, 20 Vols. Nihon Daijiten Kanko Kai, ed. Tokyo: Shogakkan, 1977. —Preceding unsigned comment added by 68.6.206.163 (talk) 08:17, 17 December 2007 (UTC)

additional works cited on this page--History of Japanese Feudal Law--Sources

Training the Samurai Mind: A Bushido Sourcebook by Thomas Cleary 288 pages Shambhala (May 13, 2008) ISBN-10: 1590305728 ISBN-13: 978-1590305720 —Preceding unsigned comment added by 98.176.40.77 (talk) 07:22, 4 November 2008 (UTC)

History of Japanese Feudal Law--Sources

Ishii Ryusuke, "The Taika reform and the Formation of the Ritsuryu-style State," from Ishii, A History of Political Institutions in Japan (1980), chapter 2.

Steenstrup, Carl, "From the Establishment of Military Rule Until the Founding of the Tokugawa Dynasty," from Steenstup, A History of Law in Japan until 1868 (1991), chapter 3.

Katsumata Shizuo with Martin Collcutt, "The Development of Sengoku Law," in Hall, Nagahara, and Yamamura (eds.), Japan Before Tokugawa: Political Consolidation and Economic Growth (1981), chapter 3.

Hiramatsu, YoshirÇ, "Tokugawa Law," 14 Law in Japan 1 (1981).

Selections from the Osadamegaki, Hall (trans.), Japanese Feudal Laws III, Transactions of the Asiatic Society of Japan, First series, volume 41 (1913).

Henderson, Dan Fenno, "Conciliation in Tokugawa Civil Trials," from Henderson, Conciliation and Japanese Law: Tokugawa and Modern, volume 1 (1965), pp. 127-170.

Selected Tokugawa village documents, from Henderson, Dan Fenno (ed.), Village "Contracts" in Tokugawa Japan (1975), pp. 160-181.

Ooms, Herman, "Mountains of Resentment," from Ooms, Tokugawa Village Practice: Class, Status, Power, Law (1996), chapter 1.

K. A. Grossberg & N. Kanamoto 1981, The Laws of the Muromachi Bakufu: Kemmu Shikimoku (1336) and Muromachi Bakufu Tsuikaho, MN Monographs (Sophia UP)

C. Steenstrup 1974, 'Hojo Soun's Twenty-one Articles: the code of conduct of Odawara Hojo', MN 29:283-303

C. Steenstrup 1977, 'The Gokurakuji letter: Hojo Shigetoki's compendium of political and religious ideas of thirteenth-century Japan', MN 32:1-34

C. Steenstrup 1979, Hojo Shigetoki (1198-1261) and his role in the history of political and ethical ideas in Japan, Scandinavian Institute of Asian Studies Monographs (London: Curzon Press)

S. Gay 1985, 'Muromachi Bakufu rule in Kyoto: administrative and judicial aspects', in J. P. Mass & W. B. Hauser, eds, The Bakufu in Japanese history (Stanford UP)

K. Asakawa 1929, The Documents of Iriki: illustrative of the development of the feudal institutions of Japan (Yale UP; reprinted by Greenwood Press, Westport, Connecticut)

Hall, John C. "Japanese Feudal Laws: the Magisterial Code of the Hojo

Power Holders (1232) ." Transactions of the Asiatic Society of Japan 2nd ser. 34 (1906):

"Japanese Feudal laws: The Ashikaga Code." Transactions of the Asiatic Society of Japan 1st ser. 36 (1908):

"Japanese Feudal Laws III: The Tokugawa Legislation." Transactions fo the Asiatic Society of Japan 1st ser. 38 and 41 (1911): —Preceding unsigned comment added by 68.6.206.163 (talk) 09:48, 17 December 2007 (UTC)

Sengaku-ji photos should be included

Adkins site of photos of sengaku-ji is one of the best on the web. How could you not find relevence of having links to it on the Bushido page? Sengaku-ji is a part of the 47 ronin story, THE national story of Japan and one of the ultimate examples of Bushido in Japanese history. It is a disservice to wikipedia readers to remove these important links. The second link demonstrates the reverence of the people three hundred years later to the ako-gishi and their adherence to the Bushido ideal. —Preceding unsigned comment added by 68.6.204.111 (talk) 12:50, 2 January 2008 (UTC)

• Jadkins.com: "Sengakuji Temple (Resting Place of the 47 Ronin)" —Preceding unsigned comment added by 68.6.204.111 (talk) 08:06, 11 January 2008 (UTC)

Mostly because link #1 was directed at the picture section (which is all I saw the first time around) and link #2 was for a picture essay also (Which served no usefulness to the article what so ever). Additionally there are articles specifically for sengaku-ji and the Forty-seven Ronin. --ShakataGaNai (talk) 16:57, 2 January 2008 (UTC)

Picture number two is VERY important because it shows the reverence of the people to the Ako-gishi and the Bushido Ideal. Articles are still written and thousands of people make pilgrimige to the site each year. On the 300th anniversary, more than 100,000 people appeared at the site. I think this is worthy of mention. I was the person who orginally brought attention to the adkins site by links and it is probably the best and most complete photo set of Sengaku-ji online. If anything, Sengaku-ji and the loyal 47 are a symbol of fidelity and adherence to Bushido

• Uncommon Valor: On December 14, 2002, More than 130,000 people gathered at Sengaku-ji to commemorate the 300th anniversary of the attack on Lord Kira's Mansion by the warriors of Ako.

"Every day that we waited seemed like three autumns to us...."

Bushido--Relevant quotes in history

All of the following quotes come from Sengoku Era or earlier warlords. These examples demonstrate the dual influence of Buddhism and Confucianism on the development of Bushido —Preceding unsigned comment added by 68.6.204.111 (talk) 05:03, 18 January 2008 (UTC)

Hojo Shigetoki (1198-1261 A.D.)

When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master.

(....)

One should not talk about the faults of others, even as a joke. For even though one may think of it as a joke, to others it may be embarrassing, and this is a bad mistake. If one would joke, he should joke about things that are a pleasure to others. One should have restraint and deep sympathy in all things.

One should worship the gods and Buddhas morning and night, and maintain a heart of faith. The gods grant power to a man ac-cording to his respect for them, and he maintains his fate according to their blessings. Thus, when coming before the gods and Buddhas, for better ability in this world one should ask to be granted an upright heart. In this way he will be esteemed in this world and born in the Western Paradise in the next, and this is a fine thing. One should understand this principle well.

(....)

If one treats men roughly in this existence, he will be roughly treated by them in the next, for karma is never-ending in all things. And if one would rid himself of bad karma in this round of existence, he should treat well those who are not so kind to him. For if one is dealt with kindly by people, he can rejoice in his previous existence; but if he is handled roughly in this world, his previous existence is a matter for regret.

Shiba Yoshimasa (1350-1410 A.D.)

First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his de­scendants. He should not scandalize his name forever by holding his one and only life too dear. On the other hand, in the light of this, to consider this life that is given to us only once as nothing more than dust and ashes, and lose it at a time when one should not, would be to gain a reputation that is not worth mentioning. One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of military general. It is that exactly that will be the great fame of one's de­scendants.

In this uncertain world, ours should be the path of discipline.

There are men who believe that when one is serving the lord, he first receives the lord's favor and only then makes endeavors in loyalty and his duties. They have understood the matter in reverse. Being able to live in this world is from the beginning by the grace of one's lord. It is a sad thing for men to forget this and, while setting their ambitions yet higher, envy their masters and the world at large. —Preceding unsigned comment added by 68.7.68.61 (talk) 07:04, 9 March 2008 (UTC)

The Buddha appeared and the gods manifested themselves in this world entirely for its sake and for the sake of those living in it. Thus, it was not to injure man, but to make his heart pure, to make correct his sense of humanity, justice, propriety, wisdom and faithfulness, and to make clear the foundation of his life. Yet, was there something further expressed in their appearances? Those who do not understand this basic point confess their belief in the Buddhas but bring trouble to the people, taking their belongings, and building temples or monasteries. Or, declaring their respect for the gods, they deprive men of their lands only to perform shrine services. One should know that such acts are a sacrilege to both the gods and Buddhas. —Preceding unsigned comment added by 68.7.68.61 (talk) 07:07, 9 March 2008 (UTC)

When a man has ability in the arts, the depth of his heart can be conjectured and the mind of his clan surmised. No matter how noble a family one may be born into or how good-looking he may be, when people are picking up the manuscripts for recitation of chants, thinking over the rhymes for making poetry or tuning up their instruments, how deplorable it must be to be among people reciting linked verse and to have to make some excuse for one's inability, or to sit chin in hands while others are playing music together. —Preceding unsigned comment added by 68.6.204.111 (talk) 20:27, 5 April 2008 (UTC)

Imagawa Sadayo (1325-1420 A.D.)

"Without knowledge of Learning, one will ultimately have no military victories."

It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety

(....)

"It is forbidden that one should, acting disrespective of the Way of Heaven, attach little importance to his duties to his master and be overly attentive to his own business"

"It is forbidden to bring about one's own excessive prosperity by means of exploiting the people and causing the destruction of shrines

"One should not be envious of someone who has prospered by unjust deeds. Nor should he disdain someone who has fallen while adhering to the path of righteousness."

"One should be highly reverential of Buddhist priests and treat them with correct manners."

It is natural that training in the martial arts is the Way of the warrior, but it is important to put them into actual practice. First, it is written in the Four Books and Five Classics (*See footnote) as well as in the military writings that in protecting the country, if one is ignorant in the study of literature, he will be unable to govern.

(....)

without the love and respect of the masses, all matters are difficult to achieve.

(....)

In Governing the country, it is dangerous to lack even one of the virtues of humanity, righteousness, etiquette and wisdom

(....)

There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments.

Hojo Nagauji (1432-1519 A.D.)

Above all, believe in the gods and Buddhas.

To worship the gods and Buddhas is the correct conduct for a man. It can be said that one will be in conformity with the feelings of the gods and Buddhas if he will simply make his heart straight-forward and calm, respect honestly and wholeheartedly those above him and have pity on those below, consider that which exists to exist and that which does not exist to not exist, and recognize things just as they are. With such a frame of mind, one will have divine protection even though he does not pray. But if his mind is not straight, he had best be prudent lest it be said that he has been abandoned by Heaven, prayerful or not

To be a samu­rai is to be polite at all times.

It will not do to think that one must have swords and clothing as fine as everyone else's. It is sufficient to intend not to be un­sightly. Borrowing and seeking after things one doesn't have, and piling up debts, one will be scorned by others.

It is hardly necessary to record that both Learning and the mili­tary arts are the Way of the Warrior, for it is an ancient law that one should have Learning on the left and the martial arts on the right. But this is something that will not be obtainable if one has not prepared for it beforehand.

Asakura Norikage (1474-1555 A.D.)

No matter how lacking a man may be in humanity, if he would be a warrior, he should first of all tell no lies. It is also basic that he be not the least bit suspicious, that he habitually stand on integrity, and that he know a sense of shame. The reason being that when a man who has formerly told lies and acted suspiciously participates in some great event, he will be pointed at behind his back and neither his allies nor his enemies will believe in him, regardless of how reasonable his words may be. One should be very prudent about this.

A man who keeps a considerable number of retainers—and this goes without saying for a general—should first of all have the religious and habitual awareness to provide for his men well. Especially for men who have been long in service, but also for those who are new or presently employed, if there is a retainer who has died in the midst of dutiful service and leaves behind a young child, the master should treat that child with great care, dealing with it kindly in a way that it will be able to become an adult. When a samurai by chance has no natural heir, if the master will encourage him to take on a fitting adopted child while he and his wife are yet healthy, and advise him in a way that his family line will not run out, even a childless man will feel reassured and grateful, and will not hold back his life for his master. If a man will kindly do such things, those under him will feel greatly blessed, and those who hear and see these things will think of him as reliable. Those under his command will naturally serve him with great loyalty, as will those of other clans, and he will have many reliable retainers.

Takeda Shingen (1521-1573 A.D.)

Everyone knows that if a man doesn't hold filial piety toward his own parents he would also neglect his duties toward his lord. Such a neglect means a disloyalty toward humanity. Therefore such a man doesn't deserve to be called 'samurai'.

"Learning4 is to a man as the leaves and branches are to a tree, and it can be said that he should simply not be without it. Learning is not only reading books, however, but is rather something that we study to integrate with our own way of life. One who was born in the house of a warrior, regardless of his rank or class, first acquaints himself with a man of military feats and achievements in loyalty —Preceding unsigned comment added by 68.7.68.61 (talk) 06:21, 9 March 2008 (UTC)

Takeda Nobushige (1525-1561 A.D.)

One must never be perfidious to his master. In the Lun Yu it says, "One should act according to the Way even in times of haste. One should act according to the Way even in times of danger." It says further, "When one is serving his master, he should exert himself." One should not exhibit the least bit of cowardice on the battle-field. In the Wu Tzu it says, "He who would save his life shall lose it, and he who would give up his life shall save it."

One should not be lazy in attending to his everyday duties. In the Lun Yu it says, "If one has energy left after endeavoring in virtue, he should study

One should not tell a lie in any situation whatsoever. In the oracles of the gods it has been said, "Although truth may not be rewarded at once, in the end it will receive the compassion of the gods and Buddhas." In battle, however, shouldn't one act according to the circumstances of the moment? In the Sun Tzu it says, "Avoid the enemy's strength, strike at his weakness. "2 —Preceding unsigned comment added by 68.7.68.61 (talk) 06:32, 9 March 2008 (UTC)

One should exert himself in the martial arts absolutely. In the San Lueh it says, "There are no weak soldiers under a strong general."

One should not be the least bit unfilial toward his parents. In the Lun Yu it says, "In serving one's parents, one should use all his strength."

One should not use rough manners with anyone. With priests, women, children, the poor, and the elderly, one should be all the more polite. It is said in the Li Chi that, "One is safe when polite, but in danger when ill-mannered."

It is essential to develop one's self in the martial arts. In the Lun Yu it says, "To study the heretical will only be damaging."

One must not be negligent in Learning. In the Lun Yu it says, "To study and not to think is darkness. To think without study is dangerous."

In matters both great and small, one should not turn his back on his master's commands. In the Lun Yu it says, "Water will conform to the shape of the vessel that contains it, whether it be round or square."

No matter how unreasonably the master may treat a man, he should not feel disgruntled. In the Hsiao Ching it says, "Although one may think that the master is unfitting for his position, a retainer must do the work of a retainer." It is also said that, "The man who hunts a deer does not gaze at the mountains." It is fur¬ther said that, "An underling does not pass judgments on a superior." —Preceding unsigned comment added by 98.176.40.77 (talk) 07:49, 16 June 2008 (UTC)

Nabeshima Naoshige (1538-1618 A.D.)

Bushido is in being crazy to die. Fifty or more could not kill one such a man

Torii Mototada (1539-1600 AD)

For myself, I am resolved to make a stand within the castle and to die a quick death. It would not take much trouble to break through a part of their numbers and escape, no matter how many tens of thousands of horsemen approached for the attack or by how many columns we were surrounded.

(...)

But that is not the true meaning of being a warrior, and it would be difficult to account as loyalty. Rather, I will stand off the forces of the entire country here, and, without even one one-hundredth of the men necessary to do so, will throw up a defense and die a resplendent death. By doing so I will show that to abandon a castle that should be defended, or to value one's life so much as to avoid danger and to show the enemy one's weakness is not within the family traditions of my master Ieyasu.

(....)

It is not the Way of the Warrior to be shamed and avoid death even under circumstances that are not particularly important. It goes without saying that to sacrifice one's life for the sake of his master is an unchanging principle. As this is a matter that I have thought over beforehand, I think that circumstances such that I am meeting now must be envied by people of understanding.

(....)

They must be determined to stand with Lord Ieyasu's clan in both its ascent and decline, in times of peace and in times of war; and either waking or sleeping they must never forget that they will serve his clan, and his clan alone. To be avaricious for land or to forget old debts because of some passing dissatisfaction, or to even temporarily entertain treacherous thoughts is not the Way of Man.

Even if all the other provinces of Japan were to unite against our lord, our descendants should not set foot inside another fief to the end of time.

(...)

Be first of all prudent in your conduct and have correct manners, develop harmony between master and retainers, and have compassion on those beneath you. Be correct in the degree of rewards and punishments, and let there be no partiality in your degree of intimacy with you retainers. the foundation of man's duty as a man is in "truth." Beyond this, there is nothing to be said.

KATO KIYOMASA (1562-1611)

One should put forth great effort in matters of learning. One should read books concerning military matters, and direct his attention exclusively to the virtues of loyalty and filial piety.

Having been born into the house of a warrior, one's intentions should be to grasp the long and the short swords and to die.

If a man does not investigate into the matter of Bushido daily, it will be difficult for him to die a brave and manly death. Thus it is essential to engrave This business of the warrior into one's mind well.

Kuroda Nagamasa (1568-1623 A.D.)

If a general who is to maintain the province does not have a special consciousness, his task will be a difficult one to attain. His attitudes must not be the same as the ordinary man's. Firstly, he must be correct in manners and etiquette, must not let self-interest into government, and must take care of the common people. Moreover, he must be prudent in selecting the things that he has interest in; for what the master prefers, all the other warriors will also, and even the farmers and townspeople will take pleasure in them. If he does some trifling thing for pleasure, he should do it in such a manner that it will not cause attention; and he should not forget even for a moment that he is the model for the four classes of people.

Generally speaking, the master of a province should discharge his duties with love and humanity, should not listen to slander, and should exercise the good. When one has been born into the house of a military commander, he should not forget the arts of war even for a moment.

Generally speaking, for the master of a domain to cherish the arts of peace is not at all a matter of thinking that he must read many books and write poetry. Rather, it is essential that he know the Way of Truth, that he be particular about his efforts in the scrutinizing of every matter, that he be just in all affairs and make no mistakes, that he be correct in recognizing good and evil and demonstrate rewards and punishments clearly, and that he have a deep sympathy for all people. Again, what is called cherishing the Way of the Warrior is not a matter of extolling the martial arts above all things and becoming a scaremonger.

Moreover, if scholastics are neglected during the times of war, legislation will be unestablished, self-interest in government will abound, and, as there will be no real love for the members of the clan or the common folk either, the people who carry grudges will be many. Even in the battlefield, if one has only hot-blooded bravery he will not be in accordance with the Way; and being thus unmindful of his soldiers, acts of loyalty will be rare.

When one understands "authority" to mean taking an attitude of intimidation toward everyone, acts in a high-blown manner even when meeting with the clan elders, uses rough words for matters of no consequence at all, refuses to listen to the admonitions of others, perseveres in his own mistakes, and forcibly shoves through his own opinions, even the clan elders will not rebuke him and he will likely be pulled along (a destructive path) by his own actions. If one acts like this even toward the clan elders alone, it will eventually reach to all his warriors, and by simply fearing the master they will have no thoughts of loyalty, will think only of their own positions, and will commit no true acts of service —Preceding unsigned comment added by 68.7.68.61 (talk) 06:45, 9 March 2008 (UTC)

You who are my descendants should tread in my footsteps, absolutely abide by these precepts, strive to be economical, behave yourselves all the more prudently, dispense benevolence to the people, be just in government, and carry on the family customs in a manly way. If you will do this, the entire country will hear of the benevolence of our clan and there will be many who are swayed to follow us.

However, to oppress the people and covet the possessions of the samurai in one's desire to become quickly prosperous is abso­lutely laying the foundation for the destruction of the fief.

Precious metals and jewels are not necessarily treasures. Rather, one should consider his samurai and the common people as his wealth, and bring them up with gentleness and benevolence. Gold and silver are not necessarily to be recklessly accumulated; and when one receives wealth and distinction naturally through years of meritorious deeds, no disasters are likely to follow.

 —Preceding unsigned comment added by 68.6.204.111 (talk) 07:30, 16 January 2008 (UTC)

Works by Dr. Carl Steenstrup

Medieval historical documents

• Tens of thousands of documents survive from the medieval period. While only a few have been translated into English, or are likely ever to appear in translation, it seems only proper to make references to some notable translations here. Many of the texts have no title as such, appearing in numbered collections of documents like Kamakura ibun. Even when texts have been given a name, their titles are unfamiliar to most of us, and in any case many are translated as examples of a certain kind of document. Although a variety of different works are included here, they are listed simply in reverse chronological order of publication.
• Conlan, Thomas. "The Nature of Warfare in Fourteenth-Century Japan: The Record of Nomoto Tomoyuki." Journal of Japanese Studies, 25: 2. (Summer, 1999), 299-330. and reports of arrival written from 1335 to 1337," p. 302] *add KANJI for terms
• Steenstrup, Carl. "Sata Mirensho: A Fourteenth-Century Law Primer." MN 35: 4 (Winter, 1980), 405-435.
• Steenstrup, Carl. "The Gokurakuji Letter. Hôjô Shigetoki's Compendium of Political and Religious Ideas of Thirteenth-Century Japan " MN 32: 1 (Spring, 1977), 1-34. [Second surviving buke kakun 武家家訓読, warrior family precepts, "committed to writing by the head of an ichimon, that is, a hierachically organized lineage of a main family and its branch families, for the benefit of his successors" (p. 1). Trans. of Gokurakuji-dono go-shôsoku 極楽寺殿御消息 ("The Gokurakuji Letter") by Hôjô Shigetoki 北条重時 (1198-1261) from p. 7.)
• Steenstrup, Carl. "The Imagawa Letter: A Muromachi Warrior's Code of Conduct Which Became a Tokugawa Schoolbook." MN 28: 3(Autumn, 1973), 295-316. [Imagawa-jô 今川状 ("The Imagawa Letter"), also called Gusoku Nakaaki Seishi Jôjô 愚息仲秋制詞條々 ("Articles of Admonition by Imagawa Ryôshun to His Son Nakaaki"), and Imagawa Heikisho 今川壁書 (p. 295, ftn. 6). Attributed to Imagawa Sadayo 今川貞世 or Ryôshun 了俊 (1325-1420). Translation from p. 299. )
• Steenstrup, Carl. "Hôjo Sôun's Twenty-One Articles. The Code of Conduct of the Odawara Hôjô." MN 29: 3 (Autumn, 1974), 283-303.
• Steenstrup, Carl. " ." Acta Orientalia XXXVI (Copenhagen, 1974). —Preceding unsigned comment added by 68.6.204.111 (talk) 07:16, 20 January 2008 (UTC)

Article needs serious cleanup

We don't need to know the detailed academic degrees of the sources in the lead section. Inline comment moved to talk: —Viriditas | Talk 14:23, 25 January 2008 (UTC)

re: ref#5 James Williams. Questionable credentials make for a questionable article and thus a questionable reference.

Talkpage cleanup

I've just removed a mass of book references, random quotes and a bushido FAQ from the talkpage. My understanding from Misplaced Pages:Talk page guidelines is that the talkpage is not for an indiscriminate collection of information, but for discussion on how to improve the article. I appreciate that the IP editor 68.6.204.111 has spent a lot of time and effort researching this topic and posting to this page, but this is not the forum for such things as a "Bushido FAQ" and I would thank him for refraining from posting more of the same. If, however, there is some valid reason for all this to be posted here, and 68.6.204.111 has some eventual point to doing so, please explain it before continuing, and if it is justified feel free to revert my removal. --DrHacky (talk) 14:54, 14 February 2008 (UTC)

Dr. Hacky, The information provides a good general background on Bushido, based on research. These are not random notes. THese are notes for serious researchers. You wikipedia editors need to make up your minds. First you flag the article for not providing sources, and then when I did provide them, you ERASED them. Make up your minds.

Many Misplaced Pages articles on Japanese culture are bizarre mixes of made up opinions and essays by people who took one year of Karate or played a video game and now consider themselves experts on Japanese history. This is a major disaster. When I first read the "seppuku" article, it described it as "a rare and shameful act that caused the person to lose their estate and that people had to be forced to do it--the opposite of the truth. In addition a "ronin" was described as "a person who had foresaken honor and failed to kill himself". Somehow, Yamaga Soko has been credited with creating bushido in the 1600's! The reality is that he merely repeated what earlier warriors had been saying for hundreds of years--in written form. He was a follwer of descendants of the Takeda and studied their written Confucian essays. WIKIPEDIA IS A MESS!

If anything, Bushido mellowed out during the Tokugawa Era. The real Sengoku warlords had harsh punishments in mind if their men strayed from martial arts training or didn't "investigate into bushido daily" —Preceding unsigned comment added by 68.6.204.111 (talk • contribs) 18:23, 15 February 2008

Thanks for your reply, IP:68.xx. Ok, I see where you're coming from now. The article probably does need references, but the way to add them is to use them to support statements made in the article, perhaps linked as a footnote to a particluar fact. Listing every book on bushido you've read or found in the library on the talk page does not help improve the article. Instead, feel free to change what the article might say about, for example, Yamaga Soko (which, at the moment is nothing) and back up the assertion with a reference. You should have a look at WP:REF for more info.

However, I'm still not certain what point is served by a "Bushido FAQ" and extensive excerpts and quotes from source texts on the talk page. If they're relevant to the article, they should go in the article. If they're not relevant for the article itself then they don't belong on the talk page either.

Oh, and don't forget to sign your comments please. --DrHacky (talk) 03:36, 16 February 2008 (UTC)

Dr. Hacky, I had a version of this page with references, but someone removed them. I did not list every article I have read on the topic, but the list is comprehensive and important for research. For some strange reason, people try to rewrite well known historical facts on this page. Someone removed the Japanese dictionary definition of Bushido (Shogakukan Kokugo Daijiten--one of the most well known Japanese dictionaries), which explains that Bushido spread across the country during the Muromachi Era and then altered the article to read that Bushido developed during the Tokugawa era. That is Bizarre.

There are entire books, mostly in Japanese, documenting Bushido and the writings of the feudal lords. Instead of making up Japanese history, people should be reading these books and documents. Tens of thousands of documents from the medival period remain untranslated.

I sign with my real name --Masaru 勝 —Preceding unsigned comment added by 68.6.204.111 (talk • contribs) 07:42, 18 February 2008

Hi Masaru. Please read my comments above again, I think you are missing the point. The talkpage is not for listing your references, pasting excerpts or making your own FAQ. If there are problems you found in the article then you can discuss the truth of them on the talk page. My a make a suggestion- make an account here, so you can then have a userpage where you can keep your FAQ and list of sources and direct other people to them if you feel necessary. Then, when you make a comment you can sign it with ~~~~ so everyone knows who made the comment and when, as explained already to you here. It also helps with your editing as you can put your favourite articles on a watchlist, which you may not be able to do as an IP user. --DrHacky (talk) 11:42, 18 February 2008 (UTC)

Dr. Hacky, the problem is that people make edits without reading the article or the references (or doing any additonal research) . By posting them in the talk area, this has eliminated the problem on pages where people wre inclined to make additions that were contrary to historical record (see seppuku talk page). So far, I have:

1. been asked to cite my sources

2. watch the sources be erased or transferred to another page

3. see another person write material contrary to historical record after erasing the sources

4. see a tag placed on the page saying that material will be erased because of lack of sourcing/citation

5. cited my sources

6. had admin erase links to the best photoset of Sengakiji online while stating the pictures "served no usefulness to the article what so ever". Also erased links to a photo set commemorating the 300th anniversary of Uchiri ("day of the raid") whereby 130,000 Japanese gathered at Sengakuji (2002) to celebrate the 47 ronin attack on the mansion of their enemy. (We are in pretty bad shape if the admin finds no connection to the Bushido page "what so ever", considering that 47 ronin is pretty much the national story of Japan and one of the ultimate symbols of Bushido in Japanese history)

7. had admin erase the sources/citation stating that they are "mass of book references, random quotes....indiscriminate collection of information" (In reality, the quotes are in chronological order from 11th century to 17th century and the the basis for this page. The information is probably the best in English that are available. The Japanese texts listed are the orginal writings of the feudal lords in Classical Japanese text)

If you, as an admin failed to see the significance of the material, then may the gods help us all, WIKIPEDIA IS A MESS!!!

This is the third round of "state your sources, erase your sources , state your sources, erase your sources" that this page has seen. we can end this nonsense by leaving them here permanently. If some moron wants to argue that Bushido developed in the 1900's they can come here and read about how old it REALLY is.

In the past, "talk page clean up" became another word for "COVER-UP" for a person who is discredited for lack of knowledge on a topic and was OUTTED in public. I say let the record reflect these people's errors and leave Japanese history to the experts. It is arrogant for some person who studied karate for a year to think that they have more knowledge than a translator/historian who spent their lifetime on a topic. If these people are embarrassed, they can change their logins. I would think that Misplaced Pages would strive for excellence in educating people and being a tool of education rather than cover up mistakes of amateurs.

Regarding the names, If everyone is using a made up name, what is the sense of signing? I sign with my real name.

--Masaru 勝 —Preceding unsigned comment added by 68.6.204.111 (talk) 14:12, 19 February 2008 (UTC)

If "Misplaced Pages is a mess" it is because editors don't follow guidelines. I have pointed out a couple of guidelines to you and asked you to follow them- keep the talk page for discussion of an article, post sources in the article not on the talkpage, and to sign your talkpage posts with four tildes (~~~~). I am addressing your edits on the talkpage because I found the talkpage to be in a mess.

As for your points-

1. you should cite your sources
2. you can revert if a source is removed
3. you can revert if you disagree with an edit
4. you should cite your sources
5. you should cite your sources
6. I have not seen the photo, but you can revert if you disagree with an edit
7. I am not an admin, and I take offense at your accusation that I have studied karate for a year

Seeing how it is possible to revert edits you disagree with, I am not sure why people making what you think are strange edits to the article presents a problem. Besides, none of that has anything to do with what I have been saying.

As I have said before, if those sources that are on the talkpage "are the basis for this page" then they belong in the article, with their relevance to a particluar statement in the article indicated, not on the talkpage.

And the purpose of logins and signing is so we can associate all edits to a particular editor. It does not matter what their real name is or what made-up name they choose. This is standard wikipedia procedure, it would be less of a mess if you could follow it. --DrHacky (talk) 13:57, 20 February 2008 (UTC)

Dr. Hacky, my 68.111.XX talk page is just fine. I really dont want to get into the reverting war because it is a waste of time and takes away from what could be a good educational article.

I have cited sources several times-

I never said that you studied karate for a year, i said you didnt recognize the importance of the information, probably didn't read it first and erased it. Others here have zero educational experience in translation and history and use video games as a source of information. Misplaced Pages would be less of a mess if people read the material first and do original research first--and i mean primary research, not rely on flawed secondary sources.

-Talk page cleanup is just a cover-up for embarrassed people trying to hide the intellectual thrashing they got when they made up Japanese history and got caught.

I say let the record stand as it is. Leaving the sources points people in the right direction, if they are too lazy to do original research of their own.

Regarding signatures,Misplaced Pages says you can establish an account if you want to, but if the name is phony, whats the point? If wikipedia wants to force registration, then let them do so. If the person is a well known historian, it would matter to me if they signed.

--Masaru 勝 —Preceding unsigned comment added by 68.6.204.111 (talk) 15:54, 20 February 2008

"I really dont want to get into the reverting war because it is a waste of time and takes away from what could be a good educational article."

If you don't revert edits you disagree with or discuss them on the talkpage, you can't complain about it afterwards, as you have been.

" Misplaced Pages would be less of a mess if people read the material first and do original research first--and i mean primary research, not rely on flawed secondary sources."

You should read Misplaced Pages:Source#Primary_and_secondary_sources and WP:PSTS. If you are using primary sources to make interpretive, analytical or synthetic claims, you are violating original research policy, as it seems you are doing with your FAQ. Misplaced Pages is supposed to be based on secondary sources.

"-Talk page cleanup is just a cover-up for embarrassed people trying to hide the intellectual thrashing they got when they made up Japanese history and got caught."

Seriously, what are you talking about?

"Regarding signatures,Misplaced Pages says you can establish an account if you want to, but if the name is phony, whats the point? If wikipedia wants to force registration, then let them do so. If the person is a well known historian, it would matter to me if they signed."

I made a suggestion that you get an account, and if you're serious about editing I can really see no reason why you shouldn't. However, signing comments is a different thing which is mandatory, not optional, and I don't know why it's so hard for you to do. Also, don't remove the SineBot signatures, they're there for a reason. And how do you know that I'm not Stephen Turnbull, and this is my wikipedia account? --DrHacky (talk) 14:37, 21 February 2008 (UTC)

-examining primary sources refutes the mistaken secondary sources very easily. Here is how it works: read primary sources, figure out that secondary sources are flawed--don't use flawed secondary sources in your article. That is called responsible research and that is not a violation of any rule here.

-reverting is unnecessary if people act responsibly and do their research.

-talk page cover up: this talk page and a few others have been deleted in the past because some uninformed parties embarrassed themselves.

-People cant handle the fact that you don't have don't have to have a wikipedia account. Maybe you should move to make it a requirement. Until then, too bad. I suggest that no one register an account and make edits whenever they want.

-Dr. Turnbull knows his history and he wouldn't have described important material in this way: "mass of book references, random quotes....indiscriminate collection of information" I have a respect for Dr. Turnbull because as an academic,he probably thinks before he speaks or writes.

--Lets strive for excellence here instead of wasting time trying to cover up. YOU did not recognize the material as significant and you really don't see the significance of being accurate on these pages. Google search on these topics (Japanese History) usually come up as number one. If the material is wrong, Misplaced Pages is guilty of spreading misinformation. You are too busy arguing small details and technicalities when the real big issue is in front of you.

--This whole exchange is a side diversion away from the fact that mistakes were made. If we leave the educational material, people will learn. "Cleanup" of the talk page would cause someone to make the same mistake.

----Masaru 勝  —Preceding unsigned comment added by 68.6.204.111 (talk) 12:06, 22 February 2008 (UTC)

"-talk page cover up: this talk page and a few others have been deleted in the past because some uninformed parties embarrassed themselves."

When was this talk page deleted? --DrHacky (talk) 00:32, 25 February 2008 (UTC)

THE BUSHIDO FAQ (this will be updated periodically)

Q. How old is Bushido?

A. According to the Japanese dictionary Shogakukan Kokugo Daijiten, "Bushidō is defined as a unique philosophy (ronri) that spread through the warrior class from the Muromachi (chusei) period." Bushidō developed between the 9th to 12th centuries and numerous translated documents dating from the 12th to 16th centuries demonstrate its influence.

Q. Was there a universal code of behavior for Samurai?

A. Yes. Because of the influence of Confucianism, Buddhism and Shinto, there were common traits. These included loyalty, duty, honor as well as modesty, politeness and consideration for others. (see the above examples) Samurai were raised to be literate and their main area of study was the Confucian classics. The values were imbued into samurai during their upbringing.

Q. Did Bushido change much over the centuries?

A. No. Bushido was surprisingly static and uniform. In fact, it probably grew tamer during the peaceful Tokugawa (Edo) Period. Read the above examples.

This description from the Kojiki (712AD) of the idealized warrior was written well before the term "Bushido" was invented: "Yamato Takeru may be considered the rough ideal of the Japanese warrior to come. He is sincere and loyal, slicing up his father's enemies "like melons," unbending and yet not unfeeling, as can be seen in his laments for lost wives and homeland, and in his willingness to combat the enemy alone."

Wilson states that Yamato Takeru's portrayal in the Kojiki "indicates that the ideal of harmonizing the literary with the martial may have been an early trait of Japanese civilization, appealing to the Japanese long before its introduction from Confucian China."

From The Heike Monogatari is this idealized description of the literate warrior:

Friends and foes alike wet their sleeves with tears and said,

"What a pity! Tadanori was a great general,

pre-eminent in the arts of both sword and poetry."

(Kitagawa and Tsuchida, 1975)

Q. Did Samurai emphasize loyalty to their masters?

A. Yes. Samurai often served a lord and his ancestors for several generations. However, the Daimyo often made alliances with other lords and these loyalties DID shift according to convenience, military dominance, or reward. Loyalty to one's immediate Lord was a common theme from the earliest Japanese historical writings and many feudal lords emphasized this in writing from the 13th century onward.

Q. Did early Samurai pledge loyalty to the Emperor of Japan?

A. Yes. Some Families existed solely to guard the imperial family. Others were descended from it, intermarried with it and sent volunteers to guard it. This was done to gain some measure of influence over the Imperial Family or to gain prestige from association with it. Some Samurai families felt stronger loyalty to the emperor than to the Shogun. All of the major military leaders such as Hideyoshi or Tokugawa had to obtain titles from the Emperor to at least gain the appearance of legitimate leadership. The Emperor was a figurehead leader for most of history with little actual power.

Q. Did the Samurai emphasize "the way of the warrior is death" before the 17th century?

A. Yes, of course they did. See the examples above. Not only did they say that "it is a matter of regret to let the day when one should die pass by" They often looked forward to an almost reckless death or "throwing one's life away" in the service of the Emperor or their feudal lord. Historians such as G. Cameron Hurst III,Karl Friday, and Thomas Conlan have tried to state the opposite, however this is simply not the case because several examples exist in writing. —Preceding unsigned comment added by 98.176.40.77 (talk) 19:01, 13 April 2009 (UTC)

Q. Did Yamaga Soko invent Bushido?

A. NO. He did help to clarify and codify it. Yamaga's theory of warrior ethic was called "Shido" and was described as "less radical" than Bushido. Yamaga was not the first person to apply the "Shi" label to upper class Samurai. This label was applied by writers before the 11th century. Daidoji Yuzan and Yamaga Soko were scholars of Koyogunkan and its editors. Someone else did all of the background work for their Confucian studies. Obata Kagenori (1572-1663) edited the Koyogunkan. He was a retainer of the Takeda who experienced battle first hand at Sekigahara and the fall of Osaka Castle

Imagawa Ryoshun wrote a document in 1412AD that could be considered a complete and balanced version of the Samurai code of ethics. The letter was studied by members of other clans and his writings were quoted often in the writings of other lords. The Tokugawa eventually incorporated the letter into Edo period feudal laws. The letter remained popular until World War II.

Q. How early did the ideal of the warrior and literary man originate?

A. There is evidence in writings from the 8th century that it developed in Japanese society even before the general introduction of Confucian ethic from China. The Samurai knew from an early point in history that they would have to be good at administration as well as fighting in order to run a orderly domain.

Q. Did the Samurai emphasize consideration of others, polite manners and good conduct?

A. Yes. Because of Confucianism and Buddhism, these values were imbued into the warriors during their upbringing. THere were some bad leaders, but in general, the Daimyo recognized that the cooperation of the people was essential for success. According to the experts, only a handful of documents surviving from the medieval period have ever been translated or ever will be translated. So far, common themes are visible in the warrior ethical codes.

Q. Did the Samurai consider themselves protectors or defenders of the country?

A. Yes. They also considered themselves as role models for the other classes in society.

Q. How accurate is Tsunetomo Yamamoto's Hagakure as a guide to Bushido?

A. Much of Hagakure was influenced by or written about Yamamoto's lord's father or those before him and lessons or sayings handed down by him. For example, Nabeshima Naoshige was a true Sengoku Daimyo who had killed hundreds of men in battle and therefore learned his lessons of warfare firsthand. He was a wise and experienced leader who saved the clan from destruction more than once. But it is only one view of the way of the warrior, and anachronistic at that, considering his social and chronological placement. Tokugawa period Confucian scholars like Ogyu Sorai disagreed with Yamamoto's idea of bushido, and Yamamoto, we must not forget, disagreed with how the 47 ronin handled that incident, despite social acclaim for their actions. The Hagakure samurai would have attempted to kill his enemy without waiting a whole year! Thus we can see it as one side of a highly charged social debate on the nature of the way of the warrior in the Tokugawa period

Q. When was the term "Bushi" first used?

A. From Wilson's text: "The word bushi likely entered the Japanese vocabulary with the general introduction of Chinese learning and was added to the indigenous words, tsuwamono and mononofu. Its earliest appearance in writing was in the Shoku Nihongi, an early history of Japan completed in 797 A.D. In a section of that book covering the year 723, we read: (English)

Again, the August Personage said, "Literary men and warriors are they whom the nation values." —Preceding unsigned comment added by 68.6.204.111 (talk) 20:17, 5 April 2008 (UTC)

Q. when was the term "samurai" (Saburau--a verb meaning to wait upon or accompany a person in the upper ranks of society) first used?

A. "In Ideals fo the Samurai", translator William Scott Wilson states: "An early reference to this word is found in the Kokinshu (914AD)("Collections of Ancient and Modern Poems."), the first imperial anthology of poems, completed in the first part of the tenth century.... Saburai became synonymous with bushi almost entirely by the end of the 12th century."

Attendant to nobility

Ask for your master's umbrella.

The dews neath the trees of Miyagino

Are thicker than rain.

(Poem 1091)

Q. When did the Japanese begin to admire the sword in high regard as opposed to other weapons?

A. In The Kojiki (712AD)--Japan's earliest surviving text, Yamato Takeru is credited with writing:

The many-clouds-rising

Izumo Takeru

Wears a Sword

With many vines wrapped around it,

But no blade inside, alas.

or this:

Next to the maiden's

Sleeping place

I left

The sabre, the sword—

Alas, that sword.

Q. What is the origin of the Bushido written about in Inazo Nitobe's book Bushido: The Soul of Japan?

A. (Excerpt from the preface dated Twelfth Month, 1899, Malvern, Pa.,)

"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." Chamberlain claims that Inazo Nitobe "fabricated bushido out of whole cloth" in his essay, however, Nitobe himself says it was taught to him by his family. He is very forthcoming and honest in the preface to his book and humbly admits that his writing is not of the best quality. Allegiance did shift away from the feudal lord to the emperor after the Meiji Period and became the focus of loyalty. —Preceding unsigned comment added by 98.176.40.77 (talk) 17:57, 3 September 2008 (UTC)

Q. Did the Samurai find inner peace during battle through the use of Zen? Did they "kill with inner peace – and die with inner calm." as Historian G. Cameron Hurst III so put it?

A. Yes, of course they did. See the examples above. In the Chikubasho (1383 AD), a 14th century text written by Shiba Yoshimasa it is stated "The man whose profession is arms should calm his mind and look into the depths of others. Doing so is likely the best of the martial arts." Several examples of this exist in writing. —Preceding unsigned comment added by 98.176.40.77 (talk) 19:14, 13 April 2009 (UTC)

Q. What did westerners present in 16th century Japan say about honor and manners of the people?

A. In his book "Japanese Culture" (2000), historian H. Paul Varley notes the description of Japan given by Jesuit leader St. Francis Xavier (1506-1552): “There is no nation in the world which fears death less”. Xavier further describes the honor and manners of the people: “I fancy that there are no people in the world more punctilious about their honour than the Japanese, for they will not put up with a single insult or even a word spoken in anger.” Xavier spent the years 1549-1551 converting Japanese to Christianity. He also observed: “The Japanese are much braver and more warlike than the people of China, Korea, Ternate and all of the other nations around the Philippines.”

In December 1547, Francis was in Malacca (Malaysia) waiting to return to Goa (India) when he met a low ranked samurai named Anjiro (possibly spelled "Yajiro") Anjiro was not a noble man or an intellectual, but he impressed Xavier because he took careful notes of everything he said in church. Xavier made the decision to go to Japan in part because this low ranked samurai convinced him in Portuguese that the Japanese people were highly educated and eager to learn. They were hard workers and respectful of authority. In their laws and customs they were led by reason, and, should the Christian faith convince them of its truth, they would accept it en mass:

Excerpts from a letter to the Society of Jesus in Rome from St. Francis Xavier about his activities in Japan , 1552

"Japan is a very large empire entirely composed of islands. One language is spoken throughout, and it as not very difficult to learn. This country was discovered by the Portuguese eight or nine years ago. The Japanese are very ambitious of honors and distinctions, and think themselves superior to all nations in military glory and valor. They prize and honor all that has to do with war, and all such things, and there is nothing of which they are so proud as of weapons adorned with gold and silver. They always wear swords and daggers both in and out of the house, and when they go to sleep they hang them at the bed's head. In short, they value arms more than any people I have ever seen. They are excellent archers, and usually fight on foot, though there is no lack of horses in the country. They are very polite to each other, but not to foreigners, whom they utterly despise. They spend their means on arms, bodily adornment, and on a number of attendants, and do not in the least care to save money. They are, in short, a very warlike people, and engaged in continual wars among themselves; the most powerful in arms bearing the most extensive sway. They have all one sovereign, although for one hundred and fifty years past the princes have ceased to obey him, and this is the cause of their perpetual feuds.

Account of Japan sent to Father Ignatius Loyola at Rome, drawn from the statements of Anger (Han-Siro's western name). The Japanese Convert. Letter preserved at College of Coimbra.

"They are discreet, magnanimous and lovers of virtue and letters, honouring learned men very much."

"In the first place, the nation with which we have had to do here surpasses in goodness any of the nations lately discovered. I really think that among barbarous nations there can be none that has more natural goodness than the Japanese. They are of a kindly disposition, not at all given to cheating, wonderfully desirous of honour and rank. Honour with them is placed above everything else. There are a great many poor among them, but poverty is not a disgrace to any one. There is one thing among them of which I hardly know whether it is practised anywhere among Christians. The nobles, however poor they may be, receive the same honour from the rest as if they were rich"

Letter written by stranded pilot Will Adams (Adams was the basis for the Blackthorne charcter in the TV miniseries "Shogun") Will Adams would later be granted a position as adviser to Ieyasu, along with a fiefdom and a retinue of warriors or as Adams described them, "slaves and servants." Letter by William Adams(September 24, 1564–May 16, 1620), written 11 October, 1611. (Williams had been stranded in Japan since April, 1600)

"The people of this Land of Japan are good of nature, curteous above measure, and valiant in war: their justice is severely executed without any partiality upon transgressors of the law. They are governed in great civility. I mean, not a land better governed in the world by civil policy. The people be very superstitious in their religion, and are of diverse opinions." —Preceding unsigned comment added by 98.176.40.77 (talk) 18:37, 22 August 2008 (UTC)

This FAQ was written 1991 updated 2006

--Masaru 勝