Bushido: The Soul of Japan (The Way of the Warrior Series) - Hardcover

Nitobe, Inazo

Hardcover

ISBN 10: 1568364407 ISBN 13: 9781568364407

Publisher: Kodansha International, 2012

Synopsis

A century ago, when Japan was transforming itself from an isolated feudal society into a modern nation, a Japanese educator queried about the ethos of his people composed this seminal work, which with his numerous other writings in English made him the best, known Japanese writer in the West during his lifetime.
He found in Bushido, the Way of the Warrior, the sources of the virtues most admired by his people: rectitude, courage, benevolence, politeness, sincerity, honor, loyalty and self-control. His approach to his task was eclectic and far-reaching. On the one hand, he delved into the indigenous traditions, into Buddhism, Shintoism, Confucianism and the moral guidelines handed down over hundreds of years by Japan's samurai and sages. On the other hand, he sought similarities and contrasts by citing not only Western philosophers and statesmen, but also the shapers of European and American thought and civilization going back to the Romans, the Greeks and Biblical times.
This book is a classic to which generations of scholars and laymen alike have long referred for insights into the character of the Japanese people. And all of its many readers in the past have been amply rewarded, as will be all those who turn to its pages in the next and future decades.

About this title

From the Publisher:

The Sword, The Soul of the Samurai

[an entire chapter, minus one footnote and the original italics]

Bushido made the sword its emblem of power and prowess. When Mahomet proclaimed that "the sword is the key of Heaven and of Hell," he only echoed a Japanese sentiment. Very early the samurai boy learned to wield it. It was a momentous occasion for him when at the age of five he was apparelled in the paraphernalia of samurai costumes placed upon a go-board[1] and initiated into the rights of the military professions by having thrust into his girdle a real sword instead of the toy dirk with which he had been playing. After this first ceremony of adoptio per arma, he was no more to be seen outside his father's gates without this badge of his status, even though it was usually substituted for everyday wear by a gilded wooden dirk. Not many years pass before he wears constantly the genuine steel, though blunt, and then the sham arms are thrown aside and with enjoyment keener than his newly acquired blades, he marches out to try their edge on wood and stone. When he reaches man's estate, at the age of fifteen, being given independence of action, he can now pride himself upon the possession of arms sharp enough for any work. The very possession of the dangerous instrument imparts to him a feeling and an air of self-respect and responsibility. "He beareth not the sword in vain. What he carries in his belt is a symbol of what he carries in his mind and heart, -- loyalty and honour. The two swords, the longer and the shorter, -- called respectively daito and shoto or katana and wakizashi, -- never leave his side. When at home, they grace the most conspicuous place in the study or parlour; by night they guard his pillow within easy reach of his hand. Constant companions, they are beloved, and proper names of endearment given them. Being venerated, they are well-nigh worshipped. The Father of History has recorded as a curious piece of information that the Scythians sacrificed to an iron scimitar. Many a temple and many a family in Japan hoards a sword as an object of adoration. Even the commonest dirk has due respect paid to it. Any insult to it is tantamount to personal affront. Woe to him who carelessly steps over a weapon lying on the floor!

So precious an object cannot long escape the notice and the skill of artists nor the vanity of its owner, especially in times of peace, when it is worn with no more use than a crosier by a bishop or a sceptre by a King. Sharkskin and finest silk for hilt, silver and gold for guard, lacquer of varied hues for scabbard, robbed the deadliest weapon of half its terror; but these appurtenances are playthings compared with the blade itself

The swordsmith was not a mere artisan but an inspired artist and his workshop a sanctuary. Daily he commenced his craft with prayer and purification, or, as the phrase was, "he committed his soul and spirit into the forging and tempering of the steel." Every swing of the sledge, every plunge into water, every fiction on the grindstone, was a religious act of no slight import. Was it the spirit of the master or of his tutelary god that cast a formidable spell over our sword? Perfect as a work of art, setting at defiance its Toledo and Damascus rivals, there was more than art could impart. Its cold blade, collecting on its surface the moment it is drawn the vapour of the atmosphere; its immaculate texture, flashing light of bluish hue; its matchless edge, upon which histories and possibilities hang; the curve of its back, uniting exquisite grace with utmost strength; -- all these thrill us with mixed feelings of power and beauty, of awe and terror. Harmless were its mission, if it only remained a thing of beauty and joy! But, ever within reach of the hand, it presented no small temptation for abuse. Too often did the blade flash forth from its peaceful sheath. The abuse sometimes went so far as to try the acquired steel on some harmless creature's neck.

The question that concerns us most is, however -- Did Bushido justify the promiscuous use of the weapon? The answer is unequivocally, no! As it laid great stress on its proper use, so did it denounce and abhor its misuse. A dastard or a braggart was he who brandished his weapon on undeserved occasions. A self-possessed man knows the right time to use it, and such times come but rarely. Let us listen to the late Count Katsu, who passed through one of the most turbulent times of our history, when assassinations, suicides, and other sanguinary practices were the order of the day. Endowed as he once was with almost dictatorial powers, chosen repeatedly as an object of assassination, he never tarnished his sword with blood. In relating some of his reminiscences to a friend he says, in a quaint, plebeian way peculiar to him: "I have a great dislike for killing people and so I haven't killed one single man. I have released those whose heads should have been chopped off. A friend said to me one day, 'You don't kill enough. Don't you eat pepper and egg-plants?' Well, some people are no better! But you see that fellow was slain himself My escape may be due to my dislike of killing. I had the hilt of my sword so tightly fastened to the scabbard that it was hard to draw the blade. I made up my mind that though they cut me, I would not cut. Yes, yes! some people are truly like fleas and mosquitoes and they bite -- but what does their biting amount to? It itches a little, that's all; it won't endanger life." These are the words of one whose Bushido training was tried in the fiery furnace of adversity and triumph. The popular apothegm -- "To be beaten is to conquer," meaning true conquest consists in not opposing a riotous foe; and "The best won victory is that obtained without shedding of blood," and others of similar import -- will show that after all the ultimate ideal of knighthood was peace.

It was a great pity that this high ideal was left exclusively to priests and moralists to preach, while the samurai went on practising and extolling martial traits. In this they went so far as to tinge the ideals of womanhood with Amazonian character. Here we may profitably devote a few paragraphs to the subject of the training and position of woman.

About the Author:

INAZO NITOBE was born in 1862 and began the study of English at the age of nine. He entered the Sapporo Agricultural College in 1877, and in 1883 Tokyo Imperial University. In the United States, he studied politics and international relations at Johns Hopkins University from 1884 to 1887. In Germany from 1887 to 1890, he studied at several universities, receiving a doctorate (the first of five) in agricultural economics.
As an educator, Nitobe first taught at Sapporo Agricultural College. Between 1903 and 1919, he held a professorship at Kyoto Imperial University, was headmaster of the First Higher School in Tokyo and then a professor at Tokyo Imperial University. He was also the first president of Tokyo Women's Christian University.
As a public servant, he was a colonial administrator in Taiwan from 1901 to 1903. In 1918 he attended the Versailles Peace Conference, then became the under-secretary of the League of Nations. He was a member of the House of Peers from 1926 to 1933, and from 1929 to 1933 chairman of the Institute of Pacific Relations.
While still at Tokyo Imperial University, Nitobe expressed a desire to become a bridge between East and West. He was on just such a mission, leading a Japanese delegation to an international conference in Canada, when he died in Victoria, British Columbia, in 1933.

About this edition

• Publisher: Kodansha International
• Publication date: 2012
• ISBN 10: 1568364407
• ISBN 13: 9781568364407
• Binding: Hardcover
• Edition number: 1
• Number of pages: 160