1st Chapter

2nd Chapter

3rd Chapter

4th Chapter

6th Chapter

7th Chapter

8th Chapter

9th Chapter

10th Chapter

11th Chapter Late

Night Idle Talk 1ST CHAPTER Although it stands to reason that a samurai should be mindful of the Way of the Samurai, it would seem that we are all negligent. Consequently, if someone were to ask, "What is the true meaning of the Way of the Samurai?" the person who would be able to answer promptly is rare. This is because it has not been established in one's mind beforehand. From this, one's unmindfulness of the Way can be known. Negligence is an extreme thing. The Way of the Samurai is found in death. When it comes to either/or, there is only the quick choice of death. It is not particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not necessary to gain one's aim. We all want to live. And in large part we make our logic according to what we like. But not having attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die without gaming one's aim is a dog's death and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one is able to live as though his body were already dead, he pains freedom in the Way. His whole life will be without blame, and he will succeed in his calling. A man is a good retainer to the extent that he earnestly places importance in his master. This is the highest sort of retainer. If one is born into a prominent family that goes back for generations, it is sufficient to deeply consider the matter of obligation to one's ancestors, to lay down one's body and mind, and to earnestly esteem one's master. It is further good fortune if, more than this, one has wisdom and talent and can use them appropriately. But even a person who is good for nothing and exceedingly clumsy will be a reliable retainer if only he has the determination to think earnestly of his master. Having only wisdom and talent is the lowest tier of usefulness. According to their nature, there are both people who have quick intelligence, and those who must withdraw and take time to think things over. Looking into this thoroughly, if one thinks selflessly and adheres to the four vows of the Nabeshima samurai, surprising wisdom will occur regardless of the high or low points of one's nature.' People think that they can clear up profound matters if they consider them deeply, but they exercise perverse thoughts and come to no good because they do their reflecting with only self-interest at the center. It is difficult for a fool's habits to change to selflessness. In confronting a matter, however, if at first you leave it alone, fix the four vows in your heart, exclude self-interest, and make an effort, you will not go far from your mark. Because we do most things relying only on our own sagacity we become self-interested, turn our backs on reason, and things do not turn out well. As seen by other people this is sordid, weak, narrow and inefficient. When one is not capable of true intelligence, it is good to consult with someone of good sense. An advisor will fulfill the Way when he makes a decision by selfless and frank intelligence because he is not personally involved. This way of doing things will certainly be seen by others as being strongly rooted. It is, for example, like a large tree with many roots. One man's intelligence is like a tree that has been simply stuck in the ground. We learn about the sayings and deeds of the men of old in order to entrust ourselves to their wisdom and prevent selfishness. When we throw off our own bias, follow the sayings of the ancients, and confer with other people, matters should go well and without mishap. Lord Katsushige borrowed from the wisdom of Lord Naoshige. This is mentioned in the Ohanashikikigaki. We should be grateful for his concern. Moreover, there was a certain man who engaged a number of his younger brothers as retainers, and whenever he visited Edo or the Kamigata area, he would have them accompany him. As he consulted with them everyday on both private and public matters, it is said that he was without mishap. Sagara Kyuma was completely at one with his master and served him as though his own body were already dead. He was one man in a thousand. Once there was an important meeting at Master Sakyo's Mizugae Villa, and it was commanded that Kyuma was to commit seppuku. At that time in Osaki there was a teahouse on the third floor of the suburban residence of Master Taku Nut. Kyuma rented this, and gathering together all the good-for-nothings in Saga he put on a puppet show, operating one of the puppets himself, carousing and drinking all day and night. Thus, overlooking Master Sakyo's villa, he carried on and caused a great disturbance. In instigating this disaster he gallantly thought only of his master and was resolved to committing suicide. Being a retainer is nothing other than hemp a supporter of one's lord, entrusting matters of good and evil to him, and renouncing self-interest. If there are but two or three men of this type, the fief will be secure. If one looks at the world when affairs are going smoothly, there arc many who go about putting in their appearance, being useful by their wisdom, discrimination and artfulness. However, if the lord should retire or go into seclusion, there are many who will quickly turn their backs on him and ingratiate themselves to the man of the day. Such a thing is unpleasant even to think about. Men of high position, low position, deep wisdom and artfulness all feel that they are the ones who are working righteously, but when it comes to the point of throwing away one's life for his lord, all get weak in the knees. This is rather disgraceful. The fact that a useless person often becomes a matchless warrior at such times is because he has already given up his life and has become one with his lord. At the time of Mitsushige's death there was an example of this. His one resolved attendant was I alone. The others followed in my wake. Always the pretentious, self-asserting notables turn their backs on the man just as his eyes are closing in death. Loyalty is said to be important in the pledge between lord and retainer. Though it may seem unobtainable, it is right before your eyes. If you once set yourself to it, you will become a superb retainer at that very moment. To give a person one's opinion and correct his faults is an important thing. It is compassionate and comes first in matters of service. But the way of doing this is extremely difficult. To discover the good and bad points of a person is an easy thing, and to give an opinion concerning them is easy, too. For the most part, people think that they are being kind by saying the things that others find distasteful or difficult to say. But if it is not received well, they think that there is nothing more to be done. This is completely worthless. It is the same as brining shame to a person by slandering him. It is nothing more than getting it off one's chest. To give a person an opinion one must first judge well whether that person is of the disposition to receive it or not. One must become close with him and make sure that he continually trusts one's word. Approaching subjects that are dear to him, seek the best way to speak and to be well understood. Judge the occasion, and determine whether it is better by letter or at the time of leave-taking. Praise his good points and use every device to encourage him, perhaps by talking about one's own faults without touching on his, but so that they will occur to him. Have him receive this in the way that a man would drink water when his throat is dry, and it will be an opinion that will correct faults. This is extremely difficult. If a person s fault is a habit of some years prior, by and large it won't be remedied. I have had this experience myself. To be intimate with alt one's comrades, correcting each other's faults, and being of one mind to be of use to the master is the great compassion of a retainer. By bringing shame to a person, bow could one expect to make him a better man? It is bad taste to yawn in front of people. When one unexpectedly has to yawn, if he rubs his forehead in an upward direction , the sensation will stop . If that does not work, he can lick his lips while keeping his mouth closed, or simply hide it with his hand or his sleeve in such a way that no one will know what he is doing. It is the same with sneezing. One will appear foolish. There are other things besides these about which a person should use care and training. When a certain person was saying that present matters of economy should be detailed, someone replied that this is not good at all. It is a fact that ash will not live where the water is too clear. But if there is duckweed or something, the fish will hide under its shadow and thrive. Thus, the lower classes will live in tranquillity if certain matters are a bit overlooked or left unheard. This fact should be understood with regard to people's conduct. Once when Lord Mitsushige was a little boy and was supposed to recite from a copybook for the priest Kaion, he called the other children and acolytes and said, "Please come here and listen. It's difficult to read if there are hardly any people listening." The priest was impressed and said to the acolytes, "That's the spirit in which to do everything." Every morning one should first do reverence to his master and parents and then to his patron deities and guardian Buddhas. If he will only make his master first in importance, his parents will rejoice and the gods and Buddhas will give their assent. For a warrior there is nothing other than thinking of his master . If one creates this resolution within himself, he will always be mindful of the master's person and will not depart from him even for a moment. Moreover, a woman should consider her husband first, just as he considers his master first. According to a certain person, a number of years ago Matsuguma Kyoan told this story : In the practice of medicine there is a differentiation of treatment according to the Yin and Yang of men and women. There is also a difference in pulse. In the last fifty years, however, men's pulse has become the same as women's. Noticing this, in the treatment of eye disease I applied women's treatment to men and found it suitable. When I observed the application of men's treatment to men, there was no result. Thus I knew that men's spirit had weakened and that they had become the same as women, and the end of the world had come. Since I witnessed this with certainty, I kept it a secret. When looking at the men of today with this in mind, those who could be thought to have a woman's pulse are many indeed, and those who seem like real men few. Because of this, if one were to make a little effort, he would be able to take the upper hand quite easily. That there are few men who arc able to cut well in beheadings is further proof that men's courage has waned. And when one comes to speak of kaishaku, it has become an age of men who are prudent and clever at making excuses. Forty or fifty years ago, when such things as matanuki were considered manly, a man wouldn't show an unscarred thigh to his fellows, so he would pierce it himself. All of man's work is a bloody business. That fact, today, is considered foolish, affairs are finished cleverly with words alone, and jobs that require effort are avoided. I would like young men to have some understanding of this. The priest Tannen used to say, ''People come to no understanding because priests teach only the doctrine of 'No Mind.' What is called 'No Mind' is a mind that is pure and lacks complication .' This is interesting. Lord Sanenori said, "In the midst of a single breath, where perversity cannot be held , is the Way. '' If so, then the Way is one. But there is no one who can understand this clarity at first. Purity is something that cannot be attained except by piling effort upon effort. There is nothing that we should be quite so grateful for as the last line of the poem that goes, "When your own heart asks." It can probably be thought of in the same way as the Nembutsu, and previously it was on the lips of many people. Recently, people who are called "clever" adorn themselves with superficial wisdom and only deceive others. For this reason they are inferior to dull-wilted folk. A dull- wilted person is direct. If one looks deeply into his heart with the above phrase, there will be no hidden places. It is a good examiner. One should be of the mind that, meeting this examiner, he will not be embarrassed. The word gen means "illusion" or "apparition." In India, a man who uses conjury is called a genjutsushi ["a master of illusion technique"]. Everything in this world is but a marionette show. Thus we use the word gen. To hate injustice and stand on righteousness is a difficult thing. Furthermore, to think that being righteous is the best one can do and to do one's utmost to be righteous will, on the contrary, brig many mistakes. The Way is in a higher place then righteousness. This is very difficult to discover, but it is the highest wisdom. When seen from this standpoint, things like righteousness are rather shallow. If one does not understand this on his own, it cannot be known. There is a method of getting to this Way, however, even if one cannot discover it by himself. This is found in consultation with others. Even a person who has not attained this Way sees others front the side. It is like the saying from the game of go: "He who sees from the side has eight eyes." The saying, "Thought by thought we see our own mistakes," also means that the highest Way is in discussion with others. Listening to the old stories and reading books are for the purpose of sloughing off one's own discrimination and attaching oneself to that of the ancients. A certain swordsman in his declining years said the following: In one's life. there are levels in the pursuit of study. In the lowest level, a person studies but nothing comes of it, and he feels that both he and others are unskillful. At this point he is worthless. In the middle level he is still useless but is aware of his own insufficiencies and can also see the insufficiencies of others. In a higher level he has pride concerning his own ability, rejoices in praise from others, and laments the lack of ability in his fellows. This man has worth. In the highest level a man has the look of knowing nothing . These are the levels in general;. But there is one transcending level, and this is the most excellent of all. This person is aware of the endlessness of entering deeply into a certain Way arid never thinks of himself as having finished. He truly knows his own insufficiencies and never in his whole life thinks that he has succeeded. He has no thoughts of pride but with self-abasement knows the Way to the end. It is said that Master Yagyu once remarked, "I do not know the way to defeat others, but the way to defeat myself. '' Throughout your life advance daily, becoming more skillful than yesterday, more skillful than today. This is never-ending. Among the maxims on Lord Naoshige's wall there was this one: ''Matters of' great concern should be treated lightly.'' Master lttei commented, "Matters of small concern should be treated seriously." Among one's affairs there should not be more than two or three matters of what one could call great concern. If these are deliberated upon during ordinary times, they can be understood. Thinking about things previously and then handling them lightly when the time comes is what this is all about. To face an event anew solve it lightly is difficult if you are not resolved beforehand, and there will always be uncertainty in hitting your mark. However, if the foundation is laid previously, you can think of the saying, "Matters of great concern should be treated lightly," as your own basis for action. A certain person spent several years of service in Osaka and then returned home. When he made his appearance at the local bureau, everyone was put out and he was made a laughingstock because he spoke in the Kamigata dialect. Seen in this light, when one spends a long time in ado or the Kamigata area, he had better use his native dialect even more than usual. When in a more sophisticated area it is natural that one s disposition be affected by different styles. But it is vulgar and foolish to look down upon the ways of one's own district as being boorish, or to be even a bit open to the persuasion of the other place's ways and to think about giving up one's own. That one's own district is unsophisticated and unpolished is a great treasure. Imitating another style is simply a sham. A certain man said to the priest Shungaku, "The Lotus Sutra Sect's character is not good because it's so fearsome." Shungaku replied, "It is by reason of its fearsome character that it is the Lotus Sutra Sect. If its character were not so, it would be a different sect altogether." This is reasonable. At the time when there was a council concerning the promotion of a certain man, the council members were at the point of deciding that promotion was useless because of the fact that the man had previously been involved in a drunken brawl. But someone said, "If we were to cast aside every man who had made a mistake once, useful men could prob- ably not be come by. A man who makes a mistake once will be considerably more prudent and useful because of his repentance. I feet that he should be promoted.'' Someone else then asked, "Will you ;guarantee him?" The man replied, "Of course I will." The others asked, "By what will you guarantee him?" And he replied, "I can guarentee him by the fact that he is a man who has erred once. A man who bas never once erred is dangerous." This said, the man was promoted. At the time of a deliberation concerning criminals, Nakane Kazuma proposed making the punishment one degree lighter than what would be appropriate. This is a treasury of wisdom that only he was the possessor of. At that time, though there were several men in attendance, if it had not been for Kazuma alone, no one would have opened his mouth. For this reason he is called Master Commencement and Master Twenty-five Days. A certain person was brought to shame because he did not take revenge. The way of revenge lies in simply forcing one's way into a place and being cut down. There is no shame in this. By thinking that you must complete the job you will run out of time. By considering things like how many men the enemy has, time piles up; in the end you will give up. No matter if the enemy has thousands of men, there is fulfillment in simply standing them off and being determined to cut them all down, starting from one end. You will finish the greater part of it. Concerning the night assault of Lord Asano's ronin, the fact that they did not commit seppuku at the Sengakuji was an error, for there was a long delay between the time their lord was struck down and the time when they struck down the enemy. If Lord Kira had died of illness within that period, it would have been extremely regrettable. Because the men of the Kamigata area have a very clever sort of wisdom, they do well at praiseworthy acts but cannot do things indiscriminately, as was done in the Nagasaki fight. Although all things are not to be judged in this manner, I mention it in the investigation of the Way of the Samurai. When the time comes, there is no moment for reasoning. And if you have not done your inquiring beforehand , there is most often shame. Reading books and listening to people's talk are for the purpose of prior resolution. Above all, the Way of the Samurai should be in being aware that you do not know what is going to happen next, and in querying every item day and night. Victory and defeat are matters of the temporary force of circumstances. The way of avoiding shame is different. It is simply in death. Even if it seems certain that you will lose, retaliate. Neither wisdom nor technique has a place in this. A real man does not think of victory or defeat. He plunges recklessly towards an irrational death. By doing this, you will awaken from your dreams. There are two things that will blemish a retainer, and these are riches and honor. If one but remains in strained circumstances, he will not be marred. Once there was a certain man who was very clever, but it was his character to always see the negative points of his jobs. In such a way, one will be useless. If one does not get it into his head from the very beginning that the world is full of unseemly situations, for the most part his demeanor will be poor and he will not be believed by others. And if one is not believed by others, no matter how good a person he may be, he will not have the essence of a good person. This can also be considered as a blemish. There was a man who said, "Such and such a person has a violent disposition, but this is what I said right to his face... This was an unbecoming thing to say, and it was said simply because he wanted to be known as a rough fellow. It was rather low, and it can be seen that he was still rather immature. It is because a samurai has correct manners that he is admired. Speaking of other people in this way is no different from an exchange between low class spearmen. It is vulgar. It is not good to settle into a set of opinions. It is a mistake to put forth effort and obtain some understanding and then stop at that. At first putting forth great effort to be sure that you have grasped the bastes, then practicing so that they may come to fruition is something that will never stop for your whole lifetime. Do not rely on following the degree of understanding that you have discovered, but simply think, "This is not enough." One should search throughout his whole life how best to follow the Way. And he should study, setting his mind to work without putting things off. Within this is the Way. These are from the recorded sayings of Yamamoto Jin'-emon: If you can understand one affair, you will understand eight. An affected laugh shows lack of self-respect in a man and lewdness in a woman. Whether speaking formally or informally, one should look his listener in the eye. A polite greeting is done at the beginning and finished. Speaking with downcast eyes is carelessness. It is carelessness to go about with one's hands inside the slits in the sides of his hakama. After reading books and the like, it is best to burn them or throw them away. It is said that reading books is the work of the Imperial Court, but the work of the House of Nakano is found in military valor, grasping the staff of oak. A samurai with no group and no horse is not a samurai at all. A kusemono is a man to rely upon. It is said that one should rise at four in the morning, bathe and arrange his hair daily, eat when the sun comes up, and retire when it becomes dark. A samurai will use a toothpick even though he has not eaten. Inside the skin of a dog, outside the hide of a tiger. How should a person respond when he is asked, "As a human being, what is essential in terms of purpose and discipline?" First, let us say, "It is to become of the mind that is right now pure and lacking complications." People in general all seem to be dejected. When one has a pure and uncomplicated mind, his expression will be lively. When one is attending to matters, there is one thing that comes forth from his heart. That is, in terms of one's lord, loyalty; in terms of one's parents, filial piety; in martial affairs, bravery ; and apart from that, something that can be used by all the world. This is very difficult to discover. Once discovered, it is again difficult to keep in constant effect. There is nothing outside the thought of the immediate moment. Every morning, the samurai of fifty or sixty years ago would bathe, shave their foreheads, put lotion in their hair, cut their fingernails and toenails rubbing them with pumice and then with wood sorrel, and without fail pay attention to their personal appearance . It goes without saying that their armor in general was kept free from rust, that it was dusted, shined, and arranged. Although it seems that taking special care of one's appearance is similar to showiness, it is nothing akin to elegance. Even if you are aware that you may be struck down today and are firmly resolved to an inevitable death, if you are slain with an unseemly appearance, you will show your lack of previous resolve, will be despised by your enemy, and will appear unclean. For this reason it is said that both old and young should take care of their appearance. Although you say that this is troublesome and time-consuming, a samurai's work is in such things. It is neither busy- work nor time-consuming. In constantly hardening one's resolution to die in battle, deliberately becoming as one already dead, and working at one's job and dealing with military affairs, there should be no shame. But when the time comes, a person will be shamed if he is not conscious of these things even in his dreams, and rather passes his days in self- interest and self-indulgence. And if he thinks that this is not shameful, and feels that nothing else matters as long as he is comfortable, then his dissipate and discourteous actions will be repeatedly regrettable. The person without previous resolution to inevitable death makes certain that his death will be in bad form. But if one is resolved to death beforehand, in what way can he be despicable? One should be especially diligent in this con- cern. Furthermore, during the last thirty years customs have changed; now when young samurai jeer together, if there is not just talk about money matters, loss and gain, secrets, clothing styles or matters of sex, there is no reason to gather together at all. Customs are going to pieces. One can say that formerly when a man reached the age of twenty or thirty, he did not carry despicable things in his heart, and thus neither did such words appear. If an elder unwittingly said something of that sort, he thought of it as a sort of injury. This new custom probably appears because people attach importance to being beautiful before society and to household finances. What things a person should be able to accomplish if he had no haughtiness concerning his place in society! It is a wretched thing that the young men of today are so contriving and so proud of their material possessions. Men with contriving hearts are lacking in duty. Lacking in duty, they will have no self-respect. According to Master lttei, even a poor penman will become substantial in the art of calligraphy if he studies by imitating a good model and puts forth effort. A retainer should be able to become substantial too, if he takes a good retainer as his model. Today, however, there are no models of good retainers. In light of this, it would be good to make a model and to learn from that. To do this, one should look at many people and choose from each person his best point only. For example, one person for politeness, one for bravery, one for the proper way of speaking, one for correct conduct and one for steadiness of mind. Thus will the model be made. An apprentice will not be up to his teacher's good points in the world of the arts either but will receive and imitate only his bad ones. This is worthless. There are people who are good at manners but have no uprightness. In imitating someone like this, one is likely to ignore the politeness and imitate only the lack of uprightness. If one perceives a person's good points, he will have a model teacher for anything. When delivering something like an important letter or other written materials, grasp it firmly in your hand as you go and do not release it once, but hand it over directly to the recipient . A retainer is a man who remains consistently undistracted twenty-four hours a day, whether he is in the presence of his master or in public. If one is careless during his rest period, the public will see him as being only careless. Regardless of class, a person who does something beyond his social standing will at some point commit mean or cowardly acts. In the lower classes there are even people who will run away. One should be careful with menials and the like. 2ND CHAPTER It is said that much sake, self-pride and luxury are to be avoided by a samurai, There is no cause for anxiety when you are unhappy, but when you become a little elated, these three things become dangerous. Look at the human condition. It is unseemly for a person to become prideful and extravagant when things are going well. Therefore, it is better to have some unhappiness while one is still young, for if a person does not experience some bitterness, his disposition will not settle down. A person who becomes fatigued when unhappy is useless. Meeting with people should be a matter of quickly grasping their temperament and reacting appropriately to this person and that. Especially with an extremely argumentative person, after yielding considerably one should argue him down with superior logic, but without sounding harsh, and in a fashion that will allow no resentment to be left afterwards. This is a function of both the heart and words. This was an opinion given by a priest concerning personal encounters . Dreams are truthful manifestations. When I occasionally have dreams of dying in battle or committing seppuku, if I brace myself with courage, my frame of mind within the dream gradually changes. This concerns the dream I had on the night of the twenty- seventh day of the fifth month. If one were to say in a word what the condition of being a samurai is, its basis lies first in seriously devoting one's body and soul to his master. And if one is asked what to do beyond this, it would be to fit oneself inwardly with intelligence, humanity and courage.' The combining of these three virtues may seem unobtainable to the ordinary person, but it is easy. Intelligence is nothing more than discussing things with others. Limitless wisdom comes from this. Humanity is something done for the sake of others, simply comparing oneself with them and putting them in the fore. Courage is gritting one' s teeth ; it is simply doing that and pushing ahead, paying no attention to the circumstances. Anything that seems above these three is not necessary to be known. As for outward aspects, there are personal appearance, one's way of speaking and calligraphy. And as all of these are daily matters, they improve by constant practice. Basically, one should perceive their nature to be one of quiet strength. If one has accomplished all these things, then he should have a knowledge of our area's history and customs. After that he may study the various arts as recreation. If you think it over, being a retainer is simple. And these days, if you observe people who are even a bit useful, you will see that they have accomplished these three outward aspects. A certain priest said that if one thoughtlessly crosses a river of unknown depths and shallows, he will die in its currents without ever reaching the other side or finishing his business. This is the same as when one is indiscriminately eager in being a retainer without understanding the customs of the times or the likes and dislikes of the master and, as a result, is of no use and brings ruin upon himself. To try to enter the good graces of the master is unbecoming. One should consider first stepping back and getting some understanding of the depths and shallows and then work without doing anything the master dislikes. If you attach a number of bags of cloves to your body, you will not be affected by inclemency or colds. Some years ago Nakano Kazuma returned to this province as a messenger by horse in the dead of winter, and though he was an old man, he was not the least bit in pain. It is said that that was because of his having used cloves. Furthermore, drinking a decoction of the feces from a dappled horse is the way to stop bleeding from an injury received by falling off a horse. A faultless person is one who withdraws from affairs. This must be done with strength. There is surely nothing other than the single purpose of the present moment. A man's whole life is a succession of moment after moment. If one fully understands the present moment, there will be nothing else to do, and nothing else to pursue. Live being true to the single purpose of the moment . Everyone lets the present moment slip by, then looks for it as though he thought it were somewhere else. No one seems to have noticed this fact. But grasping this firmly, one must pile experience upon experience. And once one has come to this understanding he will be a different person from that point on, though he may not always bear it in mind. When one understands this settling into single-mindedness well, his affairs will thin out. Loyalty is also contained within this single-mindedness. It is said that what is called "the spirit of an ape' ' is seine- thing to which one cannot return. That this spirit gradually dissipates is due to the world's coming to an end. In the same way, a single year does not have just spring or summer. A single day, too, is the same. For this reason, although one would like to change today's world back to the spirit of one hundred years or more ago, it cannot be done. Thus it is important to make the best out of every generation. This is the mistake of people who are attached to past generations. They have no understanding of this point. On the other hand, people who only know the disposition of the present day and dislike the ways of the past are too lax. Be true to the thought of the moment and avoid distraction. Other than continuing to exert yourself, enter into nothing else, but go to the extent of living single thought by single thought. The brave men of old times were for the most part rowdies. As they were of the disposition to be out running amuck, their vitality was strong and they were brave. When I had doubts about this and asked, Tsunetomo said, "It is understandable that since their vitality was strong they were generally rough and went about running amuck. These days rowdiness is nonexistent because man's vitality has weakened. Vitality has fallen behind, but man's character has improved. Valor is yet a different thing. Although men have become gentle these days because of the lack of vitality, this does not mean that they are inferior in being crazy to die. That has nothing to do with vitality." Concerning the military tactics of Lord Naoshige, Ushida Shoemon said that it was characteristic of his retainers to face a situation with no previous knowledge of what was to happen, and for him to freely bring everything to a finish by a single word. When he was at the point of passing from this world, he said nothing, even when his chief retainers came to see him. Once Lord Ieyasu gamed nothing in a battle, but in a later judgment it was said, "Ieyasu is a general of great courage. Of his retainers who died in battle, not one of them died with his back turned. They all died facing the enemy lines." Since a warrior' s daily frame of mind is manifested even after death, it is something that can bring shame to him. As Yasuda Ukyo said about offering up the last wine cup, only the end of things is important. One's whole life should be like this. When guests are leaving, the mood of being reluctant to say farewell is essential. If this mood is lacking, one will appear bored and the day and evening's conversation will disappear. In all dealings with people it is essential to have a fresh approach. One should constantly give the impression that he is doing something exceptional. It is said that this is possible with but a little understanding. Our bodies are given life from the midst of nothingness. Existing where there is nothing is the meaning of the phrase, "Form is emptiness." That all things are provided for by nothingness is the meaning of the phrase, "Emptiness is form."' One should not think that these are two separate things . Uesugi Kenshin said, "I never knew about winning from beginning to end, but only about not being behind in a situation." This is interesting. A retainer will be dumbfounded if he is behind in a situation. In each and every instance one's function or responsiveness will not be shallow if he is not behind . One should be wary of talking on end about such subjects as learning, morality or folklore in front of elders or people of rank. It is disagreeable to listen to. In the Kamigata area they have a sort of tiered lunch box they use for a single day when flower viewing. Upon returning, they throw them away, trampling them underfoot. As might be expected, this is one of my recollections of the capital [Kyoto]. The end is important in all things. While walking along the road together, Tsunetomo said, "Is not man like a well-operated puppet? It is a piece of dexterous workmanship that he can run, jump, leap, and even talk though there are no strings attached. Will we not be guests at next year's Ben Festival? This world is vanity indeed. People always forget this." It was once said to one of the young lords that "right now'' is ''at that time, '' and ''at that time'' is ''right now.'' One will miss the occasion if he thinks that these two are different. For example, if one were called before the master to explain something right away, he would most likely be perplexed. This is proof that he understands the two to be different. If, however, a person makes "right now" and "at that time" one, though he will never be an advisor to the master, still he is a retainer, and in order to be able to say something clearly, whether it be in front of the master, the elders or even the shogun at Edo Castle, it should be practiced beforehand in the corner of one's bedroom. All things are like this. Accordingly, one should inquire into things carefully. It is the same for martial training as for official business. When one attempts to concentrate things in this manner, won't daily negligence and today's lack of resolve be understood? Even though one has made some blunder in governmental work, it can probably be excused by pleading clumsiness or inexperience. But what kind of excuse may be given for the failure of the men who were involved in this recent unexpected event?" Master Jin'emon always used to say, "It is enough if a warrior is simply a stalwart," and this is just such a case. If one felt that such a failure were a mortification, it would be the least he could do to cut open his stomach, rather than live on in shame with a burning in his breast and the feeling that he had no place to go, and, as his luck as a warrior had run out, he was no longer able to function quickly and had been given a bad name. But if one regretted losing his life and reasoned that he should live because such a death would be useless, then for the next five, ten or twenty years of his life, he would be pointed at from behind and covered with shame. After his death his corpse would be smeared with disgrace, his guiltless descendants would receive his dishonor for having been born in his line, his ancestors' name would be dragged down, and all the members of his family would be blemished. Such circumstances are truly regrettable. If one has no earnest daily intention, does not consider what it is to be a warrior even in his dreams, and lives through the day idly, he can be said to be worthy of punishment. Presumably it can be said that a man who has been cut down was lacking in ability and had run out of luck as a warrior. The man who cut him down, compelled by unavoidable circumstances and feeling that there was nothing else to be done, also put his life on the line, and thus there should be no evidence of cowardice. Being short-tempered is inappropriate, but it cannot be said that two men who face each other are cowards. In this recent event, however, the men who lived and covered themselves with shame were not true warriors . One should every day think over and make an effort to implant in his mind the saying, "At that time is right now." It is said that it is strange indeed that anyone is able to pass through life by one means or another in negligence. Thus, the Way of the Samurai is, morning after morning, the practice of death, considering whether it will be here or be there, imagining the most sightly way of dying, and putting one's mind firmly in death. Although this may be a most difficult thing, if one will do it, it can be done. There is nothing that one should suppose cannot be done. Moreover, the influence of words is important in military affairs. It would have been best for stopping the man in this recent event, too. When the situation is too much, one may either cut the man down, or, if the man is escaping, yell something like, "Don't run I Only cowards run !" and thus, according to what the situation demands, achieve one's goals by the influence of words. There was a certain man who was said to be good at judging men's dispositions and formerly had everyone's attention, and he was able to handle such cases. This is proof that "right now" is no different from "when the time comes." The position of yokoza no yari is another example of this .* It is something that should be made one's aim beforehand. The things to be deeply considered beforehand are many. If there is someone who has killed a man in the lord's mansion and has managed to escape, as one does not know whether he may still be swinging his sword and advancing toward the room next to the lord's, he should cut the man down. Indeed, one may be blamed later in an investigation as a confederate of the killer, or as someone who had a grudge against him. But at that time one should think only of cutting the man down and not anticipate later blame. Even if one's head were to be suddenly cut off, he should be able to do one more action with certainty. The last moments of Nitta Yoshisada are proof of this . Had his spirit been weak, he would have fallen the moment his head was severed. Recently, there is the example of Ono Doken. These actions occurred because of simple determination. With martial valor, if one becomes like a revengeful ghost and shows great determination, though his head is cut off, he should not die. Whether people be of high or low birth, rich or poor, old or young, enlightened or confused, they are all alike in that they will one day die. It is not that we don't know that we are going to die, but we grasp at straws. While knowing that we will die someday, we think that all the others will die before us and that we will be the last to go. Death seems a long way oft . Is this not shallow thinking? It is worthless and is only a joke within a dream. It will not do to think in such a way and be negligent. insofar as death is always at one's door, one should make sufficient effort and act quickly. It is good to carry some powdered rouge in one's sleeve. It may happen that when one is sobering up or waking from sleep, his complexion may be poor. At such a time it is good to take out and apply some powdered rouge. There are times when a person gets carried away and talks on without thinking much. But this can be seen by observers when one's mind is flippant and lacking truth. After such an occasion it is best to come face to face with the truth and express it. The truth will then be arrived at in one's own heart too. Even when greeting someone lightly, one should consider the circumstances and after deliberation speak in a way that will not injure the man's feelings. Furthermore, if there is a person who is criticizing the Way of the Samurai or one's own province, one should speak with him severely, without the least bit of ceremony. One must be resolved in advance. Although a person who excels in an art regards others as competitors, last year Hyodo Sachu gave up the title of Master of Renga to Yamaguchi Shochin. A praiseworthy act. The priest Tannen used to hang up wind-bells but said, "It's not because I like the sound. I hang them in order to know the wind conditions in the event of fire, for that is the only worry in having a large temple." When the wind blew, he himself walked about at night. Throughout his whole life the fire in his brazier was never out, and he always put a paper lantern and lighter by his pillow. He said, ' 'People are flustered during an emergency, and there is no one to quickly strike a light." If one makes a distinction between public places and one's sleeping quarters, or between being on the battlefield and on the tatami, when the moment comes there will not be time for making amends. There is only the matter of constant awareness. If it were not for men who demonstrate valor on the tatami, one could not find them on the battlefield either. Bravery and cowardice are not things that can be conjectured in times of peace. They are in different categories. Though it may be said that the gods dislike impurity, if one thinks a bit, he will see that he has not been negligent in his daily worship. Thus, one's previous faithfulness has been exactly for the sake of praying for good fortune in such times as when one is barbed in blood and climbing over the dead. At such a time, if it is a god that turns back when one is defiled, then one should know clearly that praying is ineffective and should worship regardless of defilement. times of great trouble or disaster, one word will suffice. At times of happiness, too, one word will be enough. And when meeting or talking with others, one word will do. One should think well and then speak. This is clear and firm, and one should learn it with no doubts. It is a matter of putting forth one's whole effort and having the correct attitude previously. This is very difficult to explain but is something that everyone should work on in his heart. If a person has not learned this in his heart, it is not likely that he will understand it. Human life is truly a short affair. It is better to live doing the things that you like. It is foolish to live within this dream of a world seeing unpleasantness and doing only things that you do not like. But it is important never to tell this to young people as it is something that would be harmful if incorrectly understood. Personally, I like to sleep. And I intend to appropriately confine myself more and more to my living quarters and pass my life away sleeping. I had a dream on the night of the twenty-eighth day of the twelfth month in the third year of Shotoku. The content of the dream changed gradually to the extent that I strengthened my will. The condition of a person is revealed by his dreams. It would be good to make companions of your dreams and to put forth effort. Shame and repentance are like upsetting a pot of water. When a certain friend of mine listened to the way that a man who had stolen his sword ornament confessed, he felt compassion. If one will rectify his mistakes, their traces will soon disappear. According to what the Buddhist priest Kaion said, a person becomes more and more prideful if he gains a little understanding because he thinks he knows his own limits and weak points. However, it is a difficult thing to truly know one's own limits and weak points. At a glance, every individual's own measure of dignity is manifested just as it is. There is dignity in personal appearance. There is dignity in a calm aspect. There is dignity in a paucity of words. There is dignity in flawlessness of manners. There is dignity in solemn behavior. And there is dignity in deep insight and a clear perspective. These are all reflected on the surface. But in the end, their foundation is simplicity of thought and tautness of spirit. Covetousness, anger and foolishness are things to sort out well. When bad things happen in the world, if you look at them comparatively, they are not unrelated to these three things. Looking comparatively at the good things, you will see that they are not excluded from wisdom, humanity and bravery . This is according to what Nakano Kazuma Toshiaki said. There are people who feel that using old utensils for the Tea Ceremony is coarse, and that it is better to use new, clean utensils. There are also people who are wont to use old materials because of their lack of gaudiness. Both are mistaken. Old utensils, although they are things that are used by the humble, are also used by the higher classes because of their value. Their value is revered. A retainer is just like this. A person rises from the humble to the higher classes because he has value. At the same time, to feel that a person of no family cannot do the same work as one of higher family, or that a man who has heretofore been only a foot soldier should not be allowed to become a leader, is entirely wrong thinking. As for a person who has risen from the humble, his value should be prized and especially respected, even more than that of a person who was born into his class. My father Jin'emon said that when he was young he was taken from time to time to the entrance of the Chinese settlement in order to be exposed to the atmosphere of the city and to become used to people. From the time he was five years old he was sent as family representative to various people's homes, and in order to make him strong he was made to put on a warrior's straw sandals and visit the temples of his ancestors from the time he was seven. It is said that one will not be able to do great works if he does not behave with some reserve towards his master, the chief retainers and elders. What is done casually and freely will not work out well. It is a matter of attitude. It is unfitting that one be ignorant of the history and origins of his clan and its retainers. But there are times when extensive knowledge becomes a hindrance. One should use discretion. Knowing the circumstances can be an obstruction in everyday affairs, too. One should use discretion. It is written that the priest Shungaku said, "In just refusing to retreat from something one gains the strength of two men." This is interesting. Something that is not done at that time and at that place will remain unfinished for a lifetime. At a time when it is difficult to complete matters with the strength of a single man, one will bring it to a conclusion with the strength of two. If one thinks about it later, he will be negligent all his life. "Stamp quickly and pass through a wall of iron" is another interesting phrase. To quickly break in and stamp through directly is the first step of celerity. In connection with this, Hideyoshi can be thought of as the only man who has grasped solidly the chance of a lifetime since the creation of Japan. People who talk on and on about matters of little importance probably have some complaint in the back of their mind. But in order to be ambiguous and to hide this they repeat what they are saving over and over. To hear something like this causes doubt to arise in one's breast. One should be careful and not say things that are likely to cause trouble at the time. When some difficulty arises in this world, people get excited, and before one knows it the matter is on everyone's lips. This is useless. If worse comes to worse, you may become the subject of gossip, or at least you will have made enemies by saying somethinp unnecessary and will have created ill will. It is said that at such a time it is better to stay at home and think of poetry. To tallc about other people's affairs is a great mistake. To praise them, too, is unfttting. In any event, it is best to know your own ability well, to put forth effort in your endeavors, and to be discreet in speech. The heart of a virtuous person has settled down and he does not rush about at things. A person of little merit is not at peace but walks about making trouble and is in conflict with all. It is a good viewpoint to see the world as a dream. When you have something like a nightmare, you will wake up and tell yourself that it was only a dream. It is said that the world we live in is not a bit different from this. People with intelligence will use it to fashion things both true and false and will try to push through whatever they want with their clever reasoning. This is injury from intelligence . Nothing you do will have effect if you do not use truth. In affairs like law suits or even in arguments, by losing quickly one will lose in fine fashion. It is like sumo [wrestling]. If one thinks only of winning, a sordid victory will be worse than a defeat. For the most part, it becomes a squalid defeat. Feeling deeply the difference between oneself and others, bearing ill will and falling out with people--these things come from a heart that lacks compassion. If one wraps up everything with a heart of compassion, there will be no coming into conflict with people. A person who knows but a little will put on an air of knowledpe. This is a matter of inexperience. When someone knows something well, it will not be seen in his manner. This person is genteel. When going someplace for a talk or something similar, it is best to let the person know ahead of time, and then go. To go without knowing whether the other party is busy, or when he has some particular anxiety, is awkward. There is nothing that surpasses not going where you have not been invited. Good friends are rare. Even if someone is invited somewhere, he should use understanding. It is difficult to feel deeply the sensitivities of people other than those who go out only rarely. Fiascos at pleasure gatherings are numerous . However, you should not be brusque towards a person who has come to visit, even if you are busy. It is bad to carry even a good thing too far. Even concerning things such as Buddhism, Buddhist sermons, and moral lessons, talking too much will bring harm. The late Jin'emon said that it is better not to bring up daughters. They are a blemish to the family name and a shame to the parents. The eldest daughter is special, but it is better to disregard the others. The priest Keiho related that Lord Aki once said that martial valor is a matter of becoming a fanatic. I thought that this was surprisingly in accord with my own resolve and thereafter became more and more extreme in my fanaticism. The late Nakano Kazuma said that the original purpose of the Tea Ceremony is to cleanse the six senses. For the eyes there are the hanging scroll and flower arrangement. For the nose there is the incense. For the ears there is the sound of the hot water. For the mouth there is the taste of the tea. And for the hands and feet there is the correctness of term. When the five senses have thus been cleansed, the mind will of itself be purified. The Tea Ceremony will cleanse the mind when the mind is clogged up. I do not depart from the heart of the Tea Ceremony for twenty-four hours a day, yet this is absolutely not a matter of tasteful living. Moreover, the tea utensils are something that should be in accord with one's social position. In the poem, "Under the deep snows in the last village/ Last night numerous branches of plum blossomed," the opulence of the phrase "numerous branches" was changed to "a single branch." It is said that this "single branch" contains true tranquillity. 3RD CHAPTER Lord Naoshige once said, "There is nothing felt quite so deeply as giri. There are times when someone like a cousin dies and it is not a matter of shedding tears. But we may hear of someone who lived fifty or a hundred years ago, of whom we know nothing and who has no family ties with us whatsoever, and yet from a sense giri shed tears." When Lord Naoshige was passing by a place called Chiriku, someone said to him, ' 'In this place there lives a man who is over ninety years old. Since this man is so fortunate, why don't you stop and see him?" Naoshige heard this and said, "How could anyone be more pitiful than this man? How many of his children and grandchildren do you suppose he has seen fall before his very eyes? Where is the good fortune in that?" It seems that he did not stop to see the man. When Lord Naoshige was speaking to his grandson, Lord Motoshige, he said, "No matter whether one be of high or low rank, a family line is something that will decline when its trine has come. If one tries to keep it from going to ruin at that time, it will have an unsightly finish. If one thinks that the time has come, it is best to let it go down with good grace. Doing so, he may even cause it to be maintained." It is said that Motoshige's younger brother heard this from him. 4TH CHAPTER When Nabeshima Tadanao was fifteen years old, a manservant in the kitchen committed some rude act and a foot soldier was about to beat him, but in the end the servant cut the soldier down. The clan elders deemed the death sentence appropriate, saying that the man had in the first place erred in matters concerning the ranks of men, and that he had also shed the blood of his opponent. Tadanao heard this and said, "Which is worse, to err in matters concerning the ranks of men or to stray from the Way of the Samurai ?'' The elders were unable to answer. Then Tadanao said, "I have read that when the crime itself is unclear, the punishment should be light. Put him in confinement for a while." Once, when Lord Katsushige was hunting at Shiroishi, he shot a large boar. Everyone came running up to see it and said, "Well, well. You have brought down an uncommonly large one !" Suddenly the boar got up and dashed into their midst. All of them fled in confusion, but Nabeshima Matabet drew his sword and finished it off. At that point Lord Katsushige covered his face with his sleeve and said, "It sure is dusty." This was presumably because he did not want to see the spectacle of his flustered men. When Lord Katsushige was young, he was instructed by his father, Lord Naoshige, "For practice in cutting, execute some men who have been condemned to death." Thus, in the place that is now within the western gate, ten men were lined up, and Katsushige continued to decapitate one after another until he had executed nine of them. When he came to the tenth, he saw that the man was young and healthy and said, "I'm tired of cutting now. I'll spare this man's life." And the man's life was saved. Lord Katsushige always used to say that there are four kinds of retainers. They are the "quick, then lapping," the "lagging, then quick," the "continually quick," and the ''continually lagging.'' The "continually quick" are men who when given orders will undertake their execution quickly and settle the matter well. Fukuchi Kichizaemon and the like resemble this type. The "lagging, then quick" are men who, though lacking in understanding when given orders, prepare quickly and bring the matter to a conclusion. I suppose that Nakano Kazuma and men similar are like this. The "quick, then lagging" are men who when given orders seem to be going to settle things but in their preparation take time and procrastinate. There are many people like this. Other than these, one could say that the rest are ''continually lagging." 6TH CHAPTER When Lord Takanobu was at the Battle of Bungo, a messenger came from the enemy camp bearing sake and food. Takanobu wanted to partake of this quickly, but the men at his side stopped him, saying, "Presents from the enemy are likely to be poisoned. This is not something that a general should eat." Takanobu heard them out and then said, "Even if it is poisoned, how much of an effect would that have on things? Call the messenger here!" He then broke open the barrel right in front of the messenger, drank three large cups of sake, offered the messenger one too, gave him a reply, and sent him back to his camp. Takagi Akifusa turned against the Ryuzoji clan, appealed to Maeda Iyo no kami Iesada, and was sheltered by him. Akifusa was a warrior of matchless valor and was an accomplished and agile swordsman. His retainers were Ingazaemon and Fudozaemon, stalwarts in no way inferior, and they left Akifusa's side neither day nor night. Thus it happened that a request was sent from Lord Takanobu to Iesada to kill Akifusa. At one point, when Akifusa was seated on the veranda having Ingazaemon wash his feet, Iesada came running up behind him and struck off his head, Before his head fell, Akifusa drew out his short sword and turned to strike, but cut off Ingazaemon's head. The two heads fell into the wash basin together. Akifusa's head then rose into the midst of those present. This was the sort of magic technique that he consistently had. The priest Tannen used to say in his daily talks that : A monk cannot fulfill the Buddhist Way if he does not manifest compassion without and persistently store up courage within. And if a warrior does not manifest courage on the outside and hold enough compassion within his heart to burst his chest, he cannot become a retainer. Therefore, the monk pursues courage with the warrior as his model, and the warrior pursues the compassion of the monk. I traveled about for many years and met men of wisdom but never found the means to the pursuit of knowledge. Therefore, whenever I heard of a man of courage in one place or another, I would go and look for him regardless of the hardships on the way. I have learned clearly that these stories of the Way of the Samurai have been an aid on the road to Buddhism. Now a warrior with his armor will rush into the enemy camp, making that armor his strength. Do you suppose that a monk with a single rosary can dash into the midst of spears and long swords, armed with only meekness and compassion? If he does not have great courage, he will do no dashing at all. As proof of this, the priest offering the incense at a great Buddhist memorial service may tremble, and this is because he has no courage. Things like kicking a man back from the dead, or pulling all living creatures out of hell, are all matters of courage. Nevertheless, monks of recent times all entertain false ideas and desire to become laudably gentle ; there are none who complete the Way. Furthermore, among warriors there are some cowards who advance Buddhism. These are regrettable matters. It is a great mistake for a young samurai to learn about Buddhism. The reason is that he will see things in two ways. A person who does not set himself in just one direction will be of no value at all. It is fine for retired old men to learn about Buddhism as a diversion, but if a warrior makes loyalty and filial piety one load, and courage and compassion another, and carries these twenty-four hours a day until his shoulders wear out, he will be a samurai. In one's morning and evening worship, and as one goes about his day, he had best recite the name of his master. It is not a bit different from the Buddha's names and holy words. Furthermore, one should be in harmony with his family gods. These are matters of the strength of one's fate. Compassion is like a mother who nurtures one's fate. Examples of the ruin of merciless warriors who were brave alone are conspicuous in both past and present. There was a certain point in the conversation when a retainer of Lord Nabeshima Naohiro said, "There are no men here upon whom the master can truly rely. Although I am consistently useless, I am the only one who would throw away his life for you." It is said that Lord Naohiro got outrageously angry, saying, "Among our retainers there is not a one who holds his life in regret! You are talking arrogance!" and he was at the point of striking him when the man was pulled away by others who were there. Once when Master Tanesada, the founder of the China family, was coming by sea to the island of Shikoku, a strong wind began blowing and the boat was damaged. The boat was saved from sinking by abalone gathering together and covering over the damaged sections. From that time on none of the China family nor any of its retainers ate abalone. If one of them mistakenly ate one, it is said that his body was covered with boils in the shape of abalone. At the fall of the castle at Arima, on the twenty-eighth day in the vicinity of the inmost citadel, Mitsuse Gender sat down on a levee between the fields. When Nakano Shintohi passed by and asked the reason for this, Mitsuse replied, "I have abdominal pains and can't go a step farther. I have sent the members of my group ahead, so please take command." This situation was reported by the overseer, pronounced to be a case of cowardice, and Mitsuse was ordered to commit seppuku. Long ago, abdominal pains were called "cowardice grass." This is because they come suddenly and render a person immobile. At the time of Lord Nabeshima Naohiro's death, Lord Mitsushige forbade Naohiro 's retainers the practice of tsuifuku. His messenger went to Naohiro's mansion and made the declaration, but those who received this news could in no way agree to it. From their midst Ishimaru Uneme (later called Seizaemon) spoke from the lowest seat, "It is improper for me as a younger person to speak out, but I think that what Lord Katsushige has said is reasonable. As a person who received the master's care when I was young, I had whole- heartedly decided on tsuifuku. But hearing Lord Katsushige's dictum and being convinced of his reasoning, no matter what the others may do, I am giving up the idea of tsuifuku and will serve the master's successor." Hearing this, the others all followed suit. Once Lord Masaie was playing shogi with Lord Hideyoshi and there were a number of daimyo watching. When it came time to withdraw, although Lord Masaie could stand, his feet were numb and he could not walk. He made his withdrawal crawling away, causing everyone to laugh. Because Lord Masaie was big and obese he was not ordinarily able to be on his knees. After this event he thought it would not be fitting to he in attendance anymore and began refusing such duties . Nakano Uemonnosuke Tadaaki was killed on the twelfth day of the eighth month in the sixth year of Eiroku, at the time of the fight between Master Goto and Master Hirai of Suko on the island of Kabashima in the Kishima district. When Uemonnosuke was leaving for the front lines, he emgraced his son Shikibu (later called Jin'emon) in the garden and, although Shikibu was very young, said, "When you grow up, win honor in the Way of the Samurai!" Even when the children in his family were very young, Yamamoto Jin'emon would draw near to them and say, "Grow up to be a great stalwart, and be of good use to your master." He said, "It is good to breathe these things into their ears even when they are too young to understand." When Ogawa Toshikiyo's legitimate son Sahei Kiyoji died as a youth, there was one young retainer who galloped up to the temple and committed seppuku. When Taku Nagato no kami Yasuyori passed away, Kola Yataemon said that he had been unable to repay the master's kindness and committed seppuku. 7TH CHAPTER Narutomi Hyogo said, "What is called winning is defeaing one's allies. Defeating one's allies is defeating oneself, and defeating oneself is vigorously overcoming one's own body. "It is as though a man were in the midst of ten thousand allies but not a one were following him. If one hasn't previously mastered his mind and body, he will not defeat the enemy.'' During the Shimabara Rebellion, his armor being still at the encampment, Shugyo Echizen no kami Tanenao participated in the fight dressed only in hakama and haori. It is said that he died in battle in this attire. At the time of the attack on the castle at Shimabara, Tazaki Geki was wearing very resplendent armor. Lord Katsushige was not pleased by this, and after that every time he saw something showy he would say, "That's just like Geki's armor.'' In the light of this story, military armor and equipment that are showy can be seen as being weak and having no strength. By them one can see through the wearer's heart. When Nabeshima wizen no kami Tadanao died, his attendant Ezoe Kinbei took his remains and had them consecrated at Mt. Kola. Then, confining himself in a hermitage, he carved a statue of his master and another of himself doing reverence before the master. On the first anniversary of Tadanao's death, he returned to his home and committed tsuifuku. Later the statue was taken from Mt. Koya and was placed at the Kodenji. In the generation of Lord Mitsushige, Oishi Kosuke was at first a foot soldier serving at the side of his master. Whenever Lord Mitsushige was making the trip for his alternate- year residence in Edo, Kosuke would make the rounds around the sleeping quarters of his master, and if he thought a certain area to be insecure, he would spread a straw mat and pass through the night awake by himself. In rainy weather he would simply wear a bamboo hat and an oilpaper raincoat and would stand watch while being pelted by the rain. It is said that to the end he never spent a single night in negligence . When Oishi Kosuke was an uchitonin, a mysterious person sneaked into the area of the maids' chambers late at night.' There was a great commotion from upstairs to down and men and women of all ranks were running about; only Kosuke was not to be seen. While the senior ladies-in- waiting were searching about, Kosuke yanked his sword from its scabbard and waited quietly in the room next to the master's bedchamber. As all was in confusion, he had felt apprehension for the master and was there to protect him. Because of this it was said that his viewpoint was quite different. The man who had sneaked in was Narutomi Kichibei. He and his accomplice Hamada Ichizaemon were condemned to death for adultery. Once when Lord Katsushige was hunting at Nishime, for some reason he got very angry. He drew his sword from his obi, scabbard and all, and began beating Soejima Zennojo with it, but his hand slipped and his sword fell into a ravine. Zennojo, in order to stay with the sword, fumbled down into the ravine and picked it up. This done, he stuck the sword in his lapel, crawled up the precipice, and just as he was, offered the sword to his master. In terms of quick- mindedness and reserve this was matchless resource. Once when Master Sane Ukyo was crossing over the Takao River, the bridge was being repaired and there was one large piling that could not be pulled up. Master Ukyo dismounted, grasped the piling firmly, pave a shout, and began to pull it up. There was a tremendous sound, and although he was able to pull it up to his own height, it would go no further and thereupon sank. After he returned home he became sick and suddenly died. At the time of the funeral at the temple in Jobaru, when the funeral procession crossed the Takao Bridge, the corpse leapt from the casket and fell into the river. A sixteen-year- old acolyte from the Shufukuji immediately jumped into the river and took hold of the dead body. Everyone then ran down into the river and pulled up the corpse. The head monk was very impressed and instructed the other acolytes to be guided by this young man. It is said that he later became a very famous monk. Yamamoto Kichizaemon was ordered by his father Jin'-emon to cut down a dog at the age of five, and at the age of fifteen he was made to execute a criminal. Everyone, by the time they were fourteen or fifteen, was ordered to do a beheading without fail. When Lord Katsushige was young, he was ordered by Lord Naoshige to practice killing with a sword. It is said that at that time he was made to cut down more than ten men successively. A long time ago this practice was followed, especially in the upper classes, but today even the children of the lower classes perform no executions, and this is extreme negligence. To say that one can do without this sort of thing, or that there is no merit in killing a condemned man, or that it is a crime, or that it is defiling, is to make excuses. In short, can it not be thought that because a person's martial valor is weak, his attitude is only that of trimming his nails and being attractive? If one investigates into the spirit of a man who finds these things disagreeable, one sees that this person gives himself over to cleverness and excuse making not to kill because he feels unnerved. But Naoshige made it his orders exactly because this is something that must be done. Last year I went to the Kase Execution Grounds to try my hand at beheading, and I found it to be an extremely good feeling. To think that it is unnerving is a symptom of cowardice. Among the pageboys in forelocks in Lord Mitsushige's retinue, one Tomoda Shozaemon was in attendance. A rather wanton fellow, he fell in love with a leading actor of the theater by the name of Tamon Shozaemon and changed both his name and his crest to that of the actor. Completely abandoning himself to this affair, he spent everything he had and lost all his clothing and furnishings. And at length, when he had exhausted all his means, he stole Mawatari Rokubei's sword and had a spearman take it to a pawnshop. The spearman, however, spoke up about this matter, and in the investigation both he and Shozaemon were condemned to death. The investigator was Yamamoto Gorozaemon. When he read the report, he spoke in a loud voice and said, "The man who accuses the defendant is Spearman so-and- so .'' Mitsushige responded quickly, "Put him to death." When it came time to announce his fate to Shozaemon, Gorozaemon came in and said, "There is now nothing left to be done for you. Prepare yourself for your place of death .'' Shozaemon settled himself and said, "Very well. I understand what you have said and am grateful for your words." Due to somebody's trickery, however, while a kaishaku was introduced to Shozaemon, it was arranged that a foot soldier, Naozuka Rokuuemon, was to step from the side and decapitate him. Repairing to the execution grounds, where the kaishaku stood opposite him, Shozaemon saluted him with extreme calm. But just then, seeing Naozuka drawing his sword, he jumped up and said, "Who are you? I'll never let you cut off my head!" From that point on his peace of mind was shattered and he showed terrible cowardice. Finally he was brought to the ground, stretched out, and decapitated. Gorozaemon later said secretly, ' 'If he hadn't been deceiv- ed, he would have probably met his death well." Noda Kizaemon said about the function of kaishaku, "When a man who has come to his place of death loses his wits and is crawling about, it is likely seine damage will be done when it comes time to perform kaishak. At such a time first wait a bit and by some means gather your strength. Then if you cut by standing firm and not missing the chance, you will do well." In the generation of Lord Katsushige there were retainers who, regardless of high or low rank, were requested to work before the master from the time they were young. When Shiba Kizaemon was doing such service, once the master was clipping his nails and said, "Throw these away." Kizaemon held them in his hand but did not stand up, and the master said, "What's the matter?" Kizaemon said, "There's one missing.'' The master said, ' 'Here it is,'' and banded over the one that he had hidden. Sawabe Heizaemon was ordered to commit seppuku on the eleventh day of the eleventh month in the second year of Tenna. As this became known to him on the night of the tenth, he sent a request to Yamamoto Gonnojo [Tsunetomo] to be kaishaku. The following is a copy of Yamamoto's reply. (Tsunetomo was twenty-four years old at this time.) I am in accord with your resolution and accept your request for me to function as kaishaku. I instinctively felt that I should decline, but as this is to take place tomorrow there is no time for making excuses and I will undertake the job. The fact that you have chosen me from among many people is a great personal satisfaction to me. Please set your mind at ease concerning all that must follow. Although it is now late at night, I will come to your house to talk over the particulars. When Heizaemon saw this reply, it is said that he remarked, "This is a matchless letter." From ages past it has been considered ill-omened by samurai to be requested as kaishaku. The reason for this is that one pains no fame even if the job is well done. And if by chance one should blunder, it becomes a lifetime disgrace. Once when Tanaka Yahei was attending to affairs in Edo, one of his menials was rather insolent and Yahei scolded him severely. Late that night Yahei heard the noise of someone coming up the stairs. He felt this to be suspicious and quietly got up. With short sword in hand he asked who was there, and it turned out to be the menial whom he had scolded previously, secretly holding a short sword. Yahei leapt down and with a single stroke cut the man down. I heard many people later state that he had had good luck. A certain Master Tokuhisa was born quite different from other people and looked to be a bit moronic. Once, a guest was invited and mudfish salad was served. At that time everyone said, "Master Tokuhisa's mudfish salad," and laughed. Later when he was in attendance and a certain person made fun of him by quoting the above remark, Tokuhisa pulled out his sword and cut the man down. This event was investigated and it was stated to Lord Naoshige, "Seppuku is recommended because this was a matter of rashness within the palace." When Lord Naoshige heard this, he said, ' 'To be made fun of and remain silent is cowardice. There is no reason to overlook this fact because one is within the palace. A man who makes fun of people is himself a fool. It was his own fault for being cut down." Once when Nakano Mokunosuke bearded a small boat on the Sumida River to enjoy the coolness, a rogue got in too and committed all manner of rude acts. When Mokunosuke saw that the rogue was relieving himself over the side of the boat, he cut the man's head off and it fell into the river. So that people would not notice this, he quickly covered the body with various things. He then said to the boatman, "This matter should not become known. Row up to the upper reaches of the river and bury the corpse. I shall naturally pay you well." The boatman did as he was told, but in the lagoon where the body was buried Mokunosuke cut off the head of the boatman and returned directly. It is said that this fact never became known publicly. At that time there was also one young homosexual male prostitute riding in the boat. Mekunosuke said, "That fellow was a man too. It is best to learn how to cut a man while one is still young," and so the man cut the corpse once. Because of that the young man said nothing later on. It is said that every time Oki Hyobu's group gathered and after all their affairs were finished he would say, "Young men should discipline themselves rigorously in intention and courage. This will be accomplished if only courage is fixed in one's heart. If one's sword is broken, he will strike with his hands. If his hands are cut off, he will press the enemy down with his shoulders. If his shoulders are cut away, he will bite through ten or fifteen enemy necks with his teeth. Courage is such a thing." Shida Kichinosuke said, "At first it is an oppressive thing to run until one is breathless. But it is an extraordinarily good feeling when one is standing around after the running. More than that, it is even better to sit down. More than that, it is even better to lie down. And more than that, to put down a pillow and sleep soundly is even better. A man's whole life should be like this. To exert oneself to a great extent when one is young and then to sleep when he is old or at the point of death is the way it should be. But to first sleep and then exert oneself . . . To exert oneself to the end, and to end one's whole life in toil is regrettable." Shimomura Rokurouemon told this story. A saying of Kichinosuke's that is similar to this is, "A man's life should be as toilsome as possible." When Ueno Rihei was overseer of accounting in Edo, he had a young assistant whom he treated in a very intimate way. On the first night of the eighth month he went drinking with Hashimoto Taemon, an overseer of foot soldiers, and got so drunk that he lost good sense. He accompanied his young assistant back home, babbling on in a drunken manner, and when they arrived there, Rihei said that he was going to cut the assistant down. The assistant pushed away the tip of Rihei's scabbard. They grappled and both fell into the gutter with the assistant on top pushing Rihei down. At this time, Rihei's servant ran up and asked, "Is Master Rihei on the top or on the bottom?" When Rihei replied, ''I'm on the bottom !'' the servant stabbed the assistant once. The assistant got up and, as his wound was light, ran away. When the affair was brought under investigation, Rihei was put into confinement at the Naekiyama prison and was condemned to capital punishment by beheading. Before this, when he was positioned in Edo and living in a rented house in the merchants' district, a servant had opposed him and he had cut him down. But he had acted in a good way at that time, and people said that he had acted like a man. This time, however, his actions were outrageous and were certainly unnecessary. If one thinks about this well from beginning to end, to get so drunk as to draw one's sword is both cowardice and lack of resolve. Rihei's servant was a man from Taku, but his name is not remembered. Though he was a member of the lower classes, he was a brave man. It is said that Taemon committed suicide during the investigation. In the twelfth section of the fifth chapter of the Ryoankyo there is this story : In the Province of wizen there was a certain man from Take who, although he had contracted smallpox, was considering joining the forces attacking the castle at Shimabara. His parents earnestly tried to get him to desist, saying, "With such a grave illness, even if you should get there, how could you be of any use?" He replied, "It would be to my satisfaction to die on the way. After having received the warm benevolence of the master, should I tell myself that I will be of no use to him now?" And he left for the front. Although it was winter camp and the cold was extreme, he did not pay any attention to his health, and neither put on many layers of clothing nor took off his armor day or night. Moreover, he did not avoid uncleanliness, and in the end recovered quickly and was able to fulfill his loyalty completely. So to the contrary of what you would expect, it cannot be said that one is to despise uncleanliness. When the teacher, Suzuki Shozo, heard this, he said, "Was it not a cleansing act to throw away his life for his master? For a man who will cut of his life for the sake of righteousness, there is no need to call upon the god of smallpox. All the gods of heaven will protect him. " Lord Katsushige said, "Whether a man of Hizen holds death in regret or not is not a matter of concern. What I worry about is that people will not take to heart the command to keep the rules of manners and etiquette correctly. I am afraid that the entire clan, our relatives and elders, out of too much earnestness, will feel that the command to keep correct etiquette is an exaggeration. Up to now there have existed men who were used to these things, and even if etiquette was slightly wrong, they could remember the correct way, and the matter was settled. I have given this command because people are negligent in affairs of this sort." During the Genroku period there was a samurai of low rank from the Province of Ise by the name of Suzuki Rokubei. He was ill with a severe fever, and his consciousness became dim. At that time a certain male nurse was unexpectedly stricken with greed and was about to open up the inkbox and steal the money that was kept in it. Just then the sick man suddenly stirred, took the sword from the base of his pillow, and in a sudden attack cut the man down with one blow. With that, the sick man fell back and died. By this act, Rokubei seemed to be a man of principled disposition. I heard this story in Edo, but later when I was serving in the same province with a Dr. Nagatsuka, who was also from the Province of Ise, I asked him about it, and indeed he knew the story and said that it was true. 8TH CHAPTER On the night of the thirteenth day of the ninth month in the fourth year of Teikyo, there was a group of ten No actors moon-viewing at the house of Nakayama Mosuke, a foot soldier, in Sayanomoto. Beginning with Naotsuka Kanzaemon they all began to make fun of the foot soldier Araki Kyozaemen because he was so short. Araki became angry, killed Kanzaemon with his sword, and then began striking at the others . Though he suffered a severed hand, Matsumoto Rokuzaemon came down into the garden, seized Araki from behind with his other hand, and said, "As for the likes of you, I'll twist your head off with one hand!" Grabbing away Araki's sword, he pushed him to the doorsill and pressed him down with his knee, but as he seized him by the neck he became faint and was quickly overpowered. Araki quickly sprang back and again began to strike at those around him, but now Master Hayata (later known as Jirozaemon) met him with a spear. In the end he was overpowered by a number of men. Following this, Araki was made to commit seppuku, and the others who were involved were all made ronin on account of their indiscretion, but Hayata was later pardoned. As Tsunetomo does not remember this story clearly, one should ask around about it. Some years ago there was a sutra reading at the Jissoin in Kawakami. Five or six men from Kon'yamachi and the area of Tashiro had gone to the service, and on their way home passed some time drinking. Among them was one of Kizuka Kyuzaemon's retainers who, having some reason for doing so, turned down his companions' invitation to join them and returned borne before nightfall. The others, however, later pot into a fight with some men and cut them all down. Kyuzaemon's retainer heard of this late that night and went quickly to his companions' quarters. He listened to the details and then said, "In the end I suppose you will have to submit a statement. When you do, you should say that I was there also and assisted in cutting down those men. When I return, I will say as much to Kyuzaemon. Since a fight is a matter involving all concerned, I should meet the same death sentence as you. And that is my deepest desire. The reason is that even if I were to explain to my master that I had returned home early, he would never accept it as the truth. Kyuzaemon has always been a severe man, and even if I were cleared by the investigators, he would probably have me executed as a coward right before his eyes. In such a case, dying with the bad reputation of having run away from a place would be extremely regretful. "Since the fate of dying is the same, I would like to die being blamed for having killed a man. If you are not in agreement with this, I will cut my stomach open right here.'' Having no alternative, his companions spoke as he had requested. Presently, during the inquiry, although the circumstances were explained in the above manner, it became known that the retainer had returned home early. All the investigators were impressed and in fact praised the man. This matter was transmitted to me only in outline, so I will look into the details at a later date. Once when Nabeshima Aki no kami Shigetake was halfway through his meal, a guest suddenly came to see him and he left his tray just as it was. Later, a certain retainer of his sat down at the tray and began eating the fried fish that was on it. Just then Lord Aki came back and saw him, and the man became flustered and ran off. Lord Aki yelled out, "What a low-life slave you are to eat something that someone else has been eating!" and sat down and finished what was left. This is one of Jin'emon's stories. It is said that this retainer was one of those who committed tsuifuku for the master. Yamamoto Jin'emon always said to his retainers, "Go ahead and gamble and lie. A person who will not tell you seven lies within a hundred yards is useless as a man. " Long ago people spoke in this fashion because they were only concerned with a man's attitude towards military matters and considered that a man who was "correct" would never do great works. They also ignored the misconduct of men and dismissed such matters by saying, "They do good works, too...'' Men like Sagara Kyoma also excused retainers who had committed theft and adultery and trained them gradually. He said, "If it weren't for such persons, we would have no useful men at all." Ikumo Oribe said, "If a retainer will just think about what he is to do for the day at hand, he will be able to do anything. If it is a single day's work, one should be able to put up with it. Tomorrow, too, is but a single day." At the time when Lord Nabeshima Tsunashige had still not taken over as heir, he was converted by the Zen priest Kurotakiyama Choon and learned Buddhism from him. Since he had had an enlightenment, the priest was going to confer the seal upon him, and this became known throughout the mansion. At that time Yamamoto Gorozaemon had been ordered to be both Tsunashige's attendant and overseer. When he heard of this, he knew that it absolutely would not do and planned to make a request to Choon, and if he did not assent, kill him. He went to the priest's house in Edo and entered; the priest, thinking that he was someone on a pilgrimage, met him in a dignified manner. Gorozaemon drew near him and said, ' 'I have some secret thing to tell you directly. Please send out your attendant priests . "It is said that you will soon award Tsunashige the seal because of his cleverness in Buddhism. Now as you are from Hizen, you should know in large part the customs of the Ryuzoji and Nabeshima clans. Our country is ruled with harmony between high and low because, unlike others, it has had continuous heirs for successive generations. There has never been the taking of a Buddhist seal by the daimyo for ages past. If you present the seal now, Tsunashige will probably think of himself as enlightened and regard what his retainers say as so much dirt. A great man will become vain. Absolutely do not give this award. If you do not agree to this, I too am resolved. This he said with determination. The priest's color changed, but he said, "Well, well. You have trustworthy intentions, and I see that you under- stand the affairs of your clan well. You are a loyal retainer . . . " But Gorozaemon said, "No! I understand that ploy. I didn't come here to be praised. Without adding anything else, let me hear clearly whether you plan to cancel the seal or not.'' Choon said, "What you say is reasonable. I will definitely not award the seal." Gorozaemon made sure of this and returned. Tsunetomo heard this story directly from Gorozaemon. A group of eight samurai all took the same road for some merrymaking. Two of them, Komori Eijun and Otsubo Jin'-emon, went into a teahouse in front of the Kannon temple at Asakusa, got into an argument with the male employees there, and were soundly beaten. This could be heard by the others, who were in an excursion boat, and Mute Rokuemen said, "We should go back and take revenge." Yoshii Yoichiemon and Ezoe Jinbei both agreed to this. The others, however, dissuaded them, saying, "This will cause trouble for the clan," and they all returned home. When they arrived at the mansion, Rokuemon again said, ''We should definitely take revenge!'' but the others disuaded him. Although they sustained heavy wounds on their arms and legs, Eijian and Jin'emon cut the teahouse men down, and those who had returned were taken to task by the master. In due course some thought was given to the details of this event. One person said, "By waiting to ;get the agreement of others, a matter like taking revenge will never be brought to a conclusion. One should have the resolution to go alone and even to be cut down. A person who speaks vehemently about taking revenge but does nothing about it is a hypocrite. Clever people, by using their mouths alone, are taking care of their reputations for a later date. But a real stalwart is a man who will go out secretly, saying nothing, and die. It is not necessary to achieve one's aim ; one is a stalwart in being cut down. Such a person will most likely achieve his pur- pose.'' lchiyuken was a low class servant in the kitchen of Lord Takanobu. Because of some grudge he had over a matter of wrestling, he cut down seven or eight men and was hence ordered to commit suicide. But when Lord Takanobu heard of this he pardoned the man and said, "In these strife-torn times of our country, brave men are important. This man would seem to be a man of bravery." Consequently, at the time of the action around the Uji River, Lord Takanobu took Ichiyuken along, and the latter earned unrivaled fame, advancing deep into the lead and plundering the enemy every time . At the battle of Takagi, Ichiyuken went so far into the enemy lines that Lord Takanobu felt regret and called him back. Since the vanguard had been unable to advance, only by quickly dashing out was he able to grab Ichiyuken by the sleeve of his armor. At that time Ichiyuken's head had suffered many wounds, but he had stopped them up with preen leaves which he bound with a thin towel. On the first clay of the attack on Hara Caste, Tsuruta Yashichibei went as a messenger from Lord Mimasaka to Oki Hyobu, but as he was delivering the message, he was shot through the pelvic region by a bullet fired from the castle and instantly fell on his face. He got up again and delivered the rest of the message, was felled a second time, and died. Yashichibei's body was carried back by Taira Chihyoei. When Chihyoei was returning to Hyobu's camp, he too was struck by a rifle ball and died. Dense was born in Taku , and the members of his family living at this time were his elder brother Jirbei, his younger brother and his mother. Around the ninth month Denko's mother took Jirobei's son with her to hear a sermon. When it was time to go home, the child, as he was putting on his straw sandals, accidentally stepped on the foot of the man next to him. The man rebuked the child, and in the end they pot into a vehement argument and the man unsheathed his short sword and killed him. Jirobei's mother was dumb struck. She clung to the man, and he killed her too. Having done this, the man returned to his house. This man's name was Gorouemon, and he was the son of a ronin by the name of Nakajima Moan. His younger brother was the mountain ascetic, Chuzobo. Moan was an advisor to Master Mimasaka, and Gorouemon had been given a stipend also. When the circumstances became known at Jirobei's home, his younger brother set out for Gorouemon's place. Finding that the door was locked from within and that no one would come out, he disguised his voice, pretending to be a visitor. When the door was opened, he shouted his real name and crossed swords with his enemy. Both men fumbled into the rubbish heap, but in the end Gorouemon was killed. At this point, Chuzobo dashed in and cut down Jirobei's younger brother. Hearing of this incident, Dense went immediately to Jirobei's place and said, "Of our enemies only one has been killed, while we have lost three. This is extremely regret- table, so why don't you strike at Chuzobo?" Jirobei, however, would not comply. Denko felt that this was indeed shameful, and although a Buddhist priest, he decided on striking at the enemy of his mother, younger brother and nephew. He knew, nevertheless, that since he was simply an ordinary priest, there was likely to be a reprisal from Master Mimasaka and therefore worked hard, finally gaining eminence as the chief priest of the Ryuunji. He then went to the sword maker Iyonojo and asked him to make both a long and a short sword, offered to be his apprentice, and was even allowed to take part in the work. By the twenty-third day of the ninth month of the follow- ing year, he was ready to make his departure. By chance a guest had come at this time. Giving orders for food to be served, Denko secretly slipped out of the chief priest's headquarters disguised as a layman. He then went to taku and, upon asking about Chuzobo, learned that he was with a large group of people who had gathered to watch the moonrise, and that therefore nothing much could be done. Unwilling to let time pile up, he felt that it would be fulfilling his basic desire to strike at the father, Moan. Going to Moan's house, he forced his way into the sleeping chambers, announced his name, and when the man began to get up, stabbed and killed him. When the people of the neighborhood came running and surrounded him, he explained the situation, threw away both long and short swords, and returned home. News of this preceded him to Saga, and a good number of Denko's parishioners came out quickly and accompanied him on his return. Master Mimasaka was quite outraged, but as Denko was the chief priest of a Nabeshima clan temple, there was nothing to be done. Finally, through the offices of Nabeshima Toneri, he sent word to Tannen, the chief priest of the Kodenji, saying, "When a priest has killed a man, he should be given a sentence of death." Tannen's reply was, "The punishment for one within the religion will be in accordance with the feelings of the Kodenji. Kindly do not interfere." Master Mimasaka became even angrier and asked, "What sort of punishment will this be?" Tannen replied, "Although it is profitless for you to know, you are forcing the question, so I will give you an answer. The [Buddhist] Law is that an apostate priest is deprived of his robes and driven out." Denko's robes were taken from him at the Kodenji, and when he was to be driven out, some novices put on their long and short swords, and a great number of parishioners came to protect him, accompanying him as far as Todoroki. On the road a number of men who looked like hunters appeared and asked if the party had come from Taku. Thereafter Denko lived in Chikuzen, was well received by all, and was on friendly terms with samurai as well. This story was widely circulated, and it is said that he was treated kindly everywhere . Horie San'emon's misdeed was robbing the Nabeshima warehouse in Edo of its money and fleeing to another prov ince. He was caught and confessed. Thus it was pro nounced , ''Because this is a grave crime he should be tortured to death, " and Nakano Daigaku was ordered to be the official who verified the execution. At first all the hairs on his body were burner off and his fingernails were pulled out. His tendons were then cut, he was bored with drills and sub jected to various other tortures. Throughout, he did not flinch once, nor did his face change color. In the end his back was split, he was boiled in soy sauce, and his body was bent back in two. Once when Fukuchi Rokurouemon was leaving the castle, the palanquin of what appeared to be a rather upper class woman was passing in front of Master Taku's mansion, and a man who was standing there made the proper salutation. A halberd carrier who was with the palanquin procession, however, said to the man, "You didn't bow low enough," and struck him on the head with the handle of his halberd. When the man wiped his head, he found that he was bleeding. In just that condition he stood up and said, "You have committed an outrageous act, even though I was courteous. A regrettable piece of luck." So saying, he cut the halberd carrier down with a single blow. The palanquin continued on to wherever it was going, but Rokurouemon unsheathed his spear