Bushido
The Soul of Japan

Bushido, The Soul of Japan (Inazo Nitobe) is a brief but illuminating text that covers the precepts of Japanês traditional martial code, tracing its evolution from its origins in Buddhism and Confucianism through its present-day manifestations in modern Japan, and outlining each of its defining principles in detail. Since its original publication in 1969, it has long been regarded as an indispensable text and an essential key to understanding the Japanese soul.  

 

Nitobe begins his text with an overview of bushidoês use as an ethical system and the influence it has had upon the development of Japanese culture, comparing it with its Western equivalent, medieval chivalry. As an unwritten code which was passed by word of mouth and not written, it nevertheless had a profound impact on the conduct of the Japanese warrior. It was as much a part of the samuraiês soul as the sword which he carried at his side.

As a path for the attainment of wisdom, Bushido has its origins in Zen Buddhism and Shintoism, as well as Confucian writings. Development of character and obedience to superiors were taught as fundamental concepts; as such Bushido flourished in the Japanese feudal system. It was used to distinguish between right and wrong as well as to guide the day-to-day actions of the self in relation to others.

Giri, or obligation, was a central tenet of the way of bushido, and refers to the strong sense of duty that is felt between oneself and oneês peers. This is, in a sense, the "social cloth" that binds much of Japan together-- one is obligated to perform oneês duty regardless of personal sentiment, and one owes giri "to parents, to superiors, to inferiors, to society at large, and so forth (p. 25)." However, giri is in itself supported by the spirit of courage, another key concept in Bushido. Valor and fearlessness were taught to youth, and violent death was seen as a poetic, tragic, and honorable fate.

Through Bushido, benevolence was seen as the supreme virtue to be developed within the individual. Confucious said, "Let but a prince cultivate virtue, people will flock to him; with people will come to him lands; lands will bring forth for him wealth; wealth will give him the benefit of right uses. Virtue is the root, and wealth the outcome (p. 37)." Without the key concept of benevolence, a feudal system will easily degrade into a tyranny. It is the concept of altruism for others that gives bushido its tender beauty.

Another value held closely is politeness- not as a way to avoid offending others, but as a quality "approaching love (p. 50)." Ceremony and etiquette are incorporated into oneês teachings, and are seen to bring about harmony in the mind and body of the individual. Heijoshin, or ordinary everyday mind, is the method of always relating calmly and harmoniously to circumstances, even in times of duress, and is a one of the transcendental aspects of Bushido mental development that works in hand with politeness. Sincerity is an attribute which supports politeness and keeps it from becoming farce; Confucious saw it as "the end and beginning of all things; without sincerity there would be nothing (p. 61)." Lying was seen as weakness, and as such was highly dishonorable. However, as opposed to Christian theology, lying was not seen as a sin.

Perhaps the most distinguishing principle of Bushido is the concept of honor. Oneês own reputation is of upmost importance, as illustrated in the quote "The reputation of ten thousand years can be determined in but a single day." Fear of disgrace reached such a high level that oneês life is of secondary importance to oneês honor. Nitobe writes, "whenever a cause presented itself which was considered dearer than life, with upmost sincerity and celerity was life laid down (p. 81)."

Duty to oneês lord was the sole purpose of the samurai as vassal. This loyalty extended beyond the battlefield to encompass the samuraiês whole existence. "Life being regarded as the means whereby to serve his master, and its ideal being set upon honor, the whole education and training of a samurai were conducted accordingly (p. 93)."

Samurai training was based upon three principles: Chi, Jin, and Yu, or wisdom, benevolence, and courage. Training began in early youth, and included fencing, archery, jujitsu, horsemanship, use of the spear, tactics, calligraphy, ethics, literature, and history (p. 96). As part of the code of chivalry, the use of money was considered disdainful, in order to protect the samurai from greed and corruption. Character development took precedence over intelligence, and the development of the personality was encouraged.

Samurai were expected to exhibit a large degree of self-control. A phrase often used to describe good character is "He shows no signs of joy or anger (p. 104)." At no expense should one lose oneês composure or show signs of weakness. In all situations one should do oneês bidding, up to and including the point of suicide as redress for oneês wrongs.

The ceremony of seppuku is another established tradition that differentiates bushido from other martial codes. In atonement for oneês errors, one may be expected to take his own life with his sword. Western cultures abhor this concept, but in Japan it is seen as an honorable way to face oneês fate. Nitobe quotes from Garth, "When honorês lost, •t is relief to die; Deathês but a sure retreat from infamy (p. 114)."

In relation to seppuku and the life that is led with death close at hand, at the core of Bushido lies the samuraiês sword, the "key of Heaven and of Hell (p. 131)," the "soul of the samurai." From the time that a samurai was first initiated into the right to wield the sword, it never left his side. The swordsmith was an inspired artist, his workshop a sanctum. The sword was the symbol of the samurai, the one thing that most distinguished him from surrounding commonfolk. The samurai alone was afforded the right to wear the katana.

Nitobe next explains the role of the woman in feudal Japanese society. The role of the woman as accorded in bushido was to support the husband and to look after the home while he is away. "As daughter, woman sacrificed herself for her father, as wife for her husband, as mother for her son (p. 144)." This self-denial for the male of the household is the equivalent of the samuraiês self-denial in the service of his lord. Duty and loyalty were prevalent factors in the lifestyle of a female in feudal Japan, and were values placed before her own life.

A prevailing question concerns the existence of Bushido in modern Japan. With the advent of Westernization and modern industrial development in Japan over the last 150 years, many question the survival of a code that originated in a feudal society. Nitobe has no doubts. He states "... unformulated, Bushido was and still is the animating spirit, the motor force of our country (p. 171)." Japan has voluntarily taken into its heart the ways of Western society, rather than being forced upon it. Nitobe concludes, "Bushido as an independent code of ethics may vanish, but its power will not perish from the earth; its schools of martial prowess or civic honor may be demolished, but its light and glory will long survive their ruins. Like its symbolic flower, after it is blown to the four winds, it will still bless mankind with the perfume with which it will enrich life (p. 192)." The feudal system from which Bushido originates may have transformed, but the Japanese spirit in which it took root remains vibrant and strong.