×

Uh-oh, it looks like your Internet Explorer is out of date.

For a better shopping experience, please upgrade now.

Hagakure: The Book of the Samurai
     

Hagakure: The Book of the Samurai

by Tsunetomo Yamamoto, William S. Wilson (Translator)
 
This book describes the short, succinct passages found in 'Hagakure', composed in the spirit of the way of thinking they reflect and outline the qualities that make a samurai: readiness to die, whatever one's cause; uncompromising loyalty; singlemindedness, preparedness, artlessness, celerity, decorum and compassion. It transcends time, space and the encumbrances of

Overview

This book describes the short, succinct passages found in 'Hagakure', composed in the spirit of the way of thinking they reflect and outline the qualities that make a samurai: readiness to die, whatever one's cause; uncompromising loyalty; singlemindedness, preparedness, artlessness, celerity, decorum and compassion. It transcends time, space and the encumbrances of societal living by penetrating to the core of existence with the clarity and vividness of its insights.

Product Details

ISBN-13:
9780870113789
Publisher:
Kodansha International
Publication date:
10/28/1979
Edition description:
1st ed
Pages:
180
Product dimensions:
5.36(w) x 7.68(h) x 0.85(d)

Related Subjects

Read an Excerpt

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 gaining 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 gains 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 esteemone'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.

* * * *

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 being 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.

Meet the Author

YAMAMOTO TSUNETOMO [1659-1719] was a samurai retainer of the Nabeshima Clan, Lords of Hizen province, who became a Buddhist monk in 1700 after the Shogunate government prohibited the practice of tsuifuku: suicide of a retainer on the death of his lord. The book was dictated to a younger samurai during the author's seclusion over a seven year period.

WILLIAM SCOTT WILSON, the translator, was born in 1944 and grew up in Fort Lauderdale, Florida. As an undergraduate student at Dartmouth College in 1966, he was invited by a friend to join a three-month kayak trip up the coast of Japan from Shimonoseki to Tokyo. This eye-opening journey, beautifully documented in National Geographic, spurred Wilson's fascination with the culture and history of Japan.

After receiving a B.A. degree in political science from Dartmouth, Wilson earned a second B.A. in Japanese language and literature from the Monterey Institute of Foreign Studies in Monterey, California, then undertook extensive research on Edo-period (1603-1868) philosophy at the Aichi Prefectural University, in Nagoya, Japan.

Wilson completed his first translation, Hagakure, while living in an old farmhouse deep in the Japanese countryside. Hagakure saw publication in 1979, the same year Wilson completed an M.A. in Japanese language and literature at the University of Washington. Wilson's other translations include The Book of Five Rings, The Life-Giving Sword, The Unfettered Mind, the Eiji Yoshikawa novel Taiko, and Ideals of the Samurai, which has been used as a college textbook on Japanese history and thought. Two decades after its initial publication, Hagakure was prominently featured in the Jim Jarmusch film Ghost Dog.

Wilson currently lives in Miami, Florida.

Customer Reviews

Average Review:

Post to your social network

     

Most Helpful Customer Reviews

See all customer reviews