was born I was still a young man, and I was enchanted by the first
child. He was somewhat weakly, and on that account I thought that he
should be especially protected and given the greatest liberty. I was not
severe with him and allowed him all that he wished. After he had grown
up I often found occasion to blame this and that in him, and to give him
admonition and advice, but I had no success therein, because in his
youth no one had taken trouble about his conduct and speech. He had
never learned to treat his parents with thoughtfulness, and to respect
them as filial duty ordered, but behaved toward them as if they were his
equals, so that finally it had to come to a quarrel, and the results are
that he hates them now, and is quite estranged from them. Warned by
these evil experiences, I undertook other rules for the education of
other children. For instance, I chose persons to attend the child who
themselves had been brought up from youth with the greatest severity,
and I ordered them to let me know at once when the slightest trace of
wilfulness or other similar defect was discovered. And I called the
child to me, gave him a rebuke, and extended to him some few strong
words of advice. Through following this education the child grew to be
as faultless as a straight grown tree; knew no self-will, because he
considered the will of his parents as the highest law. He practised
self-control and learned continually how one should best honor one's
parents.
In the families of princes a child holds another standing, and is
subjected to other influences than in the families of subjects. In
provision of this and of the future position of the child, his education
must be different in certain points. The parents should always oblige
the child to follow the admonitions of those placed about him, otherwise
after their death the child would succumb entirely to its own
wilfulness, and at the end forfeit the throne, as many examples have
taught us before this. Therefore, it is the duty of the educator to
implant in his scholar from the earliest youth and before everything
veneration for his parents, the yielding of the will to Providence,
gentleness toward subjects, and high-mindedness; only so can he bring
him up to be a real man.
A separation between the lord and the subjects is certainly necessary
for the upholding of social order, and is commanded by the
circumstances, but the lord must also consider that he is the subject of
his subjects. My tutor, Abe Okura, repeated over and over again the
following precept to me in my youth, and I find it very well founded: If
in ordinary circumstances the subjects yield to their master, even when
he is unjust, and follow his service even when he acts as a tyrant, yet
in extraordinary emergencies all this may change very easily. Therefore,
the ruler should behave compassionately toward his subjects and
distribute impartial reward and punishment strictly and with justice; he
should see in these subjects the foundation of his government, for
without a Servant there can be no Master. In order that they may have
these truths before their eyes in riper age, children should be trained
in time to value the opinions of those about them, and to be guided by
them, because out of the words and deeds of those who are nearest to us
we can best judge the worth of our own deeds. A wilful man is never
contented, for if he yields only to his own will he forgets the duty of
reverence for his parents, and earns in consequence both from them, his
relations, his friends, and even from his servants, only displeasure and
depreciation, and finally he is unable to reach what he had proposed. As
he notices these failures, he comes to hate the disposition of
Providence, his fellow-men, and finally himself, and from discontent
will become unsound in mind. Therefore, we should always remind youth
that it is given to no man to find in this world all his wish and will.
In a princely family the second son should also be made to notice that
he stands in relation to the elder as a subject. If the second son holds
more power than the eldest, dissensions in the family are inevitable. In
the education of the younger people one must attend to this, that they
acquire polite and dignified demeanor, and, before everything, avoid
rash and rude words; yet not so exaggerated importance should be
attached to a dignified carriage that a disregard of inferiors should
arise; otherwise an understanding of the real position is lost, and a
compassionate feeling for the ills of dependents cannot exist. As often
as an opportunity may occur one should explain to the children of
sovereigns the use of certain things, out of what country they come,
that they are of this or that province, what prince rules there, what
fortunes the ruling house has passed through, and so forth. Also, with
their own subjects one should try to make them acquainted in a similar
way, naming, for example, a prominent man as descended from a famous
general, relating that his family has been for centuries in the land,
and on account of its great services has good fame. And such like
things. In this way the youth will learn to estimate his subjects and,
when a man, to take the correct position toward them. Besides, every
prince should be carefully trained in youth to all knightly arts, such
as riding, drawing the bow, and fencing.
Of course the descendant of a princely house needs not to go deeply into
the studies of a scientific education. It is sufficient that he be made
acquainted by professional men with the main features of the particular
branches of science. But it is important and necessary that he be
informed of the deeds of great generals and faithful subjects, and
conversely of the fate of faithless officers who misled their superiors,
brought mischief to their country, and finally ruined houses which had
reigned for centuries. From such examples, detestable or worthy of
imitation, he can draw the best lessons for his own acts. One ought not
to judge one's own doing or not doing after one's own view of right and
wrong, but ought to look at it in the mirror of the people's opinion.
But you cannot keep this mirror like one made of metal, brilliant by
polishing its outside; you can only keep it clean and bright through the
purity of your own heart. Evil conduct makes the mirror lose its power
of reflection. It remains then clear only when we listen to the judgment
of our fellow-men upon our acts. If a ruler is pleased that one should
make him mindful of his own faults, if he strives to put them aside and
recompense those who have done him this service, then that mirror will
always shine in brightest splendor, and the ruler will recognize in it
his own image truly rendered; and, besides, he will also see which of
his subjects think ill and which well of him, and what opinion of him
the people have in general. If he wishes to hear only his praise from
every mouth, his hypocritical surrounding will try to please him with
suitable flattery, while his really loyal subjects will draw near to him
only if he be willing to see his faults discovered and to receive
admonition willingly. A ruler should always consider this, and never be
contented with a surrounding perhaps clever, but over-flexible and
complying, and wanting in deliberation and sincerity. If he mistake,
then doors and towers are open to his hypocritical inferiors, loyal
outwardly but traitorous in heart.
Ji Hiobu talked little and listened continually whenever we were
considering a matter, on which account he made a mediocre impression on
outsiders. But as soon as he had acquired a clear view of the matter, he
handled it with a free mind. Quite especially was I pleased with him
that face to face, and privately, he drew my attention to a possible
mistake contemplated; therefore I preferred mostly to consider
everything alone with him first, and then only to discuss the matter
publicly.
Tastes and talent are so separate that in some people they seem to be in
opposition. One man has the greatest liking for something which the
other detests, and this one acquires with ease by virtue of his gifts
what the other, notwithstanding diligence and energy, cannot achieve. In
the judgment of the worth of a man and of his faculties one ought not to
proceed rashly and one-sidedly, as an example from the vegetable world
teaches us; each flower develops its full splendor in the season of its
bloom, and each one possesses some particular beauty for which we
treasure it. But there is a plant called the Dokudami[17] whose ugly
exterior and evil smell make us avoid it and consider it useless; and
yet it fulfils a very beneficent end. For instance, if you boil it quite
long it becomes a remarkable remedy for lepers. So it is with men. Many
a man is misunderstood and neglected, and yet each is gifted with
certain faculties and can become an able and useful member of society if
one understand how to employ him rightly; to every one shall come a time
wherein he fulfils his destiny. We usually hold as useless and tiresome
things that others study with zeal, but which we do not like. Yet that
is not reasonable, especially with a ruler. Until my maturer age I could
not understand the game of Go,[18] and could not see how a man could
busy himself with such a useless thing, which gave trouble but no
pleasure; therefore I thought all people stupid who gave themselves up
to it. To-day, since I have thoroughly understood the game, I find it
very amusing, especially in rainy weather when I am not allowed to go
out, and I play now eagerly with those whom I once derided. Through this
I have come to guess that what has not been handed down from old times
is somewhat useless. It is a great mistake to think that all that
pleases us is good and what displeases us is bad, and that one's own
taste is the only right one.
It often happens that a child in its anger at hearing something
unpleasant destroys the nearest available thing; parents should not
think that this is a consequence of worms, and therefore let it go
unpunished; such indulgence works like poison on the character of the
child. If really a disease be the cause of such excitement one ought to
use right away the suitable medicine. He who in his youth has acquired
such habits yields to them later when something displeases him; then it
will be seen what bad results unsubdued wilfulness can have. The object
destroyed often matters little; but the spoiled child, with time, vents
his wrath mostly upon those around him, and often feels contented only
when he has punished his victims with death. Parents can only prevent
such excesses in the future by keeping down from the beginning every
stirring of wilfulness and impatience in their descendants. The most
necessary and the most beautiful virtue of every man, especially of a
ruler, is self-control. Whoever commands his own will with regard to any
good thing will carry out the will of Providence, will live in harmony
with his fellow-men, will not forfeit lands and castles that his
ancestors left him, and will dispense rewards and punishments justly
among the whole people, both among those further away and among those
just about him. Under all circumstances he will keep a promise once
given, and, if he serves a master, be ready to give his life; he will
not care first for himself and then only for others, but he will
unselfishly strive for the welfare of others, and early and late keep
the rules of high behavior. He will not praise himself haughtily and
depreciate others; he will face his master without flattery or
hypocrisy, openly and honestly; and his parents also, as all other
people. He will not strive to do everything after his own opinion, but
will pay regard to traditional forms in every act.
In all five senses one can practise self-control: as to the eyes, in not
allowing one's self to be deceived by beautiful dress, a handsome face,
or by the exterior of anything. As to the sense of smell, by use one can
get accustomed not only to pleasant odors, but to the most singular
stenches. As to the sense of hearing, one can push on bravely through
the noise and tumult of battle, reckless of the thunder of cannon or the
hissing of arrows, to obtain the rich rewards of war. As to taste, one
can avoid excess in eating and drinking, and not accustom the palate to
luxurious meals; finally, as to the sense of feeling, one can overcome
sensitiveness, and keep especially one's hands and feet entirely within
one's control. Only he who through all his life thus tries to obtain
control over himself shall upon the throne increase the glory of his
house and establish peace in his country; if he be a subject, he shall
rise and make his family happy and honored. But one must persevere in
self-control, otherwise there can be no such results. If, for instance,
some one has to practise self-control in ten cases to obtain a known
result, and he is able to control himself nine times, but on the tenth
his strength leaves him, then all his previous exertions were in vain.
Many people who control themselves for a long time finally lose
patience, thinking it impossible to protract their mastery. It might
happen that some person might not really be strong enough, but in most
cases I should think it a person's own fault if he forfeits in such a
case his life, his position, or his throne. Something like this is seen
in shooting with the bow. If one has taken the right position and
attitude of the body, if one has directed the weapon rightly and firmly
and has the aim well in the eye, but at the moment of discharge the hand
is unsteady, the shot goes wrong, and all this trouble was in vain. So
also is self-command worthless and useless if it be not persevered in to
the end.
I know of only one man until now in our history whose self-control
reached this degree of perfection, and that is Masashige Kusunoki.[19] A
man, on the contrary, who had no self-command and confessed that he had
not himself in his own power was Katsuyori Takeda;[20] hence his whole
life was a tissue of failures, and he ended by losing his power and his
life. Nobunaga Oda[21] was certainly a distinguished leader of armies,
marked for his courage and generosity, and possessing in a high degree
all faculties needed for a good ruler; and yet his lack of self-control
brought on that he was murdered by his retainer Mitsuhide. Hideyoshi[22]
was generous, shrewd, valiant, and almost perfect in self-control; hence
he rose within twenty years from nothing to be the ruler of the entire
Japanese Empire. But his generosity went beyond rightful limits.
Generosity is a noble virtue, but it must fit the circumstances.
Presents and gifts should not represent much over the value of the good
deed whose reward they are meant to be; but Hideyoshi over-estimated
the merits of those to whom he owed his position and behaved with more
than generosity--with prodigality.
The way to obtain domination and to keep it permanently is not through
prodigality, but through close economy. Inferiors often think that the
master appears strange in comparison with other sovereigns who toss
about presents; but history teaches that just the wisest rulers have
been accustomed to make few presents, and have avoided all luxury.
A master desiring good and obedient servants should be ready with
admonition at every mistake committed. My efforts since youth have been
continually directed to this, wherefor my servants have stripped off all
their faults. In any case one ought not to give up hope too soon, and at
once decide that somebody is incorrigible. If in one's admonition the
talk is only about the fault committed, the result will be that the
person admonished acquires an unjust aversion to his master; and even
servants who had served diligently before become careless and
discontented; the cause of this is to be sought in the manner of the
admonition. If this is to have any result, the following method should
be employed: summon the culprit to one's presence, and dismiss from the
room every one else but one who is to play the part of the mediator.
Then speak with milder words than usual about the former services of the
subordinate, make some recognition of his zeal, both former and present;
in short, try to make him as happy as possible. Thereupon show him with
due regard his faults, and explain to him that you did not expect them
of such an attentive subject, and that you must hope that in the future
you will need no more to blame; indeed, that all the more you reckon
upon his former solicitude and loyalty. Such an admonition brings any
one in fault to yield, to recognize his own defects, and to correct
himself. The ruler of the house should make it his chief aim to make
useful people of his servants, in which he can succeed only by resenting
every fault, even if committed by a person of the lowest position. It
should even be difficult for the cleverest servants to obtain the full
approbation of the master. How much more should this be the case with
the average person, concerning whom the master should consider it his
task to remove imperfections as far as possible. He is to blame if
oftener than is necessary faults come about. From the manner of those
about him one can easily draw a conclusion as to the manner of the
master. Therefore, he should keep a watchful eye upon the manner of his
attendants, especially that those whom he loves and distinguishes serve
as an example to the other inferiors, whether they be good or bad.
Further than this, it is very desirable that the master should be quite
acquainted with the circumstances of his servants; and that, on the
contrary, these should get to know as little as possible about his
affairs.
It is not favorable to health that one should give one's self up
entirely to indulgence in time of peace. If one has nothing to do
habitually, many bad things usually come up. Therefore, for each moment
from waking to going to sleep one should appoint a task, and live
conscientiously from day to day according to this plan. Further, one
should not eat only savory food, for one becomes tired of that in time.
On ordinary days one should take as simple a meal as possible; for it is
enough, I believe, to eat two or three times a month something
especially savory.
For several years I repeat my prayers every day 60,000 times. Many
consider this exaggerated on the part of so old a man, and they advise
me to diminish somewhat the number. It would indeed be a relief for me
could I follow this advice; but because I was born in times of war, and
as a commander I have caused the death of many men, I should like to do
penance in my prayers for my many sins, and hence I keep to my old
habit. Beyond this, the quiet and idle life which I must now lead is
hard to bear, because from my youth I never had an hour of rest, but was
always overladen with work, and as I can no more attend to other
business, so must I make work for myself in my prayers. I rise early
every morning, and I go to bed in the evening not very early, in
consequence of which I have a very good digestion, and believe that I
should be thankful for this to my prayers. An old proverb says, "If one
wishes to know the manner of life of a man, ask him if he have a regular
time for rising and for going to sleep, and if he can or cannot be
moderate in eating and drinking." That is also my way of looking at it.
Courage is a virtue which every man should possess; but too much courage
can easily become dangerous, as it seduces us very often to desire
obtaining everything by force; and then things go ill with us generally.
Rightly says the proverb: a hard thing is easily broken. Therefore one
obtains better results through gentleness and generosity than by
vehemence and recklessness. Advise your attendants in this manner that
they may always have a composed demeanor; and so teach your children
that they always show due respect to every member of the family.
Give this letter to Kuni, and impress upon him that he realize and lay
to heart its contents.
Finally, my best greetings to all.
This 25th of February.
N.B.--I beg you once more to pay attention to Kuni. If you bring him up
according to my advice I shall have no reason for anxiety about his
future.
[14] The child-name of Iyémitsŭ.
[15] The child-name of the brother of Iyémitsŭ.
[16] Saburo was the eldest son of Iyéyasŭ.
[17] Honthuynia cordata
[18] May be described as a form of the game of checkers.
[19] Masashige (first half of fourteenth century), the type of
unswerving loyalty to the throne. It is interesting to note
Iyéyasŭ's estimate of a hero who died defeated, and whose whole
energy had been devoted to preventing the control of the Empire by
the shoguns, of whom Iyéyasŭ is the most complete type.
[20] Takeda, son of Takeda Shingen, prince of Kai, committed
suicide at Tenmokuzan. The story of his father's eccentric life is
too long to be given here. He was at times an ally, at times an
enemy of Iyéyasŭ.
[21] Nobunaga, Iyéyasŭ's former leader.
[22] Hideyoshi, his other general and partner.
Transcriber's Notes:
Italic text is denoted by _underscores_.
Obvious typographical errors were repaired, as listed below. Other
apparent inconsistencies or errors have been retained, such as archaic
spellings, inconsistent hyphenation and application of accents.
Original pagination maintained as closely as possible, with these
exceptions:
- Illustrations moved in between paragraphs.
- Blank pages which were counted in original page count, were deleted.
Page 13: corrected "Orienal" to "Oriental".
Page 133: retained original spelling of "scorcerers".
Page 204: replaced "not" for "no"; in typo: "tone which could no be
matched".
End of Project Gutenberg's An Artist's Letters From Japan, by John La Farge