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Post by mrcunningham on Nov 17, 2006 20:19:44 GMT -5
I'm on the Queen's Guard of Her Majesty Jana Von Drackenklaue and our "Chivalric Advisor" has assigned us all the task of finding a period source of "knightly" virtues and assessing them as they apply to the SCA and to us individually. I've been given permission to modify mine to be based on Bushido, but I can't find any period sources!
I CAN find period household rules (from Takeda Shingen, for example), which are interesting, and references (like at Wikipedia) to period sources, but that's it.
Little help?
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Post by Please Delete on Nov 17, 2006 21:30:44 GMT -5
Read Confucius--especially to the duties of the subject to the sovereign and vice versa.
In addition, read the war tales, like Heike Monogatari (Tale of Heike) and look for specific examples and comments on how warriors conducted themselves.
Look at just post-period sources (early Edo period). There is some discussion there about the 'older' values of the Sengoku period. These may be romanticized, but it is still often from people who still lived in that age and are seeing those values replaced by the first couple of generations to grow up under the Pax Tokugawa.
-Ii
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Post by Kurodachi no Mykaru on Nov 18, 2006 19:46:49 GMT -5
Remember that "bushido" (especially as espoused in the hagakure) is post-period and has about as much to do with reality in period as victorian ideas of chivalry do with the 12th century.
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Post by mrcunningham on Nov 19, 2006 8:47:17 GMT -5
"Remember that "bushido" (especially as espoused in the hagakure) is post-period and has about as much to do with reality in period as victorian ideas of chivalry do with the 12th century."
I hear you loud and clear. Hence the difficulty of finding period sources, right? Thanks to all for assistance.
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Post by roninpenguin on Nov 19, 2006 19:43:24 GMT -5
Maybe it would help to look for references to "The Way of the Horse and Bow" I would look for links for you right now, but I gotta eat before this poor bushi looses his hara!
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Post by mrcunningham on Dec 28, 2006 19:19:59 GMT -5
Thanks for the help, everybody. Here's the essay. Comments, criticism, etc, all welcomed, but it's already submitted, so no last minute fixes for me.
On Bushido
By
Honda Saburou Taremitsu
"Regardless of a person's high or low position, it is forbidden to disregard the law of karma, and to simply live in ease."
Imagawa Ryoshun, in the 19th year of Oei (1412 C.E.)
There are several period sources giving advice on the proper conduct of a samurai, all of which contain the essential lesson given above by poet-cum-samurai Imagawa: that to be a samurai is to be engaged deeply in life. To live was to be mentally and physically active, to eschew “ease” and concern oneself with the meaning of a full life (the “law of karma,” in a sense). Oddly enough, the most comprehensive and clear of these period sources was written by the man who ushered in the longest period of (relative) peace in Japanese history: Tokugawa Ieyasu. After the Battle of Sekigahara in 1600, Ieyasu became the most powerful man in the nation and the Sengoku Jidai, or “age of battles,” came to an end with the unification of Japan. This tension between the ultimate desire for peace and the threat of violence permeates much of the S.C.A. experience, and so the document has much to say to us. Called the Buke Shohatto (which translates as “The Laws for the Military Class”), it outlines codes of conduct both specific and general. They all have some application to S.C.A. life, but one in particular bears highlighting. I will explain the rules, then highlight the one I feel is most important and which emphasizes the activity that is at the heart of the S.C.A. It should be noted that this document (reprinted below for the interested) bears a date of 1615 C.E. – most definitely post-period. However, this date applies to the year it was codified and distributed by Hidetada, the second Tokugawa shogun, having been already used by Ieyasu, and containing the wisdom that led the unifier of Japan to his great personal accomplishments. It is therefore especially relevant, because its author spent his youth actually living by the tenets espoused therein, and also had the good fortune to grow old enough to reflect on the actions of his past. That we see a parallel between the work of Tokugawa Ieyasu himself and this essay itself is revealing on its own. Without excessive further ado, let us examine the laws of the military class. * * *
1. - Literature, arms, archery and horsemanship are, systematically, to be the favourite pursuits.
The most obvious role of the samurai was military. Without question, their fame, both modern and in-period was based on their ability and willingness to fight. Similarly, the S.C.A. is famous for its martial activities as much or more than anything else. Heavy list combat is loud, exciting, dangerous, and flashy. It appeals to almost universal, base instincts and brings the Society much of its reputation outside itself, like the battles of the samurai. Therefore it is in many ways the most important aspect of the Society because it is that which influences the greatest number of people. It makes us notable, which makes us special, which allows us our niche in society. Perhaps unexpectedly, Ieyasu’s list begins with “literature,” much like the S.C.A. From its origins in experimental historiography, the Society was founded because of the limitations of literature to properly explain medieval life. In order to prepare the body for its most important work, Ieyasu suggests the samurai begin with books. In order to transgress the boundaries of the current literature, we in the Society must still begin there.
2. - Drinking parties and gaming amusements must be kept within due bounds.
The S.C.A. needs to be very clear about its disposition towards the consumption of alcohol, and it is. (Gambling is covered well enough by state law.) While there is no universal restriction on drinking, there is an emphasis on safety that pervades the Society. The majority of events in a given year are either “dry” or “discreetly wet.” Local brewers guilds take pains to ensure that ale or mead or wine is produced for arts’ sake first, and proof second. Even at Pennsic, where the parties are sometimes just about as debauched as they come, people are carded and looked-after. Just as Ieyasu believed in a healthy moderation in drinking, so does the Society strike a balance between safety and enjoyment.
3. - Offenders against the law are not to be harboured in the (feudal) domains.
4. - Throughout the domains whether of the greater or lesser Barons (Daimyo and Shomyo) or of the holders of minor benefices, if any of the gentry or soldiers (shi and sotsu) in their service be guilty of rebellion or murder, such offenders must be at once expelled from their domain.
5. - Henceforth no social intercourse is to be permitted outside of one's own domain, with the people (gentry and commoners) of another domain.
The above are extreme, if likely necessary, provisions against dividing loyalties and setting high standards for oneself. While the S.C.A. is hardly as strict, the advice still applies. So much of life within the Society is based on maintaining and improving reputation; it is irresponsible to ignore the results of potential dishonor. A samurai’s loyalty was to his master and his land. He was required to ensure that neither was harmed, if only in appearance. Similarly, it is naïve to think that the Society is immune to the judgment of others, that we need not see the faults of those with whom we are associated as reflecting on us. We therefore must also defend the honor of our Society and the people to whom we are loyal, by setting a positive example and by combating dishonor.
6. - The residential castles in the domains may be repaired; but the matter must invariably be reported. Still more imperative is it that the planning of structural innovations of any kind must be absolutely avoided.
It is impossible to stress the importance of a keenly attentive administration in the S.C.A. From fight practices to Pennsic, the things that make the Society a society rely on successful management of people and resources. Ieyasu discusses frugality specifically (and will do again below), but in addition his “imperative” that rampant construction be checked by a responsible member of the military class is not without merit. The Society draws on portions of the general population which are generally aversive to micromanagement. Like most humans, we like to follow rules. Also like most humans, we like those rules to be clear. Again the example of heavy list fighting applies, where rules that concern safety (i.e.: armour regulations) are tightly monitored, but rules that concern achievement (i.e.: the calling of blows) are lax. As in all things, Ieyasu suggests that effort is not expended wastefully.
7. - If in a neighbouring domain innovations are being hatched or cliques being formed the fact is to be reported without delay.
The downside of always seeking loyalty is when competition for it creates factionalism. Ieyasu, of course, was fearful of his life and livelihood – a rebellion could mean death and dishonor. The tendency of Society members to want to belong – to feel valued – must be tempered with an understanding that if that loyalty leads to hate, it has gone too far. Households, Kingdoms, mercenary groups, guilds: the multiplicity of groups within the S.C.A. is impressive. It also sometimes has the unfortunate side effect of being used as an excuse to machinate and attack others. This law is not only common sense, or “good sportsmanship,” it is a lesson not to ignore the bonhomie that created the Society in the first place.
8. - Marriages must not be contracted at private convenience.
As another proscription against dividing loyalties, this law is merely addendum. As advice on conducting honest relationships within the Society, Ieyasu hits upon a fine point. The Society used to jokingly be described as “The Society for Consenting Adults.” It is a common enough aphorism that “If you can’t get laid at Pennsic, you can’t get laid anywhere.” Even given the more sexually conservative atmosphere now found in the S.C.A., the suggestion that a person conduct him- or herself in a forthright manner when it comes to romance is entirely useful. It is also both explained in greater detail by just about every relationship adviser in the nation and also obvious to those who’ve learned the hard way.
9. - As to the rule that the Daimyos shall come (to the Shogun's Court at Yedo) to do service.
10. - There must be no confusion in respect of dress uniforms, as regards the materials thereof.
11. - Miscellaneous persons are not at their own pleasure to ride in palanquins.
These three laws all speak to the need for the samurai to be honest. In addition to the emphasis on fortifying oneself and one’s land against dishonor addressed in laws 3, 4, and 5, the samurai was also asked to avoid misrepresentation. Law 9 refers to a regulation proscribing no more than twenty guards to a lord’s personal retinue. Even in the society, magnanimity may be taken too far if it becomes only an expression of a person’s desire to buy loyalty rather than earn it. Law 11 suggests the same, with the expected period inclination towards unapologetic classism. Law 10 strikes true in the S.C.A.. The relative importance of the many displayed tokens (especially among fighters) is hotly debated, but when we keep in mind the practicality of them, it should be quite clear that they are indeed as important as their bearers believe. A samurai’s topknot traditionally symbolized his loyalty, his skills in combat, and his devotion. It was both a warning and a display of courage and honesty about the kind of person he was. Likewise, a white belt or a herald’s surcoat are more than ostentation; they are a profession of duty and a claim to the rights and especially the responsibilities thereof. Such integrity is not easy to possess and is harder to regulate, but it is the reasonable ideal towards which members of the Society must strive if they want to inhabit a premodern world.
12. - The samurai throughout the provinces are to practice frugality.
There is a story that, not so long ago, a Society member in California spent thousands of dollars arming a unit of fighters in beautiful, matching kit. His intention was to recreate the uniformity and therefore cohesion of a medieval army, on a smaller scale. However, he could not also have been avoiding the ego-satisfaction of commanding the loyalty of an impressive-to-behold team of warriors. The story goes that they were indeed the prettiest unit anyone had ever seen. Sadly, they were also the weakest, their loyalty bought instead of earned.
13. - The lords of the great domains (kokushu, lit. masters of provinces) must select men of capacity for office.
Ieyasu ends his list of laws with the very thing that will (hopefully) ensure their success: an edict that only those qualified to rule will do so. We can presume that by “capacity” he means “the ability and willingness to follow the laws above.” If that is so, then Ieyasu is notable for this foresight. Not only did he practice what he preaches here, being the most accomplished samurai in history, as well as reflecting articulately on his achievements, but he also plans for the future. In the S.C.A. – and this is the key difference between the Society and society at large – power is distributed far more according to ability than to access. The method of choosing royalty is, of course, the most obvious example of this. We see it also in the peerage. Skill at an Art or Science makes a Laurel, not an expensive degree. Fighting prowess makes a Knight, not the most expensive armour. Donation of time makes a Pelican, not donation of money. This leveling of the playing field is what encourages each of us to be great and for that greatness to be present everywhere. * * *
It is appropriate that we end with law 13, the law that most clearly describes what is the role of the samurai and the Society member. The Romance words for “knight” are related to the possessions of the person, not the activities. “Caballero,” “chevalier,” “cavalieri” (whence the English word cavalier): all essentially mean “horseman.” A knight, in this sense, is one who can (afford to) ride a horse. “Samurai” is a verb meaning “to serve.” It describes what one does, not what one can afford to do. A member of the S.C.A. is not, in practice, only someone who pays the price of membership. What makes the Society a special group, a thing whose name is worth capitalizing, is what we do. Our actions earn us our reputations. Our behaviors create our character. We are only capable of that which we accomplish. No right is given we do not earn; no punishment suffered but by the results of our actions or others’. To do is to be in the Society. When a member does not, only then does he or she “die” in the minds of others. Yes, it would be a grand thing for us all to serve one another the way a samurai served his lord. But more importantly, we must act. In action, there is interaction and creation. In action is life.
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Saionji Shonagon
New Member
One dreamed of becoming somebody. Another remained awake and became. (Found in a fortune cookie.)
Posts: 7,240
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Post by Saionji Shonagon on Dec 28, 2006 21:03:57 GMT -5
Do you have any idea how good it is to see something written in complete sentences with correct spelling? You score bonus points for using "eschew" correctly in a sentence. ;D (I don't mean the population of this forum, but some of the others I've been on are pretty bad. If these kids would log off and go do their homework....) Item 1. The early origins of the SCA have a lot more to do with a themed costume party to celebrate an early member's graduation than the "limitations of literature to properly explain medieval life." Medieval life did not to my knowledge include Winnie the Pooh or Queen Lucy of Narnia. history.westkingdom.org/Year0/index.htmhistory.westkingdom.org/Year1/FirstTournament.htmI suspect Ieyasu's inclusion of literature has much to do with the mental discipline of studying it, and that "literature" included history, philosophy, scripture, martial treatises and poetry. Anyway, that's my story and I'm sticking to it. Item 9 uses "daimyos" and "Yedo." Are you using a 19th century or early 20th century translation? Just curious. (Is it me or does "men of capacity" sound like they can go through a LOT of sake?) Interesting arguments. I hope Her Majesty enjoys your efforts.
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Post by mrcunningham on Dec 29, 2006 10:22:36 GMT -5
Thanks for the feedback. I guess I still think about the origins of the SCA as a more intellectually rigorous sort of thing than was actually the case. Sigh.
The translation was 1915, I believe. The only translation change I personally made is in the title. In the original, "Buke Shohatto" is translated as "The Laws of the Military Households," by my experience with the term "Buke" is that it was more a class of person in general, and so I have used "military class".
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Saionji Shonagon
New Member
One dreamed of becoming somebody. Another remained awake and became. (Found in a fortune cookie.)
Posts: 7,240
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Post by Saionji Shonagon on Dec 29, 2006 12:09:07 GMT -5
The West Kingdom History Project website is a real eye opener and it's definitely worth looking at the entries for the early years to get a feel for what the Society was like at the time.
That explains the usages then. I have this terminally quaint little book from 1901 called "Japanese Plays and Playfellows" on Japanese popular culture and entertainment that is alternately hilarious and painful to read.
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Post by Takeda Sanjuichiro on Dec 29, 2006 14:56:55 GMT -5
Very well presented!
Not quite sure I wholly agree with all of your points of compairison, but very well put together and logical. It was a pleasure to read.
-Mike L.
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Post by Please Delete on Dec 30, 2006 8:32:44 GMT -5
I agree. Well presented and thought out. Good word choice, in my opinion. It reads easily and flows from one topic to the other without much trouble. Although I would argue some of the points with you, you lay them out well enough that I can see your reasoning.
I'd frankly like to see more articles like this done for the SCA.
-Ii
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