Bushido, the Soul of Japan, by Inazo Nitobe, [1905], at sacred-texts.com
CHAPTER XIV
THE TRAINING AND POSITION OF WOMAN
THE female half of our species has sometimes been called the paragon
of paradoxes, because the intuitive working of its mind is beyond the
comprehension of men's "arithemetical understanding." The Chinese
ideogram denoting "the mysterious," "the unknowable," consists of two
parts, one meaning "young" and the other "woman," because the physical
charms and delicate thoughts of the fair sex are above the coarse mental
calibre of our sex to explain.
In the Bushido ideal of woman, however, there is little mystery and
only a seeming paradox. I have said that it was Amazonian, but that is
only half the truth. Ideographically the Chinese represent wife by a
woman
holding a broom--certainly not to brandish it offensively or
defensively against her conjugal ally, neither for witchcraft, but for
the more harmless uses for which the besom was first invented--the idea
involved being thus not less homely than the etymological derivation of
the English wife (weaver) and daughter (duhitar, milkmaid). Without confining the sphere of woman's activity to Kŭche, Kirche, Kinder,
as the present German Kaiser is said to do, the Bushido ideal of
womanhood was pre-eminently domestic. These seeming
contradictions--domesticity and Amazonian traits--are not inconsistent
with the Precepts of Knighthood, as we shall see.
Bushido being a teaching primarily intended for the masculine sex,
the virtues it prized in woman were naturally far from being distinctly
feminine. Winckelmann remarks that "the supreme beauty of Greek art is
rather male than female," and Lecky adds that it was true in the moral
conception of the Greeks as in their art. Bushido similarly
praised those women most "who emancipated themselves from the frailty
of their sex and displayed an heroic fortitude worthy of the strongest
and the bravest of men." 1
Young girls, therefore, were trained to repress their feelings, to
indurate their nerves, to manipulate weapons,--especially the
long-handled sword called nagi-nata, so as to be able to hold
their own against unexpected odds. Yet the primary motive for exercise
of this martial character was not for use in the field; it was
twofold-personal and domestic. Woman owning no suzerain of her own,
formed her own body-guard. With her weapon she guarded her personal
sanctity with as much zeal as her husband did his master's. The domestic
utility of her warlike training was in the education of her sons, as we
shall see later.
Fencing and similar exercises, if rarely of practical use, were a
wholesome counterbalance to the otherwise sedentary habits of women. But
these exercises were not followed
only for hygienic purposes. They could be turned into use in times of
need. Girls, when they reached womanhood, were presented with dirks (kai-ken,
pocket poniards), which might be directed to the bosom of their
assailants, or, if advisable, to their own. The latter was very often
the case; and yet I will not judge them severely. Even the Christian
conscience with its horror of self-immolation, will not be harsh with
them, seeing Pelagia and Dominina, two suicides, were canonised for
their purity and piety. When a Japanese Virginia saw her chastity
menaced, she did not wait for her father's dagger. Her own weapon lay
always in her bosom. It was a disgrace to her not to know the proper way
in which she had to perpetrate self-destruction. For example, little as
she was taught in anatomy, she must know the exact spot to cut in her
throat; she must know how to tie her lower limbs together with a belt so
that, whatever the agonies of death might be, her corpse be found in
utmost modesty with the limbs properly composed.
[paragraph continues]
Is not a caution like this worthy of the Christian Perpetua or the
Vestal Cornelia? I would not put such an abrupt interrogation were it
not for a misconception, based on our bathing customs and other trifles,
that chastity is unknown among us. 1
On the contrary, chastity was a pre-eminent virtue of the samurai
woman, held above life itself. A young woman, taken prisoner, seeing
herself in danger of violence at the hands of the rough soldiery, says
she will obey their pleasure, provided she be first allowed to write a
line to her sisters, whom war has dispersed in every direction. When the
epistle is finished, off she runs to the nearest well and saves her
honour by drowning. The letter she leaves behind ends with these verses:
"For fear lest clouds may dim her light,
Should she but graze this nether sphere,
The young moon poised above the height
Doth hastily betake to flight."
Should she but graze this nether sphere,
The young moon poised above the height
Doth hastily betake to flight."
It would be unfair to give my readers an
idea that masculinity alone was our highest ideal for woman. Far from
it! Accomplishments and the gentler graces of life were required of
them. Music, dancing, and literature were not neglected. Some of the
finest verses in our literature were expressions of feminine sentiments;
in fact, woman played an important rōle in the history of Japanese belles-lettres. Dancing was taught (I am speaking of samurai girls and not of geisha)
only to smooth the angularity of their movements. Music was to regale
the weary hours of their fathers and husbands; hence it was not for the
technique, the art as such, that music was learned; for the ultimate
object was purification of heart, since it was said that no harmony of
sound is attainable without the player's heart being in harmony with
itself. Here again we see the same idea prevailing which we notice in
the training of youths--that accomplishments were ever kept subservient
to moral worth. just enough of music and dancing to add grace and
brightness to life, but never to foster vanity
and extravagance. I sympathise with the Persian Prince, who, when
taken into a ballroom in London and asked to take part in the merriment,
bluntly remarked that in his country they provided a particular set of
girls to do that kind of business for them.
The accomplishments of our women were not acquired for show or social
ascendancy. They were a home diversion; and if they shone in social
parties, it was as the attributes of a hostess,--in other words, as a
part of the household contrivance for hospitality. Domesticity guided
their education. It may be said that the accomplishments of the women of
Old Japan, be they martial or pacific in character, were mainly
intended for the home; and, however far they might roam, they never lost
sight of the hearth as the centre. It was to maintain its honour and
integrity that they slaved, drudged, and gave up their lives. Night and
day, in tones at once firm and tender, brave and plaintive, they sang to
their little nests. As daughter, woman sacrificed herself for her
father, as wife
for her husband, and as mother for her son. Thus from earliest youth
she was taught to deny herself. Her life was not one of independence,
but of dependent service. Man's helpmeet, if her presence is helpful she
stays on the stage with him: if it hinders his work, she retires behind
the curtain. Not infrequently does it happen that a youth becomes
enamoured of a maiden who returns his love with equal ardour, but, when
she realises his interest in her makes him forgetful of his duties,
disfigures her person that her attractions may cease. Adzuma, the ideal
wife in the minds of samurai girls, finds herself loved by a man who is
conspiring against her husband. Upon pretence of joining in the guilty
plot, she manages in the dark to take her husband's place, and the sword
of the lover-assassin descends upon her own devoted head. The following
epistle written by the wife of a young daimio, before taking her own
life, needs no comment:
"I have heard that no accident or chance ever mars the march of events here below, and that all
is in accordance with a plan. To take shelter under a common bough or
a drink of the same river, is alike ordained from ages prior to our
birth. Since we were joined in ties of eternal wedlock, now two short
years ago, my heart hath followed thee, even as its shadow followeth an
object, inseparably bound heart to heart, loving and being loved.
Learning but recently, however, that the coming battle is to be the last
of thy labour and life, take the farewell greeting of thy loving
partner. I have heard that Kowu, the mighty warrior of ancient China,
lost a battle, loth to part with his favorite Gu. Yoshinaka, too, brave
as he was, brought disaster to his cause, too weak to bid prompt
farewell to his wife. Why should I, to whom earth no longer offers hope
or joy--Why should 1 detain thee or thy thoughts by living? Why should I
not, rather, await thee on the road which all mortal kind must sometime
tread? Never, prithee, never, forget the many benefits which our good
master Hidéyori hath heaped upon thee. The gratitude we owe him is as
deep as the sea and as high as the hills."
Woman's surrender of herself to the good of her husband, home, and
family, was as willing and honourable as the man's self-surrender to the
good of his lord and country. Self-renunciation, without which no
life-enigma can be solved, was the key-note of the loyalty of man as
well as of the domesticity
of woman. She was no more the slave of man than was her husband of his liege-lord, and the part she played was recognised as naijo,
"the inner help." In the ascending scale of service stood woman, who
annihilated herself for man, that he might annihilate himself for the
master, that he in turn might obey Heaven. I know the weakness of this
teaching and that the superiority of Christianity is nowhere more
manifested than here, in that it requires of each and every living soul
direct responsibility to its Creator. Nevertheless, as far as the
doctrine of service--the serving of a cause higher than one's own self,
even at the sacrifice of one's individuality; I say the doctrine of
service, which is the greatest that Christ preached and was the sacred
key-note of His mission--so far as that is concerned, Bushido was based
on eternal truth.
My readers will not accuse me of undue prejudice in favour of slavish
surrender of volition. I accept in a large measure the view advanced
and defended with breadth of
learning and profundity of thought by Hegel, that history is the
unfolding and realisation of freedom. The point I wish to make is that
the whole teaching of Bushido was so thoroughly imbued with the spirit
of self-sacrifice, that it was required not only of woman but of man.
Hence, until the influence of its precepts is entirely done away with,
our society will not realise the view rashly expressed by an American
exponent of woman's rights, who exclaimed, "May all the daughters of
Japan rise in revolt against ancient customs!" Can such a revolt
succeed? Will it improve the female status? Will the rights they gain by
such a summary process repay the loss of that sweetness of disposition,
that gentleness of manner, which are their present heritage? Was not
the loss of domesticity on the part of Roman matrons followed by moral
corruption too gross to mention? Can the American reformer assure us
that a revolt of our daughters is the true course for their historical
development to take? These are grave questions. Changes
must and will come without revolts! In the meantime let us see
whether the status of the fair sex under the Bushido regimen was really
so bad as to justify a revolt.
We hear much of the outward respect European knights paid to "God and
the ladies,"--the incongruity of the two terms making, Gibbon blush; we
are also told by Hallam that the morality of chivalry was coarse, that
gallantry implied illicit love. The effect of chivalry on the weaker
vessel was food for reflection on the part of philosophers, M. Guizot
contending that feudalism and chivalry wrought wholesome influences,
while Mr. Spencer tells us that in a militant society (and what is
feudal society if not militant?) the position of woman is necessarily
low, improving only as society becomes more industrial. Now is M.
Guizot's theory true of Japan, or is Mr. Spencer's? In reply I might
aver that both are right. The military class in Japan was restricted to
the samurai, comprising nearly two million souls. Above them were the
military nobles, the daimio, and the
court nobles, the kugé--these higher, sybaritical nobles being
fighters only in name. Below them were masses of the common
people--mechanics, tradesmen, and peasants--whose life was devoted to
arts of peace. Thus what Herbert Spencer gives as the characteristics of
a militant type of society may be said to have been exclusively
confined to the samurai class, while those of the industrial type were
applicable to the classes above and below it. This is well illustrated
by the position of woman; for in no class did she experience less
freedom than among the samurai. Strange to say, the lower the social
class--as, for instance, among small artisans--the more equal was the
position of husband and wife. Among the higher nobility, too, the
difference in the relations of the sexes was less marked, chiefly
because there were few occasions to bring the differences of sex into
prominence, the leisurely nobleman having become literally effeminate.
Thus Spencer's dictum was fully exemplified in Old Japan. As to
Guizot's, those who read his
presentation of a feudal community will remember that he had the
higher nobility especially under consideration, so that his
generalisation applies to the daimio and the kugé.
I shall be guilty of gross injustice to historical truth if my words
give one a very low opinion of the status of woman under Bushido. I do
not hesitate to state that she was not treated as man's equal; but,
until we learn to discriminate between differences and inequalities,
there will always be misunderstandings upon this subject.
When we think in how few respects men are equal among themselves, e. g.,
before law courts or voting polls, it seems idle to trouble ourselves
with a discussion on the equality of sexes. When the American
Declaration of Independence said that all men were created equal, it had
no reference to their mental or physical gifts; it simply repeated what
Ulpian long ago announced, that before the law all men are equal. Legal
rights were in this case the measure of their equality. Were the
law the only scale by which to measure the position of woman in a
community, it would be as easy to tell where she stands as to give her
avoirdupois in pounds and ounces. But the question is: Is there a
correct standard in comparing the relative social position of the sexes?
Is it right, is it enough, to compare woman's status to man's, as the
value of silver is compared with that of gold, and give the ratio
numerically? Such a method of calculation excludes from consideration
the most important kind of value which a human being possesses, namely,
the intrinsic. In view of the manifold variety of requisites for making
each sex fulfil its earthly mission, the standard to be adopted in
measuring its relative position must be of a composite character; or to
borrow from economic language, it must be a multiple standard. Bushido
had a standard of its own and it was binomial. It tried to gauge the
value of woman on the battle-field and by the hearth. There she counted
for very little; here for all. The treatment accorded her corresponded
to this
double measurement:--as a social-political unit not much, while as
wife and mother she received highest respect and deepest affection. Why,
among so military a nation as the Romans, were their matrons so highly
venerated? Was it not because they were matrona, mothers? Not as
fighters or lawgivers, but as their mothers did men bow before them. So
with us. While fathers and husbands were absent in field or camp, the
government of the household was left entirely in the hands of mothers
and wives. The education of the young, even their defence, was entrusted
to them. The warlike exercises of women, of which I have spoken, were
primarily to enable them intelligently to direct and follow the
education of their children.
I have noticed a rather superficial notion prevailing among
half-informed foreigners, that because the common Japanese expression
for one's wife is "my rustic wife" and the like, she is despised and
held in little esteem. When it is told that such phrases as "my
foolish father," "my swinish son," "my awkward self," etc., are in current use, is not the answer clear enough?
To me it seems that our idea of marital union goes in some ways
farther than the so-called Christian. "Man and woman shall be one
flesh." The individualism of the Anglo-Saxon cannot let go of the idea
that husband and wife are two persons;--hence when they disagree, their
separate rights are recognised, and when they agree, they exhaust
their vocabulary in all sorts of silly pet-names and nonsensical
blandishments. It sounds highly irrational to our ears, when a husband
or wife speaks to a third party of his or her other half--better or
worse--as being lovely, bright, kind, and what not. Is it good taste to
speak of one's self as "my bright self," "my lovely disposition," and so
forth? We think praising one's own wife is praising a part of one's own
self, and self-praise is regarded, to say the least, as bad taste among
us,--and I hope, among Christian nations too! I have diverged at some
length because
the polite debasement of one's consort was a usage most in vogue among the samurai.
The Teutonic races beginning their tribal life with a superstitious
awe of the fair sex (though this is really wearing off in Germany!), and
the Americans beginning their social life under the painful
consciousness of the numerical insufficiency of women 1
(who, now increasing, are, I am afraid, fast losing the prestige their
colonial mothers enjoyed), the respect man pays to woman has in Western
civilisation become the chief standard of morality. But in the martial
ethics of Bushido, the main water-shed dividing the good and the bad was
sought elsewhere. It was located along the line of duty which bound man
to his own divine soul and then to other souls in the five relations I
'have mentioned in the early part of this paper. Of these, we have
brought to our reader's notice loyalty,
the relation between one man as vassal and another as lord. Upon the
rest, I have only dwelt incidentally as occasion presented itself;
because they were not peculiar to Bushido. Being founded on natural
affections, they could but be common to all mankind, though in some
particulars they may have been accentuated by conditions which its
teachings induced. In this connection there comes before me the peculiar
strength and tenderness of friendship between man and man, which often
added to the bond of brotherhood a romantic attachment doubtless
intensified by the separation of the sexes in youth,--a separation which
denied to affection the natural channel open to it in Western chivalry
or in the free intercourse of Anglo-Saxon lands. I might fill pages with
Japanese versions of the story of Damon and Pythias or Achilles and
Patroclos, or tell in Bushido parlance of ties as sympathetic as those
which bound David and Jonathan.
It is not surprising, however, that the virtues
and teachings unique in the Precepts of Knighthood did not remain
circumscribed to the military class. This makes us hasten to the
consideration of the influence of Bushido on the nation at large.
Footnotes
140:1 Lecky, History of European Morals, ii., P. 383.
142:1 For a very sensible explanation of nudity and bathing see Finck's Lotos Time in Japan, pp. 286-297.
155:1 I refer to those days when girls were imported from England and given in marriage for so many pounds of tobacco, etc.
