Such a disjunction is nothing new; the Victorians, it appears, invented it. In Gambling in the Nineteenth-Century English Novel: "A Leprosy Is O'er the Land, "Michael Flavin calls attention to the emergence of this conflicting attitude in Victorian society. As the nineteenth century wore on, he explains, gambling became increasingly both a commercial success and the subject of moral condemnation. Yet, "the conflict between the desire to control working-class recreation and the desire to make a profit from it was won by the entrepreneurs over the moralists" (42). (No doubt this gives us a clue to the fate of Indiana casinos.)
Gambling Addiction – Discerning Fact from Fiction
Flavin traces this and other gambling-related issues in his study of gambling in the nineteenth-century English novel. He details the gambling that dots the historical landscape of nineteenth-century Britain. He unearths a sizable territory of nonfiction, melodrama, anti-gambling tracts, and parliamentary papers...
Reigning over Detroit from the 1920s to the 1930s, the gang was usually led by members of the Bernstein family and comprised of immigrants from the city's lower east side, according to the historical society. The gang grew to such prominence before 1930 they controlled all of Detroit's gambling, liquor, and drug trade and were untouchable legally since people were too afraid to testify against them.
Albert Mohler: Yeah, and I think that's a very important point. And especially when we consider that fact that in a secular mind creation is more ex nihilo in the minds of the people who are calling themselves creatives. There's very little acknowledgement of the fact that God, the Creator, made human beings in His image. I love Tolkien's expression there of being subcreators. But he's given us all this stuff from which we create, and imagination that, so far as we know, rather confidently, no other animal has. And so it is an act of glory to God to create.
There is a moral obligation to protect from dissemination any and all personal information, of any type, that has been obtained on the patient by any and all health care professionals at any medical facility. The justification for the protection of this right is integral to the very provision of health care itself. It is essential that there exist a relationship of trust between the patient and any health care professional. This is so because there is a direct correlation between the trust that a patient places in a health care professional to keep in confidence any and all information of a personal nature that surfaces within the context of their clinical relationship and the extent to which that patient can be expected to be forthcoming with full and accurate information about oneself, which is necessary in order for the proper diagnosis and treatment of the patient to even be possible. In fact, the absence of such trust, either well-founded or not, in the mind of a person who is considering whether to enter a patient-health care professional relationship can be sufficient to keep that person from entering such a relationship at all.
Palliative sedation, as the monitored use of medications, including sedatives and opioids, among others, to provide relief from otherwise unmitigated and excruciating physiological, among other types of, pain or distress by inducing any of a number of degrees of unconsciousness, can be similarly problematic depending on whether and to what extent the pain or distress of the patient in question is managed appropriately. If managed well, palliative sedation need not be a causal factor in hastening the death of the patient; however, if it is not managed well, in theory, palliative care can be such a causal factor.
Since the discovery of the molecular structure of deoxyribonucleic acid (DNA), the molecule that contains the genetic instructions that are necessary for all living organisms to develop and to reproduce, in 1953, and since the completion of the mapping of the human genome, popularly known as the Human Genome Project, that is, the identification of the complete and exact sequencing of the billions of elements that make up the DNA code of the human body, some fifty years later, a vast amount of research has been conducted in the area of disease-causing mutations as causes of many human genetic disorders. This research has also allowed for the creation of literally thousands of genetic tests, the purpose of which is to detect, both in the case of prospective parents and at the fetal stage of the development of human offspring, those genetic mutations that are responsible, in part or in whole, for many non-fatal and fatal conditions and diseases. Furthermore, this research has allowed for the editing of human genes, in an effort to proactively disable some genetic mutations, in the case of adults, children, and newborns as well as in the fetal stage of development. The information derived from genetic testing, more often than not, is anything but definitive; in other words, the results of the vast majority of genetic tests are predictive of the probability that the disease or condition for which the testing was done will actually bear out. Whether such probabilities are low, moderate, or high, many other factors, especially environmental ones, can also be contributing factors. Further, while many genetic tests are available for the detection of conditions and diseases for which there is, at present, a cure, many other genetic tests are able to be conducted for conditions and diseases for which there are no cures. This fact raises the obvious question of whether specific individuals do or do not want to know that there is a probability, to whatever degree, that they will fall victim to a particular condition or disease for which there is no cure.
Professor, With all due respect, I think you overreact slightly to the movie. I recently bought the DVD from blockbuster without ever having seen it, I just hoped it might be a fun "western/samuri" movie and it turned out to be much better than I had anticipated. But you should note that I'm here now because it sparked some interest in the accuracy of the portrayal, and voila, I read your excellent analysis.However, I think that films like these are trying to portray a perspective of an historic period or event, and not necessarily attempt to provide a 100% historically accurate representation of the time, the people, and the events. This is an artist's interpretation of a time period and some fictional characters that represent real forces/personalities that impacted the historical events, but I'm sure that the writers and directors were quite sure that not everything was 100% historically accurate. In fact, if you listen to the special feature on the DVD in which the director talks about the film, he even admits that they questioned the ninja scene because they could not get it verified if such individuals existed at that time, "some people said yes, others said no"...but there is no reason why a similar force of assassins could not have existed, since they did indeed exist in China. the notion of a ninja-like assassin using a crossbow should be no less plausible than one using a rifle, and there are advantages/disadvantages to each weapon. I don't know. I really didn't worry too much about it.Most of your criticism really was hair-splitting. So they didn't get every detail right, who cares? The problem with history is that there is NO ONE interpretation of history. There are definite events that can be said to have happened on specific dates with certain specific outcomes, and that can be portrayed in a documentary, but there is no way to put flesh to characters to breathe life into those events and not provide an interpretation of events that is inevitably biased or distorted. Look how hard it is to get an accurate eye-witness testimony about something as simple as a car accident, much less the demise of the Samuri class.I am sure that you personally could write an intersting historical treatise on those events, but I wonder how many people would read it? No insult intended, but unadulterated and clinically sanitized history is rarely very interesting to the lay person.This film could have been worse: it could have taken the perspective of the Colonel who despised the Japanese and thought they were inferior, similar to the anti-Jap films of the '40's and '50's. At least this film showed them some respect.
Some historians made incorrect generalizations about samurai prior to the Tokugawa era.:History Channel Needs to Screen Its Historians Better Why use an unknown historian who makes major assumptions (and is wrong) when there are historians who research broadly and competently? For The History Channel special on Samurai warriors, they could have chosen Stephen Turnbull, who is pretty much the western world's leading authority on Samurai. Another good choice would have been WILLIAM SCOTT WILSON. Instead we get a misinformed historian who tries to rewrite Japanese history based on a few minor examples and narrow research.In response to several erronous articles about the Samurai, I post the following response: Last Samurai: Movie Myth or History? _031202_lastsamurai.html Samurai - Not Exactly What We Thought They Were November 2003 _studies/000017.shtml The Truth about Samurai: It's Unlikely Tom Cruise's Film Will Get it Right, Says Bowdoin Professor Good Movie, But Not Good History? Sacramento Bee Sacramento, California, USA Mr. Wlliam Evans, Staff Writer CC: Editor, Sacramento Bee CC: Tconlan@bowdoin.edu CC: Stephen.turnbull@virgin.net CC: History channel CC: editor@collegenews.org CC: Stefan Lovgren, C/O Editor,National Geographic magazine Mr. Evans, Regarding your December 9, 2003 article entitled "'Samurai': The latest saber film to savor" ( ), you included information from a historian named Tom Conlan of Bowdoin College. I would like to bring your attention to an article in Archeology Magazine where Mr. Conlan's assertion of Mongols use of bombs against Samurai were found to be incorrect. His conclusion was based on an artwork depicting a Samurai being thrown from his horse during a Mongol - Samurai battle by an explosion caused by a aerial bomb. He claims that the 13th century art work was altered and the depiction of the bomb was a "later addition". The article, along with photos of the bombs recovered from sunken Mongol ships used in the attempted invasion of Japan can be seen here: Volume 56 Number 1, January/February 2003 RELICS OF THE KAMIKAZE Excavations off Japan's coast are uncovering Kublai Khan's ill-fated invasion fleet. BY JAMES P. DELGADO (excerpt) "In his recent book In Little Need of Divine Intervention, which analyzes two Japanese scrolls that depict the Mongol invasion, Bowdoin College historian Thomas Conlan suggests that a scene showing a samurai falling from his horse as a bomb explodes over him was a later addition. Conlan's research masterfully refutes many of the traditional myths and commonly held perceptions of the invasion, downplaying the number of ships and troops involved and arguing that it was not the storms but the Japanese defenders ashore, as well as confusion and a lack of coordination, that thwarted the khan's two invasions. But his suggestion that the exploding bomb is an anachronism has now been demolished by solid archaeological evidence. Moreover, when the Japanese x-rayed two intact bombs, they found that one was filled just with gunpowder while the other was packed with gunpowder and more than a dozen square pieces of iron shrapnel intended to cut down the enemy. " I am bringing attention to Conlan's mistake because I feel he has made another very serious error in his conclusions about bushido. I strongly disagree with Mr. Conlan's assertions in your recent article that "Bushido was largely created to justify the existence of warriors who had nothing to do during centuries of peacetime" . This statement is in direct conflict with a large body of Japanese historical writings. I feel that Mr. Conlan has again made a conclusion without examining all of the facts. _studies/000017.shtml He also states:"I have a very different take on what the Samurai are, were, than the later ideal," he said. The myth of the Samurai is just that. The folkloric vision of the Samurai - a loyal warrior, ready to die for his cause, riding into battle with his sword - bunk. In fact, the Samurai, or at least the ideal with which we are so familiar, were born in peace. "Loyalty has been grossly exaggerated. Warriors were interested in reward and recompense. Conlan found evidence that warriors moved from one side to another depending on the reward they would receive" Mr Conlan's comments can also be seen here: and he has appeared on National geographic specials and the History Channel's special on Samurai. I would like to make you aware that many of his generalzations are incorrect and misrepresent the values of the warriors. It should be noted that Bushido was central to a warrior's courage and there is plenty of documentation of it from the 13th century onward. In fact, a pivatol battle fought by one Torii Mototada helped enable Tokugawa Ieyasu to consolidate control over the country of Japan. Torii Mototada cited the code of Bushido in his farewell letter to his son as his reason for staying behind in a doomed castle, even though he could have easily escaped. Mototada also warned his son against aspiring for lordship and desiring money. in his last words, he asked his eldest son to raise his siblings to serve Ieyasu, "even if every province in Japan were to turn against him, you will serve his clan and his clan alone. You will never set foot in another fief till the end of time" Fushimi castle fell after its defenders founght down to the last man. Mototada killed himself rather than be taken alive. The writings of the warriors mention it specifically as their reason for sacrificing themselves and for their actions over the course of their lives. Bushido along with other social influences in Japanese life including Buddhism, Shinto, and especially Confucianism and the works of Sun Tzu were responsible for the warriors lack of fear during battle and extreme loyalty to their lords. One 16th century Samurai, Kato Kiyomasa went so far as to threaten his men with banishment or being forced to commit seppuku if they didnt follow Bushido or if they strayed to far from martial arts training by studying poetry and plays. It should also be noted that Japanese society from the earliest recorded history respected those who showed a balance in life: "BUN BU Ryo Do" "The pen and the sword in accord", if you will. A well balanced person being one who is an expert in literature and art as well as the blade. One of the early words for "warrior" consisted of two kanji representing harmony between "bu" and "bun" signifying a well rounded, educated person. From japan's earliest writings in the 8th century there are references to the "literary men and warriors whom the nation values" (Shoku Nihongi 797AD) Over and over again there are examples of writings of lords and warriors (1200ad to 1600ad) who quote buddhist philosophy and order their descendants to show compassion and mercy for the other social classes. I would be happy to cite dozens of examples of their wisdom, philosopy and devotion to "the way of the warrior". As with all examples, there are exceptions and Mr. Conlan treats the exceptions to the example as "the truth". One must keep in mind that Samurai were often fighting for their lives and those of their families. If another army stood in the way, it was "kill or be killed". There is no way to sugar coat this or make excuses. However, to say that Bushido was largely the invention of peace time is very irresponsible and an insult to those who showed great discipline and gave their lives in its name. Make no mistake about it, Bushido is what gave men their courage and carried them through the age of warfare in Japan. Mr Conlan could have not been more wrong. references: Ideals of the Samurai (1982) - Translated by William Scott Wilson. Every Chapter directly contradicts Conlan's statements. they are the actual writings of the warriors themselves from 1200AD to 1600AD. Buke No Kakun by Yoshida Yutaka The message of master Gokurakuji Hojo Shigetoki (1198-1261AD) The Chikubasho Shiba Yoshimasa (1359-1410AD) The regulations of Imagawa Ryoshun Imagawa Ryoshun (1325-1420AD) The 17 articles of Asakura Toshikage Asakura Toshikage (1428-1481AD) The 21 precepts of Hojo Soun Hojo Nagauji (1432-1519AD) The Recorded words or Asakura Soteki Asakura Norikage (1474-1555AD) The Imamizudera monogatari Takeda Shingen (1521-1573AD) Opinions in 99 articles Takeda Nobushige (1525-1561AD) Lord Nabeshima's Wall Inscriptions Nabeshima Naoshige (1538-1618AD) The Last statement of Torii mototada Torii mototada (1539-1600AD) The Precepts of kato Kiyomasa Kato Kiyomasa(1562-1611AD) Notes on regulations Kuroda Nagamasa (1568-1623AD) Sengoku No Busho by sasaki ginya (Attachment to email)-----Original Message----- From: XXXXX[mailto:XXXXXXXXX@hotmail.com] Sent: Saturday, February 28, 2004 11:05 PM To: wevans@sacbee.com Cc: editor@collegenews.org Subject: Samurai article Statements contrary to Mr. Conlan's conclusions. i have attached two statements of actual warlords who played a major role in history. i have dozens more examples which i will be happy to provide. (Conlan asserts emphasizing the samurai code "is the way of Death" was made up years after the wars were over during the Tokugawa era. as you can see here, they clearly spoke of Bushido and the duty of the warrior to die in the 16th century) in some of the examples, the warriors explicitly mention the writings of confucious and the I Ching and Sun Tsu by name. they also stress the importance of loyalty and filial loyalty. they speak of Karma and reincarnation and the importance of Buddhism. In some cases, these men were also Buddhist priests who condemned the wanton taking of life! Most of the writings stress the importance of "the way of the warrior" and what it means to live a life of courage and strength, balanced by kindess to others. Example 1: The following was written BEFORE the Tokugawa shogunate during the era of intense warfare preceeding it. Kato Kiyomasa was one of the most ferocius samurai who ever lived. He insists that his men follow Bushido, even to the point of threatening them. "The Precepts of kato Kiyomasa" here is what i found on kato Kiyomasa (1562-1611) (IT begins with a description of how one's day should begin "Rise at 4am to practice martial arts", how to dress, what kind of food to serve to guests "plain brown rice", and how a samurai should behave) "One should put forth great effort in matters of learning. One should read books concerning military matters, and direct his attention exclusively to the virtues of loyalty and filial piety. reading chinese poetry, linked verse, and waka is forbidden. One will surely become womanized if he gives his heart such knowledge of such elegant and delicate refinements. having been born into the house of a warrior, one's intentions should be to grasp the long and the short swords and to die" "the practice of Noh Drama is absolutely forbidden.....A samurai who practices dancing, which is outside of the martial arts, should be ordered to commit seppuku." "if a man does not investigate into the matter of Bushido daily, it will be difficult for him to die a brave and manly death.Thus it is essential to engrave This business of the warrior into one's mind well." "The above conditions should be adhered to night and day. if there is anyone who finds these conditions difficult to fulfill, he should be dismissed, an investigation should b quickly carried out, it should be signed and sealed that he was unable to mature in the Way of Manhood, and he should be driven out. To this, there is no doubt" To all samurai Kato Kazuenokami Kiyomasa example 2: This was written before the Tokugawa Shogunate. the writer specifically mentions "the way of the warrior"as his reasons for his actions. Tokugawa would not have come to power were it not for this bravery. In the year 1600, Tokugawa Ieyasu began campaigning east to Aizu, leaving the strategic Fushimi castle in the care of Torii Mototada. Both men knew that the forces of Ishida Mitsumari (Vassal of the Toyotomi and in league with Konishi Yukinaga) were approaching and would attack the castle as soon as Tokugawa left. Tokugawa expressed concerns that the castle's forces were insufficient, but Torii insisted that the castle would fall even if its forces were multiplied by ten times. He told Ieyasu to take his troops from the castles defense and employ them in the east. The destruction of the castle certain, both men spent their final evening together talking about old times. On August 27, the combined forces of Ishida Mitsumari and Konishi yukinaga arrived to lay siege to the castle which held out against incredible odds for more than ten days. Torii Mototada and 300 of his men charged into battle 5 times before falling exhausted into Fushimi castle. Torii Mototada and his garrison fought down to the last man. Torii Mototada killed himself rather than be taken alive. "A young samurai from the opposing forces waited patiently while Mototada committed seppuku and then removed his head" His tactic enabled Ieyasu to make gains further east and consolidate control over the country. The Last Statement of Torii Mototada (1539-1600AD) (written by Torii to his son Tadamasa a few days before the fall of the castle. It is a moving account of unbending and selfless loyalty of vassal to master, and expresses in very clear terms that the true meaning of being a warrior is to die in battle.) Recently there has been the report of an uprising in the Kamigata area, and that a large number of rebel daimyo who have fallen into the evil scheming of Ishida Mitsunari will first lay siege to this castle and are now making such preparations with large forces. For myself, I am resolved to make a stand within the castle and to die a quick death It would not take much trouble to break through a part of their numbers and escape, no matter how many tens of thousands of horsemen approached for the attack or by how many columns we were surrounded. But that is not the true meaning of being a warrior, and it would be difficult to account as loyalty. Rather, I will stand off the forces of the entire country here, and without one one-hundredth of the men necessary to do so, will throw up a defense and die a resplendent death. By doing so I will show that to abandon a castle that should be defended, or to value one's life so much as to avoid danger and to show the enemy one's weakness is not within the family traditions of my master Ieyasu. Thus I will have taken the initiative in causing lord Ieyasu's other retainers to be resolved, and in advancing righteousness to the warriors of the entire country. It is not the way of the warrior to be shamed and avoid death even under circumstances that are not particularly important. It goes without saying that to sacrifice one's life for one's master is an unchanging principle. As this is a matter I have thought over beforehand, I think that circumstances such that I am meting now must be envied by people of understanding. You Tadamasa, should understand the following well. Our ancestors have been personal vassals of the Matsudaira for generations........ (Mototada gives a lengthy history of how his father served Tokugawa's ancestors, naming the names of his ancestors) "Because lord Ieyasu is well aware of my loyalty, he has left me here in charge of the important area of Kamigata as Deputy of Fushimi Castle while he advances toward the east, and for a warrior there is nothing that could surpass this good fortune. That I should be able to go ahead of all of the other warriors of this country and lay down my life for the sake of my master's benevolence is an honor to my family and has been my most fervent desire for many years. "After I am slain you must lovingly care for your younger brothers......." (Mototada tells his son to raise his younger brothers and to offer themselves to Ieyasu as soon as they are able) "They must be determined to stand with Lord Ieyasu's clan in both its ascent and decline, in times of peace and in times of war; and either waking or sleeping they must never forget that they serve his clan and his clan alone. "To be avaricious for land or to forget old debts because of some passing dissatisfction, or to even temporarily entertain treacherous thoughts is not the Way of Man. Even if all of the other provinces of Japan were to unite against our lord, our descendants should not set foot inside another fief to the end of time........." (the section continues with several vows of loyalty to Ieyasu) I am now 62 years of age. Of the number of times I have barely escaped death since the time I was in Mikawa I have no Idea. Yet, not once have I acted in a cowardly way...... (There is a lengthy section where Mototada advises his son to listen to older retainers for advice) "The entire country will soon be in the hands of your master lord Ieyasu. If this is so, the men who served him will no doubt hope to become daimyo by his appointment. You should know that if such feelings arise, they are inevitably the beginning of the end of one's fortunes in the Way of the Warrior. Being affected by the avarice for office and rank, or wanting to become a daimyo and being eager for such things.......will not one begin to value his life?" "And how can a man commit acts of martial valor if he values his life? A man who has been born into the house of a warrior and yet places no loyalty in his heart and thinks only of the fortune of his position will be flattering on the surface and construct schemes in his heart, will forsake righteousness and not reflect on his shame, and will stain the warriors name of his household to later generations............" (Mototada gives his son advice on how to run the affairs of the clan and ends his statement with this Be first of all prudent in your conduct and have correct manners, develop harmony between master and retainers, and have compassion on those beneath you. Be correct in the degree of rewards and punishments, and let there be no partiality in your degree of intimacy with your retainers. The foundation of man's duty as a man is in "truth". Beyond this, there is nothing to be said" EXAMPLE 3Conlan can read it and weep........the date is 1412 and i have dozens more examples just like this one......*Imagawa Sadao 1325-1420 AD-A leading general and strategist of his era, he was also a leading scholar and poet famous for historical writings and poetry. Student of Nijo Yoshimoto,His family were a cadet family of the Ashikaga named after their manor at Imagawa in Mikawa Province. His father was governor of Suruga Province, appointed by Shogun Takauji and married into the court nobility. in 1361 Imagawa sadao backed the Northern court in its dispute with the southern court, defeating Hosokawa Kiyouji at Yoshino. Afterwards, he returned to Kyoto and became a Buddhist, taking the first name "Ryoshun". In 1370, Ryoshun was sent to Kyushu to control the area as military governor, since bakfu control over Kyushu had began to fall apart. He spent the next ten years in this position and pursued his literary studies as well.In 1395, the Shogun, yoshimitsu began to fear that Ryoshun had become too powerful and posed a threat. Ryoshun was ordered back to Suruga to resume his governorship there, where he spent the rest of his life studying and writing literature and poetry. He is famous for amoung many works "Michiyukiburi" a writing of his travels and poetry, "Nan taiheiki" a historical work, and "the Regulations/Imagawa Wall Inscriptions", written for his brother Tadaki in 1412, using Kanbun. the regulations are very respected and used as a model for proper values by traditional Japanese.He emphasizes that a warrior must be a man of both military might and of literary education.. Ryoshun was opposed to the excessive taking of lives as a Buddhist, but he reveled in his life as a warrior. He was a Confucian and cites the Chinese classics as his influences. He commanded respect for one's family and stressed the edicts of Loyalty and duty to one's master. Ryoshun is seen as the ideal example of the warrior in balance and harmony with the "BUN and BU".The Regulations of Imagawa Ryoshun "Without knowledge of Learning, one will ultimately have no military victories.""Cormorant fishing and falconing are pleasures that uselessly destroy life. They are forbidden.""it is forbidden to pass the death sentence on a man who has committed a major crime without full investigation""It is forbidden to use favoritism and excuse a man who has committed a major crime""It is forbidden to bring about one's own excessive prosperity by means of exploiting the people and causing the destruction of shrines.""It is forbidden to tear down one's ancestors' family temples and pagodas, thereby embellishing one's own domicile""It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety.""It is forbidden that one should, acting disrespective of the Way of Heavan, attach little importance to his duties to his master and be overly attentive to his own business""It is forbidden to be indiscriminate of one's retainers good or evil actions and to distribute unjust rewards and punishments."be mindful of the fact that, as you know the works of your own retainers, the master knows yours in the same way."It is forbidden to disrupt the relationships of other people, and to make others anguish your own pleasure.""It is forbidden to put others profit at a loss and, recklessly embracing one's own ambition, increase one's own power""It is forbidden to be disregardful of one's own financial status and to live too far above it or below it""It is forbidden to have contempt for wise retainers and prefer flatterers, and to have one's actions be influenced by those conditions""One should not be envious of someone who has prospered by unjust deeds. Nor should he disdain someone who has fallen while adhering to the path of righteousness.""It is forbidden to be given up to drinking and carousing and, in gambling and the like, to forget one's family duties.""It is forbidden to be prideful of one's own cleverness, and to ridicule others about everything" "When a person comes to one's home, it is forbidden to feign illness and thus avoid meeting him.""It is forbidden to enjoy one's own tranquility, and to retire a man without adding to him some stipend.""It is forbidden to be excessive in one's own clothing and armor, while his retainers go about shabbily.""One should be highly reverential of Buddhist priests and treat them with correct manners.""Regardless of a person's high or low position, it is forbidden to disregard the law of karma, and to simply live in ease.""It is forbidden to erect barriers in one's own domain and thus cause distress to travelers both coming and going"THE ABOVE ARTICLES SHOULD BE KEPT IN MIND AT ALL TIMESPostcript:"It is natural that training in the martial arts is the Way of the warrior, but it is important to put them into actual practice. First, it is written in the Four Books and Five Classics(The Analects, the great learning, the doctrine of the mean, the book of mencius and The Odes, the Book of History, The book of Changes, The Book of Rites and the Book of Spring and Autumn annals) as well as in the military writings that in protecting the country, if one is ignorant in the study of literature, he will be unable to govern.Just as Buddha preached the various laws in order to save all living beings, one must rack one's brains and never depart from the Ways of both Warrior and Literary Man.""From the time one is young, he should associate with companions who are upright and not even temporarily be taken in by friends of low character. just as water will conform to the shape of the vessel that contains it, so will a man follow the good and evil of his companions. This is so True. Therefore it is said that the master who governs his domain well loves wise retainers, while the man who exploits the people loves flatterers. this means that if one would know the heart of the master, he should look to the companions who the master loves. One should truely take this to heart. To prefer friends who are superior to him, and to avoid those who are his inferiors, is the wisdom of the good man. however, considering this to be true, it will not do to be overly fastidious in one's choice of people. This is simply saying that one should not love those who are evil. This is not limited to the man who governs the country, for without the love and respect of the masses, all matters are difficult to acheive.First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned amoung one's retainers. many famous generals have made this admonition. Next, if one would wonder about the good and evil of his own heart, he may think of himself as good if many people of both high and low positions gather at his door. And, even if one invites many people, and still they neglect him and he has no comrades, he should think of his own conduct as being incorrect.Yet, I suppose there are two ways of having the gate crowded with callers. there are also occaisions when the people are fearful of the masters' iniquity, are exploited by the high handedness of his retainers and opposed by the plots of his companions, and will gather at the gates of the authorities complaining of their afflictions with explanations of their distress. one should be able to discern such situations well and to correct the artbitrariness of his retainers. He should entrust himself to the wise sayings of the ancients and follow the conditions of the law.A man who is said to be a master should, in the same way the sun and the moon shine on the grass and tress all over the land, ponder day and night with a heart of compassion into matters of rewards and punishments, for his vassals both near and far, and even to those officials separated from him by mountains and sea; and he should use those men according to their talents. It is possible that there are many examples of men becoming leaders of samurai, and yet being negligent and lacking wisdom and ability, and thus incurring the criticism of men both high and low. Just as Buddha preached the various laws in order to save all living beings, one must rack one's brains and never depart from the Ways of both Warrior and Scholar. In Governing the country, it is dangerous to lack even one of the virtues of humanity, righteousness, etiquette and wisdom. IN adhering to correct government, , there will be no rancor from the people when crimes are punished. But when the government makes its stand in unrighteousness and the death penalty is passed, there will be deep lamenting. and in such a case there will be no escaping the retribution of Karma."There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments. It is meaningless to divide up the administration of the domain if one's vassals commit useless acts in their own interests, have no ability in the martial arts, and do not sustain their underlings. And though one can say that the treatment of his vassals in the division of the fiefs has not differed since the time of his ancestors, differences in conduct and authority are dependant of the same frame of mind of the present master. Being born into a family that has from the beginning earnestly known the Way of Battle, it is truely regrettable to wastefully tamper with the domain, support no soldiers, and receive the scorn of all."Thus the above is writtenin the 19th year of OeiImagawa Ryoshun 2ff7e9595c
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