Katalin ACEVEDO-HORVTH Japanese Filology Program, Etvs Lornd University

SAMURAI MORALITY IN EARLY MEDIEVAL JAPANESE SOCIETY Abstract

The theme of this essay is the connection between morality and Japanese samurais in the late Heian-period and early medievals, especially the very beginning in the 12th century. The essay mostly presents the ethical behaviour and moral sense of medieval society. In this essay basically I am analysing the connection of samurais and morality mostly based on Hogen and Heiji Monogatari, that describe the political competition and armed struggle between the Taira and Minamoto clan. The bushi or samurai started to become powerful and rise in this period, when the Hogen and Heji disturbances occurred in the middle of 12th century. It was in these wars that the Samurai took part in a struggle for power for the first time. The literary works about these wars depict very well the situation of the samurai in this period, as well as their way of thinking and their acts, and we get a lot of examples about their ethics and moral sense. The essay touches upon the importance of name and family; honour and death; straight, pure, honest mind; and the relation between family members and master and servant relation as well.

Introduction
The theme of this paper is about the connection between samurais and moral in the late Heian-period 1 and early medievals. First of all I give an introduction on moral behaviour in the early Middle Ages and the normas accepted by medieval society. This time I chose two literary works: Hogen Monogatari 2 and Heiji Monogatari 3 for analysing the topic. There are several famous war tales that narrate the history of the dissolution of the Heian society and the gradual establishment of the military bakufu that would rule Japan well into the modern era. The Hogen Disturbance and the Heiji Disturbance are important incidents and they have their own tales, the Hogen Monogatari and Heiji Monogatari. I would like to show the connection between samurais and ethics through these works in such situations like opposition in a family or relation of master and servant. 4

Morality and relations

The Japanese definition says moral (dotoku) is the right way that people have to follow 5 . Moral is used universally, but every nations has its own and different interpretation of morality and ethics. In Japan ethics (rinri) at the beginning meant pure and bright heart. In these early ages both in records or in emperors orders it was used as pure and light heart (soul) to describe the emperor and its family or its ancient gods. Pureness means to see through things while light means the light as
1

Heian-period: division in Japanese history running from 794 to 1185, named after the capital Heiankyo (Kyoto). 2 Hogen Monogatari (The Tale of Hogen War): A literaly work describing the war occured in Kyoto in 1156, written in the 12th century. The Tale of Hogen War describes real historical happenings and real persons. It has a simple structure with three volumes. The story let us know about the relation between nobles and samurais, and also gives a detailed explanation about the war and the first steps of samurais for reaching political power. The author is unknown. Originally the tale was narrated by a blind buddhist monk playing a for-stringed Japanese lute. Heiji Monogatari (The Tale of Heiji War): A story about the disturbace happened in 1159. It was written after Hogen Monogatari in the beginning of Kamakura-period. Tochigi, Joshitada: Hogen Monogatari. Hogen Monogatari kaisetsu. Iwanami shoten, Tokyo - p. 556. 3 monogatari: genre in Japanese literature. The base of the piece is a story that was seen or imagined by the author. Shimamura Idzuru (edit):Kojien, Iwanami shoten, Tokyo 1998 The monogatari genre appeared in the Heian-period and developed in Kamakura and Muromachi-period. There are different kinds of monogataris, such as gunkimnogatari (war story), like Hogen and Heiji Monogatari Osone, Shosuke (edit.): Nihonkotenbungaku daijiten, Meiji shoin, Tokyo 1998 4 The Japanese names and expressions are written according to the English pronounciation. 5 Anai, Fumihiko (edit.): Heibonshas Wold Encyclopedia, Heibonsha, Tokyo 1983. - p. 99.

without clouds and sunshine. In this meaning at that time it was a demanded status of everybody. We have to imagine a mirror which helps us to see what the ideal situation is. In medieval times moral behaviour means right and straight soul or honesty, and mental pureness had also importance. However, honesty had greater importance. Early Middle Ages or the period before Medieval Ages began seems to be an interesting period to research since this was the time when samurais appeared and took form. The appearance of samurais is explained by the agricultural development at the end of ancient times in Japan, and the changes of land ownership. Lands gradually got into private ownership and new freeholds appeared. Both newly established freeholds or older domains needed local army force for maintaining the order of the private manor (shoen), as well as for collecting tax from farmers, cleaning conflicts with the prefecture office or for expansion. The bushi6 joined into land owning as an army and later there were two outstanding families, the Minamoto and the Taira. 7 Hogen (1156) and Heiji disturbances (1159) were important happenings in the rise of the samurai and were reported in Hogen and Heiji Monogatari. This time I based my research on these literary works. The war started from a struggle for power in the Imperial Court and this time samurais were held by nobility simply as a tool for determining the war. After the war even nobles realised what a huge role samurais could take, and bushi also became conscious of their importance. Therefore these wars are important because this was the first time that samurais took part in a struggle for power. The literary works that describe these wars have also great importance because we can get to know about the samurais special way of thinking and the moral that guides their deeds at the time when they just started to raise. The theme of these literary works is based upon samurais and their deeds and it is also

bushi: A person who does martial arts and fight as an ocupation.. Kokushidaijiten, Joshikawa kobunkan, Tokyo 1989. The conflict increased between the private manor (shoen) and the prefectural office as the manorial system extended. The manor (shoen) started armament preparation for resistance. The state lands also started to arm against the freeholds (manor), and until the middle of Heian-period the group of private armature, the samurai formed. Jamadzsi, Maszanori: Japn-Trtnelem s hagyomnyok, Gondolat, Budapest 1989. - p. 92. Actually the meaning of the word samurai and bushi is not the same. In a dictionary made in 1603 samurai is explained as noble man or someone who has to be respected. The word tsuwamono means a warrior or martial power, while musha means a strong, brave man. Ishii Susumu: Kamakura bushi no jitsudzo, Heibonsha, Tokyo 1987. - p. 333. 7 Ikegami, Hideko: Meiyo to junno. NTT, Tokyo 2000. - p. 45. (Honour and confoming to social manners and customs.)

the main literary style at this time. War records had been written previously as well but the fight was described as another world, far from normal life. From the Hogen and Heiji wars onward, however, the world of battles and fights appear in front of the reader who can almost hear the noise of the horses in the battle. 8 Compared to literary works written before, Hogen and Heiji Monogatari open up a really new world for us since the main roles are taken not by the elegant nobles in the court but by the wild samurais. In 1156 a conflict for power erupted between the retired emperor Sutoku and his younger brother, the reigning emperor Goshirakawa. Sutoku attempted a treason with the support of the Minamoto warrior clan, led by Minamoto Tameyoshi. On the other side Taira no Kiyomori supported Goshirakawa in the conflict, known as the Hogen Disturbance. The disturbance was decided in a single fight when army forces led by Minamoto Yoshitomo stormed Sutoku Ins residence at night and, having set fire to the buildings, defeated its opponents. All the rebels were captured and Sutoku was forced to take Buddhist vows. More tragically, Taira no Kiyomori had his uncle beheaded and Yoshitomo killed his father and several of his brothers that had followed Tameyoshi. Even for this dreadful deed that demonstrated his loyalty to Goshirakawa he was not properly rewarded, which led to his participation on the opposing side during the Heiji Disturbance that broke out in 1159. The revolts split warrior families apart, pitting son against father and nephew against uncle. More importantly, both Taira and Minamoto clans fought on both sides in this quarrel. In these literary works the straightness, open mind can be seen well as these are the main features of medieval moral behaviour. In gunkimonogatari 9 name and family bound also play an important role. Samurais stand face to face with each others and tell their enemy their name and origin in details. It means they are open and do not hide anything, so ethically their behaviour is correct. Telling their name and introducing themselves to the other who they are going to fight with became a rule or a contract; it is called nanori. 10 Name-announcing before fighting became important to insure people of equal rank and worthiness were

8 9

Tsuda, Sokichi: Kokumin shiso no kenkyu 2, Iwanami, Tokyo 1975. - p.60. Gunkimonogatari: Japanese literary works that mainly represent wars or battles and describes the changes of the era. Most gunkimonogatari tell real stories and it starts with presenting the backgroud of the war. Nihonkotenbungaku daijiten, Meiji shoin, Tokyo 1998 10 Tochigi, Joshitada: Gunki to bushi no sekai, Yoshikawa kobunkan, Tokyo 2001

fighting each other. Warriors also stated not only their family lineage, but their age, rank and great achievements of themselves and their ancestors as well. We are Oba no Heida Kageyoshi and Oba no Saburo Kagechika, residents of Sagami province and the sons of Oba no Shoji Kagefusa. We are also descendants in the fourth generation of Kamakura no Gongoro Kagemasa. At the time of the storming of the Kanazawa Stockade by Lord Hachiman (Yoshiie) in the Later Three Years War, Kagemasa, who is now revered as a god, was only a youth of sixteen. When shot in the right eye with an arrow, Kagemasa, without even removing the arrow, shot an answering arrow and killed an enemy. Thus did he bequeath his name to posterity. 11 Here is another example of name-announcing in the introduction scene of Taira no Motomori and Chikahiro in Hogen Monogatari: -Who are you, where are you coming from and where are you going to? It is said that an uprising occured in these days and a countless number of soldiers spread in the city. Since a rebel in Kyoto hasnt happened previously, we were ordered to come to protect the Uji-bridge. I guess you are wondering which family I am from and who I am. I am Taira no Motomori, the police captain of Aki county, who is the 12th generation descendent of emperor Kanmu, eighth generation far relative of Taira no Masakado, and also the grandson of Taira no Tadamori, police leader in charge who is second son of Taira no Tadamori, and who is second son of Taira no Kijomori, the son of Aki countys governor. After I listened to your detailed report I will let you pass through. 12 Chikahiro replied: -I listened to the detailed description of the name and ancestors of the carrier of the emperors order. Who do you think is the person heading to the capital now? It is the 10th generation descendent of emperor Seiwa, a descendent of his 6th son, Settsu countys governor, Raikos son, and 5th descendent of Yamato countys governor, Yorichika, and grandson of the inner affairs minister, Yorihiro, and the first son of the governor of Shimonotsuke county, Chikahiro. 13 These kinds of lengthy nanori can be found those chapters of The Tale of Hogen or Heji which describe the war.
Hogen Monogotari: Tales of the Disorder in Hogen, translated by William Wilson. Monumenta Nipponica Monographs, 1971. 12 Nagadzumi, Yasuaki (edit.): Hogen monogatari. Heiji monogatari, Kadokawa shoten, 1976. Hogen monogatari, Volume one. (The Tale of Hogen War) 13 Nagadzumi, Yasuaki (edit.): Hogen monogatari. Heiji monogatari,. Kadokawa shoten, 1976. Hogen monogatari, Volume one
11

The words in the introduction show that the warrior is a member of a certain family and this family has ancient roots, which shows a continuous unity, that is a continuous development to a family unity. This unity is always in the samurais mind. 14 The nanori can also be connected with pride as on the battlefield the warrior is watched by a lot of people. It shows that his behaviour in battle cannot be thought of as shameful, because the other factor that is connected to morality is victory and shame. The ancestors name has significance because if somebody is worth to be mentioned, it is already something for them to pride themselves in. The warriors could decide by hearing the name of the partner if it is somebody who is worth fighting with . 15 Fighting a warrior beneath ones status offered no monetary reward or honor. Family is about relations and connections as well, and it is well known that according to medieval moral rules, it is important to ignore I. A good example of it can be read in The Tale of Heiji: I am fighting without caring for my own life to get fame for my son in the world. 16 The other relation that has a significant meaning is relation of master and servant. In the beginning, warrior society was founded on family ties. Samurai or vassals would serve a lord in return for land or reward. This idealized relationship meant a vassal would be loyal for a lifetime and even be prepared to die for his lord. This ideal could not really exist because a warrior had to earn a living, and allegiance to a losing lord meant losing the means of making a living. Choosing the right alliances and being on the winning side meant more reward and fame. Alliances sometimes changed in battles. Brothers were known to kill brothers and sons their fathers if it furthered their power. It can be seen several times in both Hogen and Heiji Monogatari.

Death and glory

The appearance of a new kind of ethical norma can bee seen when somebody throws away his own life. Previously for the nobles death meant uncleanness but for

Sagara, Toru: Nihonjin no kokoro, Tokyo Daigaku shuppankai, Tokyo 1984. - (The mind of the Japanese) p. 47. 15 Tochigi, Yoshitada: Gunki to bushi no sekai, Yoshikawa kobunkan, Tokyo 2001. - p. 28. 16 Tochigi, Yoshitada (edit.): Hogen monogatari. Heiji monogatari. Jokyuki, Iwanami, Tokyo 1981. Heiji monogatari (The Tale of Heiji War)

14

bushi it is different. The unique way how samurais think about death emphasises glory, and it is connected closely to their ability and technics in fighting. This meant the base for them to get control in politics. Changes in the society through their gaining power led to the birth of samurai morality. 17 In the battlefield the warrior chose many times death instead of a life without honour and glory. It shows a moral base built on very strong inner, spiritual feelings that life could be thrown away just for the appreciation and acknowledgement of people. The battle for samurais was an event with a social importance, and the main character of it was death and honour. The self-sacrifice and loyalty of the warriors both stemmed from an interest, because fame and glory could mean a way of their familys growth. In the battle of course the rumour got around fast when someone didnt react or behave as it could have been expected. If rumour about cowardice got around, it immediately generated a negative judgement in people. It can be found in Heiji Monogatari, when Nobuyori listened to the enemys battle cry, he got so frightened that he could almost not mount his horse. . Three thousend warriors on horse shouted before starting the battle that could be heard even in the palace. Nobuyori seemed to be confident until that time but then his face changed colour and became green as grass. He went down on the south stairs while his knees were shaking. He tried to take his horse but he was wearing a huge armour on his big body and his horse was a big one so he could not mount it. In a flurry he tried to take the moving horse which was held by his servants, but he took a toss at the end. Then he tried to get up quickly but his face was full with sand, it even got into his mouth and moreover his nose started to bleed. Seeing these Yoshitomo said: At the time people were scared of him as he was a great general, but this Nobuyori now he is a coward, timid man. 18 For the sake of fame it was important that other people get to know about his bravity in the fight, and to become valuable, worshipful warriors. Therefore, as regards evaluation related to name and shame it was important that his and his enemys moral judgement should be the same with others in order to see things in the same way as others. A good way for that was to win over a well-known, great warrior, and fight as first one in the battle (ichibannori). That is why bushis did not like to fight as
17 18

Yasuda, Motohisa: Bushi sekaikeisei no gundzo, Yoshikawa kobunkan, Tokyo 1986. - p. 93. Nagadzumi, Yasuaki (edit.): Hgen monogatari. Heiji monogatari, Kadokawa shoten, 1976. Heiji monogatari

an army, because personal achievements could not be shown then but they were awaiting an award. 19 We can read in many chapters about the fight of an individual, in almost all literary works from that time describing everything very detailed. There is a part from Hogen Monogatari about the legendary hero, Minamoto Tamemoto, the seven-feet tall giant and master of military arts. He is fierce, unruly brave, but also very smart and even benevolent at times. He is shown so brave in attacks where he repulsed the enemy single-handedly, scaring off Kiyomori, killing two people with a single arrow, and displaying quick wits in verbal exchanges with the enemy. He is only captured when he falls ill while in hiding. He is not killed but exiled, where he performs many exploits until the authorities snd a strong force to capture him. Even then he sinks a ship with one sngle arrow and then commits suicide. Tamemoto displays all the traits of a failed tragic hero, so prominent in the tales, and his spirit that remained unvanquished to the end has inspired many listeners to the tales. Along with the glory cult an other tradition appeared: to die by ones own hand in front of others. This is what is called seppuku. 20 It is written about it in the

beginning of the Tale of Hogen, when Chikahiro and his soldiers were captured so quickly so they did not even have time to take out their sword and slash their stomach. This is the first time when slashing the stomach is written in a martial story. Though the origin of seppuku is not known exactly, it occurred many times, because in the last moments of life it could show how brave the warrior is, so he could keep his honour. 21 Doing such an act, that even under hard circumtances he could be proud and control his feelings just emphasized his warrior way. So they did not just give away their life meaningless, because they acted because of the award mentioned before, and this award was fame. The name and the connection with life was connected very strongly. One who was born in a warriorss family has to dear his name but not dear for his life. (Taiheki) The samurais were excited a lot about other peoples opinion and criticism. This is in connection with awarding. If bad reputation spread among people, then he could not get the award, and even it could cause problem for his descendants. In the battlefield
19 20

Sagara, Toru: Nihonjin no kokoro, Tokyo Daigaku shuppankai, Tokyo 1984. - p. 48. Seppuku (harakiri): The Japanese believed that the soul is in the stomach. Therefore cutting up the belly meant for them: I am opening the place where my soul is. Look if my soul is clear and pure. Nitobe, Inazo: Bushido. The Soul of Japan, Tokyo 1901. - p. 75. 21 Yasuda, Motohisa: Bushi sekaikeisei no gundzo, Yoshikawa kobunkan, Tokyo 1986. - p. 105.

honour (menmoku) and award (onsho) was unseparable. 22 It is showed in the words if Chikahiro: The one who takes a bow and an arrow, would lie even a small, then it would blame on his honour of the next generations. The one who is holding an arrow and a bow, why would change the things he has already said 23. The samurais always had to take care about their own picture of themselves, because the ones coming up could precipitate the one who has the power. The action of the generals were kept count on strictly, because even their life was up to these acts and also that they can rely on them. So if it was realised that they are under the leadership of not the right person, they could leave him. Therefore the generals needed a very strict behaviour, and also needed to get the respect of the enemy. Kiyomoris behaviour shows it in Heiji Monogatari, when he heard the enemy shouting and suddenly he put his helmet on conversely, but he even tries to explain it in front of the soldiers not losing their honour. 24 It is characteristic for samurais to respect the enemy. It is important because if someone chooses a partner for fighting who does not have any value that could be respected for, it means he hurts himself. It would harm himself to fight with another who is weaker. Everybody tries to compare the other with his own eyes to his own values. Therefore if he is ashamed, he throws away his life to remove the blemish from his honour. That is why he does not to want to bring shame on even others. They always tried to be valuable for others, honourable warriors and not to do against morality to keep their good name and fame.

22 23

Ienaga, Saburo: Nihondotoku shisoshi, Iwanami shoten, Tokyo 1954. - p.79. Nagadzumi, Yasuaki (edit.): Hogen monogatari. Heiji monogatari, Kadokawa shoten, 1976. Hogen monogatari 24 Nagadzumi, Yasuaki (edit.): Hogen monogatari. Heiji monogatari, Kadokawa shoten, 1976.

Conclusion

As it can be seen moral has great importance on samurais life. The pureness, cleaness, frankness showed in various situation as important factors. It is easy to recognize that everything is connected to morality and moral normas. The selected literary works were chosen because samurais were just starting to grow in this period, and Hogen and Heiji Monogatari show the importance of morality in relations, such as family relations and relation between master and servant These ethical rules developed through the years in Japan, and a comparization on morality and moral problems in medieval and modern Japan also could be an interesting topic.

Bibliography
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