6. We can tap into knowledge that serves to steer us away from egotism by studying the aphorisms and deeds of the ancients. If we discard our own prejudices and invoke the maxims of our forebears, or consult with others on such matters, we can proceed without impediment and not wane into iniquity. Lord Katsushige often consulted [his father] Lord Naoshige. This information is recorded in the O-hanashi-kikigaki—and demonstrates fine judgement.
Likewise, there was a man who employed several of his younger brothers as retainers, and they accompanied him when he visited Edo and the Kamigata region. Being able to consult with them in matters of both personal and official nature, it is said that his affairs were conducted efficiently without any oversights.
7. Sagara Kyūma38 was at one in body and soul with his lord, and he attended him with selfless dedication as if he was ‘already dead.’ He was one in a thousand. Once, in the seventh year of Enpō (1679), a conference was convened at Lord Sakyō’s39 Mizugae residence, where it was decided that Kyūma must commit seppuku.40 At that time, there was a teahouse in Lord Taku Nui’s41 three-storied suburban villa in Ōsaki. Kyūma rented the building, and invited all the scoundrels in Saga to a party. They even staged a derisive puppet show in which he operated the lead puppet himself. They drank the days and nights away in a raucous cacophony overlooking Lord Sakyō’s residence. Purposefully instigating this commotion with the gallant intention of vicariously committing suicide for his lord was truly commendable.42
8. Ishida Ittei43 relayed the following: “Sagara Kyūma probably appeared on the scene thanks to the prayers of Lord Katsushige. He was a man of impressive capacity. Lord Katsushige had him write his supplications to the deities and Buddha each year. The one he wrote the year before his death is possibly stored in the repository. Kyūma behaved in a somewhat unsatisfactory manner towards the end. He said, ‘I am receiving a stipend that is overly generous, and I am unable to repay the debt of obligation. My son Sukejirō is an infant, and as I do not know how competent he will be, I feel obliged to return my stipend. Should His Lordship appoint my son as my successor, I would appreciate it if you would issue him a stipend in accordance with his capabilities.’ Normally, one would never expect a man of Kyūma’s caliber to make such an excuse. Maybe it was because of some ailment. It is sad, but the house of Sagara will see its demise within three years. The favor he has received from his lord is a debt so heavy that it cannot be repaid.”
Ittei also remarked to somebody else: “That man is very clever, and has an unblemished service record. Still, his house will also come to an end in four or five years.” Everything he predicted came to pass. He had uncanny powers of observation. I also started to take notice of men in service of the lord, and gradually came to see how long an inadequate samurai would last in service.
Kyūma later became a rōnin. His expulsion happened after a notice was attached to the o-metsuke (inspector) Yamamoto Gorōzaemon’s44 gate, which stated how Kyūma’s brutalizing of farmers was unacceptable. It was found that the allegations were true after an investigation. Several retainers were rebuked, and Kyūma was removed from service.
9. A true retainer is his lord’s greatest follower, entrusting all matters, good or bad, to him in selfless deference to his authority. Two or three men of this caliber will ensure the wellbeing of the clan. After observing the world for some years, I noticed that when things are going well many come forth and make pretences of their usefulness on the grounds of intelligence, judgment, and artful talents. However, when the lord decides to retire or passes away, they are quick to turn their backs on him and ingratiate themselves with his successor. It pains me to recall such reprehensible behavior. Men of high and low status, clever men, and artistic men all vie to exhibit their merit as loyal servants, but become limp and craven when it comes to actually sacrificing their lives when calamity strikes. This is inexcusable behavior indeed.
A seemingly useless retainer becomes superior to a thousand men of this ilk if he has already resolved to cast away his life and become one with his lord. This was evident with the passing of Lord Mitsushige. I was the only one determined to follow him in death by relinquishing my privileged status and becoming a lay monk. Some others followed my lead later on.45 Distinguished men of rank, who expounded their views pompously when Lord Mitsushige was alive, turned their backs on him the moment he died. The pledge of devotion between lord and follower bound by the weight of gi46 is thought to be very difficult to abide by, but it is in fact very simple. A retainer who has made up his mind without hesitation [to die for his lord] will be without peer.
10. Some people showed a tendency to procure the lord’s items meant for disposal, and keep them for themselves. Such men cannot be trusted. It is sacrilege to take items permeated with the lord’s soul and then to use them in one’s own household—such as elaborate pouches that he cherished—and evaluating various belongings in boxes before pilfering them. Although it may not be a punishable offence, I question their sense of right and wrong. Such superficial service lacks the moral obligation binding a lord and his retainer.
11. Throughout his life, Yamasaki Kurando47 refused to accept any cast-off paraphernalia from his lord. Nor did he once visit the abodes of [well to do] townsmen. This is precisely the modest attitude expected of a retainer. On no occasion did Ishii Kurōuemon48 use any secondhand equipment, either. These days, people show a disturbingly selfish tendency to try and outdo others in acquiring used trappings. They make uninvited visits to townspeople, imposing on their hospitality, and then take pleasure in purchasing frivolities off merchants on the pretense of inspecting the marketplace. Such licentious behavior makes a mockery of the code of the samurai.
12. During my sojourn in the Kamigata region before the passing of Lord Mitsushige, I was suddenly gripped by a strong desire to return to the domain.49 I made arrangements with Kawamura50 to convey my intentions to his master (Sanenori) and embarked on the long journey traveling day and night back to Saga.51 I was blessed to complete the voyage in time for His Lordship’s demise. It was quite a miracle, for news of his sudden turn for the worse had not yet reached Kyoto when I departed. I feel that I was alerted to his looming death by the gods because of my steadfast conviction that I was the only retainer who thought of him above all else. Although my service was not discernible by any particular deed of note or virtue, I alone upheld my lord’s reputation when he died.52 When the lord of a domain passes, it is tragic when none of his retainers are prepared to follow him. I know this because nobody was inclined to make such a personal sacrifice when Lord Mitsushige died. All that is required is to surrender one’s life for the sake of the lord. This world is full of cowardly, spineless men who think only of self-gratification and satisfying their own greedy desires. This is why my heart was full of despair for many years after my lord breathed his last.
13. There are certain procedures that should be observed when sorting what items [of a deceased lord] are to be preserved and those to be burned. I will only mention the main points here, and specifics will be imparted verbally: The world has changed and this is no longer the duty of official attendants. Some of the effects may be discarded and some retained. After boxing an item up, receive a seal of proof from an elder lest people become suspicious that you may have taken it. Verify if either measure has not already been deferred. Ask questions to ensure agreement. Check the inventory.53
14. Presenting one’s opinions