It is getting warmer daily, and life is again quite pleasant. How is it with you and your children? When last I had the pleasure of visiting you I was charmed by the friendly reception which was given to me, and I beg that you will present my thanks therefor to your lord. It pleases me much to hear that both my grandchildren—Take[14] and Kuni[15]—have grown. When I was with you I advised you to select a tutor for Take. Have you already done this? Kuni is really very clever; which is a thing to rejoice in, and you ought to hold him especially dear. I have had some experience, and therefore proceed to communicate to you my views as to how you can bring him up to be a good man.

If a child, however clever and gifted, be allowed to grow up entirely free and without discipline, it will become in riper age wilful and positive. Children are usually disobedient to their parents. If they are made to obey their parents they will yet still less accommodate themselves to their surrounding. But will they be able as men to rule over States? Not in the least, since they have not been able even to rule themselves. Considering how naÏve is youth, a severe education does not seem at first sight to be fitting, but herein man resembles a plant. Of a tree, for instance, only a little sprig first shows; with careful attendance little by little the branches and leaves are developed; then a prop is given to the same that it may grow straight, and the poor growths are cut off. If each year one goes on carefully with this treatment one may obtain straight, beautiful trees. With man it is just the same. As the child comes to be four or five years a prop is given him in the person of a good tutor who shall remove the bad growths, shall subdue wilfulness, and make a fine man out of him. Often this foresight of care is neglected, allowing the child to grow up in freedom without protecting him against his own self-will. Only when the child can already think for itself do the elders begin their admonitions, but then it is quite too late: the branches of wilfulness are already too far grown, and the stem can no longer bring forth new branches. A good tree is no longer to be aimed at.

In this connection I have a lively recollection of Saburo.[16] When he was born I was still a young man, and I was enchanted by the first child. He was somewhat weakly, and on that account I thought that he should be especially protected and given the greatest liberty. I was not severe with him and allowed him all that he wished. After he had grown up I often found occasion to blame this and that in him, and to give him admonition and advice, but I had no success therein, because in his youth no one had taken trouble about his conduct and speech. He had never learned to treat his parents with thoughtfulness, and to respect them as filial duty ordered, but behaved toward them as if they were his equals, so that finally it had to come to a quarrel, and the results are that he hates them now, and is quite estranged from them. Warned by these evil experiences, I undertook other rules for the education of other children. For instance, I chose persons to attend the child who themselves had been brought up from youth with the greatest severity, and I ordered them to let me know at once when the slightest trace of wilfulness or other similar defect was discovered. And I called the child to me, gave him a rebuke, and extended to him some few strong words of advice. Through following this education the child grew to be as faultless as a straight grown tree; knew no self-will, because he considered the will of his parents as the highest law. He practised self-control and learned continually how one should best honor one's parents.

In the families of princes a child holds another standing, and is subjected to other influences than in the families of subjects. In provision of this and of the future position of the child, his education must be different in certain points. The parents should always oblige the child to follow the admonitions of those placed about him, otherwise after their death the child would succumb entirely to its own wilfulness, and at the end forfeit the throne, as many examples have taught us before this. Therefore, it is the duty of the educator to implant in his scholar from the earliest youth and before everything veneration for his parents, the yielding of the will to Providence, gentleness toward subjects, and high-mindedness; only so can he bring him up to be a real man.

A separation between the lord and the subjects is certainly necessary for the upholding of social order, and is commanded by the circumstances, but the lord must also consider that he is the subject of his subjects. My tutor, Abe Okura, repeated over and over again the following precept to me in my youth, and I find it very well founded: If in ordinary circumstances the subjects yield to their master, even when he is unjust, and follow his service even when he acts as a tyrant, yet in extraordinary emergencies all this may change very easily. Therefore, the ruler should behave compassionately toward his subjects and distribute impartial reward and punishment strictly and with justice; he should see in these subjects the foundation of his government, for without a Servant there can be no Master. In order that they may have these truths before their eyes in riper age, children should be trained in time to value the opinions of those about them, and to be guided by them, because out of the words and deeds of those who are nearest to us we can best judge the worth of our own deeds. A wilful man is never contented, for if he yields only to his own will he forgets the duty of reverence for his parents, and earns in consequence both from them, his relations, his friends, and even from his servants, only displeasure and depreciation, and finally he is unable to reach what he had proposed. As he notices these failures, he comes to hate the disposition of Providence, his fellow-men, and finally himself, and from discontent will become unsound in mind. Therefore, we should always remind youth that it is given to no man to find in this world all his wish and will.

In a princely family the second son should also be made to notice that he stands in relation to the elder as a subject. If the second son holds more power than the eldest, dissensions in the family are inevitable. In the education of the younger people one must attend to this, that they acquire polite and dignified demeanor, and, before everything, avoid rash and rude words; yet not so exaggerated importance should be attached to a dignified carriage that a disregard of inferiors should arise; otherwise an understanding of the real position is lost, and a compassionate feeling for the ills of dependents cannot exist. As often as an opportunity may occur one should explain to the children of sovereigns the use of certain things, out of what country they come, that they are of this or that province, what prince rules there, what fortunes the ruling house has passed through, and so forth. Also, with their own subjects one should try to make them acquainted in a similar way, naming, for example, a prominent man as descended from a famous general, relating that his family has been for centuries in the land, and on account of its great services has good fame. And such like things. In this way the youth will learn to estimate his subjects and, when a man, to take the correct position toward them. Besides, every prince should be carefully trained in youth to all knightly arts, such as riding, drawing the bow, and fencing.

Of course the descendant of a princely house needs not to go deeply into the studies of a scientific education. It is sufficient that he be made acquainted by professional men with the main features of the particular branches of science. But it is important and necessary that he be informed of the deeds of great generals and faithful subjects, and conversely of the fate of faithless officers who misled their superiors, brought mischief to their country, and finally ruined houses which had reigned for centuries. From such examples, detestable or worthy of imitation, he can draw the best lessons for his own acts. One ought not to judge one's own doing or not doing after one's own view of right and wrong, but ought to look at it in the mirror of the people's opinion. But you cannot keep this mirror like one made of metal, brilliant by polishing its outside; you can only keep it clean and bright through the purity of your own heart. Evil conduct makes the mirror lose its power of reflection. It remains then clear only when we listen to the judgment of our fellow-men upon our acts. If a ruler is pleased that one should make him mindful of his own faults, if he strives to put them aside and recompense those who have done him this service, then that mirror will always shine in brightest splendor, and the ruler will recognize in it his own image truly rendered; and, besides, he will also see which of his subjects think ill and which well of him, and what opinion of him the people have in general. If he wishes to hear only his praise from every mouth, his hypocritical surrounding will try to please him with suitable flattery, while his really loyal subjects will draw near to him only if he be willing to see his faults discovered and to receive admonition willingly. A ruler should always consider this, and never be contented with a surrounding perhaps clever, but over-flexible and complying, and wanting in deliberation and sincerity. If he mistake, then doors and towers are open to his hypocritical inferiors, loyal outwardly but traitorous in heart.

Ji Hiobu talked little and listened continually whenever we were considering a matter, on which account he made a mediocre impression on outsiders. But as soon as he had acquired a clear view of the matter, he handled it with a free mind. Quite especially was I pleased with him that face to face, and privately, he drew my attention to a possible mistake contemplated; therefore I preferred mostly to consider everything alone with him first, and then only to discuss the matter publicly.

Tastes and talent are so separate that in some people they seem to be in opposition. One man has the greatest liking for something which the other detests, and this one acquires with ease by virtue of his gifts what the other, notwithstanding diligence and energy, cannot achieve. In the judgment of the worth of a man and of his faculties one ought not to proceed rashly and one-sidedly, as an example from the vegetable world teaches us; each flower develops its full splendor in the season of its bloom, and each one possesses some particular beauty for which we treasure it. But there is a plant called the Dokudami[17] whose ugly exterior and evil smell make us avoid it and consider it useless; and yet it fulfils a very beneficent end. For instance, if you boil it quite long it becomes a remarkable remedy for lepers. So it is with men. Many a man is misunderstood and neglected, and yet each is gifted with certain faculties and can become an able and useful member of society if one understand how to employ him rightly; to every one shall come a time wherein he fulfils his destiny. We usually hold as useless and tiresome things that others study with zeal, but which we do not like. Yet that is not reasonable, especially with a ruler. Until my maturer age I could not understand the game of Go,[18] and could not see how a man could busy himself with such a useless thing, which gave trouble but no pleasure; therefore I thought all people stupid who gave themselves up to it. To-day, since I have thoroughly understood the game, I find it very amusing, especially in rainy weather when I am not allowed to go out, and I play now eagerly with those whom I once derided. Through this I have come to guess that what has not been handed down from old times is somewhat useless. It is a great mistake to think that all that pleases us is good and what displeases us is bad, and that one's own taste is the only right one.

It often happens that a child in its anger at hearing something unpleasant destroys the nearest available thing; parents should not think that this is a consequence of worms, and therefore let it go unpunished; such indulgence works like poison on the character of the child. If really a disease be the cause of such excitement one ought to use right away the suitable medicine. He who in his youth has acquired such habits yields to them later when something displeases him; then it will be seen what bad results unsubdued wilfulness can have. The object destroyed often matters little; but the spoiled child, with time, vents his wrath mostly upon those around him, and often feels contented only when he has punished his victims with death. Parents can only prevent such excesses in the future by keeping down from the beginning every stirring of wilfulness and impatience in their descendants. The most necessary and the most beautiful virtue of every man, especially of a ruler, is self-control. Whoever commands his own will with regard to any good thing will carry out the will of Providence, will live in harmony with his fellow-men, will not forfeit lands and castles that his ancestors left him, and will dispense rewards and punishments justly among the whole people, both among those further away and among those just about him. Under all circumstances he will keep a promise once given, and, if he serves a master, be ready to give his life; he will not care first for himself and then only for others, but he will unselfishly strive for the welfare of others, and early and late keep the rules of high behavior. He will not praise himself haughtily and depreciate others; he will face his master without flattery or hypocrisy, openly and honestly; and his parents also, as all other people. He will not strive to do everything after his own opinion, but will pay regard to traditional forms in every act.

In all five senses one can practise self-control: as to the eyes, in not allowing one's self to be deceived by beautiful dress, a handsome face, or by the exterior of anything. As to the sense of smell, by use one can get accustomed not only to pleasant odors, but to the most singular stenches. As to the sense of hearing, one can push on bravely through the noise and tumult of battle, reckless of the thunder of cannon or the hissing of arrows, to obtain the rich rewards of war. As to taste, one can avoid excess in eating and drinking, and not accustom the palate to luxurious meals; finally, as to the sense of feeling, one can overcome sensitiveness, and keep especially one's hands and feet entirely within one's control. Only he who through all his life thus tries to obtain control over himself shall upon the throne increase the glory of his house and establish peace in his country; if he be a subject, he shall rise and make his family happy and honored. But one must persevere in self-control, otherwise there can be no such results. If, for instance, some one has to practise self-control in ten cases to obtain a known result, and he is able to control himself nine times, but on the tenth his strength leaves him, then all his previous exertions were in vain. Many people who control themselves for a long time finally lose patience, thinking it impossible to protract their mastery. It might happen that some person might not really be strong enough, but in most cases I should think it a person's own fault if he forfeits in such a case his life, his position, or his throne. Something like this is seen in shooting with the bow. If one has taken the right position and attitude of the body, if one has directed the weapon rightly and firmly and has the aim well in the eye, but at the moment of discharge the hand is unsteady, the shot goes wrong, and all this trouble was in vain. So also is self-command worthless and useless if it be not persevered in to the end.

I know of only one man until now in our history whose self-control reached this degree of perfection, and that is Masashige Kusunoki.[19] A man, on the contrary, who had no self-command and confessed that he had not himself in his own power was Katsuyori Takeda;[20] hence his whole life was a tissue of failures, and he ended by losing his power and his life. Nobunaga Oda[21] was certainly a distinguished leader of armies, marked for his courage and generosity, and possessing in a high degree all faculties needed for a good ruler; and yet his lack of self-control brought on that he was murdered by his retainer Mitsuhide. Hideyoshi[22] was generous, shrewd, valiant, and almost perfect in self-control; hence he rose within twenty years from nothing to be the ruler of the entire Japanese Empire. But his generosity went beyond rightful limits. Generosity is a noble virtue, but it must fit the circumstances. Presents and gifts should not represent much over the value of the good deed whose reward they are meant to be; but Hideyoshi over-estimated the merits of those to whom he owed his position and behaved with more than generosity—with prodigality.

The way to obtain domination and to keep it permanently is not through prodigality, but through close economy. Inferiors often think that the master appears strange in comparison with other sovereigns who toss about presents; but history teaches that just the wisest rulers have been accustomed to make few presents, and have avoided all luxury.

A master desiring good and obedient servants should be ready with admonition at every mistake committed. My efforts since youth have been continually directed to this, wherefor my servants have stripped off all their faults. In any case one ought not to give up hope too soon, and at once decide that somebody is incorrigible. If in one's admonition the talk is only about the fault committed, the result will be that the person admonished acquires an unjust aversion to his master; and even servants who had served diligently before become careless and discontented; the cause of this is to be sought in the manner of the admonition. If this is to have any result, the following method should be employed: summon the culprit to one's presence, and dismiss from the room every one else but one who is to play the part of the mediator. Then speak with milder words than usual about the former services of the subordinate, make some recognition of his zeal, both former and present; in short, try to make him as happy as possible. Thereupon show him with due regard his faults, and explain to him that you did not expect them of such an attentive subject, and that you must hope that in the future you will need no more to blame; indeed, that all the more you reckon upon his former solicitude and loyalty. Such an admonition brings any one in fault to yield, to recognize his own defects, and to correct himself. The ruler of the house should make it his chief aim to make useful people of his servants, in which he can succeed only by resenting every fault, even if committed by a person of the lowest position. It should even be difficult for the cleverest servants to obtain the full approbation of the master. How much more should this be the case with the average person, concerning whom the master should consider it his task to remove imperfections as far as possible. He is to blame if oftener than is necessary faults come about. From the manner of those about him one can easily draw a conclusion as to the manner of the master. Therefore, he should keep a watchful eye upon the manner of his attendants, especially that those whom he loves and distinguishes serve as an example to the other inferiors, whether they be good or bad. Further than this, it is very desirable that the master should be quite acquainted with the circumstances of his servants; and that, on the contrary, these should get to know as little as possible about his affairs.

It is not favorable to health that one should give one's self up entirely to indulgence in time of peace. If one has nothing to do habitually, many bad things usually come up. Therefore, for each moment from waking to going to sleep one should appoint a task, and live conscientiously from day to day according to this plan. Further, one should not eat only savory food, for one becomes tired of that in time. On ordinary days one should take as simple a meal as possible; for it is enough, I believe, to eat two or three times a month something especially savory.

For several years I repeat my prayers every day 60,000 times. Many consider this exaggerated on the part of so old a man, and they advise me to diminish somewhat the number. It would indeed be a relief for me could I follow this advice; but because I was born in times of war, and as a commander I have caused the death of many men, I should like to do penance in my prayers for my many sins, and hence I keep to my old habit. Beyond this, the quiet and idle life which I must now lead is hard to bear, because from my youth I never had an hour of rest, but was always overladen with work, and as I can no more attend to other business, so must I make work for myself in my prayers. I rise early every morning, and I go to bed in the evening not very early, in consequence of which I have a very good digestion, and believe that I should be thankful for this to my prayers. An old proverb says, "If one wishes to know the manner of life of a man, ask him if he have a regular time for rising and for going to sleep, and if he can or cannot be moderate in eating and drinking." That is also my way of looking at it.

Courage is a virtue which every man should possess; but too much courage can easily become dangerous, as it seduces us very often to desire obtaining everything by force; and then things go ill with us generally. Rightly says the proverb: a hard thing is easily broken. Therefore one obtains better results through gentleness and generosity than by vehemence and recklessness. Advise your attendants in this manner that they may always have a composed demeanor; and so teach your children that they always show due respect to every member of the family.

Give this letter to Kuni, and impress upon him that he realize and lay to heart its contents.

Finally, my best greetings to all.

This 25th of February.

N.B.—I beg you once more to pay attention to Kuni. If you bring him up according to my advice I shall have no reason for anxiety about his future.

[1] The usual etymology of Torii is bird-perch; from Tori, a bird.