2. \n\nThe people of this province are noted for their cultural and intellectual attainments. Their skills may be developed along one of two paths: firstly, they can be encouraged to contemplate and develop the many arts and techniques a clan needs to stay ahead of their rivals. Secondly, their skills can be used for the more prosaic business of espionage and counter-espionage. In this case, the quality of metsuke training will be markedly improved.\n\nThe Chinese philosophy of Confucianism sees education as a good thing, and this idea percolated across to Japan. A samurai was expected to embody the idea of “pen and sword in accord” and be equally able with his katana or a calligraphy brush. Clear and clever thinking was a good thing, whether in peace or war. Learning was worthy in itself, and improved a man. There was also a sense that cultured men made better, more civilized rulers and administrators, and could deal with the lower social orders in a more just and equitable fashion. Of course, the practical day-to-day administration of a daimyo’s territory required a large number of literate, intelligent agents and ministers.
3. \n\nConstruction of a temple enables the training of monks. These Buddhist agents can spread the faith, or comfort and inspire believers; they can also spread revolt and despair among enemies. The temple itself is a place of solitude and contemplation, the perfect place to consider the world and a man’s place in it. \n\nEveryone turns to the gods in their hour of need. In the sixth century, when Prince Shotoku of the Soga needed help to banish anti-Buddhist elements from Japan, he called on the fearsome Bishamon to aid him in his efforts. Originally the protector of the north, Bishamon became the protector of the law who guarded people from illness and demons. He was also worshipped as a war god, and was one of the Shichi Fukujin, the seven deities of happiness and good luck. He normally appeared as a blue-faced warrior with a spear and a pagoda. These items represented his dual personality, half warrior, half monk, but always a protector of the faithful.
4. Wealth may buy comfort, but will it buy peace?
5. The shot should honour the target with its sincerity.
6. Legends feed the soul of a people.
7. \n\nThe sword school allows the recruitment of katana samurai units. Use of the sword is a serious business, and the teaching and practice of sword fighting is equally serious. Students are expected to approach the subject with the deepest reverence. This is not unsurprising, given that a katana, or long sword, can easily sever a limb if handled carelessly!\n\nSamurai were the only people allowed to wear a pair of swords, the daisho (literally “long and short”) of a katana and a wakizashi. Constant practice was required to use a sword properly, and many schools taught the art of kenjutsu. Iaijutsu was also taught, but this was the specialised skill of drawing and striking with a sword away from the battlefield, a useful thing for self-defence in dangerous times. The emphasis in all teaching, however, was on combat, not on sport or fun. Style mattered, but only as long as it aided the serious business of beating an opponent. Teaching also concentrated on the katana, although a few practitioners, such as the famous sword-saint, Miyamoto Musashi, favoured a two-sword style.
8. \n\nForeign visitors bring strange and unsettling ideas with them, and rarely wash, but they also have interesting cargoes and a hunger for Japanese goods. A nanban trade port opens up a province for trade with these foreign fellows, and allows the recruitment of matchlock-armed troops. The trade growth is, of course, a welcome extra benefit. \n\nNanban means “southern barbarian” and was the term used for European traders who came to Japan in the 1540s: they approached from the south, after all, and were barbarous by local standards. They certainly had few manners, precious little understanding of the proper way of doing things, and brought a strange religion with them. They were, however, welcomed because of the new matchlock firearms that they brought with them from Europe. The Japanese soon realised that ashigaru could be trained cheaply and quickly to use these new weapons, and it was not long before local makers were producing guns every bit as good as, and in some cases superior to, the European arquebuses.
9. \n\nThe chance to gamble, with some small chance of winning, is a good way to keep people occupied and happy. The gambling hall helps to improve a province’s wealth and, additionally, attracts ninjas looking to sell their skills to the highest bidder. There is always a darker side to something that is, after all, less than entirely respectable.\n\nSocial standing was of utmost importance in feudal Japan. The gentry and warriors were at the top of the system, peasants below them, followed by artisans and merchants. There were, however, groups even lower than merchants, outcastes who did not even belong to society. These people included burakumin, the hinin, and the bakuto. The burakumin had jobs that were held to be taboo, such as undertakers and tanners: people who worked with the dead, human and animal (although, to be fair, tanning was a disgusting process and no one who had any sense of smell could stand being anywhere near). Hinin were almost non-human, defined as such by their actions: criminals and those such as actors and entertainers. The bakuto were gamblers, who did not earn an honest living. This did not stop them becoming rich and relatively powerful, although without status.
10. \n\nAn army of peasants will fight as peasants. An army of foot soldiers will be ponderous. An army with horses will be fleet and deadly! Stables allow the training of light cavalry, who can quickly move across a battlefield to exploit a weakness or hold a line.\n\nMythology has it that the monkey protects horses and stables. This belief has its roots in the Chinese story “Journey to the West” about a monk and his companions, a monkey, a pig and a water spirit travelling to India. The monkey is making the trip as penance for disobedience to the Jade Emperor, who appointed him protector of horses to calm his desire for power. The monkey image is often found on stables, and a particular fine “hear no evil, see no evil, speak no evil” set of images can be seen at the Toshuga Shrine, built to honour Tokugawa Ieyasu.
11. A horse has a great heart, and need only be reminded of it.
12. \n\nAll warriors need somewhere to be gathered during recruitment, and somewhere to live whilst they are being trained. An encampment can have the air of a permanent military town, with bustle and apparent confusion all around. It does, however, make it easier and cheaper to recruit new units and organise regular drafts of replacements for existing units.\n\nEncampments had to be well organised, otherwise so many people in close proximity to each other would not stay healthy for long. The discipline of camp life had a secondary benefit - it was always wise for rulers to keep their fighting men separate from troublesome civilians. Apart from anything else, civilians have at least one awkward idea: they like to make a profit from bored soldiers through drink, women and gambling. Most soldiers are entirely happy to go along with these schemes, but discipline can suffer as a result. During the Sengoku Jidai, the number of ashigaru in all armies grew (no clan dared be left behind with a numerically small army) but recruiting commoners meant an inevitable departure from the high disciplinary standards of the samurai, with their code of bushido.
13. A mighty fortress is our God...
14. \n\nAll archers trained at a master dojo have a high level of expertise thanks to their superb teachers. A true master is always willing to share his understanding with his pupils, as their skills add to his honour and reputation. When men learn from the best, they cannot help but reach levels of skill that they might have thought impossible. \n\nThe bow, or yumi, required a great deal of care if it was to work properly and reliably on the battlefield. Indeed, a yumi was considered to have part of its maker within it, and was therefore worthy of respect. Ideally, according to the masters, a bowman should treat his bow with the same kind of care as he would treat himself: it should not be left in the cold, or wet, or excessive heat. A lack of care weakened and warped the weapon, thanks mostly to its composite construction from many different materials. The different elements needed to work in harmony, not against each other. A bow was also under tremendous tension when in use; unstrung, it would actually curve the other way! It was not considered a bad thing to leave a bow relaxed in such a fashion, but it was extremely bad form to use or even touch another man’s bow without his permission.
15. Lesser men should quail in the shadows of the great.
번역할 시간도 없고, 의욕도.,..
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작성자파오봇 작성시간 11.06.06 14. \n\n마스터 도조에서 훈련된 모든 궁수들의 전문성은 뛰어난 스승들 덕분에 수준이 높습니다. 진정한 고수는 언제나 그의 제자들과 자신이 이해하고 있는 것들을 나누려 합니다. 제자들의 기술은 스승의 명예와 평판을 높여주기 때문입니다. 최고수로부터 배우는 사람들은 그들이 불가능하다 생각할 지도 모르는 기술 수준에 도달하려 노력하지 않을 수 없습니다.\n\n활 즉, 유미를 전장에서 잘 다루고 그 신뢰성을 높이려면, 세심한 주의가 요구되었습니다. 정말로, 유미는 그 안에 만든 사람의 일부가 들어 있다고 여겨졌고 그래서 경탄의 대상이 되었습니다.
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작성자파오봇 작성시간 11.06.06 고수들에 의하면, 궁수는 그의 활을 자신을 돌보는 것처럼 다루곤 했다고 합니다: 차갑거나 습기가 많거나 열이 과한 곳에 두워서는 안됩니다. 주의가 부족하면, 무기가 약해지고 비틀어 졌습니다. 대개 여러가지 재료를 짜맞춘 구조물이었기 때문이었습니다. 다른 요소들이 서로서로 조화를 이루어야 되는 활은 사용할 땐 엄청난 장력을 줍니다; 장력을 풀면, 반대 방향으로 휠 것입니다! 활을 그처럼 느슨하게 두는 것은 괜찮았지만, 허락도 없이 다른 사람의 활을 사용한다거나 만지는 일은 아주 나쁜 짓이었습니다.
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작성자ds2lie 작성자 본인 여부 작성자 작성시간 11.06.06 오오 감사합니다^^
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작성자가르친링 작성시간 11.06.07 파오봇님 ㅋㅋ 강렬한 투지가
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답댓글 작성자파오봇 작성시간 11.06.07 ㅋㅋ 요새 힘이 빠지신듯? ㅎ