Comparison of European Knights with Japanese Samurai - Coursework Example

Lecturer: presented: Introduction The feudal epoch of Europe and Japan was characterized by the domination of fighters who were trained for self defense and techniques for protecting their people, and lords who were leaders of the time. In both nations, these warriors were guided by particular codes that directed their conduct. The European code was known as Chivalry while in Japan it was referred to as Bushido. The two codes originated from different cultures, but some similarities exist in their structures. The customs and principles of the Japanese formed the basis of Bushido (Oakeshott 2000). They integrated respect, reliability, adoration of predecessors, and high regard of the martial arts. The European Chivalry was from the German origin mainly through the antagonistic spirit of the nation’s tribes, and had a responsibility of defending the church. In Japan, the soldiers were dedicated to a lord. It was a component of the Japanese culture and therefore was not affiliated to a particular religion but rather it merged with all the Japanese religions. Chivalry and Bushido had common principles in terms of courageousness and allegiance. Compassion, courtesy, and respect were also some of the major virtues that the two shared (Onuma et al 2000). This essay is a critical discussion of the similarities and differences in regard to the codes of Bushido and Chivalry and their training, religion and the role of women. Codes of Chivalry and Bushido They were the codes that governed the behavior of the knights and the samurai of Europe and Japan. Initially, these codes were not integral components of training in martial arts but they were incorporated in the process in order to guide them from engaging in behaviors or activities that could ruin their reputation, or jeopardize their lives and those whom they protected. The two codes were similar in several aspects; both required warriors to be courageous in case of an attack. They were supposed to perfect their skills and gain audacity and determination in the face of confrontation. These were the main principles that were believed to enable the warriors to effectively offer protection. With all the warriors in a group possessing these characteristics, they were supposed to participate effectively as part of a group. They had to be polite and subservient. Each of them had to behave in an honorable manner no matter what it cost him in order for the group to accomplish its goal, and to enhance its survival (Bisson 1995). The warriors were supposed to ensure that their names remained clean in terms of observance of the rules of the group. This meant that each one of them had to possess leadership qualities that were significant in making decisions on how to act in times of threat and ridicule. In both, the warriors were supposed to maintain respect for the rest and maintain courtesy in their interactions. This ensured the presence of a harmonious relationship amongst the group members in regard to achievement of their goals. It also helped them to adhere to instructions. They had to be loyal to their seniors. As noted earlier, the Knights’ loyalty was to the church while the Samurais’ loyalty was to the Lord (Kaeuper 1999). Some differences usually arose in regard to the emphasis that was laid in regard to particular issues. The Bushido emphasized on moral personality in both thinking and performance. This enabled them to avoid the unacceptable actions by the seniors and their community as a whole. Although these characteristics were also found in Chivalry, they were emphasized to a lesser extent (Bisson 1995). The Bushido was keen on the behavior of the warriors in relation to parents. They were obligated to demonstrate great respect for the parents and their fore fathers. It was believed that failure to do this could lead to difficult situations and suffering in time of danger. It was believed to be a source of wisdom that was greatly desired. It had to be cultivated amongst the Samurai to assist them in self defense (Onuma et al 2000). On top of respecting their parents, the Samurai were also required to care for the old members of the community. This was also seen as one way of cultivating wisdom. It was to be done regardless of the Samurais’ relationship with the aged. They were supposed to act honestly in all the activities in which they were involved. Lack of trust was unacceptable amongst the warriors. It helped in ensuring that none of them could leak information to the enemies and jeopardize the security of the community. Compassion was one other aspect that was emphasized. The warriors had to care for each other in times of danger. They made sure that none of them was left in difficulties after an encounter with an enemy (Ratti 2008). Chivalry on the other hand emphasized on generosity and actions that were meant to serve fellow members of the society. Sharing was seen as a significant way of giving service to the community. Other services such as offering defense for the weak members of the community were highly valued. This was similar to the Bushido in caring for the aged in the community. They also cared for the sick and the injured during encounters with enemies. Chivalry emphasized on the ability to express oneself. They had to be articulate in communication. This enabled each of them to effectively understand plans, possible threats and also to effectively report in regard to matters affecting the church. Art was held in high esteem, especially poetry. The Knights were encouraged to develop skills in poetry which served many purposes such as pass time activity, and a reflection of the realities of the Knights’ traditions (Oakeshott 2000). Cultural aspects created a difference between Bushido and Chivalry. These were evident in the manner of instruction, the type of weapons and the retribution associated in case of delinquency. In the Japanese culture, becoming a warrior was regarded as a form of inheritance. The eligibility for becoming a warrior was limited to the Samurai category. The education system was mainly aligned to Confucianism although the Samurai were basically followers of Bushido principles which were derived from Shinto, a Japanese religion. All the other religions were also integrated in the education system although there were some forms of resistance that emanated from differing ideologies amongst the Samurai. The most significant aspect that mattered most to Shinto that was the basis of Bushido lay in purity. The Samurai had to remain pure in spirit in order to succeed in their endeavors as warriors. Once they encountered situations that could get them to touch blood, dead people or situations of sickness that were largely abhorred, they had to reconcile in order to remain pure. Such believes were not held by the Chivalry (Ratti 2008). The Bushido viewed the sword in the context of art, whereby it was believed to contain a spirit. The power to life or death was believed to be in this spirit as portrayed by some artistic poems. It was therefore seen as a weapon that determined whether one had to live or die. This opinion was not held by the Knights. The maker of the sword was believed to be a common artisan making a weapon of war. For the Samurai, he was believed to be inspired by the heavens in developing these swords. In case a warrior broke the code of conduct, the Samurai advocated for only one action that they believed could make him recover his reputation. This action was to commit suicide, which was viewed as a superb action. It was accomplished through the warrior slitting his own belly open. Through this action, one was able to retain honor for his family. The Samurai believed that a person should either seek life or death when any of them proofed to have higher value than the other (Urban 1995). In contrast, the Chivalry did not advocate for suicide which was not also in line with the doctrines of Christianity. Instead, offenders were excluded from the operations of the group. They were humiliated in public through insults, taking away their arms and declared no longer members of the Chivalry. The church had a major influence on Chivalry especially in the maintenance of peace, especially through protection of the weak members of the public. It supported war, making it just in defending the Christian faith. Practices of blessing the sword and purification of the nights were performed time and again to enhance the capability of the Chivalry in war (Kaeuper 1999). Role of Women Women were predominantly held responsible for domestic work in both cases. However, the Bushido was appreciative of the women who liberated themselves from the ideal in situations of need to defend themselves. They were usually viewed to be potential brides for the brave warriors. Women in Bushido therefore were allowed to train in martial arts, even though they did not necessarily have to go to war. They were trained in order to be in a capacity to handle weapons and generate courage that would assist them in their engagement in self defense. They could protect themselves against attack as well as their children. They were supposed to defend their sanctity and also pass the techniques to their sons who were to become warriors in future. Mature girls were usually given pocket knives which were referred to as ‘kai-ken’, which they could use on the belly of an attacker, especially for a sexual assault. They were also advised to slit their own bellies with the knife in times of need, especially when the assailants were successful in their sexual assault, instead of waiting for a shameful death (Jean-Pierre 1991). As stated earlier, the Chivalry did not advocate for suicide. The women were significant in making the code but did not participate in armed combat in the battle fields. Their participation was mainly through motivation of the warriors to be courageous during wars, as well as congratulating the warriors who were successful in battles. The warriors had to ensure that the women learnt the progress in the battle field once they came back after war. They could play the important role of praising the warrior for upholding the Chivalry spirit, or reproach him for yielding to the enemy’s pressure, or in other situations, arrogance and ravenousness. They applauded the knights who were defensive on the weak. They also acclaimed those warriors who were compassionate upon a defeated enemy and criticized those who boasted in regard to their prowess or repute. Women therefore played an intellectual role in Chivalry (Kaeuper 1999). Many other duties of the women were domestic. The Bushido women were also significant in their domestic roles. They graced social celebrations as well as playing the role of hostesses. They ensured that visitors were accorded maximum hospitality. All that they did either comforting or warlike actions were all meant to make their home a good place for their family. They always had and obligation of feeding their husbands and children. They could do anything in order to retain the honor of the home even if it meant death. In their young age, they maintained their loyalty to their fathers, while after marriage; they had to be loyal to their husbands (Urban 1995). Religion The principles of the Samurai were derived from an antique Japanese religion referred to as Shinto. It was characterized by the worship of nature, cults regarding fertility, foretelling, and adoration of conquerors as well as communication with the world of spirits. The Japanese were known to integrate their culture with that of others and therefore there were a mixture of Buddhist and Confucian culture in Bushido despite of it not being religious in totality. In some cases, some Samurai developed a strong attachment to Bushido that it became their religion (Ratti 2000). On the other hand, the Chivalry soldiers were conferred the responsibility of defending the church from external aggression. In totality, they had a duty of shielding Christianity. This made Chivalry accountable to Christianity, making closely linked to religion. The soldiers bore a sign of the cross on the fore of their tunic (Bisson 1995). Religion was held in high esteem in the two codes. This was mainly because it was believed that in order to be perfect in martial arts; one had to be appreciative of nature that provided the power and support for existence. For example Chivalry regarded the church highly, with one of its obligations being to offer protection for the church. Bushido on the other hand integrated all the religions. Religion in both guided the warriors in support for the codes in order to enhance their capacity for success. It provided a link between them and the divine. It made them observe good morals for the sake of God; hence it enhanced the observance of the two codes (Jean-Pierre 1991). Conclusion The European knights and the Japanese Samurai had many similarities. Their codes were mainly focused on principles that were mainly meant to enhance the relationship of the warriors with the community, and also to offer guidance in times of danger. Major differences were evident in regard to their culture and education systems. The role of women in both also created a difference, with the women in Bushido playing a more martial role than the Chivalry women who played a passive role. Their intellectual role was significant in motivating the knights in war. Chivalry was mainly accountable to Christianity, with a major role of offering it protection. Bushido on the other hand was open to all religions, integrating Confucianism and Buddhism. Bibliography Bisson T. N. (1995). Cultures of Power: Lordship, Status, and Process in Twelfth-Century Europe; University of Pennsylvania Press. Jean-Pierre P. and Bournazel E. (1991). The Feudal Transformation 900-1200, Holmes & Meier: New York. Kaeuper R. W. (1999). Chivalry and Violence in Medieval Europe, Oxford University Press: Oxford. Oakeshott E. (2000). Sword in Hand: A Brief Survey of the Knightly Sword, Arms & Armor Inc. Onuma H., Dan B. and DeProspero J. (2000). Kyudo: The Essence and Practice of Japanese Archery, Koryu Books. Ratti O. and Westbrook A. (2008). Secrets of the Samurai-The Martial Arts of Feudal Japan, Ridgeback Press. Urban W. (1995). The Teutonic Knights and Baltic Chivalry. The Historian, vol. 57, 1-12. Read More