The Epoch Of The Samurai

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Japan is a mountainous country with a wide range of climate differences, from extremely cold in the northern parts to the hot climates of the islands of the south. A high percentage of the country is clad in mountains and forests, and much of the population dwell on the fertile plans and coastlines. The history of Japan can be divided into different eras, yet the world is primarily interested in a single thousand-year period—the epoch of the samurai. Before the samurai, Japan was a land heavily influenced by Chinese culture. This influence soaked into all areas of life. Much earlier, Japan moved through early “civilized” culture. It passed through its own stone ages, all of which were sophisticated in their own way. Around 800–900 AD—and taking a few hundred years to develop—the samurai started to form, adapting to a changing socio-political environment. Fast forward, they evolved into the now famous warrior culture known across the world, a culture that came to an end around the 1860s and 1870s.

Ignoring the rest of Japanese history, but without forgetting its existence, the age of the samurai can be broken up into sections. These are classifications that only exist here and are theoretical; their only purpose is to help form a visual understanding of the progress of samurai history. This timeline has been simplified for ease. Japanese history can be divided into many individual ages; however, this aid focuses on the samurai’s development and the major changes that occurred.


In the ninth and tenth centuries of the first millennium—that is, before 1000 AD—the samurai began to develop, moving from an obviously pre-samurai warrior template into a more identifiably Japanese form, the birth of the samurai.

The First Great Samurai

From around 1000 AD to 1450 AD comes the classical age of the samurai. This is the age of the samurai as the mounted warrior. His principle weapons include the bow and arrow; warfare is wider and more open. The Genpei War (1180–85) rages and the Kemmu Restoration (1333–1336) takes place. The land is at times in turmoil, heroes are created, and iconic images are crafted for future samurai to adore.

The Age of War

From around the 1400s to the early 1600s, Japan enters a fierce and bloody part of its history. The country is changed from collections of practically self-governing societies, under diffident warlords, to a unified country. A change achieved through consistent campaigning, in which military tactics are developed, classical samurai ideals are giving way to well-structured and formulated “modern” war-craft; gunnery is introduced and explosives gain a more solid foothold while warrior knights are supported by masses of foot soldiers. In a climactic clash at the battle of Sekigahara and the victories at the sieges of Osaka Castle, the Tokugawa family take control of the country and “peace” is restored to Japan.

The Age of Peace

From the early 1600s, “peace” was established in the country. “Peace” has been placed in quotation marks because it is wrongly considered a “peaceful” time. The start of the seventeenth century was full of rebellion and attempted coups, including the siege of Osaka Castle, the slaughter of the last Toyotomi members, the brutal murder of the Christian horde at the siege of Shimabara, and the attempted take-over led by Yui Shosetsu—possibly ordered by the Kishu domain. These are only a few examples of this bloody “peace.” By 1650 the country had “calmed down” and the Tokugawa clan held an iron grip. “Peace” is provided through a feudal dictatorship and true power is held by the Shogun. All of the other clans are placed under the Sankin Kotai system, which means that each clan has to biannually move its chief personnel to the capital—at great cost. This was a measure designed to prevent anyone from rising in rebellion against the Tokugawa family. With the country under dictatorship and war at an end, the samurai class—in the main—moved towards bureaucracy, with less importance placed on combat efficiency. Armor and weapons become more decorative, ethics and the ideals of Confucianism take a stronger hold. Our idea of the perfectly honorable knight is shaped in this age, but in truth, the samurai declined in power and ability.*

The Modern Age

In the 1860s Japan once again became a land of war as the Meiji Restoration developed. The now weakened samurai class were outdated as a product of the old world. Modern society crashed into Japanese life. The samurai were disbanded, ending a thousand year rule of the shoguns, restoring the emperor to “power” under the guidance of a modern government.

The importance of a basic understanding of the above cannot be underestimated. Often these major divisions of the samurai age are mixed together and placed over each other. The ideas of honor, and a spiritual life that gained popularity in the “age of peace,” are attached to the classical age—the “first great samurai.” The warfare strategies of the “first great samurai” are mistakenly used to explain the “age of war.” As a modern reader you must understand that these ages were divided by change—yet connected by the identity of the samurai. The role itself of these Eastern knights is a golden thread that runs through a millennium of change. However, remember that although the samurai were always samurai, they did change with time.

The epoch of the samurai can be expressed as a thousand year rule that starts with the emergence of a warrior class. This then moves from classical warfare, through the bloody years of unification, to the decline of practicality—the eventual fall of the warrior. Each part has its place in Japanese history and should not be mixed together nor mistaken as a single, continuous form.

History as the Samurai Saw It

History is ever changing. A modern understanding of history may not be the understanding that the samurai had. To the samurai and the shinobi, history, folklore, and legend existed in the same space. The Japanese considered their world created from the great Japanese gods in the Age of the Gods. They knew that China influenced Japanese culture. Yet they also knew that the ancestors had a hand in the making of their own history. Often a samurai school of war may have a divine origin and inspiration, meaning that their gods blessed their school. Most origin stories for samurai schools start with the founder leaving to undertake an episode of training in remote mountains. Here, after months of intense study, a god comes to them in the form of a spiritual or earthly creature that then gives the holy swords-man the secrets of the martial arts. This became the storied birth of their style. The origins and histories of samurai (and shinobi) schools can be put into three categories. Sometimes they include all three, and sometimes they only contain one or two of these elements:

1. The mythological element—A god or supernatural creature is the initial inspiration for the school and has conveyed divine wisdom and skills to that school.

2. The legendary element—A hero figure that may or may not have existed is factored into the school’s history. The King Arthur or Robin Hood types of Japan include Kumasaka the famous thief, Yoshitsune the child warrior, and even Kusunoki Masashige, the famed but doomed hero figure; Real historical figures pushed into legend.

3. The historical element—A historical figure, episode, or fact that is without a doubt correct and that is considered true history.

The third is the only element that we now consider as proper history. However, it was not improper for a samurai to pass on the idea of the first two. As observers of history, we should not condemn samurai for taking this angle. Their schools were historically correct even with their origins being a mix of truth and legend, sometimes even claiming historical figures that had become famous.

Society in Japan

The concept of Shi-no-ko-sho—the four classes of feudal Japan—is well understood in the realm of samurai history. Below are some of the lesser-known aspects highlighted to create a balanced view.

The four main tiers:

1. 士 – Shi: The gentry or warrior class

2. 農 – Nojin or Nofu: The farmer

3. 工 – Ko or Shokunin: The artisan or craftsman

4. 商 – Shonin: The merchant

The above system is inherited from Chinese doctrine and influenced by Confucianism. It was not a solid practice until the beginning of the Edo Period, in the early seventeenth century. Most people are interested in periods of warfare when they contemplate samurai history. They tend to overlay this idea onto earlier times. Before the times of peace that came with the control of the Tokugawa family (after 1600), social mobility was more fluid. Lines between the classes were blurred—yet they still existed. The samurai were a social class with clearly developed identities; yet movement between or living on the border of two social classes was more common. A reader of history has to constantly avoid the “Disney Trap.” This is the belief that a peasant is a poor creature who lives in a leaking hovel, a toothless grin reflecting the orange of a crackling fire. The lord is the opulent, fat, cruel dictator on a throne. The knight is the hero on the horse. The merchant is the jewel-encrusted, slimy fellow who rubs his hands together in anticipation of gold. The embedding of these images from childhood by countless mediums creates a thick coat of obscurity. It is paint that needs to be removed from an analytical mind. Peasants are not the lowest creatures. In most cases, slaves, outcasts, and the unseemly came below peasants. They weren’t always poor. The merchant is not always affluent, and the ruler is not always all-powerful. Of course the knight is not always the hero. It is of great importance to identify your own cultural, opinionated distortions of class. Once they are identified, do the utmost to eradicate these falsely formulated ideas. Consider social class and the effects it has on the individual; see it as something fluid and in motion. From the standpoint of the person in history these things were fixed. From the standpoint of the historian these move with time—and for a historian, time can pass instantaneously. As students of history we can pass over 400 years in a moment, seeing an image of a nation change from static to fluid. Therefore, erase these social stereotypes, understand the basic principle: chronology and geography are factors that will determine the outcome of the image you create.

To paint a portrait in your mind: imagine that a given domain has a fair lord, who governs well. The state has satisfactory resources; a peasant may own two slaves and a small cottage in a rural area. A warrior family that rules fairly protects this area, yet they have a strict attitude. The cottage may be an extensive compound on the edge of the farmland that the occupants work, either for another or under their own control. They farm and spend surplus on luxury goods that are sold by the merchant class—an idyllic picture. This picture may be idyllic, yet it can also be realistic to a degree. On the other hand: another province may come under the control of a tyrant, taxes may be levied to unfair levels and the peasants may not even produce enough crops to feed themselves—let alone purchase luxury items. When civil war breaks out, the peasants (in classic horror movie fashion) march against the dictator with firebrands and pitchforks. Again, this is stylistic, yet realistic to a degree. In reality, most historical situations are somewhere between these two extreme examples. That does not mean that these two examples were never realities. Simple factors easily show truths of history. For example, if peasants—in the Japanese case, farmers—were hovel dwelling, disease ridden, skulking figures, then the merchant class would not exist. A merchant needs a customer base, and most of the population were peasant-farmers. Peasant-farmers fed the country, samurai ruled and defended the land, artisans crafted products, and merchants sold them across the islands. Finally, the outcasts perform the duties that the aforementioned will not undertake. Here, again, when imagining the social systems of Japan, do not fall into the “Disney Trap”—or have a blanket outlook. The blanket approach is filled with stereotypes and associated connotations. Instead, adopt the balanced approach of looking at Japanese history as a whole. Consider the merchant to be a hardworking shopkeeper, the craftsman to be the busy woodcarver or blacksmith. Consider the peasant to be a healthy farmer in the field. Consider the samurai a militarily trained landowner; a local power. Then, with this level playing field in place, investigate times and place. Learn how that at times the population became wealthier and life was easier; while at other times existence was harsh. Discover how these harsh times caused rebellion. It is not until a date and a place is identified that a correct understanding can be achieved—make sure to remember this.

Forschungsmitarbeiter Mitch Williamson is a technical writer with an interest in military and naval affairs. He has published articles in Cross & Cockade International and Wartime magazines. He was research associate for the Bio-history Cross in the Sky, a book about Charles ‘Moth’ Eaton’s career, in collaboration with the flier’s son, Dr Charles S. Eaton. He also assisted in picture research for John Burton’s Fortnight of Infamy. Mitch is now publishing on the WWW various specialist websites combined with custom website design work. He enjoys working and supporting his local C3 Church. “Curate and Compile“
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