'Men who handle bows and arrows [military men] should do their part, thinking not only of their own persons, but of the names of their descendants. They should not incur a perpetually irksome name [permanent bad reputation] on account of a greed for life, which is after all of short duration. But, on the other hand, if they cast away their lives when they ought not to die, they will also incur a discreditable name. The chief point is that life should be sacrificed when it is honourable to do so, in behalf of the supreme lord [the emperor], or on account of an affair which is of great importance to the generalissimo of their bows and arrows [the Shogun]. Only by thus behaving can the famous names of the descendants be secured and perpetuated. As a Bushi, one should never be light-minded; on the contrary, he should always be thoughtful and meditative. The majority of men pass their time saying they would behave aptly when time and circumstances requiring it arrive. Such people generally experience great difficulty when any emergency unexpectedly arises, and generally regret afterwards that they had missed the opportunity when they ought to have died. The training of the mind of the best bow-handlers [warriors] and of Buddhists is said to be identical. In all cases, restlessness of mind is deplorable.' --'The term "name" plays a great part in your ethical notions, as I see from the quotation you have just given,' said the duchess. 'You yourself have also spoken about it in your peroration to the article on Japanese education, which you published in the _Independent Review_. I was reading that article this very morning, and had intended to ask you for a further explanation about it, but I think I have now caught the idea, though it is somewhat vague to me still. The idea of doing one's part, thinking of the names of one's descendants, as the book you have just quoted speaks about, sounds somewhat odd to our ears. It will be always puzzling to the generality of the Occidentals.' --'Why so,' I answered; 'you Occidentals seem always to make simple matters difficult to comprehend, when they would be quite clear if only viewed in a light, not deep, philosophical manner. The spirit of the dictum I have just quoted has always been maintained in our ethics, under all circumstances. As you say, no human creature can love death; it is against nature, and, therefore, we Japanese value life no less than other races; but we study how to live and how to die, and when circumstances require, we value our life lighter than the proverbial feather: that's all.' --'And yet it is a problem for us,' said the duchess. --'And it is plain to us who have grown up in such an atmosphere, although it may be somewhat difficult for foreigners to understand.'