the weight they attached to the maintenance of a spotless name. In their breasts was always present the thought that an unstained reputation was of highest value to those whose profession was of arms, and it was disgrace upon a samurai to be spoken of as having fled for fear of the enemy. Especially, when the Minamoto and Taira clans became the two great military families in the eleventh century, was this spirit carefully instilled into the hearts of their followers; and the characteristics of the samurai became more highly developed and the path of conduct of the subject towards his lord, of the soldier towards his commander, and of samurai towards each other became clearly defined to a degree unparalleled in any other age or country of the world. This path was called the path of loyalty, which was the second essential element of Bushido Thus, by failure to follow this path, the samurai forfeited the name, he was despised and held up to scorn as a leper and a man of no spirit. Such contempt, once a man was exposed to it, was heaped upon him to the end, and he himself felt it keenly until death; and however wealthy he might subsequently become, he was too ashamed to hold up his face in public. If, on the other hand, he strictly followed the path of loyalty, he was constantly praised by friend and foe alike; and consequently, if a man was born of an unexceptionable lineage and had any military prowess of his ancestors to boast of, he would, in the battle-field even when a question of a few minutes was of vital importance, stand up before the enemy and make boast of it to them. The third essential element of Bushido to be mentioned is the high estimation of honesty and integrity and disregard of pecuniary profit. It was considered most despicable to change one’s mind for lucre. Even when he was offered a thousand pieces of gold, the true samurai should not for a moment alter his original intention. The samurai gave money, but did not lend it; and he received money, but did not borrow it. To borrow money with a promise of repayment was to rely upon one’s life continuing till the morrow, which was unworthy of a samurai. At the time of the invasion of Korea towards the close of the sixteenth century, Hineno Hirotsugu, before he set out on his mission to that country, borrowed a hundred pieces of silver from Kuroda Josui, and upon his return he went to Kuroda to repay the money; but the latter told him that he had not lent it in hope of its being repaid, and in the end he absolutely refused to take it back.