Seppuku _(hara-kiri)_ is the mode of suicide adopted amongst Samurai when they have no alternative but to die. Some there are who thus commit suicide of their own free will; others there are who, having committed some crime which does not put them outside the pale of the privileges of the Samurai cla.s.s, are ordered by their superiors to put an end to their own lives. It is needless to say that it is absolutely necessary that the princ.i.p.al, the witnesses, and the seconds who take part in the affair should be acquainted with all the ceremonies to be observed. A long time ago, a certain Daimio invited a number of persons, versed in the various ceremonies, to call upon him to explain the different forms to be observed by the official witnesses who inspect and verify the head, &c., and then to instruct him in the ceremonies to be observed in the act of suicide; then he showed all these rites to his son and to all his retainers. Another person has said that, as the ceremonies to be gone through by princ.i.p.al, witnesses, and seconds are all very important matters, men should familiarize themselves with a thing which is so terrible, in order that, should the time come for them to take part in it, they may not be taken by surprise.
The witnesses go to see and certify the suicide. For seconds, men are wanted who have distinguished themselves in the military arts. In old days, men used to bear these things in mind; but now-a-days the fashion is to be ignorant of such ceremonies, and if upon rare occasions a criminal is handed over to a Daimio"s charge, that he may perform _hara-kiri,_ it often happens, at the time of execution, that there is no one among all the prince"s retainers who is competent to act as second, in which case a man has to be engaged in a hurry from some other quarter to cut off the head of the criminal, and for that day he changes his name and becomes a retainer of the prince, either of the middle or lowest cla.s.s, and the affair is entrusted to him, and so the difficulty is got over: nor is this considered to be a disgrace. It is a great breach of decorum if the second, who is a most important officer, commits any mistake (such as not striking off the head at a blow) in the presence of the witnesses sent by the Government. On this account a skilful person must be employed; and, to hide the unmanliness of his own people, a prince must perform the ceremony in this imperfect manner. Every Samurai should be able to cut off a man"s head: therefore, to have to employ a stranger to act as second is to incur the charge of ignorance of the arts of war, and is a bitter mortification. However, young men, trusting to their youthful ardour, are apt to be careless, and are certain to make a mistake.
Some people there are who, not lacking in skill on ordinary occasions, lose their presence of mind in public, and cannot do themselves justice. It is all the more important, therefore, as the act occurs but rarely, that men who are liable to be called upon to be either princ.i.p.als or seconds or witnesses in the _hara-kiri_ should constantly be examined in their skill as swordsmen, and should be familiar with all the rites, in order that when the time comes they may not lose their presence of mind.
According to one authority, capital punishment may be divided into two kinds--beheading and strangulation. The ceremony of _hara-kiri_ was added afterwards in the case of persons belonging to the military cla.s.s being condemned to death. This was first inst.i.tuted in the days of the Ashikaga[102] dynasty. At that time the country was in a state of utter confusion; and there were men who, although fighting, were neither guilty of high treason nor of infidelity to their feudal lords, but who by the chances of war were taken prisoners. To drag out such men as these, bound as criminals, and cut their heads off, was intolerably cruel; accordingly, men hit upon a ceremonious mode of suicide by disembowelling, in order to comfort the departed spirit.
Even at present, where it becomes necessary to put to death a man who has been guilty of some act not unworthy of a Samurai, at the time of the execution witnesses are sent to the house; and the criminal, having bathed and put on new clothes, in obedience to the commands of his superiors, puts an end to himself, but does not on that account forfeit his rank as a Samurai. This is a law for which, in all truth, men should be grateful.
[Footnote 102: Ashikaga, third dynasty of Shoguns, flourished from A.D. 1336 to 1568. The practice of suicide by disembowelling is of great antiquity. This is the time when the ceremonies attending it were invented.]
ON THE PREPARATION OF THE PLACE OF EXECUTION
In old days the ceremony of _hara-kiri_ used to be performed in a temple. In the third year of the period called Kan-yei (A.D. 1626), a certain person, having been guilty of treason, was ordered to disembowel himself, on the fourteenth day of the first month, in the temple of Kichijoji, at Komagome, in Yedo. Eighteen years later, the retainer of a certain Daimio, having had a dispute with a sailor belonging to an Osaka coasting-ship, killed the sailor; and, an investigation having been made into the matter by the Governor of Osaka, the retainer was ordered to perform _hara-kiri_, on the twentieth day of the sixth month, in the temple called Sokusanji, in Osaka. During the period Shoho (middle of seventeenth century), a certain man, having been guilty of heinous misconduct, performed _hara-kiri_ in the temple called Shimpukuji, in the Koji-street of Yedo. On the fourth day of the fifth month of the second year of the period Meireki (A.D. 1656), a certain man, for having avenged the death of his cousin"s husband at a place called Shimidzudani, in the Koji-street, disembowelled himself in the temple called Honseiji. On the twenty-sixth day of the sixth month of the eighth year of the period Yempo (A.D. 1680), at the funeral ceremonies in honour of the anniversary of the death of Genyuin Sama, a former Shogun, Naito Idzumi no Kami, having a cause of hatred against Nagai Shinano no Kami, killed him at one blow with a short sword, in the main hall of the temple called Zojoji (the burial-place of the Shoguns in Yedo).
Idzumi no Kami was arrested by the officers present, and on the following day performed _hara-kiri_ at Kiridoshi, in the temple called Seiriuji.
In modern times the ceremony has taken place at night, either in the palace or in the garden of a Daimio, to whom the condemned man has been given in charge. Whether it takes place in the palace or in the garden depends upon the rank of the individual. Daimios and Hatamotos, as a matter of course, and the higher retainers of the Shogun, disembowel themselves in the palace: retainers of lower rank should do so in the garden. In the case of va.s.sals of feudatories, according to the rank of their families, those who, being above the grade of captains, carry the baton,[103] should perform _hara-kiri_ in the palace; all others in the garden. If, when the time comes, the persons engaged in the ceremony are in any doubt as to the proper rules to be followed, they should inquire of competent persons, and settle the question. At the beginning of the eighteenth century, during the period Genroku, when Asano Tak.u.mi no Kami[104] disembowelled himself in the palace of a Daimio called Tamura, as the whole thing was sudden and unexpected, the garden was covered with matting, and on the top of this thick mats were laid and a carpet, and the affair was concluded so; but there are people who say that it was wrong to treat a Daimio thus, as if he had been an ordinary Samurai. But it is said that in old times it was the custom that the ceremony should take place upon a leather carpet spread in the garden; and further, that the proper place is inside a picket fence tied together in the garden: so it is wrong for persons who are only acquainted with one form of the ceremony to accuse Tamura of having acted improperly. If, however, the object was to save the house from the pollution of blood, then the accusation of ill-will may well be brought; for the preparation of the place is of great importance.
[Footnote 103: A baton with a ta.s.sel of paper strips, used for giving directions in war-time.]
[Footnote 104: See the story of the Forty-seven Ronins.]
Formerly it was the custom that, for personages of importance, the enclosure within the picket fence should be of thirty-six feet square.
An entrance was made to the south, and another to the north: the door to the south was called _Shugiyomon_ ("the door of the practice of virtue"); that to the north was called _Umbanmon_ ("the door of the warm basin"[105]). Two mats, with white binding, were arranged in the shape of a hammer, the one at right angles to the other; six feet of white silk, four feet broad, were stretched on the mat, which was placed lengthwise; at the four corners were erected four posts for curtains. In front of the two mats was erected a portal, eight feet high by six feet broad, in the shape of the portals in front of temples, made of a fine sort of bamboo wrapped in white[106] silk.
White curtains, four feet broad, were hung at the four corners, and four flags, six feet long, on which should be inscribed four quotations from the sacred books. These flags, it is said, were immediately after the ceremony carried away to the grave. At night two lights were placed, one upon either side of the two mats. The candles were placed in saucers upon stands of bamboo, four feet high, wrapped in white silk. The person who was to disembowel himself, entering the picket fence by the north entrance, took his place upon the white silk upon the mat facing the north. Some there were, however, who said that he should sit facing the west: in that case the whole place must be prepared accordingly. The seconds enter the enclosure by the south entrance, at the same time as the princ.i.p.al enters by the north, and take their places on the mat that is placed crosswise.
[Footnote 105: No j.a.panese authority that I have been able to consult gives any explanation of this singular name.]
[Footnote 106: White, in China and j.a.pan, is the colour of mourning.]
Nowadays, when the _hara-kiri_ is performed inside the palace, a temporary place is made on purpose, either in the garden or in some unoccupied spot; but if the criminal is to die on the day on which he is given in charge, or on the next day, the ceremony, having to take place so quickly, is performed in the reception-room. Still, even if there is a lapse of time between the period of giving the prisoner in charge and the execution, it is better that the ceremony should take place in a decent room in the house than in a place made on purpose.
If it is heard that, for fear of dirtying his house, a man has made a place expressly, he will be blamed for it. It surely can be no disgrace to the house of a soldier that he was ordered to perform the last offices towards a Samurai who died by _hara-kiri_. To slay his enemy against whom he has cause of hatred, and then to kill himself, is the part of a n.o.ble Samurai; and it is sheer nonsense to look upon the place where he has disembowelled himself as polluted. In the beginning of the eighteenth century, seventeen of the retainers of Asano Tak.u.mi no Kami performed _hara-kiri_ in the garden of a palace at Shirokane, in Yedo. When it was over, the people of the palace called upon the priests of a sect named Shugenja to come and purify the place; but when the lord of the palace heard this, he ordered the place to be left as it was; for what need was there to purify a place where faithful Samurai had died by their own hand? But in other palaces to which the remainder of the retainers of Tak.u.mi no Kami were entrusted, it is said that the places of execution were purified. But the people of that day praised k.u.mamoto Ko (the Prince of Higo), to whom the palace at Shirokane belonged. It is a currish thing to look upon death in battle or by _hara-kiri_ as a pollution: this is a thing to bear in mind. In modern times the place of _hara-kiri_ is eighteen feet square in all cases; in the centre is a place to sit upon, and the condemned man is made to sit facing the witnesses; at other times he is placed with his side to the witnesses: this is according to the nature of the spot. In some cases the seconds turn their backs to the witnesses. It is open to question, however, whether this is not a breach of etiquette. The witnesses should be consulted upon these arrangements. If the witnesses have no objection, the condemned man should be placed directly opposite to them. The place where the witnesses are seated should be removed more than twelve or eighteen feet from the condemned man. The place from which the sentence is read should also be close by. The writer has been furnished with a plan of the _hara-kiri_ as it is performed at present. Although the ceremony is gone through in other ways also, still it is more convenient to follow the manner indicated.
If the execution takes place in a room, a kerchief of five breadths of white cotton cloth or a quilt should be laid down, and it is also said that two mats should be prepared; however, as there are already mats in the room, there is no need for special mats: two red rugs should be spread over all, sewed together, one on the top of the other; for if the white cotton cloth be used alone, the blood will soak through on to the mats; therefore it is right the rugs should be spread. On the twenty-third day of the eighth month of the fourth year of the period Yenkiyo (A.D. 1740), at the _hara-kiri_ of a certain person there were laid down a white cloth, eight feet square, and on that a quilt of light green cotton, six feet square, and on that a cloth of white hemp, six feet square, and on that two rugs. On the third day of the ninth month of the ninth year of the period Tempo (A.D. 1838), at the _hara-kiri_ of a certain person it is said that there were spread a large double cloth of white cotton, and on that two rugs. But, of these two occasions, the first must be commended for its careful preparation. If the execution be at night, candlesticks of white wood should be placed at each of the four corners, lest the seconds be hindered in their work. In the place where the witnesses are to sit, ordinary candlesticks should be placed, according to etiquette; but an excessive illumination is not decorous. Two screens covered with white paper should be set up, behind the shadow of which are concealed the dirk upon a tray, a bucket to hold the head after it has been cut off, an incense-burner, a pail of water, and a basin. The above rules apply equally to the ceremonies observed when the _hara-kiri_ takes place in a garden. In the latter case the place is hung round with a white curtain, which need not be new for the occasion. Two mats, a white cloth, and a rug are spread. If the execution is at night, lanterns of white paper are placed on bamboo poles at the four corners. The sentence having been read inside the house, the persons engaged in the ceremony proceed to the place of execution; but, according to circ.u.mstances, the sentence may be read at the place itself. In the case of Asano Tak.u.mi no Kami, the sentence was read out in the house, and he afterwards performed _hara-kiri_ in the garden.
On the third day of the fourth month of the fourth year of the period Tenmei (A.D. 1784), a Hatamoto named Sano, having received his sentence in the supreme court-house, disembowelled himself in the garden in front of the prison. When the ceremony takes place in the garden, matting must be spread all the way to the place, so that sandals need not be worn. The reason for this is that some men in that position suffer from a rush of blood to the head, from nervousness, so their sandals might slip off their feet without their being aware of their loss; and as this would have a very bad appearance, it is better to spread matting. Care must be taken lest, in spreading the matting, a place be left where two mats join, against which the foot might trip. The white screens and other things are prepared as has been directed above. If any curtailment is made, it must be done as well as circ.u.mstances will permit. According to the crime of which a man who is handed over to any Daimio"s charge is guilty, it is known whether he will have to perform _hara-kiri_; and the preparations should be made accordingly. Asano Tak.u.mi no Kami was taken to the palace of Tamura Sama at the hour of the monkey (between three and five in the afternoon), took off his dress of ceremony, partook of a bowl of soup and five dishes, and drank two cups of warm water, and at the hour of the c.o.c.k (between five and seven in the evening) disembowelled himself. A case of this kind requires much attention; for great care should be taken that the preparations be carried on without the knowledge of the princ.i.p.al. If a temporary room has been built expressly for the occasion, to avoid pollution to the house, it should be kept a secret. It once happened that a criminal was received in charge at the palace of a certain n.o.bleman, and when his people were about to erect a temporary building for the ceremony, they wrote to consult some of the parties concerned; the letter ran as follows--
"The house in which we live is very small and inconvenient in all respects. We have ordered the guard to treat our prisoner with all respect; but our retainers who are placed on guard are much inconvenienced for want of s.p.a.ce; besides, in the event of fire breaking out or any extraordinary event taking place, the place is so small that it would be difficult to get out. We are thinking, therefore, of adding an apartment to the original building, so that the guard may be able at all times to go in and out freely, and that if, in case of fire or otherwise, we should have to leave the house, we may do so easily. We beg to consult you upon this point."
When a Samurai has to perform _hara-kiri_ by the command of his own feudal lord, the ceremony should take place in one of the lesser palaces of the clan. Once upon a time, a certain prince of the Inouye clan, having a just cause of offence against his steward, who was called Ishikawa Tozayemon, and wishing to punish him, caused him to be killed in his princ.i.p.al palace at Kandabashi, in Yedo. When this matter was reported to the Shogun, having been convicted of disrespect of the privileges of the city, he was ordered to remove to his lesser palace at Asakusa. Now, although the _hara-kiri_ cannot be called properly an execution, still, as it only differs from an ordinary execution in that by it the honour of the Samurai is not affected, it is only a question of degree; it is a matter of ceremonial. If the princ.i.p.al palace[107] is a long distance from the Shogun"s castle, then the _hara-kiri_ may take place there; but there can be no objection whatever to its taking place in a minor palace. Nowadays, when a man is condemned to _hara-kiri_ by a Daimio, the ceremony usually takes place in one of the lesser palaces; the place commonly selected is an open s.p.a.ce near the horse-exercising ground, and the preparations which I have described above are often shortened according to circ.u.mstances.
[Footnote 107: The princ.i.p.al yashikis (palaces) of the n.o.bles are for the most part immediately round the Shogun"s castle, in the enclosure known as the official quarter. Their proximity to the palace forbids their being made the scenes of executions.]
When a retainer is suddenly ordered to perform _hara-kiri_ during a journey, a temple or shrine should be hired for the occasion. On these hurried occasions, coa.r.s.e mats, faced with finer matting or common mats, may be used. If the criminal is of rank to have an armour-bearer, a carpet of skin should be spread, should one be easily procurable. The straps of the skin (which are at the head) should, according to old custom, be to the front, so that the fur may point backwards. In old days, when the ceremony took place in a garden, a carpet of skin was spread. To hire a temple for the purpose of causing a man to perform _hara-kiri_ was of frequent occurrence: it is doubtful whether it may be done at the present time. This sort of question should be referred beforehand to some competent person, that the course to be adopted may be clearly understood.
In the period Kambun (A.D. 1661-1673) a Prince Sakai, travelling through the Bishiu territory, hired a temple or shrine for one of his retainers to disembowel himself in; and so the affair was concluded.
ON THE CEREMONIES OBSERVED AT THE HARA-KIRI OF A PERSON GIVEN IN CHARGE TO A DAIMIO.
When a man has been ordered by the Government to disembowel himself, the public censors, who have been appointed to act as witnesses, write to the prince who has the criminal in charge, to inform them that they will go to his palace on public business. This message is written directly to the chief, and is sent by an a.s.sistant censor; and a suitable answer is returned to it. Before the ceremony, the witnesses send an a.s.sistant censor to see the place, and look at a plan of the house, and to take a list of the names of the persons who are to be present; he also has an interview with the _kaishaku_, or seconds, and examines them upon the way of performing the ceremonies. When all the preparations have been made, he goes to fetch the censors; and they all proceed together to the place of execution, dressed in their hempen-cloth dress of ceremony. The retainers of the palace are collected to do obeisance in the entrance-yard; and the lord, to whom the criminal has been entrusted, goes as far as the front porch to meet the censors, and conducts them to the front reception-room. The chief censor then announces to the lord of the palace that he has come to read out the sentence of such an one who has been condemned to perform _hara-kiri_, and that the second censor has come to witness the execution of the sentence. The lord of the palace then inquires whether he is expected to attend the execution in person, and, if any of the relations or family of the criminal should beg to receive his remains, whether their request should be complied with; after this he announces that he will order everything to be made ready, and leaves the room. Tea, a fire-box for smoking, and sweetmeats are set before the censors; but they decline to accept any hospitality until their business shall have been concluded. The minor officials follow the same rule. If the censors express a wish to see the place of execution, the retainers of the palace show the way, and their lord accompanies them; in this, however, he may be replaced by one of his _karo_ or councillors. They then return, and take their seats in the reception-room. After this, when all the preparations have been made, the master of the house leads the censors to the place where the sentence is to be read; and it is etiquette that they should wear both sword and dirk.[108] The lord of the palace takes his place on one side; the inferior censors sit on either side in a lower place. The councillors and other officers of the palace also take their places.
One of the councillors present, addressing the censors without moving from his place, asks whether he shall bring forth the prisoner.
[Footnote 108: A j.a.panese removes his sword on entering a house, retaining only his dirk.]
Previously to this, the retainers of the palace, going to the room where the prisoner is confined, inform him that, as the censors have arrived, he should change his dress, and the attendants bring out a change of clothes upon a large tray: it is when he has finished his toilet that the witnesses go forth and take their places in the appointed order, and the princ.i.p.al is then introduced. He is preceded by one man, who should be of the rank of _Mono-gashira_ (retainer of the fourth rank), who wears a dirk, but no sword. Six men act as attendants; they should be of the fifth or sixth rank; they walk on either side of the princ.i.p.al. They are followed by one man who should be of the rank of _Yonin_ (councillor of the second cla.s.s). When they reach the place, the leading man draws on one side and sits down, and the six attendants sit down on either side of the princ.i.p.al. The officer who follows him sits down behind him, and the chief censor reads the sentence.
When the reading of the sentence is finished, the princ.i.p.al leaves the room and again changes his clothes, and the chief censor immediately leaves the palace; but the lord of the palace does not conduct him to the door. The second censor returns to the reception-room until the princ.i.p.al has changed his clothes. When the princ.i.p.al has taken his seat at the place of execution, the councillors of the palace announce to the second censor that all is ready; he then proceeds to the place, wearing his sword and dirk. The lord of the palace, also wearing his sword and dirk, takes his seat on one side. The inferior censors and councillors sit in front of the censor: they wear the dirk only. The a.s.sistant second brings a dirk upon a tray, and, having placed it in front of the princ.i.p.al, withdraws on one side: when the princ.i.p.al leans his head forward, his chief second strikes off his head, which is immediately shown to the censor, who identifies it, and tells the master of the palace that he is satisfied, and thanks him for all his trouble. The corpse, as it lies, is hidden by a white screen which is set up around it, and incense is brought out. The witnesses leave the place. The lord of the palace accompanies them as far as the porch, and the retainers prostrate themselves in the yard as before. The retainers who should be present at the place of execution are one or two councillors (_Karo_), two or three second councillors (_Yonin_), two or three _Mono-gashira_, one chief of the palace (_Rusui_), six attendants, one chief second, two a.s.sistant seconds, one man to carry incense, who need not be a person of rank--any Samurai will do. They attend to the setting up of the white screen.
The duty of burying the corpse and of setting the place in order again devolves upon four men; these are selected from Samurai of the middle or lower cla.s.s; during the performance of their duties, they hitch up their trousers and wear neither sword nor dirk. Their names are previously sent in to the censor, who acts as witness; and to the junior censors, should they desire it. Before the arrival of the chief censor, the requisite utensils for extinguishing a fire are prepared, firemen are engaged,[109] and officers constantly go the rounds to watch against fire. From the time when the chief censor comes into the house until he leaves it, no one is allowed to enter the premises. The servants on guard at the entrance porch should wear their hempen dresses of ceremony. Everything in the palace should be conducted with decorum, and the strictest attention paid in all things.
[Footnote 109: In j.a.pan, where fires are of daily occurrence, the fire-buckets and other utensils form part of the gala dress of the house of a person of rank.]
When any one is condemned to _hara-kiri_, it would be well that people should go to the palace of the Prince of Higo, and learn what transpired at the execution of the Ronins of Asano Tak.u.mi no Kami. A curtain was hung round the garden in front of the reception-room; three mats were laid down, and upon these was placed a white cloth.
The condemned men were kept in the reception-room, and summoned, one by one; two men, one on each side, accompanied them; the second, followed behind; and they proceeded together to the place of execution. When the execution was concluded in each case, the corpse was hidden from the sight of the chief witness by a white screen, folded up in white cloth, placed on a mat, and carried off to the rear by two foot-soldiers; it was then placed in a coffin. The blood-stained ground was sprinkled with sand, and swept clean; fresh mats were laid down, and the place prepared anew; after which the next man was summoned to come forth.
ON CERTAIN THINGS TO BE BORNE IN MIND BY THE WITNESSES.
When a clansman is ordered by his feudal lord to perform _hara-kiri_, the sentence must be read out by the censor of the clan, who also acts as witness. He should take his place in front of the criminal, at a distance of twelve feet; according to some books, the distance should be eighteen feet, and he should sit obliquely, not facing the criminal; he should lay his sword down by his side, but, if he pleases, he may wear it in his girdle; he must read out the sentence distinctly. If the sentence be a long doc.u.ment, to begin reading in a very loud voice and afterwards drop into a whisper has an appearance of faint-heartedness; but to read it throughout in a low voice is worse still: it should be delivered clearly from beginning to end. It is the duty of the chief witness to set an example of fort.i.tude to the other persons who are to take part in the execution. When the second has finished his work, he carries the head to the chief witness, who, after inspecting it, must declare that he has identified it; he then should take his sword, and leave his place. It is sufficient, however, that the head should be struck off without being carried to the chief witness; in that case, the second receives his instructions beforehand. On rising, the chief witness should step out with his left foot and turn to the left. If the ceremony takes place out of doors, the chief witness, wearing his sword and dirk, should sit upon a box; he must wear his hempen dress of ceremony; he may hitch his trousers up slightly; according to his rank, he may wear his full dress--that is, wings over his full dress. It is the part of the chief witness to instruct the seconds and others in the duties which they have to perform, and also to preconcert measures in the event of any mishap occurring.
If whilst the various persons to be engaged in the ceremony are rubbing up their military lore, and preparing themselves for the event, any other person should come in, they should immediately turn the conversation. Persons of the rank of Samurai should be familiar with all the details of the _hara-kiri_; and to be seen discussing what should be done in case anything went wrong, and so forth, would have an appearance of ignorance. If, however, an intimate friend should go to the place, rather than have any painful concealment, he may be consulted upon the whole affair.
When the sentence has been read, it is probable that the condemned man will have some last words to say to the chief witness. It must depend on the nature of what he has to say whether it will be received or not. If he speaks in a confused or bewildered manner, no attention is paid to it: his second should lead him away, of his own accord or at a sign from the chief witness.
If the condemned man be a person who has been given in charge to a prince by the Government, the prince after the reading of the sentence should send his retainers to the prisoner with a message to say that the decrees of the Government are not to be eluded, but that if he has any last wishes to express, they are ordered by their lord to receive them. If the prisoner is a man of high rank, the lord of the palace should go in person to hear his last wishes.
The condemned man should answer in the following way--
"Sir, I thank you for your careful consideration, but I have nothing that I wish to say. I am greatly indebted to you for the great kindness which I have received since I have been under your charge. I beg you to take my respects to your lord and to the gentlemen of your clan who have treated me so well." Or he may say, "Sirs, I have nothing to say; yet, since you are so kind as to think of me, I should be obliged if you would deliver such and such a message to such an one." This is the proper and becoming sort of speech for the occasion.
If the prisoner entrusts them with any message, the retainers should receive it in such a manner as to set his mind at rest. Should he ask for writing materials in order to write a letter, as this is forbidden by the law, they should tell him so, and not grant his request. Still they must feel that it is painful to refuse the request of a dying man, and must do their best to a.s.sist him. They must exhaust every available kindness and civility, as was done in the period Genroku, in the case of the Ronins of Asano Tak.u.mi no Kami. The Prince of Higo, after the sentence had been read, caused paper and writing materials to be taken to their room. If the prisoner is light-headed from excitement, it is no use furnishing him with writing materials. It must depend upon circ.u.mstances; but when a man has murdered another, having made up his mind to abide by the consequences, then that man"s execution should be carried through with all honour. When a man kills another on the spot, in a fit of ungovernable pa.s.sion, and then is bewildered and dazed by his own act, the same pains need not be taken to conduct matters punctiliously. If the prisoner be a careful man, he will take an early opportunity after he has been given in charge to express his wishes. To carry kindness so far as to supply writing materials and the like is not obligatory. If any doubt exists upon the point, the chief witness may be consulted.
After the Ronins of Asano Tak.u.mi no Kami had heard their sentence in the palace of Matsudaira Oki no Kami, that Daimio in person went and took leave of them, and calling Oishi Chikara,[110] the son of their chief, to him, said, "I have heard that your mother is at home in your own country; how she will grieve when she hears of your death and that of your father, I can well imagine. If you have any message that you wish to leave for her, tell me, without standing upon ceremony, and I will transmit it without delay." For a while Chikara kept his head bent down towards the ground; at last he drew back a little, and, lifting his head, said, "I humbly thank your lordship for what you have been pleased to say. My father warned me from the first that our crime was so great that, even were we to be pardoned by a gracious judgment upon one count, I must not forget that there would be a hundred million counts against us for which we must commit suicide: and that if I disregarded his words his hatred would pursue me after death. My father impressed this upon me at the temple called Sengakuji, and again when I was separated from him to be taken to the palace of Prince Sengoku. Now my father and myself have been condemned to perform _hara-kiri_, according to the wish of our hearts. Still I cannot forget to think of my mother. When we parted at Kiyoto, she told me that our separation would be for long, and she bade me not to play the coward when I thought of her. As I took a long leave of her then, I have no message to send to her now." When he spoke thus, Oki no Kami and all his retainers, who were drawn up around him, were moved to tears in admiration of his heroism.
[Footnote 110: Oishi Chikara was separated from his father, who was one of the seventeen delivered over to the charge of the Prince of Higo.]
Although it is right that the condemned man should bathe and partake of wine and food, these details should be curtailed. Even should he desire these favours, it must depend upon his conduct whether they be granted or refused. He should be caused to die as quickly as possible.
Should he wish for some water to drink, it should be given to him. If in his talk he should express himself like a n.o.ble Samurai, all pains should be exhausted in carrying out his execution. Yet however careful a man he may be, as he nears his death his usual demeanour will undergo a change. If the execution is delayed, in all probability it will cause the prisoner"s courage to fail him; therefore, as soon as the sentence shall have been pa.s.sed, the execution should be brought to a conclusion. This, again, is a point for the chief witness to remember.
CONCERNING SECONDS (KAISHAKU).
When the condemned man is one who has been given in charge for execution, six attendants are employed; when the execution is within the clan, then two or three attendants will suffice; the number, however, must depend upon the rank of the princ.i.p.al. Men of great nerve and strength must be selected for the office; they must wear their hempen dress of ceremony, and tuck up their trousers; they must on no account wear either sword or dirk, but have a small poniard hidden in their bosom: these are the officers who attend upon the condemned man when he changes his dress, and who sit by him on the right hand and on the left hand to guard him whilst the sentence is being read. In the event of any mistake occurring (such as the prisoner attempting to escape), they knock him down; and should he be unable to stand or to walk, they help to support him. The attendants accompanying the princ.i.p.al to the place of execution, if they are six in number, four of them take their seats some way off and mount guard, while the other two should sit close behind the princ.i.p.al. They must understand that should there be any mistake they must throw the condemned man, and, holding him down, cut off his head with their poniard, or stab him to death. If the second bungles in cutting off the head and the princ.i.p.al attempts to rise, it is the duty of the attendants to kill him. They must help him to take off his upper garments and bare his body. In recent times, however, there have been cases where the upper garments have not been removed: this depends upon circ.u.mstances. The setting up of the white screen, and the laying the corpse in the coffin, are duties which, although they may be performed by other officers, originally devolved upon the six attendants. When a common man is executed, he is bound with cords, and so made to take his place; but a Samurai wears his dress of ceremony, is presented with a dagger, and dies thus. There ought to be no anxiety lest such a man should attempt to escape; still, as there is no knowing what these six attendants may be called upon to do, men should be selected who thoroughly understand their business.
The seconds are three in number--the chief second, the a.s.sistant second, and the inferior second. When the execution is carried out with proper solemnity, three men are employed; still a second and a.s.sistant second are sufficient. If three men serve as seconds, their several duties are as follows:--The chief second strikes off the head; that is his duty: he is the most important officer in the execution by _hara-kiri._ The a.s.sistant second brings forward the tray, on which is placed the dirk; that is his duty: he must perform his part in such a manner that the princ.i.p.al second is not hindered in his work. The a.s.sistant second is the officer of second importance in the execution.
The third or inferior second carries the head to the chief witness for identification; and in the event of something suddenly occurring to hinder either of the other two seconds, he should bear in mind that he must be ready to act as his subst.i.tute: his is an office of great importance, and a proper person must be selected to fill it.
Although there can be no such thing as a _kaishaku_ (second) in any case except in one of _hara-kiri,_ still in old times guardians and persons who a.s.sisted others were also called _kaishaku_: the reason for this is because the _kaishaku_, or second, comes to the a.s.sistance of the princ.i.p.al. If the princ.i.p.al were to make any mistake at the fatal moment, it would be a disgrace to his dead body: it is in order to prevent such mistakes that the _kaishaku,_ or second, is employed.