Tales of Old Japan Part 35

It is the duty of the _kaishaku_ to consider this as his first duty.

When a man is appointed to act as second to another, what shall be said of him if he accepts the office with a smiling face? Yet must he not put on a face of distress. It is as well to attempt to excuse oneself from performing the duty. There is no heroism in cutting a man's head off well, and it is a disgrace to do it in a bungling manner; yet must not a man allege lack of skill as a pretext for evading the office, for it is an unworthy thing that a Samurai should want the skill required to behead a man. If there are any that advocate employing young men as seconds, it should rather be said that their hands are inexpert. To play the coward and yield up the office to another man is out of the question. When a man is called upon to perform the office, he should express his readiness to use his sword (the dirk may be employed, but the sword is the proper weapon). As regards the sword, the second should borrow that of the princ.i.p.al: if there is any objection to this, he should receive a sword from his lord; he should not use his own sword. When the a.s.sistant seconds have been appointed, the three should take counsel together about the details of the place of execution, when they have been carefully instructed by their superiors in all the ceremonies; and having made careful inquiry, should there be anything wrong, they should appeal to their superiors for instruction. The seconds wear their dresses of ceremony when the criminal is a man given in charge by the Government: when he is one of their own clan, they need only wear the trousers of the Samurai. In old days it is said that they were dressed in the same way as the princ.i.p.al; and some authorities a.s.sert that at the _hara-kiri_ of a n.o.bleman of high rank the seconds should wear white clothes, and that the handle of the sword should be wrapped in white silk. If the execution takes place in the house, they should partially tuck up their trousers; if in the garden, they should tuck them up entirely.

The seconds should address the princ.i.p.al, and say, "Sir, we have been appointed to act as your seconds; we pray you to set your mind at rest," and so forth; but this must depend upon the rank of the criminal. At this time, too, if the princ.i.p.al has any last wish to express, the second should receive it, and should treat him with every consideration in order to relieve his anxiety. If the second has been selected by the princ.i.p.al on account of old friendship between them, or if the latter, during the time that he has been in charge, has begged some special retainer of the palace to act as his second in the event of his being condemned to death, the person so selected should thank the princ.i.p.al for choosing so unworthy a person, and promise to beg his lord to allow him to act as second: so he should answer, and comfort him, and having reported the matter to his lord, should act as second. He should take that opportunity to borrow his princ.i.p.al's sword in some such terms as the following: "As I am to have the honour of being your second, I would fain borrow your sword for the occasion.

It may be a consolation to you to perish by your own sword, with which you are familiar." If, however, the princ.i.p.al declines, and prefers to be executed with the second's sword, his wish must be complied with.

If the second should make an awkward cut with his own sword, it is a disgrace to him; therefore he should borrow some one else's sword, so that the blame may rest with the sword, and not with the swordsman.

Although this is the rule, and although every Samurai should wear a sword fit to cut off a man's head, still if the princ.i.p.al has begged to be executed with the second's own sword, it must be done as he desires.

It is probable that the condemned man will inquire of his second about the arrangements which have been made: he must attend therefore to rendering himself capable of answering all such questions. Once upon a time, when the condemned man inquired of his second whether his head would be cut off at the moment when he received the tray with the dirk upon it, "No," replied the second; "at the moment when you stab yourself with the dirk your head will be cut off." At the execution of one Sano, he told his second that, when he had stabbed himself in the belly, he would utter a cry; and begged him to be cool when he cut off his head. The second replied that he would do as he wished, but begged him in the meantime to take the tray with the dirk, according to proper form. When Sano reached out his hand to take the tray, the second cut off his head immediately. Now, although this was not exactly right, still as the second acted so in order to save a Samurai from the disgrace of performing the _hara-kiri_ improperly (by crying out), it can never be wrong for a second to act kindly, If the princ.i.p.al urgently requests to be allowed really to disembowel himself, his wish may, according to circ.u.mstances, be granted; but in this case care must be taken that no time be lost in striking off the head. The custom of striking off the head, the prisoner only going through the semblance of disembowelling himself, dates from the period Yempo (about 190 years ago).

When the princ.i.p.al has taken his place, the second strips his right shoulder of the dress of ceremony, which he allows to fall behind his sleeve, and, drawing his sword, lays down the scabbard, taking care that his weapon is not seen by the princ.i.p.al; then he takes his place on the left of the princ.i.p.al and close behind him. The princ.i.p.al should sit facing the west, and the second facing the north, and in that position should he strike the blow. When the second perceives the a.s.sistant second bring out the tray on which is laid the dirk, he must brace up his nerves and settle his heart beneath his navel: when the tray is laid down, he must put himself in position to strike the blow.

He should step out first with the left foot, and then change so as to bring his right foot forward: this is the position which he should a.s.sume to strike; he may, however, reverse the position of his feet.

When the princ.i.p.al removes his upper garments, the second must poise his sword: when the princ.i.p.al reaches out his hand to draw the tray towards him, as he leans his head forward a little, is the exact moment for the second to strike. There are all sorts of traditions about this. Some say that the princ.i.p.al should take the tray and raise it respectfully to his head, and set it down; and that this is the moment to strike. There are three rules for the time of cutting off the head: the first is when the dirk is laid on the tray; the second is when the princ.i.p.al looks at the left side of his belly before inserting the dirk; the third is when he inserts the dirk. If these three moments are allowed to pa.s.s, it becomes a difficult matter to cut off the head: so says tradition. However, four moments for cutting are also recorded: first, when the a.s.sistant second retires after having laid down the stand on which is the dirk; second, when the princ.i.p.al draws the stand towards him; third, when he takes the dirk in his hand; fourth, when he makes the incision into the belly.

Although all four ways are approved, still the first is too soon; the last three are right and proper. In short, the blow should be struck without delay. If he has struck off the head at a blow without failure, the second, taking care not to raise his sword, but holding it point downwards, should retire backward a little and wipe his weapon kneeling; he should have plenty of white paper ready in his girdle or in his bosom to wipe away the blood and rub up his sword; having replaced his sword in its scabbard, he should readjust his upper garments and take his seat to the rear. When the head has fallen, the junior second should enter, and, taking up the head, present it to the witness for inspection. When he has identified it, the ceremony is concluded. If there is no a.s.sistant or junior second, the second, as soon as he has cut off the head, carrying his sword reversed in his left hand, should take the head in his right hand, holding it by the top-knot of hair, should advance towards the witness, pa.s.sing on the right side of the corpse, and show the right profile of the head to the witness, resting the chin of the head upon the hilt of his sword, and kneeling on his left knee; then returning again round by the left of the corpse, kneeling on his left knee, and carrying the head in his left hand and resting it on the edge of his sword, he should again show the left profile to the witness. It is also laid down as another rule, that the second, laying down his sword, should take out paper from the bosom of his dress, and placing the head in the palm of his left hand, and taking the top-knot of hair in his right hand, should lay the head upon the paper, and so submit it for inspection. Either way may be said to be right.

NOTE.--To lay down thick paper, and place the head on it, shows a disposition to pay respect to the head; to place it on the edge of the sword is insulting: the course pursued must depend upon the rank of the person. If the ceremony is to be curtailed, it may end with the cutting off of the head: that must be settled beforehand, in consultation with the witness. In the event of the second making a false cut, so as not to strike off the head at a blow, the second must take the head by the top-knot, and, pressing it down, cut it off.

Should he take bad aim and cut the shoulder by mistake, and should the princ.i.p.al rise and cry out, before he has time to writhe, he should hold him down and stab him to death, and then cut off his head, or the a.s.sistant seconds, who are sitting behind, should come forward and hold him down, while the chief second cuts off his head. It may be necessary for the second, after he has cut off the head, to push down the body, and then take up the head for inspection. If the body does not fall at once, which is said to be sometimes the case, the second should pull the feet to make it fall.

There are some who say that the perfect way for the second to cut off the head is not to cut right through the neck at a blow, but to leave a little uncut, and, as the head hangs by the skin, to seize the top-knot and slice it off, and then submit it for inspection. The reason of this is, lest, the head being struck off at a blow, the ceremony should be confounded with an ordinary execution. According to the old authorities, this is the proper and respectful manner. After the head is cut off, the eyes are apt to blink, and the mouth to move, and to bite the pebbles and sand. This being hateful to see, at what amongst Samurai is so important an occasion, and being a shameful thing, it is held to be best not to let the head fall, but to hold back a little in delivering the blow. Perhaps this may be right; yet it is a very difficult matter to cut so as to leave the head hanging by a little flesh, and there is the danger of missing the cut; and as any mistake in the cut is most horrible to see, it is better to strike a fair blow at once. Others say that, even when the head is struck off at a blow, the semblance of slicing it off should be gone through afterwards; yet be it borne in mind that; this is unnecessary.

Three methods of carrying the sword are recognized amongst those skilled in swordsmanship. If the rank of the princ.i.p.al be high, the sword is raised aloft; if the princ.i.p.al and second are of equal rank, the sword is carried at the centre of the body; if the princ.i.p.al be of inferior rank, the sword is allowed to hang downwards. The proper position for the second to strike from is kneeling on one knee, but there is no harm in his standing up: others say that, if the execution takes place inside the house, the second should kneel; if in the garden, he should stand. These are not points upon which to insist obstinately: a man should strike in whatever position is most convenient to him.

The chief duty for the a.s.sistant second to bear in mind is the bringing in of the tray with the dirk, which should be produced very quietly when the princ.i.p.al takes his place: it should be placed so that the condemned man may have to stretch his hand well out in order to reach it.[111] The a.s.sistant second then returns to his own place; but if the condemned man shows any signs of agitation, the a.s.sistant second must lend his a.s.sistance, so that the head may be properly cut off. It once happened that the condemned man, having received the tray from the a.s.sistant second, held it up for a long time without putting it down, until those near him had over and over again urged him to set it down. It also happens that after the tray has been set down, and the a.s.sistant second has retired, the condemned man does not put out his hand to take it; then must the a.s.sistant second press him to take it. Also the princ.i.p.al may ask that the tray be placed a little nearer to him, in which case his wish must be granted. The tray may also be placed in such a way that the a.s.sistant second, holding it in his left hand, may reach the dirk to the condemned man, who leans forward to take it. Which is the best of all these ways is uncertain. The object to aim at is, that the condemned man should lean forward to receive the blow. Whether the a.s.sistant second retires, or not, must depend upon the att.i.tude a.s.sumed by the condemned man.

[Footnote 111: It should be placed about three feet away from him.]

If the prisoner be an unruly, violent man, a fan, instead of a dirk, should be placed upon the tray; and should he object to this, he should be told, in answer, that the subst.i.tution of the fan is an ancient custom. This may occur sometimes. It is said that once upon a time, in one of the palaces of the Daimios, a certain brave matron murdered a man, and having been allowed to die with all the honours of the _hara-kiri,_ a fan was placed upon the tray, and her head was cut off. This may be considered right and proper. If the condemned man appears inclined to be turbulent, the seconds, without showing any sign of alarm, should hurry to his side, and, urging him to get ready, quickly cause him to make all his preparations with speed, and to sit down in his place; the chief second, then drawing his sword, should get ready to strike, and, ordering him to proceed as fast as possible with the ceremony of receiving the tray, should perform his duty without appearing to be afraid.

A certain Prince Kato, having condemned one of his councillors to death, a.s.sisted at the ceremony behind a curtain of slips of bamboo.

The councillor, whose name was Katayama, was bound, and during that time glared fiercely at the curtain, and showed no signs of fear. The chief second was a man named Jihei, who had always been used to treat Katayama with great respect. So Jihei, sword in hand, said to Katayama, "Sir, your last moment has arrived: be so good as to turn your cheek so that your head may be straight." When Katayama heard this, he replied, "Fellow, you are insolent;" and as he was looking round, Jihei struck the fatal blow. The lord Kato afterwards inquired of Jihei what was the reason of this; and he replied that, as he saw that the prisoner was meditating treason, he determined to kill him at once, and put a stop to this rebellious spirit. This is a pattern for other seconds to bear in mind.

When the head has been struck off, it becomes the duty of the junior second to take it up by the top-knot, and, placing it upon some thick paper laid over the palm of his hand, to carry it for inspection by the witness. This ceremony has been explained above. If the head be bald, he should pierce the left ear with the stiletto carried in the scabbard of his dirk, and so carry it to be identified. He must carry thick paper in the bosom of his dress. Inside the paper he shall place a bag with rice bran and ashes, in order that he may carry the head without being sullied by the blood. When the identification of the head is concluded, the junior second's duty is to place it in a bucket.

If anything should occur to hinder the chief second, the a.s.sistant second must take his place. It happened on one occasion that before the execution took place the chief second lost his nerve, yet he cut off the head without any difficulty; but when it came to taking up the head for inspection, his nervousness so far got the better of him as to be extremely inconvenient. This is a thing against which persons acting as seconds have to guard.

As a corollary to the above elaborate statement of the ceremonies proper to be observed at the _hara-kiri_, I may here describe an instance of such an execution which I was sent officially to witness.

The condemned man was Taki Zenzaburo, an officer of the Prince of Bizen, who gave the order to fire upon the foreign settlement at Hiogo in the month of February 1868,--an attack to which I have alluded in the preamble to the story of the Eta Maiden and the Hatamoto. Up to that time no foreigner had witnessed such an execution, which was rather looked upon as a traveller's fable.

The ceremony, which was ordered by the Mikado himself, took place at 10.30 at night in the temple of Seif.u.kuji, the headquarters of the Satsuma troops at Hiogo. A witness was sent from each of the foreign legations. We were seven foreigners in all.

We were conducted to the temple by officers of the Princes of Satsuma and Choshiu. Although the ceremony was to be conducted in the most private manner, the casual remarks which we overheard in the streets, and a crowd lining the princ.i.p.al entrance to the temple, showed that it was a matter of no little interest to the public. The courtyard of the temple presented a most picturesque sight; it was crowded with soldiers standing about in knots round large fires, which threw a dim flickering light over the heavy eaves and quaint gable-ends of the sacred buildings. We were shown into an inner room, where we were to wait until the preparation for the ceremony was completed: in the next room to us were the high j.a.panese officers. After a long interval, which seemed doubly long from the silence which prevailed, Ito Shunske, the provisional Governor of Hiogo, came and took down our names, and informed us that seven _kenshi_, sheriffs or witnesses, would attend on the part of the j.a.panese. He and another officer represented the Mikado; two captains of Satsuma's infantry, and two of Choshiu's, with a representative of the Prince of Bizen, the clan of the condemned man, completed the number, which was probably arranged in order to tally with that of the foreigners. Ito Shunske further inquired whether we wished to put any questions to the prisoner. We replied in the negative.

A further delay then ensued, after which we were invited to follow the j.a.panese witnesses into the _hondo_ or main hall of the temple, where the ceremony was to be performed. It was an imposing scene. A large hall with a high roof supported by dark pillars of wood. From the ceiling hung a profusion of those huge gilt lamps and ornaments peculiar to Buddhist temples. In front of the high altar, where the floor, covered with beautiful white mats, is raised some three or four inches from the ground, was laid a rug of scarlet felt. Tall candles placed at regular intervals gave out a dim mysterious light, just sufficient to let all the proceedings be seen. The seven j.a.panese took their places on the left of the raised floor, the seven foreigners on the right. No other person was present.

After an interval of a few minutes of anxious suspense, Taki Zenzaburo, a stalwart man, thirty-two years of age, with a n.o.ble air, walked into the hall attired in his dress of ceremony, with the peculiar hempen-cloth wings which are worn on great occasions. He was accompanied by a _kaishaku_ and three officers, who wore the _jimbaori_ or war surcoat with gold-tissue facings. The word _kaishaku_, it should be observed, is one to which our word _executioner_ is no equivalent term. The office is that of a gentleman: in many cases it is performed by a kinsman or friend of the condemned, and the relation between them is rather that of princ.i.p.al and second than that of victim and executioner. In this instance the _kaishaku_ was a pupil of Taki Zenzaburo, and was selected by the friends of the latter from among their own number for his skill in swordsmanship.

With the _kaishaku_ on his left hand, Taki Zenzaburo advanced slowly towards the j.a.panese witnesses, and the two bowed before them, then drawing near to the foreigners they saluted us in the same way, perhaps even with more deference: in each case the salutation was ceremoniously returned. Slowly, and with great dignity, the condemned man mounted on to the raised floor, prostrated himself before the high altar twice, and seated[112] himself on the felt carpet with his back to the high altar, the _kaishaku_ crouching on his left-hand side. One of the three attendant officers then came forward, bearing a stand of the kind used in temples for offerings, on which, wrapped in paper, lay the _wakizashi_, the short sword or dirk of the j.a.panese, nine inches and a half in length, with a point and an edge as sharp as a razor's. This he handed, prostrating himself, to the condemned man, who received it reverently, raising it to his head with both hands, and placed it in front of himself.

[Footnote 112: Seated himself--that is, in the j.a.panese fashion, his knees and toes touching the ground, and his body resting on his heels.

In this position, which is one of respect, he remained until his death.]

After another profound obeisance, Taki Zenzaburo, in a voice which betrayed just so much emotion and hesitation as might be expected from a man who is making a painful confession, but with no sign of either in his face or manner, spoke as follows:--

"I, and I alone, unwarrantably gave the order to fire on the foreigners at Kobe, and again as they tried to escape. For this crime I disembowel myself, and I beg you who are present to do me the honour of witnessing the act."

Bowing once more, the speaker allowed his upper garments to slip down to his girdle, and remained naked to the waist. Carefully, according to custom, he tucked his sleeves under his knees to prevent himself from falling backwards; for a n.o.ble j.a.panese gentleman should die falling forwards. Deliberately, with a steady hand, he took the dirk that lay before him; he looked at it wistfully, almost affectionately; for a moment he seemed to collect his thoughts for the last time, and then stabbing himself deeply below the waist on the left-hand side, he drew the dirk slowly across to the right side, and, turning it in the wound, gave a slight cut upwards. During this sickeningly painful operation he never moved a muscle of his face. When he drew out the dirk, he leaned forward and stretched out his neck; an expression of pain for the first time crossed his face, but he uttered no sound. At that moment the _kaishaku_, who, still crouching by his side, had been keenly watching his every movement, sprang to his feet, poised his sword for a second in the air; there was a flash, a heavy, ugly thud, a crashing fall; with one blow the head had been severed from the body.

A dead silence followed, broken only by the hideous noise of the blood throbbing out of the inert heap before us, which but a moment before had been a brave and chivalrous man. It was horrible.

The _kaishaku_ made a low bow, wiped his sword with a piece of paper which he had ready for the purpose, and retired from the raised floor; and the stained dirk was solemnly borne away, a b.l.o.o.d.y proof of the execution.

The two representatives of the Mikado then left their places, and, crossing over to where the foreign witnesses sat, called us to witness that the sentence of death upon Taki Zenzaburo had been faithfully carried out. The ceremony being at an end, we left the temple.

The ceremony, to which the place and the hour gave an additional solemnity, was characterized throughout by that extreme dignity and punctiliousness which are the distinctive marks of the proceedings of j.a.panese gentlemen of rank; and it is important to note this fact, because it carries with it the conviction that the dead man was indeed the officer who had committed the crime, and no subst.i.tute. While profoundly impressed by the terrible scene it was impossible at the same time not to be filled with admiration of the firm and manly bearing of the sufferer, and of the nerve with which the _kaishaku_ performed his last duty to his master. Nothing could more strongly show the force of education. The Samurai, or gentleman of the military cla.s.s, from his earliest years learns to look upon the _hara-kiri_ as a ceremony in which some day he may be called upon to play a part as princ.i.p.al or second. In old-fashioned families, which hold to the traditions of ancient chivalry, the child is instructed in the rite and familiarized with the idea as an honourable expiation of crime or blotting out of disgrace. If the hour comes, he is prepared for it, and gravely faces an ordeal which early training has robbed of half its horrors. In what other country in the world does a man learn that the last tribute of affection which he may have to pay to his best friend may be to act as his executioner?

Since I wrote the above, we have heard that, before his entry into the fatal hall, Taki Zenzaburo called round him all those of his own clan who were present, many of whom had carried out his order to fire, and, addressing them in a short speech, acknowledged the heinousness of his crime and the justice of his sentence, and warned them solemnly to avoid any repet.i.tion of attacks upon foreigners. They were also addressed by the officers of the Mikado, who urged them to bear no ill-will against us on account of the fate of their fellow-clansman.

They declared that they entertained no such feeling.

The opinion has been expressed that it would have been politic for the foreign representatives at the last moment to have interceded for the life of Taki Zenzaburo. The question is believed to have been debated among the representatives themselves. My own belief is that mercy, although it might have produced the desired effect among the more civilized clans, would have been mistaken for weakness and fear by those wilder people who have not yet a personal knowledge of foreigners. The offence--an attack upon the flags and subjects of all the Treaty Powers, which lack of skill, not of will, alone prevented from ending in a universal ma.s.sacre--was the gravest that has been committed upon foreigners since their residence in j.a.pan. Death was undoubtedly deserved, and the form chosen was in j.a.panese eyes merciful and yet judicial. The crime might have involved a war and cost hundreds of lives; it was wiped out by one death. I believe that, in the interest of j.a.pan as well as in our own, the course pursued was wise, and it was very satisfactory to me to find that one of the ablest j.a.panese ministers, with whom I had a discussion upon the subject, was quite of my opinion.

The ceremonies observed at the _hara-kiri_ appear to vary slightly in detail in different parts of j.a.pan; but the following memorandum upon the subject of the rite, as it used to be practised at Yedo during the rule of the Tyc.o.o.n, clearly establishes its judicial character. I translated it from a paper drawn up for me by a j.a.panese who was able to speak of what he had seen himself. Three different ceremonies are described:--

1st. _Ceremonies observed at the "hara-kiri" of a Hatamoto (petty n.o.ble of the Tyc.o.o.n's court) in prison._--This is conducted with great secrecy. Six mats are spread in a large courtyard of the prison; an _ometsuke_ (officer whose duties appear to consist in the surveillance of other officers), a.s.sisted by two other _ometsukes_ of the second and third cla.s.s, acts as _kenshi_ (sheriff or witness), and sits in front of the mats. The condemned man, attired in his dress of ceremony, and wearing his wings of hempen cloth, sits in the centre of the mats. At each of the four corners of the mats sits a prison official. Two officers of the Governor of the city act as _kaishaku_ (executioners or seconds), and take their place, one on the right hand and the other on the left hand of the condemned. The _kaishaku_ on the left side, announcing his name and surname, says, bowing, "I have the honour to act as _kaishaku_ to you; have you any last wishes to confide to me?" The condemned man thanks him and accepts the offer or not, as the case may be. He then bows to the sheriff, and a wooden dirk nine and a half inches long is placed before him at a distance of three feet, wrapped in paper, and lying on a stand such as is used for offerings in temples. As he reaches forward to take the wooden sword, and stretches out his neck, the _kaifihaku_ on his left-hand side draws his sword and strikes off his head. The _kaishaku_ on the right-hand side takes up the head and shows it to the sheriff. The body is given to the relations of the deceased for burial. His property is confiscated.

2nd. _The ceremonies observed at the "hara-kiri" of a Daimio's retainer._--When the retainer of a Daimio is condemned to perform the _hara-kiri,_ four mats are placed in the yard of the _yashiki_ or palace. The condemned man, dressed in his robes of ceremony and wearing his wings of hempen cloth, sits in the centre. An officer acts as chief witness, with a second witness under him. Two officers, who act as _kaishaku_, are on the right and left of the condemned man; four officers are placed at the corners of the mats. The _kaishaku_, as in the former case, offers to execute the last wishes of the condemned. A dirk nine and a half inches long is placed before him on a stand. In this case the dirk is a real dirk, which the man takes and stabs himself with on the left side, below the navel, drawing it across to the right side. At this moment, when he leans forward in pain, the _kaishaku_ on the left-hand side cuts off the head. The _kaishaku_ on the right-hand side takes up the head, and shows it to the sheriff. The body is given to the relations for burial. In most cases the property of the deceased is confiscated.

3rd. _Self-immolation of a Daimio on account of disgrace_.--When a Daimio had been guilty of treason or offended against the Tyc.o.o.n, inasmuch as the family was disgraced, and an apology could neither be offered nor accepted, the offending Daimio was condemned to _hara-kiri_. Calling his councillors around him, he confided to them his last will and testament for transmission to the Tyc.o.o.n. Then, clothing himself in his court dress, he disembowelled himself, and cut his own throat. His councillors then reported the matter to the Government, and a coroner was sent to investigate it. To him the retainers handed the last will and testament of their lord, and be took it to the Gorojiu (first council), who transmitted it to the Tyc.o.o.n. If the offence was heinous, such as would involve the ruin of the whole family, by the clemency of the Tyc.o.o.n, half the property might be confiscated, and half returned to the heir; if the offence was trivial, the property was inherited intact by the heir, and the family did not suffer.

In all cases where the criminal disembowels himself of his own accord without condemnation and without investigation, inasmuch as he is no longer able to defend himself, the offence is considered as non-proven, and the property is not confiscated. In the year 1869 a motion was brought forward in the j.a.panese parliament by one Ono Seigoro, clerk of the house, advocating the abolition of the practice of _hara-kiri_. Two hundred members out of a house of 209 voted against the motion, which was supported by only three speakers, six members not voting on either side. In this debate the _seppuku, or hara-kiri_, was called "the very shrine of the j.a.panese national spirit, and the embodiment in practice of devotion to principle," "a great ornament to the empire," "a pillar of the const.i.tution," "a valuable inst.i.tution, tending to the honour of the n.o.bles, and based on a compa.s.sionate feeling towards the official caste," "a pillar of religion and a spur to virtue." The whole debate (which is well worth reading, and an able translation of which by Mr. Aston has appeared in a recent Blue Book) shows the affection with which the j.a.panese cling to the traditions of a chivalrous past. It is worthy of notice that the proposer, Ono Seigoro, who on more than one occasion rendered himself conspicuous by introducing motions based upon an admiration of our Western civilization, was murdered not long after this debate took place.

There are many stories on record of extraordinary heroism being displayed in the _hara-kiri._ The case of a young fellow, only twenty years old, of the Choshiu clan, which was told me the other day by an eye-witness, deserves mention as a marvellous instance of determination. Not content with giving himself the one necessary cut, he slashed himself thrice horizontally and twice vertically. Then he stabbed himself in the throat until the dirk protruded on the other side, with its sharp edge to the front; setting his teeth in one supreme effort, he drove the knife forward with both hands through his throat, and fell dead.

One more story and I have done. During the revolution, when the Tyc.o.o.n, beaten on every side, fled ignominiously to Yedo, he is said to have determined to fight no more, but to yield everything. A member of his second council went to him and said, "Sir, the only way for you now to retrieve the honour of the family of Tokugawa is to disembowel yourself; and to prove to you that I am sincere and disinterested in what I say, I am here ready to disembowel myself with you." The Tyc.o.o.n flew into a great rage, saying that he would listen to no such nonsense, and left the room. His faithful retainer, to prove his honesty, retired to another part of the castle, and solemnly performed the _hara-kiri._

APPENDIX B

THE MARRIAGE CEREMONY

(FROM THE "SHO-REI HIKKI"--RECORD OF CEREMONIES.)