Hara-Kiri: Japanese Ritual Suicide Read Online Free Page B

-immolation. Loyalty was emphasized, but this did not necessarily mean the slavish attachment of a dog. It held out the hope of a full life in the role of a vassal. When one loses his master, it means that he has lost a vital part of his life. This relationship was beautified to the extent that formularized acts of self-immolation came to be accepted. It was held that there is nothing so laudable as for a vassal to die for his benevolent master.
    Buddhism also contributed to the advancement of the custom of self-immolation. According to the teachings of Buddhism, the relationship between the parent and the child is "one world," that is, this life; that of a couple is "two worlds," the former life and this life. According to the theory of karma, on the other hand, the relationship between the master and his vassal is "three worlds," that is, the former life, this life, and the future life. This fatalistic karma philosophy inspired the Japanese warriors to gladly offer their lives at the proper moment for their masters.
    During the Muromachi Period (1392-1573), however, we do not see very many examples of self-immolation for one's master. After passing through the dark century called the "Warfare Period," the long-lasting Tokugawa Era was ushered in. It was during this period that we see a grand display of self-immolation and even the strong Edo Government had great difficulty in quenching this fever.
    When a period of peace began with the Keicho Era (1596-1615), many of the warriors who fought so valiantly on the battlefield were still alive. Life became rather dull for them; there was something wanting, for there were no means to show loyalty to the lords and to distinguish themselves. This situation brought forth many examples of self-immolation on the occasion of the death of a great lord.
    According to the Kodokan Kijutsu Gi written by Fujita Toko in the 19th century, cases of self-immolation began increasing in number about the time of the Warfare Period. It was not an unnatural act as long as wars prevailed; however, there are numerous recorded incidents that point out the horrible and unnatural practice that it was during times of peace.
    These incidents show how it was the fashion of the day to sacrifice one's self for his lord. This was called by another name, i.e., oibara, which means "following or accompanying hara-kiri." Since this custom was highly lauded, vassals were encouraged to sacrifice themselves to pass on fine reputations to their descendants.
    Later, however, from the Gem-Pei Period on, self-immolation was most often practiced by the samurai when a warrior's master fell on the battlefield.
    Ieyasu, the first Shogun of the Tokugawa Government (1600-1867) came strongly to oppose the custom and voiced his distaste for it in his "Legacy" or posthumous instructions, the 76th article of which read: "Although it is undeniably the ancient custom for a vassal to follow his lord in death, there is not the slightest reason for this practice. Confucius himself ridiculed the making of yo [effigies buried with the dead]. These practices are strictly forbidden to secondary as well as to primary retainers. He who disregards this prohibition is the reverse of the faithful servant. His descendants shall be punished by the confiscation of his property as a warning against any who would disobey this law...."
    Finally, the bakufu, or feudal government, was obliged to issue a harsher edict. It was a futile custom. It would be far better to serve loyally the survivors of the dead lord. It should be an act of disloyalty to waste a precious life in the master's service through such sacrifices. Under this principle the bakufu prohibited the custom as of May 23rd, the 3rd year of Kambun (1663). The edict of prohibition, which directed that the family of any violator be punished, ran as follows:
We have said long before that the act of self-immolation is both evil and futile. However, it has not until now been officially prohibited.