"My lord, we are the retainers of Asano Takumi no Kami. Last year your lordship and our master quarrelled in the palace, and our master was sentenced to hara kiri, and his family was ruined. We have come to-night to avenge him, as is the duty of faithful and loyal men. I pray your lordship to acknowledge the justice of our purpose. And now, my lord, we beseech you to perform hara kiri. I myself shall have the honour to act as your second, and when, with all humility, I shall have received your lordship's head, it is my intention to lay it as an offering upon the grave of Asano Takumi no Kami."
Thus, in consideration of the high rank of Kôtsuké no Suké, the Rônins treated him with the greatest courtesy, and over and over again entreated him to perform hara kiri. But he crouched speechless and trembling. At last Kura-nosuké, seeing that it was vain to urge him to die the death of a nobleman, forced him down, and cut off his head with the same dirk with which Asano Takumi no Kami had killed himself. Then the forty-seven comrades, elated at having accomplished their design, placed the head in a bucket, and prepared to depart; but before leaving the house they carefully extinguished all the lights and fires in the place, lest by any accident a fire should break out and the neighbours suffer.
As they were on their way to Takanawa, the suburb in which the temple called Sengakuji stands, the day broke; and the people flocked out to see the forty-seven men, who, with their clothes and arms all blood-stained, presented a terrible appearance; and every one praised them, wondering at their valour and faithfulness. But they expected every moment that Kôtsuké no Suké's father-in-law would attack them and carry off the head, and made ready to die bravely sword in hand. However, they reached Takanawa in safety, for Matsudaira Aki no Kami, one of the eighteen chief daimios of Japan, of whose house Asano Takumi no Kami had been a cadet, had been highly pleased when he heard of the last night's work, and he had made ready to assist the Rônins in case they were attacked. So Kôtsuké no Suké's father-in-law dared not pursue them.
At about seven in the morning they came opposite to the palace of Matsudaira Mutsu no Kami, the Prince of Sendai, and the Prince, hearing of it, sent for one of his councillors and said: "The retainers of Takumi no Kami have slain their lord's enemy, and are passing this way; I cannot sufficiently admire their devotion, so, as they must be tired and hungry after their night's work, do you go and invite them to come in here, and set some gruel and a cup of wine before them."
So the councillor went out and said to Oishi Kuranosuké: "Sir, I am a councillor of the Prince of Sendai, and my master bids me beg you, as you must be worn out after all you have undergone, to come in and partake of such poor refreshment as we can offer you. This is my message to you from my lord."
"I thank you, sir," replied Kuranosuké. " It is very good of his lordship to trouble himself to think of us. We shall accept his kindness gratefully."
So the forty-seven Rônins went into the palace, and were feasted with gruel and wine, and all the retainers of the Prince of Sendai came and praised them.
Then Kuranosuké turned to the councillor and said, "Sir, we are truly indebted to you for this kind hospitality; but as we have still to hurry to Sengakuji, we must needs humbly take our leave." And, after returning many thanks to their hosts, they left the palace of the Prince of Sendai and hastened to Sengakuji, where they were met by the abbot of the monastery, who went to the front gate to receive them, and led them to the tomb of Takumi no Kami.
And when they came to their lord's grave, they took the head of Kôtsuké no Suké, and having washed it clean in a well hard by, laid it as an offering before the tomb. When they had done this, they engaged the priests of the temple to come and read prayers while they burnt incense: first Oishi KuranoSuké burnt incense, and then his son Oishi Chikara, and after them the other forty-five men performed the same ceremony. Then Kuranosuké, having given all the money that he had by him to the abbot, said:—
"When we forty-seven men shall have performed hara kiri, I beg you to bury us decently. I rely upon your kindness. This is but a trifle that I have to offer; such as it is, let it be spent in masses for our souls!"
And the abbot, marvelling at the faithful courage of the men, with tears in his eyes pledged himself to fulfil their wishes. So the forty-seven Rônins, with their minds at rest, waited patiently until they should receive the orders of the Government.
At last they were summoned to the Supreme Court, where the governors of Yedo and the public censors had assembled; and the sentence passed upon them was as follows: "Whereas, neither respecting the dignity of the city nor fearing the Government, having leagued yourselves together to slay your enemy, you violently broke into the house of Kira Kôtsuké no Suké by night and murdered him, the sentence of the Court is, that, for this audacious conduct, you perform hara kiri" When the sentence had been read, the forty-seven Rônins were divided into four parties, and handed over to the safe keeping of four different daimios; and sheriffs were sent to the palaces of those daimios in whose presence the Rônins were made to perform hara kiri. But, as from the very beginning they had all made up their minds that to this end they must come, they met their death nobly; and their corpses were carried to Sengakuji, and buried in front of the tomb of their master, Asano Takumi no Kami. And when the fame of this became noised abroad, the people flocked to pray at the graves of these faithful men.
Among those who came to pray was a Satsuma man, who, prostrating himself before the grave of Oishi Kura-nosuké, said: "When I saw you lying drunk by the roadside at Yamashina, in Kiôto, I knew not that you were plotting to avenge your lord; and, thinking you to be a faithless man, I trampled on you and spat in your face as 1 passed. And now I have come to ask pardon and offer atonement for the insult of last year." With those words he prostrated himself again before the grave, and, drawing a dirk from his girdle, stabbed himself in the belly and died. And the chief priest of the temple, taking pity upon him, buried him by the side of the Rônins; and his tomb still remains to be seen with those of the forty-seven comrades.
This is the end of the story of the forty-seven Rônins.
A terrible picture of fierce heroism which it is impossible not to admire. In the Japanese mind this feeling of admiration is unmixed, and hence it is that the forty-seven Rônins receive almost divine honours. Pious hands still deck their graves with green boughs and burn incense upon them; the clothes and arms which they wore are preserved carefully in a fire-proof store-house attached to the temple, and exhibited yearly to admiring crowds, who behold them probably with little less veneration than is accorded to the relics of Aix-la-Chapelle or Trèves; and once in sixty years the monks of Sengakuji reap quite a harvest for the good of their temple by holding a commemorative fair or festival, to which the people flock during nearly two months.
A silver key once admitted me to a private inspection of the relics. We were ushered, my friend and myself, into a back apartment of the spacious temple, overlooking one of those marvellous miniature gardens, cunningly adorned with rockeries and dwarf trees, in which the Japanese delight. One by one, carefully labelled and indexed boxes containing the precious articles were brought out and opened by the chief priest. Such a curious medley of old rags and scraps of metal and wood! Home-made chain armour, composed of wads of leather secured together by pieces of iron, bear witness to the secrecy with which the Rônins made ready for the fight. To have bought armour would have attracted attention, so they made it with their own hands. Old moth-eaten surcoats, bits of helmets, three flutes, a writing-box that must have been any age at the time of the tragedy, and is now tumbling to pieces; tattered trousers of what once was rich silk brocade, now all unravelled and befringed; scraps of leather, part of an old gauntlet, crests and badges, bits of sword handles, spear-heads and dirks, the latter all red with rust, but with certain patches more deeply stained as if the fatal clots of blood were never to be blotted out: all these were reverently shown to us. Among the confusion and litter were a number of documents, yellow with age and much worn at th
e folds. One was a plan of Kôtsuké no Suké's house, which one of the Rônins obtained by marrying the daughter of the builder who designed it. Three of the manuscripts appeared to me so curious that I obtained leave to have copies taken of them.
The first is the receipt given by the retainers of Kôtsuké no Suké's son in return for the head of their lord's father, which the priests restored to the family, and runs as follows:—-
The second paper is a document explanatory of their conduct, a copy of which was found on the person of each of the forty-seven men:—
"Last year, in the third month, Asano Takumi no Kami, upon the occasion of the entertainment of the Imperial ambassador, was driven, by the force of circumstances, to attack and wound my Lord Kôtsuké no Suké in the castle, in order to avenge an insult offered to him. Having done this without considering the dignity of the place, and having thus disregarded all rules of propriety, he was condemned to hara kiri, and his property and castle of Akô were forfeited to the State, and were delivered up by his retainers to the officers deputed by the Shogun to receive them. After this his followers were all dispersed. At the time of the quarrel the high officials present prevented Asano Takumi no Kami from carrying out his intention of killing his enemy, my Lord Kôtsuké no Suké. So Asano Takunii no Kami died without having avenged himself, and this was more, than his retainers could endure. It is impossible to remain under the same heaven with the enemy of lord or father; for this reason we have dared to declare enmity against a personage of so exalted rank. This day we shall attack Kira Kôtsuké no Suké, in order to finish the deed of vengeance which was begun by our dead lord. If any honourable person should find our bodies after death, he is respectfully requested to open and read this document.
"15th year of Genroku. 12th month.
"Signed, OISHI KURANOSUKÉ, Retainer of Asano Takumi no Kami, and forty-six others."1
The third manuscript is a paper which the Forty-seven Rôriins laid upon the tomb of their master, together with the head of Kira Kôtsuké no Suké:—
"The 15th year of Genroku, the 12th month, and 15th day. "We have come this day to do homage here, forty-seven men in all, from Oishi KuranoSuké down to the foot-soldier, Terasaka Kichiyémon, all cheerfully about to lay down our lives on your behalf. We reverently announce this to the honoured spirit of our dead master. On the 14th day of the third month of last year our honoured master was pleased to attack Kira Kôtsuké no Suké, for what reason we know not. Our honoured master put an end to his own life, but Kira Kôtsuké no Suké lived. Although we fear that after the decree issued by the Government this plot of ours will be displeasing to our honoured master, still we, who have eaten of your food, could not without blushing repeat the verse, ' Thou shalt not live under the same heaven nor tread the same earth with the enemy of thy father or lord,' nor could we have dared to leave hell and present ourselves before you in paradise, unless we had carried out the vengeance which you began. Every day that we waited seemed as three autumns to us. Verily, we have trodden the snow for one day, nay, for two days, and have tasted food but once. The old and decrepit, the sick and ailing, have come forth gladly to lay down their lives. Men might laugh at us, as at grasshoppers trusting in the strength of their arms, and thus shame our honoured lord; but we could not halt in our deed of vengeance. Having taken counsel together last night, we have escorted my Lord Kôtsuké no Suké hither to your tomb. This dirk,2 by Which our honoured lord set great store last year, and entrusted to our care, we now bring back. If your noble spirit be now present before this tomb, we pray you, as a sign, to take the dirk, and, striking the head of your enemy with it a second time, to dispel your hatred for ever. This is the respectful statement of forty-seven men."
The text, "Thou shalt not live under the same heaven with the enemy of thy father," is based upon the Confucian books. Dr. Legge, in his " Life and Teachings of Confucius," p. 113, has an interesting paragraph summing up the doctrine of the sage upon the subject of revenge.
"In the second book of the 'Le Ke' there is the following passage:—'With the slayer of his father a man may not live under the same heaven; against the slayer of his brother a man must never have to go home to fetch a weapon; with the slayer of his friend a man may not live in the same State.' The lex talionis is here laid down in its fullest extent. The ' Chow Le ' tells us of a provision made against the evil consequences of the principle by the appointment of a minister called ' The Reconciler.' The provision is very inferior to the cities of refuge which were set apart by Moses for the manslayer to flee to from the fury of the avenger. Such as it was, however, it existed, and it is remarkable that Confucius, when consulted on the subject, took no notice of it, but affirmed the duty of blood-revenge in the strongest and most unrestricted terms. His disciple, Tsze Hea, asked him, ' What course is to be pursued in the murder of a father or mother?' He replied, ' The son must sleep upon a matting of grass with his shield for his pillow; he must decline to take office; he must not live under the same heaven with the slayer. When he meets him in the market-place or the court, he must have his weapon ready to strike him.' 'And what is the course in the murder of a brother?' ' The surviving brother must not take office in the same State with the slayer; yet, if he go on his prince's service to the State where the slayer is, though he meet him, he must not fight with him.' ' And what is the course in the murder of an uncle or cousin?' 'In this case the nephew or cousin is not the principal. If the principal, on whom the revenge devolves, can take it, he has only to stand behind with his weapon in his hand, and support him.'"
I will add one anecdote to show the sanctity which is attached to the graves of the Forty-seven. In the month of September 1868, a certain man came to pray before the grave of Oishi Chikar. Having finished his prayers, he deliberately performed hara kiri,1 and, the belly wound not being mortal, despatched himself by cutting his throat. Upon his person were found papers setting forth that, being a Rônin and without means of earning a living, he had petitioned to be allowed to enter the clan of the Prince of Chôshiu, which he looked upon as the noblest clan in the realm; his petition having been refused, nothing remained for him but to die, for to be a Ronin was hateful to him, and he would serve no other master than the Prince of Chôshiu: what more fitting place could he find in which to put an end to his life than the graveyard of these Braves? This happened at about two hundred yards' distance from my house, and when I saw the spot an hour or two later, the ground was all bespattered with blood, and disturbed by the death-struggles of the man.
Footnotes
1 According to Japanese tradition, in tlie fifth year of the Emperor Kôrei (286 b.c.), the earth opened in the province of Omi, near Kioto, and Lake Biwa, sixty miles long by about eighteen broad, was formed in the shape of a Biwa, or four-stringed lute, from which it takes its name. At the same time, to compensate for the depression of the earth, but at a distance of over three hundred miles from the lake, rose Fuji-Yama, the last eruption of which was in the year 1707. The last great earthquake at Yedo took place about fifteen years ago. Twenty thousand souls are said to have perished in it, and the dead were carried away and buried by cartloads; many persons, trying to escape from their falling and burning houses, were caught in great clefts, which yawned suddenly in the earth, and as suddenly closcd upon the victims, crushing them to death. For sevoral days heavy shocks continued to be felt, and the people camped out, not daring to return to such houses as had been spared, nor to build up those which lay in ruins.
2 The word Rônin means, literally, a "wave-man one who is tossed about hither and thither, as a wave of the sea. It is used to designate persons of gentle blood, entitled to bear arms, who, having become separated from their feudal lords by their own act, or by dismissal, or by fate, wander about the country in the capacity of somewhat disreputable knights-errant, without ostensible means of living, in some cases offering themselves for hire to new masters, in others supporting themselves by pillage; or who, falling a grade in the social soale, go into trade, and
become simple wardsmen. Sometimes it happens that for political reasons a man will become Rônin, in order that his lord may not be implicated in some deed of blood in which he is about to engage. Sometimes, also, men become Rônins, and leave their native place for a while, until some scrape in which they have become entangled shall have blown over; after which they return to their former allegiance. Now-a-days it is not unusual for men to become Rônins for a time, and engage themselves in the service of foreigners at the open ports, even in menial capacities, in the hope that they may pick up something of the language and lore of "Western folks. I know instances of men of considerable position who have adopted this course in their zeal for education.
Tales of Old Japan Page 3