Hara-Kiri: Japanese Ritual Suicide

by Jack Seward

  Formalities at the Site

  After the beginning of the 19th century, the dimensions of the seppuku site were fixed at 18 square shaku in all cases. The person to commit seppuku sat facing the kenshi (inspector). The first duty of the kenshi was to assure himself that all preparations were in order. After this, he so informed the custodian, called the rusui-yaku, who, in turn forwarded this information to the caretaker (azukari-nin). It was the office of the custodian to guide the condemned from the room of his confinement to the site of the ceremony. The kenshi's next function was to pronounce the sentence. He began with the following announcement:

  "I hereby pronounce the supreme command of the Shogunate."

  Thereafter, he would read the sentence:

  "Considering the charge that [name of the condemned] did [the offense for which he is to be punished], the subject is herewith commanded to commit seppuku."

  Thereupon, the person ordered to commit seppuku bowed and uttered briefly but respectfully a few words of gratitude for having been given this honor. Then the seppuku rite itself began, performed as was recorded by Lord Redesdale.

  When seppuku was performed in a room, five folds of white cotton cloth were piled upon the two tatami which were indispensable for the occasion. In the event that the entire room was covered with the matting, its surface was shielded by a scarlet felt covering to prevent blood from staining the tatami.

  Other preparations included obtaining a coffin, a box for the decapitated head, and a wooden bucket. These were concealed behind a plain white byobu or standing screen.

  When the seppuku rite was performed in the garden of a mansion or in the open, thick straw mats were used to cover the immediate surrounding area. Lacking these, sand was spread over the site.

  The Kenshi

  The kenshi or inspector is the highest functionary officiating at the ceremony of seppuku. When a samurai under the surveillance of a lord by order of the bakufu (Shogunate government) was adjudicated guilty and told to commit seppuku, a notice is sent from the rochu (feudal cabinet) to the caretaker, containing the information that on a certain day and at a certain time a kenshi will be sent. This notice is sent at night.* On receiving this unofficial notice, the custodian, that is, the formal representative of the caretaker, has to return a letter of acceptance.

  The kenshi, who is under direct command of the Shogun, is accompanied by an associate kenshi. The kenshi for such occasions is chosen from among lords who belong to the Shogun's direct feudatory.

  To the senior kenshi is attached one ometsuke (a supreme judge), while to the associate kenshi is attached one metsuke, next to the former judge in rank. In addition, two lower-ranking metsuke and four to six constables will follow the kenshi group. When the kenshi are taken from the lower grades of samurai, judges and constables of appropriate rank are appointed. Needless to say, the kenshi must be received as supreme envoys, that is, as direct messengers from the Shogunate.

  Prior to the visit of the ranking messenger, an officer who could be described as an "auxiliary kenshi" shall visit the mansion for surveillance or preliminary inspection. His duty is to note the general condition of the place for the contemplated ceremony, prepare a chart of the mansion, list the names of those who will participate in the ceremony, etc.

  It is up to the caretaker to take advantage of this opportunity to consult the inspector whether the kaishaku (the second or assistant) should be selected from among his own men. In the event that the inspector supplies the assistant, he will be chosen from among his attendants, probably from among the lower metsuke. However, if the latter have not had an audience with the ranking Shogun, the assistant will be chosen from among the doshin or constables.

  If the assistant is to be chosen from among the men of the household to which the condemned has been given in custody, then it is due process for the inspector to interview that person, paying proper attention to his character and especially to his qualifications in the art of swordsmanship.

  When all preparations are in order, the supreme envoy will make his appearance. This officer is presented only to the seppuku performer, and not officially to the caretaker. Therefore, it was the custom to forward an unofficial notice of arrival to the caretaker, requesting him not to come out of his manor to greet the inspector. Only when such notice was not sent was it considered proper to appear for greetings.

  Upon arrival of the inspector, a receptionist shall step out of the vestibule, while the daimyo together with his karo or principal retainers await in deep obeisance within. The receptionist will reverently receive, at the entrance, the inspector's long sword* on a piece of purple crepe, and then follow him while another receptionist ushers him into a parlor. Other followers are led to a waiting hall.

  The inspector's group will never be provided with any food or drink until the ceremony has been completed.

  When the death sentence is to be pronounced, both the senior and associate inspector as well as their followers will prepare themselves by putting on the two swords officially required.

  Simultaneously with the arrival of the advance notice of the inspector's coming, the condemned is informed of the same. Thereupon, the condemned begins his preparations, with the aid of the household, by dressing his hair and bathing.

  A kimono bearing his family crest and a ceremonial surcoat called a kamishimo are brought to him on a tray when he has finished bathing. After dressing, he is led off by a chief samurai who wears only a wakizashi or short sword. (Precautions are taken so that the condemned man cannot snatch away the long sword of his guide.) On both sides as well as in back of the condemned will walk six guards. At the threshold of the room, the man to die leaves his guide and guards to turn toward the inspector. Then, the supreme command of doom is pronounced. As soon as this duty is accomplished, it is often the case that the senior inspector leaves the mansion. In this event, the associate kenshi will remain to watch the actual act of seppuku.

  Prior to bidding farewell to this world, the condemned man will change his garb for the third and last time to a snow-white outfit symbolizing purity and the decision to end his life.

  The participants in the seppuku rite are one or two karo or principal retainers, two or three samurai, one caretaker- official, six guards, one kaishaku and his two assistants, one incense-bearer who need not be a samurai, and a Buddhist priest if the rite takes place in a temple. For the task of burial as well as cleaning up the polluted ground or room, four men are selected from among the ashigaru, the lowest grade of samurai, whose functions were menial. These served on this occasion without their swords.

  During the performance of the ceremony, the inspector may either lay his long sword at his side or wear it, whichever he likes. After he has inspected the decapitated corpse for his subsequent attestation, he is supposed to leave the site. Only when he is a person of high rank may he carry the long sword in his left hand; if not, he must bear it in his right. Such were the minutiae of manners. When the sword (in sheath) is held in the left hand, it is easier to draw, while difficult when held in the other. Such reasoning often decided feudal manners.

  When seppuku is to be committed in a courtyard, the inspector will be dressed in an outfit called the kataginu which is comprised of the kamishimo and the loose trousers called the hakama. Wearing two swords, he is seated on a stool, signifying his post as the supreme commander for the day.

  When the duties of the inspector are completed, both the senior and his associate, if they are together, shall visit, on their return route, the mansion of a rochu (feudal cabinet member) assigned to such duty to report that the inspectors have completed without incident the supervising of the final disposal of the condemned. Since this rochu will be expecting their visit, candles will be burning in the parlor where he will utter the stereotyped response, "It was an unavoidable act."

  As can be seen, the customs and formalities surrounding the ceremony were extremely complicated. One major reason for this was that ranks and grades, as well as corresp
onding manners and formalities, were excessively emphasized for the purpose of keeping peace and order among the tough and warlike samurai.

  Ritual Procedures

  When a high-ranking samurai was placed under the custody of a certain noble, it usually, although not always, meant that he would be commanded to perform seppuku. The retainers of the custodian noble had, therefore, to be most attentive and cautious so as to prevent untoward occurrences and, at the same time, not give the doomed man the certain foreknowledge of his pending sentence.

  Often this custodial period lasted several days or longer. In the case, however, of Lord Asano Takumi-no-Kami, it was about four o'clock in the afternoon that he was placed in the custody of Lord Tamura and he was sentenced to death that same evening. This was a rare case and one of the most dramatic incidents during the Tokugawa reign. It took place when His Imperial Majesty's messenger was visiting the Tokugawa castle, where a great fete was to be held. Lord Asano was appointed by the Shogun to officiate at the grand reception. On the other hand, the expert director of manners and ceremonies was Kira Kozuke-no-Suke who, probably because Lord Asano did not give him "tea money" or a bribe sub rosa, failed not only to instruct the latter adequately but even taught him to wear a certain costume on the wrong occasion: where long dragging trousers were to be worn, Lord Asano was told to wear hakama or short trousers. When he emerged thus clad in the grand corridor, he was shamed to find all the other lords wearing long trousers. When he next met Kira within the palace, the quick-tempered young Lord Asano tried to kill him but, being prevented by guards, achieved only a slight cut on Kira's forehead. Then he shouted, "Kira, wait!" and threw his short sword at Kira, hoping thus to inflict more serious injury. Unfortunately, this short sword pierced the gorgeously decorated golden sliding door at the end of the Matsu-no-Roka (Pine Corridor), and this incident was the cause behind the Shogun's command that Lord Asano commit seppuku. This story has since been made into a kabuki play, Chushingura, or the "Treasury of Loyal Retainers."

  When a samurai was put under the surveillance of the lord he served or into the custody of his kinsmen, the responsible party had to prepare attendants both to take care of him as well as to watch over him. These watchmen had to pay keen attention not to offend the confined man nor to excite him. If he should ask if he would be commanded to commit seppuku, they were to answer simply that they knew nothing about it.

  As the day for the seppuku ceremony approached, the condemned man's family, friends, vassals, and messengers from his master were permitted to visit him.

  Three days prior to the date set for seppuku, close friends were invited to a farewell banquet. The custodian of the condemned had to arrange the affair so that the doomed man would cause no disturbance or trouble. All through the banquet there was no mention made of regret or sorrow, resigned resolution being taken for granted. At this farewell party, all guests were requested to sit to the left of the condemned man, to give him this last honor. The Japanese believe that the right side is the position of honor.

  Japanese in those days ate at individual tables or on small raised trays called o-zen. The o-zen placed before the man to commit seppuku was distinctly different from the others. It was called tachi-oshiki and was a thin wooden plate with four long legs. As a rule, all the dishes were vegetarian. However, if the departing man was a lord or a person of high rank, he was allowed to break the vegetarian rules and his dishes were served on an ordinary black-lacquered o-zen covered with clean, white paper. Three slices of spicy pickled vegetables were indispensable; "three slices" in Japanese is rendered mikire which could also mean "to cut flesh." Here is a portentous play on words.

  Sake (rice wine) was served to the left, or contrary to the normal order. The small cup, called a choku, should be filled to the brim in two pourings, so as to avoid the meaning of repetition implied by the number three. Symbolism permeated the banquet from beginning to end. Similar topics of conversation were not to be brought up twice. The chopsticks used at this dinner were made of anise wood or bamboo, the former being used exclusively for funeral dinners. Thus, the doomed person was made to feel that he was already, in a sense, being mourned.

  When the banquet was over, the caretaker came in and announced, "The date for your seppuku has been set on the _____; as to the kaishaku-nin [the assistant at seppuku], _____ has been appointed, so please take note," etc. Without losing any time, the assistant came in and said, "I am the man appointed as the kaishaku-nin; if you have any wishes, please let me know." The assistant kaishaku-nin, also made his obeisance and said, "I am the assistant kaishaku-nin; please do not hesitate to ask for anything you desire." Next, it was time for the seppuku performer to say what he wanted done. If there was nothing, he would say so. If he wanted to arrange the precise moment of decapitation, he would say that he would make a signal, such as raising his right hand.

  It was sometimes the case that in the actual ceremony, the kaishaku-nin himself became so excited that he gave the coup de grace before the seppuku performer gave any signal. Both the performer and the assistant should be of one mind to accomplish a clean, final cut at the right instant.

  If the condemned man could leave everything up to the assistant, who should be a reliable swordsman, it was much easier for both. When the famous 47 ronin committed seppuku, it was the concern of the authorities not to let them suffer any pain. Thus, no sooner had the seppuku performer stretched out his hand to take the knife than the highly qualified kaishaku-nin decapitated him with one clean cut. In such cases, it was not construed as a mere execution because the condemned man took the initiative in reaching for the seppuku knife.

  The technique of kaishaku was precise and delicate. Therefore, the discussion after the banquet between the seppuku performer and the kaishaku-nin was of major importance in achieving a laudable ceremony that would be recounted by following generations.

  The farewell greetings were all so ceremonialized and stereotyped that they served as some relief at such a doleful time. In reply to the command to commit seppuku, the condemned man would answer, "My crime should have deserved a more severe punishment, whereas I have been allowed to commit seppuku, for which my gratitude is boundless," etc. The caretaker and other intimate persons would also give their last greetings. The exact phrases would differ with the individual as well as with the circumstances. However, the content would generally be like this: "This is the day for you to commit seppuku. The weather is fine and the day is auspicious. I hope you will be able to accomplish seppuku without any difficulty." After hearing these messages, the seppuku performer would reply, first to the caretaker for his kindnesses, "I heartily thank you for your troubles during these days and for your cordial treatment." To the inspector and other officials, the doomed man would say, "I appreciate your good offices; I am ready to commit seppuku in a few moments."

  He would then proceed to the place of the ceremony. There, he would again solemnly bow to the assistant, uttering a few words of appreciation; the same would be accorded to the other guards.

  When all had been said, the seppuku performer would receive a cup of plain water, which was called matsugo-nomizu or "water for the last moment." The vessel was either a regular tea cup or a small dish of unglazed pottery, which was brought in on a white offering tray (sambo) by, if available, the chief priest of the temple of which the condemned man was a member. At that moment, the priest would deliver a short sermon after which the condemned man drank the water. The last cup of water also served to calm the nerves of the man facing death.

  After the priest had carried the cup back to his seat, one of the officials would produce the knife on the sambo.

  On some occasions, sake was served. While the seppuku performer was seated at his place ready for the act of seppuku, servants would bring in small two-layer dishes of unglazed pottery containing three slices of spiced pickled vegetables and kombu (kelp or seaweed). The chopsticks were placed contrary to the usual direction and the sake bottle was held in the left hand and pou
red to the left. The ceramic dish for sake was filled in two pourings, and was drunk in two swallows and then two more; that is, in four swallows altogether. The Japanese words for "four" and "death" are pronounced the same, shi.

  The seppuku knife was not long. In the first place, a long knife would be dangerous. It might happen that the condemned man would suddenly change his mind and decide not to die. Were he an excellent swordsman, he might use a long knife or sword to effect his escape. It once happened that the condemned man snatched up the sword of the kaishaku-nin, whom he killed with one blow, and fled.

  The standard length of the knife for seppuku was 0.95 shaku, or about eleven and a half inches. It was wrapped in two folds of a Japanese tissue paper called sugihara paper, leaving the point exposed slightly over half an inch. When the crime was particularly reprehensible, twice that length was bared. It was wrapped in an inverted direction and tied at three points. The cutting edge was laid facing the seppuku performer with the point to his left.

  If the seppuku performer asked to use his own knife, it was the principle not to comply with this request. The kaishaku-nin would make excuses, such as the desired knife was not at hand, or it would take time to obtain the approval of the bakufu government to use it. In the event there were delays, it would not give the samurai a good reputation after death, which most samurai were concerned about. If the seppuku performer was a man of high rank or if he were dying for a popular cause, his wish was granted, but the blade of the knife was deliberately dulled.

  The sambo or white wooden tray on which the knife was carried was placed backwards before the condemned. Two corners of the rim of the tray were cut to make a depression to hold the knife and prevent it from slipping off the tray. According to the earlier custom, the seppuku performer bared himself entirely from the waist up. Later, however, the kimono was only partly opened at the front without being completely lowered.