13

THE ART OF SEPPUKU

Ritual suicide in Japan has a long and varied history. Various names are attributed to it and different forms appear in various locations and times. A vast number of manuals and instructions on seppuku, the samurai art of suicide, come from the Edo Period, when social movement was restricted and landholdings were under the direct control of an overlord. This tight control stopped a samurai from fleeing to another province or to simply hole up in defense in his own territory. This was the age of the samurai in the castle town, where punishment would find its way to his extended family if the correct response was not given to a demand of suicide.

The term suicide is a subjective one. To a samurai, it can be argued that seppuku is not at all suicide but “death as a warrior.” The essential aim of seppuku is to withhold the power of victory from the enemy and to retain command of his own life, even if the result is his death. In essence, a samurai will die by his own hand before the enemy has a chance to bind and kill him. Therefore, while seppuku became forced suicide or execution by your own hand, the underlying purpose is retaining the image of control over your own death. It is impossible to know just how many samurai welcomed death by their own hand and how many were reluctant to follow such a command. The following scroll is the collected teachings of Mubyōshi Ryū on ritual suicide.

MANNERS FOR ASSISTING WITH SEPPUKU (介錯幷切腹胴附之次第, KAISHAKU NARABINI SEPPUKU DŌTSUKI NO SHIDAI)

When you serve as a messenger or inspector at the time of someone committing seppuku, you may sometimes have a drink of sake. In such a case, no meal or side dish should be served. The compliments to be given should not overstated.1 Concerning the side dish prepared for the man committing seppuku, there should be three pieces of tsukemono (pickled vegetables), which should be placed in a triangle on a kannakake (shaved wooden tray), which in turn should be placed on a wooden tray called a tateoshiki. To pour the sake, do not wrap the neck of the serving vessel, and pour it with the left hand, which is the opposite way [to the normal method]. Also, pour sake so that it will circle around in the opposite direction in the sake cup, and pour it until it is full.

For other people who join him in partaking of the sake, it should be served [in the normal way] and not in this opposite fashion. For other people, everything should be done in the normal way.

For the floor covering for the ritual of seppuku, spread out thin straw mats from the front to rear with the fold [of the straw mat pointing] north.

The proper wakizashi shortsword to be used by the person committing seppuku should be nine sun, five bu [11.3 inches] in length. The assistant should use a katana. The above is known as daishō no kokoroe.

The wakizashi [tang and lower part of the blade] should be wrapped with sugihara paper in the opposite direction [to normal]. The paper should be folded and should be doubled over at the end [of the tang] and fastened by tying a twisted paper string around it. Leave about two or three sun [2–4 inches] of the blade exposed and place the wakizashi on the stand with the point of the blade toward the person performing seppuku. The [stand and blade] should be carried by an observer.2

The water for the condemned’s last moments should be given by a master-monk, and then the stand [with the wakizashi on it] should be placed down in position, at which point the condemned should take the wakizashi in his hand and commit seppuku.

The second3 should stay at the left side of the victim about six shaku [6 feet] away, wearing his long and shortswords, kneeing down with his right knee up. It is essential to observe the “feel” of the condemned man. If the person performing seppuku feels some regret and attempts an attack, without any delay you should take hold of your wakizashi, draw up your left leg, and from a crouched position, jump and kill him immediately. Do this the moment he takes up the wakizashi [with ill intent].

Figure 13.1.

Figure 13.2.

On the other hand, if he seems to be determined in [the suicide], strike him when he slits his belly and when his body [returns to] a straighter position.

In case you fail to behead him [with a single blow], you should have detailed arrangements with another so that aid will come from him.4 You should not attempt a second cut, but instead move over immediately. That being said, a second cut may be attempted depending on the situation.

How to decapitate from the direction of the throat after you have failed to behead him: alter the grip on your sword, and with the blade upward, and then quickly cut the throat [until the head comes] off.

When you assist during seppuku [and behead the condemned], you should first calm yourself and step forward with your right foot close to the left hip of the man performing seppuku. Stretch your big toe upward, keeping your line of sight between his earlobes [and your big toe]. Aim and target the base of his hairline, keep a stable posture, lower your center, and tense the forearm. The moment when chi arises, make the cut.5

The proper way to perform this is for the head not to be cut off completely but to remain connected [to the body] by the skin of the neck. However, cutting the head off completely in one blow will suffice [if you cannot retain the flap of skin].

Figure 13.3.

If the person is reluctant to commit seppuku but is forced to do so, you should move closer to his right side and position yourself at a very close distance, [crouched] with your right knee raised and your wakizashi shortsword resting on your left hand. If he turns against you and attempt an attack, you should immediately stab and kill him. If everything is normal, behead him in the normal way [as described earlier].

Figure 13.4.

Figure 13.5.

Figure 13.6.

When dealing with the ritual seppuku of a young boy, the second should have him hold a folded fan and simulate a cut of the belly but without telling him that he is going to commit actual seppuku. Instruct him to try various positions of the neck, and when all is settled and correct, behead the boy.

The appropriate time to behead someone is as follows:

1. When he makes the first stab with the wakizashi [into his abdomen]

2. When he makes a straight cut across his stomach

3. When he makes a cross cut6

All depends on the situation, and depending on that situation, behead him when his neck is straight. It is essential to judge the situation correctly.

Concerning the assistant for the second: if the main second cannot behead him successfully, then the reserve second should take over. The original second should not fail, but even so, the assistant should observe the legs of the corpse and check if they are thrashing around, and if so, he should cut the victim’s throat. This point is of utmost importance for the assistant to the second.

Sometimes a head inspection has to be conducted and the head presented to the inspector(s).7 To do this, hold the bottom of the neck where it has been cut off and place it on a shaved wooden tray8 with the head facing the joint and with high quality paper9 on it; in this way it can be inspected. An informal way of doing this is to hold the topknot with the left hand and place the right hand under the chin so you can present the head for inspection.

Figure 13.7.

It is essential for the inspector to have a close look at the dead body. Keep in mind that he should approach the decapitated corpse and confirm the death. If the head is left connected with the body [by the skin], have it completely disconnected [for verification].

The above things are secret, but with your earnest request, they are here transmitted completely. Do not show this to any other person.

Niki Shinjūrō Masanaga (二木新十郎政長)

Hagiwara Jūzō Shigetatsu (萩原重蔵茂辰)

Tōmi Gen’nai Nobuna (東美源内宣名)

Kitagawa Kin’emon Sadahide (北河金右衛門貞英)

Kishimoto Genshichi Sadanobu (岸本源七貞信)

Sawamura Matsuemon Tadanawa (沢村松右衛門忠縄)

[Transcribed in] Bunka 5 [1808], the Year of Tsuchinoe Dragon

[Transcribed by] Takakuwa Chōzaemon Yoshimasa (高桑長左衛門良昌)

Figure 13.8.