If the eyes were open, they were closed. If the eyes would not stay closed, they were sewn shut with hair from a horse's tail. These attentions were called kubi-shozoku or "head-dressing." The dressed head was wrapped in a square of white cloth and placed in the conventional cylinder-shaped box. In case white cloth was not available, the white kimono of the deceased might be cut up and used as a substitute.
If the head was not to be sent somewhere, it was attached to the body with a ladle-handle containing two holes. The corpse was placed in the coffin on the cushions used by the deceased and sent to the temple where he was registered. The final procedures differed according to local customs.
Kaishaku
The word kaishaku means "to attend," "to look after," or "to serve." In the course of time, this term came to be used solely to refer to the act of helping a samurai in committing seppuku and lessening his long drawn-out agony. During the Warfare Period, there were many cases of kaishaku to help shorten the period of agony after disembowelment. It was, however, from the time of the fourth Shogun, Tokugawa Ietsuna, during the Empo Era (1673â 81) that kaishaku was officially established as a part of the seppuku ceremony. In the course of time, even the assistant himself came to be designated by the same word.
The basic motive of kaishaku was one of mercy, at least from the viewpoint of the feudal code of the samurai. Though seppuku was considered the flower of Bushido or chivalry, it was believed needless and even cruel, except on the actual battlefield, to let the disemboweler suffer lengthy agony. Thus, kaishaku was officially approved and introduced into the seppuku ceremony.
Whatever the standing or rank of the kaishaku-nin, the seppuku performer had to follow his orders, although there were customs and standards varying with the rank and offense of the condemned.
The kaishaku-nin was expected not to excuse himself from performing this duty. Errors, clumsiness in swordsmanship, or lack of dignity, while not absolutely disgraceful, could detract from his reputation. Young samurai were most likely to make slips. If a senior samurai recommended in his stead a younger samurai solely to escape this onerous duty, it was considered to be an act of cowardice.
Earlier it was pointed out that the finest technique in kaishaku was to leave an uncut portion of skin at the throat to "retain the head." Herein lies the philosophy that distinguishes seppuku from mere decapitation. To be decapitated without the seppuku ceremony was a great dishonor to a samurai, because it was the punishment usually meted out to commoners.
The sentence of decapitation was given to such criminals as arsonists, bandits, murderers (for an ignoble cause), and persons guilty of crimes against the state. It was to make a clear distinction from these crimes that the rite of seppuku was initiated. Hence, it was important to employ a swordsman of the highest order so that the head would not be cut off completely at the first blow. For all that, it was nevertheless difficult to always "retain the head." In an attempt to succeed at this difficult task, persons appointed as kaishaku prepared for it with two exercises: lopping off the lower halves of leaves on low tree branches, and knocking off a head-like object placed on top of a sand bag.
The costume of the kaishaku-nin varied. If the seppuku performer was of high rank, the kaishaku-nin wore a new kamishimo which was the most formal attire. This applied to his subordinates as well. If the seppuku performer was of medium rank, the kaishaku-nin, together with his subordinates, wore only hakama. For a lower-ranking man who held neither remarkable status nor office, the aforementioned formalities were not observed by the kaishakunin or his subordinates. However, when an inspector was sent, all the officers had to be dressed in kamishimo, irrespective of the status or crime of the condemned.
Some authorities
If the head was not to be sent somewhere, it was attached to the body with a ladle-handle containing two holes. The corpse was placed in the coffin on the cushions used by the deceased and sent to the temple where he was registered. The final procedures differed according to local customs.
Kaishaku
The word kaishaku means "to attend," "to look after," or "to serve." In the course of time, this term came to be used solely to refer to the act of helping a samurai in committing seppuku and lessening his long drawn-out agony. During the Warfare Period, there were many cases of kaishaku to help shorten the period of agony after disembowelment. It was, however, from the time of the fourth Shogun, Tokugawa Ietsuna, during the Empo Era (1673â 81) that kaishaku was officially established as a part of the seppuku ceremony. In the course of time, even the assistant himself came to be designated by the same word.
The basic motive of kaishaku was one of mercy, at least from the viewpoint of the feudal code of the samurai. Though seppuku was considered the flower of Bushido or chivalry, it was believed needless and even cruel, except on the actual battlefield, to let the disemboweler suffer lengthy agony. Thus, kaishaku was officially approved and introduced into the seppuku ceremony.
Whatever the standing or rank of the kaishaku-nin, the seppuku performer had to follow his orders, although there were customs and standards varying with the rank and offense of the condemned.
The kaishaku-nin was expected not to excuse himself from performing this duty. Errors, clumsiness in swordsmanship, or lack of dignity, while not absolutely disgraceful, could detract from his reputation. Young samurai were most likely to make slips. If a senior samurai recommended in his stead a younger samurai solely to escape this onerous duty, it was considered to be an act of cowardice.
Earlier it was pointed out that the finest technique in kaishaku was to leave an uncut portion of skin at the throat to "retain the head." Herein lies the philosophy that distinguishes seppuku from mere decapitation. To be decapitated without the seppuku ceremony was a great dishonor to a samurai, because it was the punishment usually meted out to commoners.
The sentence of decapitation was given to such criminals as arsonists, bandits, murderers (for an ignoble cause), and persons guilty of crimes against the state. It was to make a clear distinction from these crimes that the rite of seppuku was initiated. Hence, it was important to employ a swordsman of the highest order so that the head would not be cut off completely at the first blow. For all that, it was nevertheless difficult to always "retain the head." In an attempt to succeed at this difficult task, persons appointed as kaishaku prepared for it with two exercises: lopping off the lower halves of leaves on low tree branches, and knocking off a head-like object placed on top of a sand bag.
The costume of the kaishaku-nin varied. If the seppuku performer was of high rank, the kaishaku-nin wore a new kamishimo which was the most formal attire. This applied to his subordinates as well. If the seppuku performer was of medium rank, the kaishaku-nin, together with his subordinates, wore only hakama. For a lower-ranking man who held neither remarkable status nor office, the aforementioned formalities were not observed by the kaishakunin or his subordinates. However, when an inspector was sent, all the officers had to be dressed in kamishimo, irrespective of the status or crime of the condemned.
Some authorities
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