Posted: 17 December 2004 at 3:12am | IP Logged

The Story of the

47 Loyal Ronin

"Ronin" ~ A "Masterless" Samurai

Among flowers, the cherry blossom;

Among men, the samurai.

Japanese proverb.

During the Japanese Shogun period, if a feudal lord ("daimyo") lost his fiefdom, 
his samurai retainers became displaced, "masterless".

This is the story of Lord Asano, and how 47 of his samurai retainers, 
led by the brave Oishi, demonstrated the ultimate loyalty... 
with their lives.

The Story ^[1]  -   The Heroic Deed of the Genroku Period

History ^[1]  -  Sengaku-ji Temple

Pictures ^[1]  -  Illustrative Postcards  |  Temple Grounds  |  Temple Museum

Recommended Reading:

The 47 Ronin Story by John Allyn

Published by the Charles E. Tuttle Company, Inc.
Library of Congress Catalog Card No. 70-121274
International Standard Book No. 0-8048-0196-7
First Printing, 1970
Eighth Printing, 1981

0293-000244-4615
Printed in Japan

Book Cover  |  Book Summary

Book Description
Japan was a country in turmoil at the beginning of the 18th century. It was a time of pageantry and corruption in the Shogun's court in Edo (now Tokyo) and of riotous gaiety in the pleasure quarters of ancient Kyoto, shuttered away from the world of social restraint. The arts flourished; the popular theater was born. Because the merchant class was rising in power, it was also the beginning of the end of privilege for the professional warriors, or samurai, who felt their loss keenly, especially since they held the business of money-making in contempt. In the midst of such bewildering change, eruptions of violence were not unknown. They came most often in the form of rice riots by the farmers who were taxed beyond endurance by the Shogun, the military ruler of all Japan. That they did not occur more often among the samurai was a tribute to the thoroughness of their training and their remarkable self-discipline. But even a samurai could be pushed too far. Especially a rash young lord forced into contact with the effete and degenerate ways of the court. It happened in 1701 in Edo. In a moment of anger and frustration, Lord Asano of Ako lashed out at a corrupt court official and set in motion a chain of events that terminated in one of the bloodiest vedettas in Japan's feudal history. These events shocked the country and brought the Shogun himself to a legal and moral impasse. When it was over, Japan had a new set of heroes--the forty-seven ronin, or ex-samurai, of Ako.

Posted: 17 December 2004 at 3:18am | IP Logged

Final Statement of The 47 Ronin of Ako—As Translated by Algernon Bertram Freeman-Mitford (1837-1916), Lord Redesdale, member of the British legation  to Japan

(Excerpt from the book “Tales of Old Japan” published in 1871)

(Lord Redesdale's home was within sight of Sengaku-ji temple where the ronin were buried.  One day, while on a private tour of Sengakuji, he requested to examine the articles left behind by the ronin--some 160 years before.  Amongst the tattered relics, he found yellowed and fragile letters, folded up and made copies of them.  The letters turned out to be a receipt for the return of Kira's severed head provided by his relatives, the final statement placed by the ronin on Lord Asano's tomb before surrendering for court martial, and letter of explanation carried by each of the 47 men spelling out the reasons for their vendetta and their belief that their actions were justified.  Lord Redesdale was so  moved by the story, he published the letters in his book "Tales of Old Japan.")

Note: The author, Algernon Bertram Freeman-Mitford (1837-1916), Lord
      Redesdale, was in the British Foreign Service as a young man.
      He was assigned to the legation in Japan for several years and
      acquired a life-long fascination with Japanese culture. This
      book has been a standard source of information about Japanese
      folklore and customs since its original publication in 1871 and
      has been in print ever since.

TALES OF OLD JAPAN

by

LORD REDESDALE, G.C.V.O., K.C.B. Formerly Second Secretary to the British Legation in Japan

With Illustrations Drawn and Cut on Wood by Japanese Artists

(click the above link for the entire text)

"......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 Ronins 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 Treves; 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 Ronins 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 the folds. One was a plan of Kotsuke no Suke's house, which one of the Ronins 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 Kotsuke no Suke's son in return for the head of their lord's father, which the priests restored to the family, and runs as follows:—

  “MEMORANDUM:—
  ITEM. ONE HEAD.
  ITEM. ONE PAPER PARCEL.
  The above articles are acknowledged to have been received.
         & ; ; ; ; ; ;a mp;a mp;a mp;a mp;a mp;a mp;n bsp;     Signed, { SAYADA MAGOBELI. (Loc. sigill.)
         & ; ; ; ; ; ; ; ; ; ; ; ;n bsp;        & ; ; ; ; ; ; ; ; ; ; ;nbs p;&n bsp; { SAITO KUNAI. (Loc. sigill.)

  “To the priests deputed from the Temple Sengakuji,
      His Reverence SEKISHI,
      His Reverence ICHIDON.”

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 Kotsuke no Suke 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 Ako 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 Kotsuke no Suke. So Asano Takumi 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 Kotsuke no Suke, 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 KURANOSUKE, Retainer of Asano Takumi no Kami, and forty-six others.”[6]

[Footnote 6: It is usual for a Japanese, when bent upon some deed of violence, the end of which, in his belief, justifies the means, to carry about with him a document, such as that translated above, in which he sets forth his motives, that his character may be cleared after death.]

The third manuscript is a paper which the Forty-seven Ronins laid upon the tomb of their master, together with the head of Kira Kotsuke no Suke:—

“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 Kuranosuke down to the foot-soldier, Terasaka Kichiyemon, 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 Kotsuke no Suke, for what reason we know not. Our honoured master put an end to his own life, but Kira Kotsuke no Suke 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 Kotsuke no Suke hither to your tomb. This dirk,[7] 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.”

[Footnote 7: The dirk with which Asano Takumi no Kumi disembowelled himself and with which Oishi Kuranosuke cut off Kotsuke no Suke's head.]

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 Chikara. Having finished his prayers, he deliberately performed hara-kiri,[8] and, the belly wound not being mortal, dispatched himself by cutting his throat. Upon his person were found papers setting forth that, being a Ronin and without means of earning a living, he had petitioned to be allowed to enter the clan of the Prince of Choshiu, 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 Choshiu: 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.

Posted: 17 December 2004 at 3:56am | IP Logged

  "The day has come. I think the revenge will be complete within 3 days from today. For the last 2 years, we did our best and now we face the act of vengeance. I think our wish is fulfilled and all who will participate are excited. Kira is prepared for our attack, so whether we win or lose will depend on luck.

"As I said before I won't think it unpleasant or reproachful whatever punishment is given to us by Kogi.  Even if my dead body is shown, I think my duty will be fulfilled because my dead body will demonstrate Samurai loyalty to the entire country and it will strengthen their resolve."

-Onodera Junai's final letter to his wife in Kyoto.

Posted: 24 December 2004 at 4:09am | IP Logged

In February 1701, during the Edo period, Asano Takuminokami Naganori, the 35-year-old lord of Ako, a castle town in what is now Hyogo Prefecture, was ordered to serve as a shogunal representative to receive envoys to the shogun in Edo (now Tokyo), bearing New Year's greetings from the Imperial court in Kyoto.

To carry out his duties, Asano asked for an introduction to Kira Kozukenosuke Yoshinaka, a retainer of the Tokugawa shogun and chief of protocol. However, Kira was haughty toward Asano, mocking his rural gaucheness.

On March 14, the third and last day of the reception to welcome the Kyoto envoys, Asano suddenly drew his sword and attacked Kira in Edo Castle. As the act of drawing a sword in the castle was illegal, Asano was ordered to commit seppuku (ritual suicide). About 300 samurai under the Ako lord lost their positions and became ronin (masterless samurai) after their domain was confiscated by the shogunate.

The ronin believed their master had been unfairly treated because a shogunate rule prescribed that both parties involved in a quarrel must be punished. Forty-seven Ako warriors vowed to avenge Asano's death.

At midnight on Dec. 14, 1702, 46 ronin led by Oishi Kuranosuke, former chief retainer of Ako, broke into the Kira mansion in Edo Honjo (now Sumida Ward, Tokyo), found Kira hiding in a charcoal storeroom and killed him. One ronin dropped out just before the raid, but the warriors have always been known as Shijushichishi (47 ronin).

The ronin carried Kira's head to Sengakuji temple and presented it to their lord's grave. Having challenged the shogunate's authority, Oishi and the other 45 ronin, who ranged in age from 15 to 77, were ordered to commit seppuku. In February 1703, they did so and were buried near Asano's grave.

The Ako Jiken (Ako Incident) is one of the most celebrated examples of loyalty and samurai ethics. The ronin became known as Ako gishi (loyal retainers), and the revenge story has become the subject of countless plays and stories. Dec. 14 is widely commemorated as Uchiiri (Day of the Raid).

The scent of incense greets visitors to Sengakuji temple. The temple compound is always crowded with people who bring joss sticks to burn in front of the graves of Asano and his retainers.

It is not uncommon even today to hear people visiting the temple talk about Oishi and the other Ako ronin as though they were acquaintances. Others can be seen in front of the graves, lost in thought.

(English)

　直前のページ 395;戻ります。

写真の一覧表へ　

	泉岳寺案内板
	泉岳寺　山門　 赤穂義士で有名
	泉岳寺　山門
	大石内蔵助良雄 687;
	赤穂義士墓所
	浅野内匠頭長矩 827;人（瑶泉院）の 墓
	赤穂義士墓所　 左屋根付きの墓 399;大石内蔵助良雄 、右側の大きい 675;は浅野内匠頭長 矩の墓
	大石内蔵助良雄 398;墓
	浅野内匠頭長矩 398;墓

Posted: 25 December 2004 at 2:45am | IP Logged

SWORDS OF THE 47 RONIN
by
Albert Yamanaka

This material is taken from a private communication to Ron Hartmann by the late Albert Yamanaka,
author of the Nihonto Newsletter. It is published here with the permission of Ron Hartmann.

The three great Adauchi in Japanese history are; the Soga Brother's revenge of their father's death (early Kamakura Period); the Shiju Hichi (47) Shi (Ronin) revenge of their Lord Asano Takumi no Kami and the Iga Ueno Kagiya Adauchi by Watanabe Kazuma with the aid of Araki Mataemon against Kawai Matagoro and his supporters.

"Adauchi" is interpreted as 'vendetta' in most Japanese-Western dictionaries, however there seems to be a silent difference between the Italian vendetta and the Japanese adauchi. Adauchi in almost all cases involve someone in the immediate family, though cases such as the 47 Ronin did occur from time to time.

Every year, about the beginning of December, there is a large play-up of the adauchi of the 47 Ronin of their Lord Asano. The 47 Ronin lead by Oishi successfully avenged their master's grudge against Kira Kozuke no Suke on the 14th of December in Genroku 15 (1702). On this day, many many people flock to the Sengakuji Temple to offer and burn incense before the tombs of the 47. So much so that the entire temple area seems like it is encased in fog.

Early in the days of the establishment of the Edo Tokugawa Shogunate, it issued an edict for the rule in carrying of katana and this ruled that the length of the katana be under 2 shaku 3 sun 5 bu and the wakizashi under 2 shaku. The following list we give here are the katana, wakizashi and yari carried by the 47 Ronin on the night of December 14th of 1702 when they broke into the estate of Kira. It can be noted that most of the swords used by the avengers are extremely long, much longer than the presecribed length allowed.

Since the samurai of the Kira estate were known to carry swords of the prescribed length, the 47 purposely used longer blades which are to their advantage. However, in the case of the yari, they used the very short ones, te yari, much to their advantage in fighting within the closed confines of an estate. It is also noted that some of the men are very old aged whereas the length of the swords they used are quite long and makes one wonder how they managed to hold and fight with these long swords for such a long time, for when they finally found Kira and beheaded him, it was supposed to have been daybreak.

Note: the numbers in parenthesis after the sword smith's name refer to the Kanji tables on this site. Thus Norinaga (1,2) refers to the first Kanji for Nori and the second Kanji for Naga. The information is given in the sequence: name of ronin; age; katana mei and length; wakizashi mei and length; other weapons carried. Only 33 warriors are documented.

YOSHIDA CHUZAEMON KANESUKE, age 64
katana attribution: Shimada (1,x), length 2 shaku 2 sun
wakizashi mei: Hiromitsu (3,1), length 1 shaku 1 sun
naga yari (long yari)

HARA SOEMON MOTOTOKI, age 56
katana mei: Hirohuni (3,1), length 2 shaku 9 sun
wakizashi mei: Kunisuke (1,2), length 2 shaku
te yari

KATAOKA GENGOEMON TAKAFUSA, age 37
katana mei: Kunimitsu (2,1), length 2 shaku 7 sun
wakizashi mei: Kunishige (1,2), length unknown
te yari

MASE KYUDAIU MASAAKI, age 63
katana mei: Michitaka (1,2), length 2 shaku 1 sun
wakizashi mei: Yosh*tsuna (1,2), length 2 shaku
bow and arrow

ONODERA JYUNAI HIDEKAZU, age 61
katana mei: Michinaga (1,2), length 2 shaku 9 sun
wakizashi mei: Kunisuke (2,2), length 1 shaku 9 sun
te yari

HAZAMA KIHEI MITSUNOBU, age 65
katana mei: mumei (unsigned), lenght 2 shaku 9 sun
wakizashi mei: Teruhiro (2,2), length 2 shaku 1 sun

ISOGAI JYUROZEMON MASAHISA, age 25
katana mei: Mitsumori (1,1), length 2 shaku 9 sun
wakizashi mei: Kunimune (2,1), length 2 shaku
te yari

HORIBEI YAHYOE AKIZANE, age 77
katana mei: mumei, length 3 shaku
wakizashi: none
naginata

CHIKAMATSU KANROKU YUKISHIGE, age 34
katana mei: Mitsuyoshi (2,2), length 2 shaku
wakizashi mei: unknown, length unknown
long yari

TOMIMORI SUKEEMON MASAYORI, age 34
katana mei: Tomokuni (2,1), length 2 shaku 8 sun
wakizashi mei: Mitsushige (1,2), length unknown
long yari

SHIOTA MATANOJYO TAKANORI, age 35
katana mei: Kunihisa (1,1), length 2 shaku 4 sun
wakizashi mei: Kunihisa (1,1), length 1 shaku 6 sun

HAYAMI TOZAEMON MITSUTAKA, age 42
katana mei: Hiromitsu (3,1), length 2 shaku 7 sun
wakizashi mei: unknown, length unknown
bow and arrow

AKABANE GENZO SHIGEKATA, age 35
katana mei: mumei, length unknown
wakizashi mei: unknown, length unknown

OKUDA MAGODAIU SHIGEMORI, age 57
katana mei: Kunitaka (1,2), length 2 shaku 4 sun
wakizashi mei: unknown, length 1 shaku 6 sun

YADA GOROEMON SUKETAKA, age 29
katana mei: Kunisuke (1,2), length 2 shaku
wakizashi mei: mumei, length 1 shaku 6 sun

OISHI SEZAEMON NOBUKIYO, age 29
katana mei: mumei, length 2 shaku 9 sun
wakizashi mei: mumei, length 1 shaku 9 sun
long yari

OISHI SHIKARA YOSHIKANE, age 16
katana mei: Tomokuni (2,1), length 2 shaku 2 sun plus
wakizashi mei: Hiroshige (3,2), length 1 shaku 1 sun
short yari

HORIBE YASUBEI TAKETSUNE, age 34
katana mei: Kanekuni (2,1), lenght 2 shaku 8 sun
wakizashi mei: mumei, length unknown

NAKAMURA KANSUKE MASATOKI, age ?
katana mei: Nagakuni (1,1), length 2 shaku 4 sun
wakizashi mei: mumei, length unknown
long yari

SUGANOYA HANNOJYO MASATOSHI, age 44
katana mei: Michinaga (1,2), length 2 shaku 8 sun
wakizashi mei: mumei, length unknown

FUWA KAZUEMON MASATANE, age 34
katana mei: Norimitsu (1,1), length unknown
wakizashi mei: Norimitsu (1,1), length unknown

KIMURA OKAUEMON SADAYUKI, age 46
katana mei: Norimitsu (1,1), length 2 shaku 6 sun
wakizashi mei: mumei, length 2 shaku 1 sun

OHIBA SABUROBYOE MITSUTADA, age 51
katana mei: Yasutaka (1,2), length 2 shaku 4 sun
wakizashi mei: Yasutaka (1,2), length 2 shaku
bow and arrow

OKANO KINUEMON KANEHIDE, age 24
katana mei: Tomohisa (2,1), length 2 shaku 4 sun
wakizashi mei: Michinaga (1,2), length unknown
jyumonji yari

KAIGA YAZAEMON TOMONOBU, age 54
katana mei: mumei, length unknown
wakizashi mei: mumei, length unknown

OTAKA GENGO TADAO, age 32
katana mei: Tomohisa (2,1), length 2 shaku 6 sun
wakizashi mei: Masakuni (5,1), length 9 sun 5 bu

OKAJIMA YASOUEMON TSUNEKI, age 38
katana mei: Tomokuni (2,2), length 2 shaku 8 sun
wakizashi mei: Tomokuni (2,2), length 1 shaku 4 sun

YOSHIDA SAWAUEMON KANESADA, age 29
katana attribution: Mizuta, length 2 shaku 9 sun
wakizashi attribution: Mizuta, length 1 shaku 8 sun
long yari

TAKEBAYASHI TADAHICHI TAKASHIGE, age 32
katana mei: Hirokuni (1,1), length 2 shaku
wakizashi attribution: Mizuta, length 1 shaku 6 sun
long yari

KURAHASHI DENSUKE TAKEYUKI, age 34
katana mei: Hirokuni (1,2), length 2 shaku 8 sun
wakizashi mei: mumei. length 2 shaku

HAZAMA SHINROKURO MITSUKAZE, age 24
katana mei: Kunisuke (2,2), length 2 shaku 2 sun
wakizashi mei: Kunisuke (2,2), length unknown
te yari

MURAMATSU KIHEI HIDENAO, agae 62
katana mei: Kuninaga (1,1), length 2 shaku 8 sun
wakizashi mei: Samuhiro (?,1), length 2 shaku 4 sun
long yari

Posted: 25 March 2005 at 2:50am | IP Logged

A scene in TV Tokyo's 10-hour drama "Chushingura: Time for Decision," to be screened Jan. 2.

When pro-emperor, anti-foreigner activists assassinated the shogun's chief councilor, Ii Naosuke, outside the Sakurada Gate of Edo Castle (today's Imperial Palace) on March 3, 1860, the blood that stained that day's unseasonably heavy snow signaled the death knell of the Tokugawa Shogunate.

When some 1,500 young Imperial Japanese Army officers seeking a true Imperial restoration seized the nation's capital in an attempted coup d'etat on Feb. 26, 1936, Tokyo was again blanketed with snow. The coup collapsed three days later, but the incident became a major turning point that eventually spurred the rise of fascism in Japan.

Three hundred years ago -- on Dec. 14, 1702 -- the capital was also white with snow. That night, a killing occurred that has been emblematic of "the essence of the samurai" ever since. To this day, it is embedded deep in the Japanese psyche.

The event has become Japan's most famous vendetta. Known as Chushingura (literally, The Treasury of Loyal Retainers), after a kabuki play on which it is based, it is the story of 47 ronin (masterless samurai) who beheaded a high-ranking shogunate official they held responsible for the death of their lord two years earlier. As punishment, the Tokugawa Shogunate ordered the ronin to commit ritual seppuku, making it the most sensational incident in the Genroku Era (1688-1704), one of the most peaceful times in the Edo Period (1603-1867).

Though the story has been depicted in joruri (ballad dramas with shamisen accompaniment), kabuki and movies, and told in countless books, the allure of the values it embodies has never faded.

The Chushingura chain of events began March 14, 1701, when Asano Naganori, the young daimyo of the Ako domain in Harima (present-day western Hyogo Prefecture), drew his sword and attacked court chamberlain Kira Yoshinaka inside Edo Castle. They had been preparing for the ceremonies to receive an Imperial mission from Kyoto later that day. Although Kira suffered serious head and back injuries, he survived the attack.

Infuriated, the Fifth Tokugawa Shogun Tsunayoshi ordered Asano to disembowel himself immediately, as such assaults were strictly banned inside the castle. Lord Asano was taken into custody at the residence of his fellow Lord Tamura Ukyodayu in Shinbashi, where he dutifully committed seppuku later that day.

Tombstones of the ronin at Sengakuji Temple

With its lord's death, the Ako clan was cast to the winds, leaving all of its several hundred vassals without a livelihood. In accordance with its rules, the shogunate also took control of Ako Castle and the clan's Edo residence (on the current site of St. Luke's College of Nursing in Tsukiji).

To this day, however, it remains unclear what caused Lord Asano to act so violently, though one theory has it that the brash, 34-year-old daimyo from the country was unfamiliar with Edo protocol and was repeatedly humiliated by Kira, a refined, 60-year-old noble.

Whatever the cause, the result split the Ako clan's former vassals into two factions. While one group wanted to petition the shogunate and install Lord Asano's younger brother as head of the domain, the other comprised radicals eager to take revenge on Kira. In the eyes of both the masterless vassals and the public, however, the shogunate's decision to order only Lord Asano to commit suicide was arbitrary and partial, since the established practice was to punish both parties in a quarrel. It is said that the decision was largely influenced by Yanagisawa Yoshiyasu, a close aide of the shogun who had a firm grip on power behind the scenes. Yanagisawa had cozy ties with Kira, the shogunate's most experienced officer in charge of Imperial relations. As a result, most believed, virtually no action was taken against Kira.

In fact, the courtier's only "punishment" was his own voluntary retirement. He relocated his residence near Edo Castle to a new one he had built on an 8,500-sq.-meter lot in Honjo-Matsuzaka near Ryogoku. It is said his move came after pressure from his neighbors in the daimyo mansion district outside the castle, as they feared Ako ronin might raid his residence and they could become involved in trouble.

When the shogunate denied the Ako clan the right to rebuild, public sentiment in Edo swung even more toward the ronin -- although no one publicly supported them for fear of the authorities and their spies. In fact, Tokugawa Tsunayoshi, the shogun at the time, is viewed as the most fearful of all the Edo Period's 15 rulers for the severity of the laws he introduced.

Nonetheless, the Genroku Era was a time when popular culture bloomed. It saw haiku poet Matsuo Basho spreading his art of words; joruri and kabuki scriptwriter Chikamatsu Monzaemon becoming Japan's answer to Shakespeare; Hishikawa Moronobu creating the style of ukiyo-e; and multitalented Ogata Korin introducing original forms of art in painting, pottery and textile dyeing.

It was also a time of prosperity. Commoners enjoyed life on tatami mats and people started taking three meals a day, sometimes even eating out at outdoor stalls selling soba and snacks. Life was even better for wealthy merchants such as Kinokuniya Bunzaemon and Naraya Monaemon, who both made their fortunes in the logging business and spent their money very publicly.

For the nonproductive class of samurai, there was little to do at this time. The shogunate system was firmly in command, and there had been no major upheaval in the political capital for decades to give them a raison d'etre -- until Lord Asano's 47 former vassals exacted their revenge in 1702.

In their willingness to die for their master, the ronin exhibited the true spirit of samurai, living in accordance with the Bushido. Developed during the Edo Period as a code of ethics unique to the samurai class, the Bushido required a samurai to live with decorum and without taint, and to cultivate his fortitude and manliness. Above all, a samurai was loyal and obedient to his master.

Though most samurai, even vassals of the shogunate itself, were far from well paid, commoners accorded them high status. Wealthy merchants would even offer their daughters' hands in marriage to those living true to the spirit of Bushido. Indeed, honorable poverty was regarded as a noble state. The contemporary saying "bushi wa kuwanedo takayoji" illustrates this: A bushi should pretend he has just finished a meal by having a toothpick in the corner of his mouth, rather than have others think he is hungry.

The 47 ronin exemplified this spirit. Led by former chief retainer Oishi Kuranosuke, they spent many months singlemindedly gathering information on Kira, especially his new mansion, which had been converted into a mazelike fort. Disguised as doctors, merchants and other professionals, they repeatedly met in Kyoto, Edo and other locations to exchange tips.

Finally, on the night of Dec. 14 (on the lunar calendar then in use; Jan. 30, 1703 on the Western calendar), as Edo was still blanketed with unthawed snow from the day before, they met at one of their hideouts in Honjo near the Kira residence.

Clad in black coats resembling those of firefighters, with white cloth bands sewn around their sleeves to avoid friendly fire in the dark, the ronin proceeded to Kira's residence.

Once there, they sent a messenger to Tsuchiya Chikara, the master of the neighboring mansion, notifying him they were about to storm Kira's residence and avenge their lord, and asking him not to interfere. Such was the support for the spirit of their mission that he readily agreed.

With that detail attended to, the ronin split into two groups -- one entering Kira's front gate, the other from the rear. After two hours of fighting, the ronin achieved their goal before dawn. As Kira's retainers were caught off guard, no ronin were killed in the attack; whereas they slayed 17 of Kira's men and wounded 28.

From Kira's house, Oishi's squad went to Sengakuji Temple near Shinagawa, where their master was enshrined, and offered Kira's head. But on the way to the temple, Terasaka Kichiemon, a low-ranking foot soldier, left the company for a reason no one now knows for sure. One theory holds that he was given a secret mission to report to Lord Asano's widow, Yozen-in, who was leading a monastic life, that her husband had been avenged. Another has it that he was merely scared after the raid and fled.

After paying homage at Sengakuji, the remaining 46 ronin turned themselves over in an orderly manner to shogunate authorities. The news immediately spread throughout Edo; the public and the samurai class alike, including Shogun Tsunayoshi, praised their prowess and their loyalty to their lord.

Only 12 days after the incident, the first play based on the story of the Ako ronin was performed in Edo under the title "Akebono Soga no Youchi (The Night Attack at Dawn of the Sogas)." Three days later, it was banned by the shogunate, for fear that subversive activities might spread. The story, however, was too potent, and it would soon be re-enacted again in joruri, kabuki and other dramatic forms -- with subtle alterations of the characters' names.

Public support for the ronin's cause was strong and even the shogun was sympathetic, but ultimately the shogunate had to display its control over the justice system. Until a verdict was decided, the ronin were placed under house arrest at four daimyo mansions outside the castle: 14 ronin, including Oishi, with Hosokawa Tsunatoshi of the Kumamoto domain; 10 with Matsudaira Sadanao of the Matsuyama domain; 10 with Mori Tsunamoto of the Choshu domain; and nine with Mizuno Tadayuki of the Okazaki domain.

After cautious deliberations by senior shogunal officials, they concluded that the raid could be interpreted as "an act of righteousness" -- but, fatally, one that stemmed from "a private cause," because the ronin took revenge without having the necessary shogunal approval to do so. Thus, they ruled that the ronin would be ordered to commit seppuku -- the utmost courtesy for a samurai's last hurrah.

On Feb. 4, 1703, the 46 ronin simultaneously ended their lives at the mansions where they had been accommodated. Oishi was 45, while his son, Chikara, was the youngest among them at 16. The oldest ronin was Horibe Yahei, a retired former Edo-assigned vassal, at 77. Their bodies were soon enshrined next to Lord Asano's grave at Sengakuji.

For three centuries since, the popularity of Chushingura has never waned. Right after the incident, Tsuchiya, Kira's neighbor, testified to shogunate officials that he had been impressed by the ronin, whom he described as orderly and perfectly organized.

There is, however, another admirable aspect of the behavior of the Ako ronin: They showed isagiyosa, which can be interpreted as "grace with pride." The attack was carefully planned, certainly no spur-of-the-moment event, and the ronin all knew they faced death. When their time to die did come, they did so gracefully with pride -- as samurai.

Although the world has changed, and a story like that of the Ako ronin could never occur in the 21st century, the spirit of samurai and their isagiyosa is still admired by today's Japanese. Indeed, it seems all the more impressive to a public sickened by the cowardly ways of its country's political, business and bureaucratic leaders. Nonetheless, as long as their sense of valor and loyalty remain in the Japanese psyche, the popularity of Chushingura will never melt like winter's snow.

The final verdict on the 46 Ako ronin was largely influenced by Ogyu Sorai, the most respected philosopher of the time, even though many shogunal officials and Confucianists were rather sympathetic to them. Shogun Tokugawa Tsunayoshi ordered the ronin to commit ritual seppuku based on Sorai's logic. The following are excerpts from Sorai's opinion, translated by Donald Keene in his book, "Chushingura" (Charles E. Tuttle Co.):

By righteousness we mean the path of keeping oneself free from any taint, and by law we mean the measuring rod for the entire country.

A man controls his heart with decorum and his actions with righteousness.

For the 46 samurai to have avenged their master on this occasion shows that they are aware of shame, as becomes men who are samurai; and since they have followed the path of keeping themselves free from taint, their deed is righteous.

However, this deed is ap propriate only to their particular group; it amounts therefore to a special exception to the rules.

The persons connected with the vendetta considered Kira to be their enemy because Asano Naganori was punished for his disorderly behavior in [Edo Castle], and they deliberately planned an act of violence without official permission. This is not to be tolerated under the law.

If the 46 samurai are pronounced guilty and con demned to commit seppuku, in keeping with the traditions of the samurai, the claim of the Uesugi family [Kira's wife's family, which was one of the most powerful clans at the time] will be satisfied, and the loyalty of the men will not have been disparaged.

This must therefore be considered as a general principle. If general principles are impaired by special exceptions, there will no longer be any respect for the law in this country.

Posted: 25 March 2005 at 2:52am | IP Logged

The entrance to Sengakuji Temple

What happened to the 47th ronin?

Terasaka Kichiemon was one of the 47 ronin who stormed the mansion of Lord Kira Yoshinaka. After they successfully slayed him, Terasaka disappeared from the ronin procession to Sengakuji Temple, where the other 46 ronin presented the head of Lord Kira to the grave of their master, Lord Asano Naganori.

Although some documents suggest that Terasaka, then 38 and a foot-soldier of low rank, may in fact have fled just before the raid, what is certain is that he lived to be 83 and spent his last years not far from Sengakuji, at Sokeiji Temple in the Azabu district -- where he rests in peace to this day.

When was the term Chushingura coined?

The story of the Ako ronin is now popularly known as "Chushingura (The Treasury of Loyal Retainers)." The term was first used in the joruri puppet play titled "Kanadehon (A Copy Book of Kana) Chushingura," which was first presented in Osaka in 1748.

Following its instant success, the play was later made into kabuki and performed also in Edo. The story settings of the play were altered to the 14th century, and the names of the characters were changed, to circumvent censorship in the Edo Period, which banned dramatization of matters of contemporary political interest. The script was cowritten by Takeda Izumo, Miyoshi Shoraku and Namiki Senryu.

What happened to Kira's severed head?

After the severed head of Kira was offered to the grave of Lord Asano by the ronin, temple authorities returned it to the Kira family side. The head was then taken to shogunal surgeon Kurisaki Dou, who sewed it back onto the body. Kira was buried at Banshoin Kounji Temple in Kami-Takada (in present-day Tokyo's Nakano Ward).

Previously, Kurisaki had treated Kira after he was assaulted by Lord Asano in Edo Castle. Pn that occasion, Kira's wounds to his head and back were both severe, but thanks to Kurisaki's excellent treatment, he recovered within two weeks. However, Kira cloistered himself in his house for weeks longer, in order to increase public sympathy for himself.

Incidentally, Kira is described in Chushingura as a stereotypical villain, but in real life, he was well-respected by people in the town of Kira (present-day Aichi Prefecture) for being instrumental in the building of dikes and investing in the development of new farmland.

How did the four clans treat the ronin when they were ordered to hold them under arrest?

After leaving the Sengakuji Temple, the 46 ronin turned themselves in to the authorities under Ometsuke (Inspector General) Sengoku Hokinokami. They were then sent to the Edo mansions of the four daimyo later on Dec. 15, 1702, the same day they raided the Kira residence. Fearing that the Uesugi clan, Kira's relatives, might attack the former Ako retainers, the four daimyo houses dispatched a total of 1,400 men to guard the ronin. The ronin were kept at the daimyo mansions until the verdict was given.

While other daimyo treated the ronin as criminals, Hosokawa Tsunatoshi of the Kumamoto domain, whose Edo residence accommodated 17 ronin, treated them courteously. Hosokawa even petitioned the shogunate repeatedly to spare their lives.

What happened to Lord Asano's Edo mansion?

The mansion was located on the current site of St. Luke's College of Nursing in Tsukiji. After it was confiscated by the shogunate, the plot was divided into several smaller ones, on which mansions were built. One of these became the Edo mansion of the Nakatsu domain in Fukuoka. Yukichi Fukuzawa, also from the Nakatsu domain, founded Rangaku-juku (School of Dutch Learning), predecessor of Keio University, there in 1858.

What became of Kira's mansion?

After the raid, the Kira mansion in Honjo-Matsuzaka (near present-day JR Ryogoku Station) was also claimed by the shogunate. But since it was believed to be haunted, no one wished to live there. It was eventually torn down later in the Edo Period, and machiya houses were built for townspeople.

How is Sengakuji Temple connected with the clan of Lord Asano?

Tokugawa Ieyasu originally founded the temple in 1612 in honor of Imagawa Yoshimoto (1519-60), a warlord from today's Shizuoka Prefecture. After the Zen temple burned down in 1641, it was relocated from Soto-Sakurada, just outside Edo Castle, to its current site. Since Lord Asano's clan helped to rebuild the temple, it became its family temple.

Who was the fearful Shogun Tsunayoshi?

Born in 1646 as the fourth son of the third Tokugawa Shogun, Iemitsu, Tsunayoshi became lord of the Tatebayashi domain (in present-day Gunma Prefecture) and succeeded to the post of shogun after the death of his older brother Ietsuna, the fourth shogun, in 1681.

Tsunayoshi was largely inspired by Confucianism and tried to spread its teachings.

His "Shorui Awaremi no Rei (Laws for Mercy to Animals)" were based on the idea that a sovereign of virtue should be benevolent even to animals.

The laws, however, were twisted by his councilors, who strictly applied the principle to the extreme so that, for instance, a samurai who slew a dog with a sword was ordered to commit seppuku, and a shogunal page who swatted a mosquito that had landed on his cheek was exiled. The laws were abolished after Tsunayoshi's death in 1709.

How were the families of the ronin treated?

The families of the 46 ronin were subjected to punishment. Four boys were exiled to Izu Oshima, while the punishment for younger boys was left pending until they came of age at 15. After petitions by relatives of the ronin, and Yozen-in, widow of Asano, the four boys were acquitted on the condition that they became Budhhist monks. However, a pardon after the death of Shogun Ietsuna completely acquitted all family members of the ronin.

Were there any other similar attacks in Edo Castle?

Eight other similar incidents were recorded throughout the Edo Period, including the fatal stabbing in 1684 of Supreme Councilor Hotta Masatoshi, who helped Tsunayoshi to become shogun, and of Junior Councilor Tanuma Okitomo, son of Senior Councilor Tanuma Okitsugu, in 1784.

Posted: 07 April 2005 at 2:06am | IP Logged

Sengakuji Temple (Resting Place of the 47 Ronin)

Sengakuji temple houses the graves of the 47 Ronin (and their lord, Asano Takumi-no-Kami Naganori). The story is fairly well known in the west, and is very famous here in Japan. It is considered a lesson on bushido (the warriors code).

If you aren't interested in the story, you can jump straight to the photos.

History in a Nutshell

As the story goes, lord Asano was insulted by Kira (Kira Kozuke-no-Suke Yoshinaka), another of the myriad of Japanese lords, and Asano attacked Kira. Oddly enough, the actual attack wasn't, it seems, as important as where the attack took place; Edo castle, the home of the Shogun. Asano was ordered to commit seppaku (ritual suicide).

Asano's samurai retainers planned to step down quietly, as to enable the succession of another member of the family. Unfortunately, this was impossible due to some political maneuvering. The current leader of the samurai (now, technically ronin), Oishi Kuranosuke Yoshio decided to plan revenge! On December 15th, 1702, Oishi and 46 other ronin (including Oishi's son) stormed Kira's mansion and, after a brief discussion, decapitated Kira, and took his head to Sengakuji temple. Apparently some people think that the true villan was the shogun, as this question is brought up in the entertaining, yet poorly produced video playing at the temple.

A month and a half later, on February 4th 1703, forty-six of the ronin committed seppaku as ordered by the shogun. Their graves can still be seen today at Sengakuji temple.

The Temple Today

After looking at the plaque listing the names of the 47 ronin at Sengakuji station, proceed quickly to the temple (about a 1 min walk). When you get to the temple from the station the first thing you will see is a large wood gate. This is called the middle (or second) gate constructed in 1836. Passing through this you come to the sacred gift shop. Next, across a very small stone bridge is the bronze statue of Oisji Kuranosuke, built in 1921. After this is the main (or third) gate, rebuilt in 1832. On the celling of the ground-floor can be seen a bronze dragon. Next is the wholly unimpressive main hall, rebuilt after WWII. To the left of the main hall is a statue of Sawaki Kodo Roshi, a 20th century Zen master. Just past him is the temple bell, constructed in 1913. Next is a series of plum trees given to and from people involved in the story. Among these trees is 'the blood stained stone,' from where Asano committed seppaku. Upon returning from decapitating Kira, the ronin, for some reason, washed his head in the well. The well is named Kubi-Arai well, meaning the head washing well. I assume that this was a later modification. Next, proceed through the gate that was originally at Asano's house, and come upon the Graves of the 47 ronin.

Getting There

First, get to Japan. Specifically Tokyo. After that, it's a piece of cake. The temple is a 2 minute walk from the aptly named Sengakuji station. This is very close to Shinagawa station on the subway Toei Asakusa Line. Admission is free for the graveyard and Ą500 for the museum.

plaque listing the names of the 47 Ronin, located in Sengakuji Station, Tokyo, Japan Middle gate, build in 1836. Sengakuji Temple, Tokyo, Japan Main Gate, rebuilt in 1832. Sengakuji Temple, Tokyo, Japan Bronze statue of Oishi Kuranosuke, leader of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Statue of Oishi Kuranosuke. Sengakuji Temple, Tokyo, Japan Statue of Sawaki Kodo Roshi, 20th century zen master. Sengakuji Temple, Tokyo, Japan Bonsho (Bell), Constructed in 1913. Sengakuji Temple, Tokyo, Japan Main Gate (rear view). Sengakuji Temple, Tokyo, Japan Kubi-Arai (head washing) well, where Kira's decapitated head was washed. Sengakuji Temple, Tokyo, Japan Sign at Kubi-arai well. Sengakuji Temple, Tokyo, Japan grave. Sengakuji Temple, Tokyo, Japan memorial stone. Sengakuji Temple, Tokyo, Japan grave. Sengakuji Temple, Tokyo, Japan Sengakuji Temple, Tokyo, Japan Oishi headstone. Sengakuji Temple, Tokyo, Japan Gate to Ako Gishi's (47 Ronin's) graves. This gate was originally at Asano's residence but was relocated to Sengakuji temple during the Meiji era. Sengakuji Temple, Tokyo, Japan Graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Grave of Oishi Kuranosuke. Sengakuji Temple, Tokyo, Japan Location map of the graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Location map of the graves of the 47 Ronin. Sengakuji Temple, Tokyo, Japan Incence holder. grave of Asano Takuminokami. Sengakuji Temple, Tokyo, Japan Graves. Sengakuji Temple, Tokyo, Japan Peace offerings at the grave of Oishi Kuranosuke. Sengakuji Temple, Tokyo, Japan Plum Trees and "blood stained" stone. Sengakuji Temple, Tokyo, Japan "blood stained" stone. Sengakuji Temple, Tokyo, Japan Sign on the "blood stained" stone. Sengakuji Temple, Tokyo, Japan Bronze Dragon in main gate. Sengakuji Temple, Tokyo, Japan Path to the graves. Sengakuji Temple, Tokyo, Japan Kubi-Arai well. Sengakuji Temple, Tokyo, Japan