Free Hara-Kiri: Japanese Ritual Suicide by Jack Seward

so many loyal lords who would gladly give up their lives, but it was a shocking phenomenon of the feudal system itself that the vassals who composed such an asset to the Shogunate had to die when there was no war. This devotion, lofty as it was, only served to weaken the state. Feudalism itself was designed for war, not peace.
    This was the fundamental dilemma. Moreover, there were certainly some leaders in the Shogunate system who had awakened to a more humanistic mode of thinking. Finally there came about, under the leadership of such elements, the prohibition of the practice of self-immolation in 1663. It could not have been otherwise. In a sense, it was official recognition that seppuku had lost its raison d'être.
    Thereafter, seppuku no longer meant a living sacrifice for a lofty cause, but only a somewhat honorable punishment. Together with the long peace, this situation invited demoralization of the samurai class to the extent that many of the younger ones wore fancy clothes, and effete indulgence held sway over the whole country, especially in Edo. The Genroku * Period was most notable for this tendency. The economic rise of the chonin class spurred on this situation all the more.
    True, the code of seppuku was taught all this while; the highest glory for the samurai was still to dedicate his soul and body to his lord. But that opportunity seldom, if ever, came, and, thus, the solemn teachings became only empty words.

    Germs of Humanity in Battle Records
    The feudal ideology was built on a basis of artificial social relations. Therefore, it is quite conceivable that such a system would sooner or later run afoul of basic human nature, leading to its dissolution.
    It is interesting to study a few examples of the historical writings from the formative periods of feudalistic morality, decidedly showing a changing faith.
    Kajiwara Kagetoki, a distinguished commander, had two sons, Genta and Saburo. Commanding an infantry troop of five hundred, he invaded the enemy's camp. After withdrawal, Genta was not to be found. "Where is he?" Kagetoki asked. "Probably he pressed too deeply into the enemy's ranks; he may have fallen, for he is nowhere to be seen," answered one of his vassals. Kagetoki, shedding tears, said, "Do you know why I risk myself in war? It is only for the sake of my sons. If Genta is slain, there is little reason for me to live." So saying, he again attacked the enemy, leading on to great deeds.
    The gallant fighting of Kagetoki was not motivated by loyalty to his master, but appears to have been for the sake of his sons. Here he was in conflict with the code of the samurai. Though his rashness coincidentally led on to great deeds, we find his human emotions in conflict with the ways of feudalism.
    During the strife of the Hogen Period, when the whole Minamoto family was split into two factions, Tametomo, the youngest son and a great archer, was about to loose an arrow at his eldest brother, Yoshitomo. At the critical moment, the latter cried, "Wait, I will propose a bargain. If you are defeated, I will save your life; if my side is defeated, I wi.ll ask you to save my life!" Tametomo agreed and lowered his bow. Such bargaining, even between brothers, was not in keeping with the rigid feudal code.
    Pursuing a defeated troop of Heike soldiers at the Ichino-tani Citadel, Kumagai Jiro Noanzane spurred his horse up to the beach, thinking that the Heike leaders would escape to sea by jumping into boats moored along the shore of Suma. He sighted an imposing samurai, wearing a golden sword, riding into the sea to catch one of the boats that was already afloat. Kumagai called to him, challenging him to a duel. Hating to be thought a coward, the Heike warrior plunged back to the beach, where Kumagai was waiting. After fighting a short while, the Heike warrior suddenly appeared quite tired. Resigning himself, he removed his helmet and requested Kumagai to cut off his head. To Kumagai's surprise, he was a handsome boy