To his divinely descended lord, the retainer owed everything--in fact, not less than in theory: goods, household, liberty, and life. Any or all of these he was expected to yield up without a murmur, on demand, for the sake of the lord. And duty to the lord, like the duty to the family ancestor, did not cease with death. As the ghosts of parents were to be supplied with food by their living children, so the spirit of the lord was to be worshipfully served by those who, during his lifetime, owed him direct obedience. It could not be permitted that the spirit of--the ruler should enter unattended into the world of shadows: some, at least, of those who served him living were bound to follow him in death. Thus in early societies arose the custom of human sacrifices,--sacrifices at first obligatory, afterwards voluntary. In Japan, as stated in a former chapter, they remained an indispensable feature of great funerals, up to the first century, when images of baked clay were first substituted for the official victims. I have already mentioned how, after this abolition of obligatory [285] junshi, or following of one's lord in death, the practice of voluntary junshi continued up to the sixteenth century, when it actually became a military fashion. At the death of a daimyo it was then common for fifteen or twenty of his retainers to disembowel themselves. Iyeyasu determined to put an end to this custom of suicide, which is thus considered in the 76th article of his celebrated Legacy:-- "Although it is undoubtedly the ancient custom for a vassal to follow his Lord in death, there is not the slightest reason in the practice. Confucius has ridiculed the making of Yo [effigies buried with the dead]. These practices are strictly forbidden, more especially to primary retainers, but to secondary retainers likewise, even of the lowest rank. He is the reverse of a faithful servant who disregards this prohibition. His posterity shall be impoverished by the confiscation of his property, as a warning for those who disobey the laws." Iyeyasu's command ended the practice of junshi among his own vassals; but it continued, or revived again, after his death. In 1664 the shogunate issued an edict proclaiming that the family of any person performing junshi should be punished; and the shogunate was in earnest. When this edict was disobeyed by one Uyemon no Hyoge, who disembowelled himself at the death of his lord, Okudaira Tadamasa, the government promptly confiscated the lands of the family of the suicide, executed two of [286] his sons, and sent the rest of the household into exile. Though cases of junshi have occurred even within this present era of Meiji, the determined attitude of the Tokugawa government so far checked the practice that even the most fervid loyalty latterly made its sacrifices through religion, as a rule. Instead of performing harakiri, the retainer shaved his head at the death of his lord, and became a Buddhist monk.