中國歷史中的悲劇英雄有韓信或諸葛亮等人，而日本方面則可能會先想到源義經。他們因時勢不濟而有志難伸，一般而言對其寄予同情係人之常情。有趣的是，中日小說皆不約而同地在虛構的世界中透過幾乎牽強附會的手法讓悲劇英雄們一雪沉冤。例如《喻世明言》第三十一卷〈鬧陰司司馬貌斷獄〉中，韓信投胎轉世為曹操。這類對歷史上時運不濟的人物寄予關愛的描寫散見於明、清白話小說中，而仿效此一寫法的小說在江戶時代的日本亦相繼問世，包括讓源義經投胎轉世為新田義貞的《英草紙》第五編〈紀任重至陰司斷滯獄話〉，以及描寫源為朝遠渡琉球的《椿說弓張月》等。這些小說皆以「同情不幸者」為主旨，為悲劇英雄們提供救贖的機會；其中有些故事為了擺脫史實的限制，甚至嘗試以海外為舞台，提供主角大展長才的機會。然而這股對海外新天地的渴求，卻意外地誘發出作者的國族主義，並凸顯出近世日本週遭的東亞秩序內部的矛盾。

Well known tragic heroes in Chinese history include Han Shin and Zhu Ge Liang, while Minamotono-Yoshitsune might be the first one to be mentioned. They could not make a fufillment of hopes and dreams, dute to the lack of fortune. It is thus more than possible for people to hold a sense of pity towards them. What is particularly noteworthy is the fact that novels in pre-modern Japan and China both tend to provide with chances for tragic heroes to redeem their past in the fictional world. For example, in volume 31 of ”Yushi Mingyan,” Han Shin is reincarnated to Cao Cao. Such friendly gestures towards tragic heroes are sometimes found in novels of Ming and Ching Dynasties. As an imitation, similar novels are published consecutively during Edo Period of Japan, including volume 5 of ”Hanabusa Zoushi,” in which Minamotono-Yoshitsune is to be reincarnated to Nitta-Yoshisada, as well as ”Chinsetsu Yumihariduki,” in which Minamotono-Tametomo escapes to Ryukyu. These stories are all based on ”sympathy for the unfortunate,” providing with chances of redemption for tragic heroes. In some cases, stories woud be staged in a new world to keep out from the restrains of real history, so that the hero could realize his hopes and dreams. Such desires towards the new world, however, triggered nationalism of the author, and unexpectedly revealed the inconsistency of the political state of East Asia sorrounding Japan.