The word “kenjutsu” normally stirs up the idea of training in Japanese-style swordsmanship with the standard katana. In truth, this is more of a modern labeling. During Japan’s history of medieval warfare, the idea of kenjutsu was not limited to a sword of one size. This idea is retained in kobudō, and is put into practice in specified types of lessons, which is also upheld by our Chikushin group.
It is not impossible to apply the techniques of kenjutsu which incorporates a sword of specific length to, say, a sword of a longer length. In fact, it’s this same concept that was applied in the past (along with trial & error from experience), which can give birth to legitimate systems, such as kodachijutsu. This lies in the establishment of solid fundamentals that transpire in the multitiude of weapons one can learn in kobudō.
Some Japanese martial schools that possess various disciplines with different types of bladed weapons, each bearing a clear curriculum of skills, may be called a sōgō bujutsu (総合武術). There may be other non-curriculum content, such as sotowaza (外技), or skills that come from other martial systems not part of the current martial school’s philosophy¹, but in turn offer unique skills that prove beneficial. It’s from factors like these in which one can learn kenjutsu that can transpire across bladed weapons of varying designs.
In this article, I will demonstrate the similarities and differences in kenjutsu based on 3 types of bladed weapons, as well as the neccessity of understanding these finer points in order to use each one effectively. This demonstration encompasses fundamental skills that each of the weapons presented below share.
DIMENSIONS
Presented here are 3 bladed weapons, each of a different type that serves different roles: long sword, standard sword, and short sword.
LONG SWORD (NAGAMAKI): The first is a nagamaki. For starters, this features a 34″ blade, which is longer than the standard katana length of 27″. Along with that is an enlongated handle of 38″, giving the wielder a great reach advantage. A battlefield weapon that was once very devastating, whether on foot or while on horseback.
STANDARD SWORD (KATANA): Next is a katana, the common representation of Japanese sword. This one features a 28″ blade and 11″ handle. The katana accounts for much of what martial artists train with when studying kenjutsu. It’s not only crucial to be adept at using one, but also how to defend against it, since many weapon systems use lessons where one goes against an opponent who wields a katana.
SHORT SWORD (TANTŌ): Lastly is a tantō, coming in with a 10 1/2″ blade and 5″ handle. A bladed weapon that makes a good pair with a katana, but wouldn’t have been the 1st choice for use in combat. Still, it makes for a handy improvision when a bigger weapon isn’t readily available, especially since it’s common for people to carry something similar nowadays.
While the differences between the 3 weapons look daunting, a person can learn how to adapt the concepts of kenjutsu through dedicated practice. For example, while the katana features a common two-handed handle size, the nagamaki is unique as it can be utilized through techniques of both the katana and naginata due to its longer blade and handle. On the other hand, many Japanese martial school teach using a shorter sword against a standard one, allowing one to understand the principles of kenjutsu while wielding a tantō, along with developing dexterity in one’s movements to compensate for its short length.
The following scenarios below uses elements from the kenjutsu of Kukishin ryū to demonstrate how they apply to each weapon, despite their apparent differences. Note that, while Kukishin ryū has specific skillsets for each of these weapons, I will not be going in dept and comparing them to each other. The purpose of this overview is to analyze and compare the overall usage of each in specified situations.
#1 KAMAE – IKIYŌI (SEIGAN)
Here we take up a standard position of readiness, which most know as Seigan (正眼). According to each weapon, how this posture appears will be different, although the intention is the same.
NAGAMAKI – Much easier to control distance with the longer blade. On top of this, one can intimidate and take initiative through the additional handle length. This is achieved through te no uchi (手の内), or how one manipulates the nagamaki using different hand placements.
KATANA – Maintaining a moderate distance, we can keep a proper form. Through skills, one can be ready to either attack or defend when the opportunity arises. Those familiar with kendō can grasp this idea quickly.
TANTŌ – Extend arm to protect oneself and effectively anticipate an attack. Although your arm is more vulnerable this way, one can retract or adjust rather quickly due to a tantō’s light weight and balance point.
#2 KATA – TSUKE KOMI
Next, let’s see all three weapons in action. I will use the following kata, called “Tsuke komi” (附込), in where the main point centers on the defender using a thrust attack to close the distance and defeat an opponent who is open as they raise their own sword over their head. Going solely based on appearance, this kata illustrates the advantages and needed adjustments when performing a thrusting attack through each of the three weapons against an opponent who wields a katana.
NAGAMAKI – At any movement, the opponent is at risk of an uncontested thrust. We can also increase our advantange based on our hand placement on the long handle.
KATANA – Sharing similar reach with the opponent, you crouch down and thrust when a clear opening is made. Timing is still necessary to avoid aiuchi (相打ち, mutual strike that could lead to both killing each other), so speed and placement play an important part here.
TANTŌ – Wielding a shorter weapon, the opponent may be more willing to take the initiative and strike first. In most cases, you intercept with your free hand to neutralize their weapon, while simultaneously stabbing.
#3 UKEGATA – UKEKIRI
For this last scenario, we analyze how to beat an opponent’s overhead sword cut with a strong ukekiri (受け斬り), or cutting-like receive. The timing for this is to wait abit after the opponent commits with their attack, then move accordingly with a strong defense. The key here also lies in the footwork, where for each weapon the right foot is back. The ukekiri we deliver is possible based on how we step with the right foot.
NAGAMAKI – Maintain distance as you take a large swing and cut the attack away, while centering your body behind your weapon. Although slower, the impact from the nagamaki can plow through your opponent’s weapon when well-timed. We don’t extend our arms completely for this in order to maintain center control and balance.
KATANA – As you both move into striking distance, match your sword swing and body movement simultaneously to cut away the attack. You can extend arms abit to apply more power.
TANTŌ – Due to its short length, we step out of the path of the attack and cut into the opponent’s own sword from the side to knock it away. Turn your body sideways with the cut to generate maximum power.
ENDING
Here concludes this demonstration of how to weapons of different lengths can be compared in specified scenarios in order to adapt each one to be effective. This form of learning is but one of many in which practitioners at the Chikushin group can experience.
1) One common reason is the skills come from a certain martial style in which the teacher may not have proper licensing to openly teach. Another is they come from scrolls, being deciphered in its entirety but incorporating a teacher’s knowledge in their current martial systems to fill the gaps.
One of coolest things about translating older documents that are related to martial arts is being able to decipher techniques, and compare them with what I’m learning. Some are more descriptive than others, so this is a case by case situation. One document I’ve been working on for some time now is a manual on the techniques from Chūjō ryū (中條流). Known for its swordplay, this manual covers the movements and ideology behind them through kata, accompanied with pretty detailed notes.
Example of 2 Pages from the Chūjō ryū manual.
This article will cover 2 of them, which coincide with techniques associated with Minamoto no Yoshitsune and his claimed short sword skills¹. What is provided here are interpretations of the description for the two kata. Sticking with the methodology associated with Chūjō ryū, I use a short sword liken to a kodachi, and an even shorter sword like a wakizashi.
The first kata is Ko Rannyū (虎乱入). In the manual there are several variations. The one presented here uses 2 swords.
DESCRIPTIONS
Stand with swords in jūmonji formation (low)
Enemy strikes for the face
Block with both swords in jumonji formation
Pull one sword back and stab enemy’s face, then cut down on right hand
Step back and lower swords
Enemy strikes with kesa giri to left shoulder, receive with right hand sword
Direct enemy’s sword down to the side (ukenagashi)
Step to enemy’s left while performing horizontal cut with right hand sword
Circle behind enemy and finish with left hand cut
This is a pretty aggressive kata with 2 swords, which takes dexterity to use simultaneously. Some things to take from it includes the following:
Knowing when to block and when to redirect (ukenagashi)
Understanding how to create advantageous moments in order to use a free sword
The next kata is Hichō no Kakeri (飛鳥翔). Using a single sword, one moves quickly with agility through the use of an improvised attack.
DESCRIPTIONS
Stand in a normal posture
Draw sword and assume jōdan posture
While maintaining distance, left hand pulls out a small towel from jacket
Throw the towel at the enemy’s face
Leap in and cut down the enemy with followup strike
The movements in kata particularly remind me of popular tales featuring Yoshitsune when he was young, and his use of throwing objects such as his sensu (扇子, fan) to distract his opponents in conjunction with his swordplay. A few words about this particular kata:
Make use of any item at hand
Followup strike is dependent on the enemy’s reaction to thrown object
From a research perspective, there are always something to take away from old martial arts documentations, and the manual for Chūjō ryū is no different. For myself, who is engaged in kenjutsu training regularly, I find these 2 kata quite informative, especially in the idea of wielding a shorter sword. It’s a shame that I currently could not present both kata with a partner, but I hope that the images, along with the descriptions, are clear enough to follow along.
1) This is in relations to the 2-part discussion on Minamoto no Yoshitsune and his combative knowledge found on this blog. Mention of the 2 kata can be read here.
Minamoto no Yoshitsune is a name many are familiar with. Being an actual historical figure, Yoshitsune is elevated to legendary status through his exploits as a warrior during a chaotic period where 2 sides engaged in war over control of Japan. His exploits have been documented and retold through numerous mediums, from written records, theatrical performances, to TV shows. His fame has reached modern times, for even if you are not so versed in Japanese history, there are chances that you have come across his name in pop culture, which includes comics and video games.
Yoshitsune is viewed as a protégé in both martial arts and military affairs, which is a large appeal to many. In fact, many have made strides to keep alive, albeit few, his knowledge of combat. This extends to martial arts styles that not only give credit to him, but have skills and instructions accredited to his documented combat sense. These attempts are even visible in the scrolls of defunct styles (most of which were devised centuries later during Edo period), some of which are named after him, as the contents claim to be of instructions of his fighting style. While it’s safe to say that Yoshitsune himself didn’t create any style of his own, his exploits were vividly recorded where they may have given inspiration to others to develop similar techniques and strategies. How much of his legacy was preserved? Let’s proceed with the following discussions below.
Painting of Yoshitsune training with the great Tengu monk Sōjōbō on Mt. Kurama. By Tsukioka Yoshitoshi.
MYRIAD OF WEAPONS
Out of the pages of official records such as Azuma Kagami (吾妻鏡), as well as war chronicles like Gikeiki (義経記), are the names of strategies, techniques, and weapons Yoshitsune used in his illustrious career.
Yoshitsune’s combat experience heavily weighs on kenjutsu, which he was proficient in from a young age. The source of his swordplay stems from Kurama Temple on Mt. Kurama, the source of knowledge for all established sword schools in Japan, where he stayed for several years during his youth. From Kurama Temple hails the famous style “Kyōhachi ryū” (京八流), which is said to contain methods of swordplay and other strategies spread througout Japan through 8 disticnt schools, with Yoshitsune’s thought to be the first.
Before going through specific techniques, let’s examine actual weapons Yoshitsune once wielded when he was alive. Keep in mind that some of these are either claimed to be of his possession, or are recreations.
#1: Kuruma dachi / Sha dachi (車太刀) DIMENSION: ??? MAKER: ??? Although identified as a tachi (battlefield sword), it doesn’t come even close to the standard length of one. This aligns more to the length of a kodachi (short sword) that would normally be worn alongside with a tachi. However, what sets this apart from the normal kodachi is the unusually wide curve generally found on a tachi. Used since his youth, it’s thought that its short length allowed Yoshitsune to utilize fast, agile, and graceful movements, which allowed him to outbest others in duels or fights. Not as long as a standard tachi, it’s also not so short where it has no reach similar to a knife, setting it as a versatile weapon against any opponent. This balance in both length and versatility was adopted by other sword schools associated with the swordplay from Mt. Kurama, which includes sets of techniques and strategies against those with longer swords being taught.
This sword is currently in the safekeeping at Kurama Temple (鞍馬寺, Kuramadera). No pictures are allowed to be taken while visiting, so outside of the actual website for the temple, it’s difficult to see in greater details online.
#2: Usumidori (薄緑) LENGTH: around 80cm MAKER: Chōen (長円) This is a sword that has no concrete origins. Believed to have been first mentioned in the war chronicle Heike Monogatari (平家物語) as “Tsurugi no Maki” (剣巻), it’s speculated to have been in the possession of the Minamoto family for quite a bit of time. In fact, some believe that it was passed down within the Minamoto family for several generations alongside with other swords, such as Higegiri (髭切). Depending on the source, it goes under numerous names as it is used in different scenarios not just by Yoshitsune, but his half brother Minamoto no Yoritomo as well, such as Hizamaru (膝丸). Nowadays, this sword is recognized under the label “Usumidori”.
This is often labeled as Yoshitsune’s favorite sword. Depending on the source, the length of Usumidori is measured about 80cm. It is a sword he’s said to have carried on his person since his youth after he received it during his stay at Kurama Temple. Various documents reference this…however it is known by numerous names.
To make matters even more confusing, there are apparently 3 sources that claim to have the authentic Usumidori. One of these sources is a private collector by the name of Ishijima Morio (石島護雄).
#3: Naginata (薙刀) MAKER: unknown (unsigned) While not normally associated with him, Yoshitsune is said to have been adept with a naginata. There’s really not much info on the actual naginata itself, nor about the instances he used it while in battle.
It is kept at the shrine Ōyamazumi Jinja (大山祇神社) in Imabari City, Aichi Prefecture, which is the same location where Yoshitsune’s loyal retainer, Musashibō Benkei’s famed giant naginata is. Unfortunately, photography of it appears to not be allowed, thus why there’s no pictures of it up on the Internet to easily review it.¹
#4: Ima no Tsurugi (今剣) LENGTH: 18 ~ 24 cm² MAKER: Munechika (Sanjō) This is a bladed weapon that is thought to have been in use between the Nanboku period and the Muromachi period. Mentioned in the Gikeiki as Yoshitsune’s beloved sword, it is stated to once have been a very long sword³ received from one of the priests at Kurama temple when he was younger. However, it appears to have survived into today’s generation the length of a tantō. Why the drastic difference in length? One thought is that there was an error in how it was documented, where the length being written as “6尺5寸” (around 197 cm) should’ve been written as “6寸5分” (around 24 cm). This could be the case, especially since it’s also documented as being the blade used to commit suicide.
While it was deemed as missing for several centuries, this Ima no Tsurugi was reported as found in Mutsu City, Aomori Prefecture in 2015, then went on display for public viewing in 2016.
#5: Tomonari-saku no tantō (友成作の短刀) MAKER: Tomonari (友成) An unnamed blade, only recognized by the swordmaker’s name on the tang. Believed to be the product of a swordsmith of the Ko-Bizen line. While not much details in sword-related documents like Chōkyō Meizukushi (長享銘尽), it is thought to actually be the length of a tantō, or a very short sword that would align closer to a knife.
Outside of it being documented, this weapon is currently lost in history.
#6: Nodachi (野太刀) MAKER: ??? A very long battlefield sword, it is claimed that Yoshitsune used this particular one in battle, which is in the collection at Kurama Temple. In fact, there are two present, one for Yoshitsune, and the other for Benkei. Like many of the antiquated items there, no photos or further details online other than what is present on Kurama Temple’s website, so currently no way to prove this claim.
#7: Minamoto no Yoshitsune no chōshin tachi (義経朝臣太刀) MAKER: ??? When Yoshitsune was appointed by the Imperial court his position as General, this tachi may have been acquired to signify his position. Appearing to be of the general length of a long sword, it is also adorned lavishly. One of the treasures said to be of Yoshitsune’s, it is in the possession of Kuramadera, which is visible online. There is also a note that it was restored, which can be interpreted in many ways. Apart from this, no other information about this sword.
One thing to note is, outside of the naginata, almost all of the swords mentioned (especially the ones deemed as a candidate for being his most cherished blade during his youth) are pretty short in length. Most are described as being either the length of a shorter tachi or fitting the image of an actual kodachi. This is probably to align with Yoshitsune’s portrayal as both graceful and elusive with his swordplay, and occassionally incorporating small items to distract his opponents before taking them down. This idea was further followed by the other sword schools part of Kyōhachi ryū, where specific forms and strategies evolved around using a shorter sword. One lingering question regarding all this would be, “which one is the real sword of Yoshitsune during his youth”? It’s highly possible that all these short swords are one in the same, with varying dimensions details to the appearance, and stem from the same documented sources. However, we can’t disregard the idea that many of them may just be recreations, since there are so many that claim they have in possession the “real deal”.
SWORD TECHNIQUES
Looking further into his sword skills, there are few scenes from where Yoshitsune’s fighting style is presented in details. There is one particular incident where, after his coming of age⁴, he sets off from Kurama Temple, descends the mountain, and accompanies a traveling gold merchant who’s familiar with his father. It is from here that Yoshitsune comes upon a large gang of thieves led by an individual identified as Kumasaka Chōhan (熊坂長範)⁵. Despite being outnumbered, Yoshitsune was able to skillfully defeat Chōhan and his criminal gang thanks to his quality training at Kurama Temple.
A scene from the theatrical performance “Eboshi Ori”, with a young actor playing as “Minamoto no Yoshitsune” (right) battling against another actor taking the role of “Kumasaka Chōhan” (left). Can be viewed on YouTube.
In certain sources, there were a few sword techniques presented as being used during the battle. Particularly, there is a theatrical rendition called “Eboshi Ori” (烏帽子折), which is said to give visual details of these techniques in action. The following are those said techniques below:
Kiri no Hō (霧の法)
Kotaka no Hō (小鷹の法)
Shishi Funjin (獅子奮迅)
Ko Rannyū (虎乱入)
Hichō no Kakeri (飛鳥翔)
Here’s some explanations regarding each of these techniques.
Kiri no Hō / Kotaka no Hō: These 2 are not necessarily specified attacks, for it is said that they don’t appear in scrolls of classical sword schools that have connections to the swordplay of Kyōhachi ryū. Instead, they are more like higher-level methods of combat, as the names became more commonly used in martial arts schools from Edo period onward. This doesn’t mean there’s any actual relations to Yoshitsune, per say.
Shishi Funjin / Ko Rannyū / Hichō no Kakeri: These 3 are names of actual sword techniques. While one would be suspicious of these techniques being real, in truth there are sword schools such as Shintō ryū and Chūjō ryū that actually have one or more of these techniques listed as part of their curriculum. For the 1st and 2nd techniques, their movements are more aggressive in nature, while the 3rd technique represents much agile, elusive movements⁶. These techniques, from their respectful systems, don’t directly reflect what is presented in the Eboshi Ori theatrical play, though. One can view this as the director of this performance possibly consulting with a particular school(s), and only gaining inspiration from the information that was shared.
To the right, a picture scroll of techniques from Kage ryū, with the top labeled “Shishi Funjin”. From the right, a page from a manual of Chūjō ryū, with descriptions for “Ko Rannyū”.
Whether the movements shown in the performance for each technique are the same in execution to the sources they come from or not, the fact that there is this connection between different kenjutsu ryūha is one of the reasons why Kyōhachi ryū is thought to have been real. At the very least, it can be thought that the essence of the techniques themselves, said to be drawn from Yoshitsune’s swordplay style, are inspirations for each kenjutsu ryūha.
CONCLUSION
Just by covering more tangible points such as weapons and fighting techniques, we get an idea of how much impact Minamoto no Yoshitsune, drawing the attention of many who became fans of his story. While his life history is fairly grounded, novel-like stories and live performanaces retelling about his past often present him and his abilities bigger than life, thus the large collection of weapons all claimed to be that very one he grew up with. As for sword techniques, martial arts schools hold their link to his legacy through just the few mentioned, and retain them as proof of the validity of Kyōhachi ryū. This concludes part 1 here. We’ll pick up with part 2 in the next article, which will cover topics including recorded strategies, and martial systems & battle skills that bear Yoshitsune’s namesake.
1) I have managed to find one picture online, but since it is from someone else’s social media account, I decline posting it here.
2) I’ve seen it reported as 18 cm, as well as about 24 cm. The difference in length could be that one is for the length of the blade alone (from tip to base, right before the tang), and the other measuring the entire sword length (including the tang).
3) It is estimated that Yoshitsune left Kurama Temple between the age 15 ~ 16.
4) This is ōdachi (大太刀) in Japanese, which is generally described as a sword much longer than a regular battlefield sword (ie. tachi) of that time period.
5) Depending on the source, the gang leader’s name varies. In some cases, such as Gikeiki, a name is not mentioned.
6) Animals are part of these techniques’ names, which seem to indication the type of movements that would be involved. Shishi Funjin has “lion”, Ko Rannyū has “tiger”, while Hichō no Kakeri has “flyig bird”.
When asked to name one thing a warrior would carry with them onto the battlefield during Japan’s warring periods, what would you say? I’m sure popular responses would be bow & arrow, spear, sword, and possibly rifle, depending on the time period. But what about the gunbai? Although it’s not viewed as a weapon to kill an opposing soldier, a gunbai holds a very high level of respect in Japan’s military history. In fact, it can be said that it embodies the idea of obtaining victory on a non-physical level.
In this post, we will discuss about what a gunbai is and its design. Along with this, we’ll explore what it represents physically, as well as the conceptual practices in regards to the success in military campaigns.
WHAT IS A GUNBAI?
A gunbai (軍配)¹ is categorized as a type of fan, with an alternative name being “uchiwa” (団扇). The full name for this is “gunbai-uchiwa” (軍配団扇) , or “war fan” in English. It is recorded that this tool came from China, and seen its start as an essential item for military purposes around the Muromachi period. A gunbai was symbolic as a sign of authority by those who wield it, which is generally the commander, a leader, or someone equivelant in term of strategy know-how. With a gunbai in hand, the one in charge directs the army’s movements and actions. However, it was more than just a tool for signaling, as there was a concept that went beyond this physical tool, where one learns to predict the conditions going into war, as well as the potnential outcome. Despite its physical appearance, the physical gunbai had a special place in the study of military strategy more than just “fanning” to keep a person cool.
To the left, an artwork of Takeda Shingen sitting with a black gunbai in the right hand. By Utagawa Kuniyoshi, from ukiyo-e.org. To the right, a screenshot of a referee monitoring a sumo match while holding a gunbai in the right hand. From Wikipedia.
Nowadays, antiquated war fans can be seen in museums, in the property of those who may have acquired it as an heirloom, or even purchasable at auctions . On another note, gunbai are widely seen in modern day sumo competitions, with the gyōji (行司, referee) using it in dictating the progression of a match, as well as to ward away evil spirits to ensure safe competition.
DESIGNS AND PRESENTATION
The structure and design of a gunbai follows a specific format. A common look is a rod around 2 ft long, with two broad planks attached on either side on the top half of the rod, and a long tassle(s) on the opposite end. The planks come in different shapes, usually roundish. A gunbai is made out of either metal and/or wood, and is painted or lacquered.
An image of a wooden gunbai. Note that the cords are wrapped around the planks when put in storage. From pixta.jp.
It is not unccommon for a gunbai to have different kanji (漢字, Chinese characters) or even esoteric writings such as bonji (梵字, Sankrit) written on them; the combination of these characters may carry significant, power-attuning meanings. There were those that may even possess diagrams that follow auspicious practices or systems. More on this later.
USAGE AND PRACTICES
On a fundamental level, a gunbai is used for commanding one’s army, such as making orders, dictating formations, etc. If you look at woodblock paintings, or even better, watch any programs that has a setting dated back to Japan’s warring periods, you’ll most likely see it in the hands of a commanding officer, while out on the battlefield or in a camp. It’s similar in use to another tool called the saihai (采配), which consisted of a baton with a bushy long hairs like a horsetail on one end, and a long tassel on the opposite end.
On a deeper, surreal level, it is connected to specific beliefs, including energy attuning, reading the weather, fortune predictions, discerning luck based on a particular days and directions, and understanding positions of the stars. While such practices are usually associated with particular priests or shamans, those specializing in military activities are also documented to have taken this serious as well. Also, Chinese-influenced concepts such Inyō Gogyō no setsu (陰陽五行説) and Hakke (八卦) were part of this unique study with the gunbai, for it was not unusual to have illustrations of the diagrams of said concepts drawn on one side of this war fan.
Such a vast level of metaphysical and spiritual practice was viewed as essential for the sake of victory. This wasn’t seen as strange, since the nation of Japan in the past was very superstitious on many topics.
DIFFERENT STYLES
As mentioned earlier, the concept of the “gunbai” goes beyond a mere tool, as it represented the study of dictating the outcome of a battle in one’s favor. This encompassed strategies from old Chinese military text, applicable control of battlefield movements, and auspicious practices to assist in one’s decision making. As a whole, this is coined “gunbai no jutsu” (軍配術), or “gunbai hyōhō” (軍配兵法). Those who study this are nicknamed “gunbaisha” (軍配者).
Here’s an illustration of a gunbai, with different diagrams used for fortune telling and reading possible (un)lucky days, which determines when and how long one would go out to war. From the 8th volume of Kunetsushu (訓閲集).
Below are a few examples of schools on utilizing gunbai in its strategy form:
Takeda gungaku (武田軍学)
Sankoku ryū gunbai (三極流軍配)
Iga Fuzan ryū hyōhō (伊賀風山兵法)
Many of these different schools tend to reference the source of this study being Minamoto no Yoshitsune’s legendary Tora no maki (虎の卷). Along with this, scholars use Takeda gungaku as a valuable research point, as comprehensive documentation regarding practices of gunbai as military study is made available publicly, such as Kōyō Gunkan (甲陽軍鑑). Much of Takeda gungaku’s acclamations is contributed to Yamamoto Kansuke’s knowledge, who is said to have been a brilliant strategist and warrior.
Statues at Kawanakajima Kōsen jōshi seki Kōen in Nagano City, Nagano Prefecture. These depict the clash between Uesugi Kenshin (right) and Takeda Shingen (left), where Shingen shielded himself with a metal gunbai against sword strikes. From Photo-ac.com.
Typically not seen as an instrument for physical combat, there is one interesting case. There is an iconic story that took place in 1561, where 2 rivaling warlords by the name of Takeda Shingen and Uesugi Kenshin were prepared to clash against one another in an ongoing battlefield campaign at Kawanakajima (present-day Nagano City, Nagano Prefecture). It is said that Shingen was at his camp, as his army were preparing to head out to the battlefield, when Kenshin rushed into the camp on horseback. Charging straight at his long time rival, Uesugi brandished his long sword and swung for the vulnerable Shingen, who in response cooly held up his metal gunbai and effortlessly blocked the attack. This exchange continued, for as Kenshin lashed with more sword strokes, Shingen held his ground and deflected them all with his gunbai. Things finally at a standstill, with Kenshin quickly departing from the camp just as he had entered. This story has been immortalized as an example of valor and martial expertise…but is this tale actually fictional? It is hard to verify, but what can be taken from this is the claimed sturdyness of a metal gunbai.
ENDING
We come to the close on this discussion on the gunbai. Researching the ins and outs of this, especially the fortune-telling concepts attached to its use in military-related purposes, is a dedicated study on its own. While a gunbai’s popular, physical form as a fan is what is usually presented, it’s important to remember that there is also the strategic concept that can stand alone as well.
1) Also said to use the kanji “軍敗”, although personally I’ve not come across this variation before.
This article can be viewed as an indirect “bonus” chapter of the Tenga Goken series. In part 1, I mentioned in note #4 about an extra sword on the same page of the listing of Tenga Goken in the documentation entitled Meikenden, but wasn’t part of the group. This lone sword is known as Kanze Masamune (観世正宗). In an attempt to give it some shine, this article will cover the history of this sword, from its maker, to its recorded timeline in the hands of renown family lines.
Here are a few of this sword’s official details below.
An image of the bare blade Kanze Masamune. From e-Museum.
Rank: National treasure Type: katana (uchigatana) Signature: not listed / modified Sword line: Sōshū Masamune Blade length: 73.6cm
Currently, Kanze Masamune is in collection of fine works at the Tokyo National Museum.
VALUE OF A MASAMUNE SWORD
In terms of Japanese swords, Kanze Masamune is categorized as a katana in today’s standards. In actuality, it is an uchigatana (打刀) according to the period it was created. This differs from the previous articles, as it is not a tachi (太刀) like the 5 swords of the Tenga Goken. In terms of status and design, this is a big deal, for tachi were considered a weapon bestowed on those warriors with a higher status. An uchigatana, on the other hand, was something most warriors could use. Despite the labeling, This doesn’t take away from the value a well-crafted uchigatana can possess; in fact, there were few lines of this that were sought after & commissioned to outfit certain warlords’ troops during Sengoku period, with one of them being the Muramasa-line of swords.
Focusing on Masamune, what type of swords were these, and who was the forefather of this style? The Masamune-line was established by Okazaki Masamune (岡崎正宗)¹, who was considered a talented swordsmith. This was around the Muromachi period, when power over control of Japan was sought after by powerful individuals, causing warlords and the like to engage in war with each other. Okazaki used different techniques from other smiths to make his swords high quality, durable, and visually appealling. It is said that his methods helped to reinvigorate craftmanship of Japanese swords by utilizing methods to craft otherwise high-quality swords, which drew many smiths to learn from him. Influential figures such as Oda Nobunaga praised Okazaki and his craftsmanship, and went as far as labeling him “best swordsmith of Japan”². Today, Okazaki is famously recognized as one of Japan’s greatest swordsmiths, with swords of the Masamune-line acclaimed as works of art.
Artwork entitled “Katana Kaji Okazaki Goro Masamune” (刀鍛冶岡崎五郎政宗), portraying Masamune Okazaki crafting a sword. From the series “Meiyo Shokunin Tsukushi no Uchi” (名誉職人盡之内). By Utagawa Hiroshige.
Okazaki is recorded to have made tachi, uchigatana (katana), and tantō. However, those that have survived to modern times are those deemed as katana, tantō, and wakizashi. More on this later.
In comparison to the other 5 swords of the Tenga Goken, there really aren’t any amazing stories regarding the Kanze; no tales of it’s omni-potent spiritual powers, no writings regarding how it was battle-tested with great (or tragic) results on the battlefield, no usage in religious rituals or practices. It can be said that, although it’s passed through the hands of prominent families of the ages and is considered a high-quality sword with exquisite craftsmanship, the Kanze is more or less just a sword…and a fine one at that.
KANZE’S TRAITS
Kanze is labeled as being of the Sōshūden³ line of fine swords. A highly reputable line, Masamune acquired many apprentices who would contribute to the fame of the Masamune-style.
Although it is deemed as one of these select Masamune-style swords, when and by whom Kanze was crafted by is unknown. The reason behind this is because it is an ōsuriagemumei (大磨上無銘), which refers to when a sword is shortened by having part of its tang cut off. Usually the maker’s inscription is on the part of the tang that is cut off, which is probably the same reason why the Kanze has none. With this being the case, could it be that it was once the length of a proper tachi? What was the reason behind it being shortened to the length of an uchigatana? As Japan headed into peaceful times brought in during the unification by the Tokugawa Shogunate in the Edo period, many battlefield-designed weapons were shortened to conform to the new, strict rules set by the ruling government. Long war swords known as tachi were targets of this, as many of them were shortened to lengths of the now-common katana, as well as the much shorter wakizashi⁴. For the Kanze, in place of an inscription on the tang are bonji (梵字, sansrit characters) on either side, a dragon, and a sword etched on it. It is thought that these were added after the sword’s length was shortened at a later date.
An interesting point about Kanze is a speculation about it having an alternate name, which is said to be “Mori Masamune” (森正宗). Rumors behind this name include that it was once the propery of a member from a specific Mori line (森家) in either Shinano or Tsuyama, or even owned by someone from the famous Mōri family (毛利家) known for their many merits in battles during the 1500s. While attempts to uncover this were made to verify the name claim, no solid proof has yet to be uncovered.
PIONEERS IN THE NOH WORLD
The name “Kanze” is tied to Nōraku no Kanze Sachika. Kanze was a family line during the Muromachi period who specialized in Yamato sarugaku (大和猿楽), a style of theatrical performance believed to be the roots for today’s Noh theatre. Elevating it from a simple public performance during festivals at temples to an in-house entertainment the elite sought after, this family is considered the “superstars” in the Noh world. The name “Sachiku” was first used by the 7th successor, which in turn became a title inherited by following successors.
Illustrations of various Nōraku (Noh) performances. From “Nōraku Zue – Zenben jō” (能樂圖繪 前編 上), which is part of the 5-volumn series “Nōraku Zue”. By Tsukioka Kōgyo.
It is thought that the sword came into the hands of the Kanze family through Ashikaga Yoshimitsu, the 3rd shogun during the Muromachi Bakufu. This is around the time of when Kanami (観阿弥), or possibly his grandson Zeami (世阿弥), were active, and gained favor from the shogun to the point one or the other was rewarded for their talented performances.
Entertainers of Yamato sarugaku such as the Kanze family fell into a unique position in society, as their dance, storytelling, and the like was considered mystical and captivating. It became natural for their names to reach the ears of powerful individuals, as it became a status to watch & appreciate (and in some cases, to study) their artistic craft. As an example, Oda Nobunaga showed favor to Kanze Nagatoshi (観世長俊) and his son, Kanze Motoyori (元頼). It went as far as where Nobunaga granted Motoyori a shuinjo (朱印状), which is a special decree allowing him safe passage into Nobunaga’s territories.
Kanze Sōsetsu (観世宗節), the 7th head of this illustrious family, didn’t have the same luck. It appears that Sōsetsu, accompanied by his grandson Kuroyuki, struggled with gaining favor from land owners, warlords, and aristocrats. After some hardship, he managed to become an acquaintance of Tokugawa Ieyasu in the late 1500s, which from there he started receiving support. Some years later, the sword was offered as a gift, and became a treasure of the Tokugawa family. It is speculated that Sōsetsu, or possibly Kuroyuki when he became the 9th head of the Kanze family, had done so.
IN THE HANDS OF THE TOKUGAWA
In 1616, the 2nd Tokugawa shogun Tokugawa Hidetada allowed Honda Tadatoki, one of Ieyasu’s faithful and successful retainers, to marry his daughter Senhime. As a wedding gift, Kanze was also given to Tadatoki. However, 10 years later, Tadatoki passed away, which in turn had the sword returned back to the Tokugawa family. After regaining possession of the sword, it was held onto for several years before it was given to Matsudaira Mitsunaga on the day of his coming of age (becoming an adult) in 1629.
There was an occassion around 1663 when Ōmura Jizaemon Kaboku, who worked for the Matsudaira family from Echigo Takada Domain, was given the opportunity to inspect Kanze, along with other highly valued swords such as Dōjigiri Yasutsuna. Known for his profession as a doctor, he was also a sword maker. With this background, he was able to write detailed descriptions in a reference book called “Kentō Hihō” (剣刀秘宝).
An image of a type of hankin, a currency made out of gold. From Wikipedia.
Sometime in 1663, Mitsunaga would give Kanze to Tokugawa Iemitsu as a gift. In return, Iemitsu gave Mitsunaga around 400 special rectangle-shaped gold coins called “hankin” (判金), a currency used from the Edo period to the Meiji period. From this point on, Kanze would remain in the collection of the Tokugawa Shogunate as it was passed down from one sibling or generation to another. This continued up until the late 1800s, where it’s believed that the 15th Shogun Tokugawa Yoshinobu gave this sword to Prince Arisugawa Taruhito (有栖川宮熾仁親王)⁵. Being the 9th head of one of four prestigious family branches eligible to ascend the Imperial throne, Taruhito had an illustrious career as a military man of the Imperial army. At some point later, it is said that Kanze would be inherited by the Takamatsu-no-miya, a branch of the Imperial family⁶.
A PIECE OF A MUSEUM
Kanze would eventually be purchased by the “Bunkazai Hogo Iinkai” (文化財保護委員会, National Commission for Protection of Cultural Properties) in 1957. In 1979, it was deemed as a national treasure. A few years later, in May of 1961, Kanze was up for display in a special exhibit called “Masamune to sono Ichimon”, held at Ginza Matsuya. Prince Nobuhito of the Takamatsu-no-miya, the family whom had this sword last, went to attend the exhibition. When Prince Nobuhito happened to see Kanze, he spoke good about it, as if he was reunited with an old acquaintance.
From 1961 onward, Kanze is in the safe keeping amongst the collection of the Tokyo National Museum, where it is up for display.
ENDING
Kanze Masamune does not have an elaborate back story like those of the Tenga Goken. This is not unusual, for there are numerous swords in existence, both old and new, that were crafted for fulfilling tangible purposes, such as being works of art. Despite that, this sword is a product of the renown Masamune-style of craftsmanship, and was evaluated to be of quality wothry to grace the same page as the 5 great swords of Japan.
The page in the Meikenden (left) listing the 5 swords of the Tenga Goken (red dot above each one). To the far left of these is Kanze Masamune, indicated by the single red line.
1) Also known as “Gorō Nyūdo Masamune” (五郎入道正宗)
2) Read as “Tenka ichi no tōkō” (天下一の刀工) in Japanese
3) Sōshuuden means the smithing methods from notable swordsmiths from the eastern area in Japan known as Sōshū (相州), or also called Sagami-no-kuni (相模国). This area is present-day Kanagawa Prefecture.
4) Wakizashi are longer than tantō, but shorter than katana
5) While the idea of the Imperial line being of a single family is not far-fetched, in truth successors are occassionally chosen from specific family lineages that were established as parallel lines. These family lines are knonw as seshu shinnoke (世襲親王家). These four families are the following:
Arisugawa-no-miya (Taruhito’s family line)
Fushimi-no-miya
Katsura-no-miya
Kanin-no-miya
6) Takamatsu-no-miya was the new name for the Arisugawa-no-miya branch in early 1900s, after no male heirs were produced
Today we will look at the last sword from the Tenga Goken, which is named Ōdenta Mitsuyo (大典太光世). Like the other swords in this prestigious category, it has its own fair share of claims and stories that elevate it to a level of excellency, with plenty of auspicious beliefs behind it. To start, let’s examine its details.
Image of the Ōdenta Mitsuyo, just the blade itself with no swrd handle or sheath. From the website “Touken World“.
Status: national treasure
Maker: Mitsuyo
Signature: Mitsuyo-saku (crafted by Mitsuyo)
Blade length: 66 cm
Blade curve: 2.7 cm
Base of the blade: 3.5 cm
Blade tip: 2.5 cm
The Ōdenta is deemed as a national treasure of Japan. Through an acculmination of stories attached to it, this sword has qualities similar to the other swords of the Tenga Goken. For example, at an early time its worth was understood, and was in the possession of elite individuals. On top of this, it fell into the safekeep of one prestigious family exclusively for many centuries, whom valued it on the level of a lucky charm. This attention to its worth is based on certain factors over the course of history. Unlike the others, the Ōdenta Mitsuyo was actually crafted as a pair to another sword, which makes it unique in the Tenga Goken. These and more will be explored throughout this article.
To this day, the Ōdenta Mitsuyo is part of the remaining collection of the Maeda family, who have held onto this sword the longest.
MITSUYO THE MIIKE SWORDSMITH
Ōdenta Mitsuyo, or Ōdenta for short from here on forward, was crafted by a swordsmith known as Mitsuyo. Living around late Heian period, Mitsuyo resided in Miike, Chikugo Country. Based on his geography, he was part of the Miike smith group, who were respected sword makers during the Heian period. Mitsuyo was known under other titles, including the nickname “Denta”¹, and a Buddhist name generally pronounced as “Genshin” (元真). Speaking of which, this Denta nickname was one that was passed down in Mitsuyo’s family line, but each iteration used different kanji. For example Mitsuyo is recorded to be 1st generation, and used the kanji “典太”. Other use cases includes “傳太”,The 2nd generation used “伝多”, the 3rd generation used “伝田”. Due to this, it is not unusual to see Ōdenta written with any of those versions of those kanji both in documents and online.
Regarding his works, Mitsuyo is recognized as crafting about 3 swords that are in existence today. This doesn’t mean these are all that he made, but they are the ones in which historians can give direct credit to. Interestingly, 2 of those swords were paired as “sibling” swords. The longest of the 2 is called “Ōdenta” (大典太), and the shorter one is called “Kodenta” (小典太)². The meaning of both names are very simple, as Ōdenta can be read as “Big Denta”, while kodenta can be read as “Little Denta”. Why were they named as so? There are some speculations, such as the Ōdenta having a larger curve than the Kodenta, as well as following the same naming convention of adding “Ō” (大) at the front like other swords at that time such as Ōkanehira (大包平).
If you haven’t guessed, the names Ōdenta and Kodenta were inspired from Mitsuyo’s nickname. While popularly known as “Ōdenta”, the other name used to identify this sword is “Miike Ōdenta Mitsuyo” (三池典太光世).
IN THE HANDS OF POWERFUL FIGURES
Like with most swords that were valued as exquite treasures, the Ashikaga family gained possession of Ōdenta³. There is no specific details as to when and how they acquired it, except for a rumor (more on this in another section below). Later, the 15th Ashikaga shogun, Ashikaga Yoshiaki (足利義昭) presented it, along with 2 other swords, Onimaru Kunitsuna and Futatsumei Norimune, to Toyotomi Hideyoshi. Hideyoshi was awarded many things from elite individuals, but not necessarily did he keep them. As mentioned in a previous article, the Onimaru was one of such items he didn’t keep close by within his possession due to negative superstition. However, in the case of the Ōdenta, Hideyoshi kept it within his family line, even past his own death. While it did stay in the possession of the Toyotomi family until their defeat to Tokugawa Ieyasu and the Eastern force, eventually it was given to Maeda Toshiie (前田利家) of the prestigious Maeda family of Kaga Domain. This parting wasn’t a mere distribution in the form of a gift, but more of cementing an ongoing association between the Ōdenta and Toshiie, for there were several incidents between the two, with the following being the first.
One day, a sickly Toyotomi Hideyoshi conversed with a few of his loyal retainers who had gathered at Ōsaka Castle, including Maeda Toshiie. He told them a spooky tale that took place late night in the castle, while walking through the hallway of the Senjojiki (千畳敷, a large structure with many rooms famed for having around 1000 tatatmi mats). Hideyoshi heard someone was in front of him, but couldn’t see who it was. He motioned to draw his sword as he shouted for that person to reveal themself, but after a few moments, he quickly withdrew, worried that there was something haunting the hallway.
An artwork depicting Maeda Toshiie. Artist is unknown. From Wikipedia.
After hearing this tale, Toshiie refuted it, saying that such a thing was silly. In fact, he was bold enough to say he was willing to go and see if there was truly something down there. To test his conviction, he was instructed to retrieve a gunsen (軍扇), or a commander’s war fan, that was placed further down in the passageway. In a move to ensure his vassal’s safety, Hideyoshi handed the Ōdenta to Toshiie as an aid in his task. With this legendary sword hanging on his waist, he traveled down into the passageway, and fulfilled his task with nothing out of the ordinary happening.
After this incident, it seemed like Toshiie took a liking to the Ōdenta. There would be 3 more interactions with this great sword before he acquired full ownership. Taking its existence seriously, Toshiie kept it within his family’s own personal collection. In fact, he regarded it as a special treasure within the Maeda family line out of the many items they’ve collected, alongside two other acquired weapons crafted by Sanjō Munechika, which are a shorter sword and the acclaimed naginata of Shizuka Gozen⁴.
KEEPSAKE OF THE MAEDA FAMILY
Before going on, it’s worth mentioning that much of the Ōdenta’s story comes from the Maeda family. Out of all its owners, the Maeda have the most interaction with it. Other sources include “Kyōhō Meibutsucho” (享保名物帳), along with more modern publications such as “Tōkendan” (刀剣談) and “Karakizuihitsu” (嘉良喜隨筆).
It is said that Toshiie held high value of the Ōdenta. After his death a year later in 1599, it remained in the Maeda family as a memento to him. Years later, in 1669, a representative of the Maeda family made a request to the reputable sword evaluator Honami Kōho (本阿弥光甫) to have new fittings made for the Ōdenta to uplift its appearance. The style of fittings requested was the Onimaru-koshirae (鬼丸拵), which consisted of brownish color hide wrapped entwined with golden color thread wrappings, and a swordguard painted black. Kōho took on the request and did just so. Along with this, he changed the signia on the swords’ habaki and menuki from the kirimon (桐紋)⁵ motif to the Maeda family’s umebachimon (梅鉢紋) motif.
An image of the umebachimon, the family crest of the Maeda
An interesting practice of the Maeda family was using the Ōdenta as a mamorigatana (守刀), or guardian sword in English. Introduced by Toshiie himself, there are several cases where he placed the sword next to family members as a way to heal or bestow good fortune on them. This is primarily due to the belief that this very sword had some form of divine power. As an example, Maeda Tsunanori had the Ōdenta designated as a guardian sword for his 3rd son named Hisamaru, born in 1689. This child was the product between him and his conbuine, Mirui (美類), or popularly known as Horinin (法林院). Unfortunately, Hisamaru died later within the same year.
As a whole, the Maeda family fully trusted in the spiritual powers of the Ōdenta. It should be mentioned that this practice wasn’t unusual in Japan, considering how superstition played a significant role culturaly. Also, this special level of trust wasn’t solely reserved for Ōdenta; the Maeda family had other treasures they believed to have strong spiritual powers as well, and utilized them in the same fashion⁶.
TIME’S CHANGED, BUT CLASSIC SWORD REMAINS
Over the generations, the Maeda family had amassed a great number of swords. The count was about 36. This was following a tradition of sword-collecting, which was started by Maeda Toshiie. However, it just so happened that the 15th head, Maeda Toshinari (前田利為), had no interest in this tradition. Being the early 1900s, the old ways of samurai and swords were a thing of the past, while society was moving progressively towards business and commerce. Instead, Toshinari was more interested in establishing a literature foundation. To acquire funding for this, he had 33 swords from their collection sold. Surprisingly, only 3 swords were kept, which were the Tomitagyo (富田郷), Tarōsaku Masamune (太郎作正宗), and Ōdenta.
Japan was rapidly modernizing, yet some old rules still held. The Maeda family continued to hold on to their high status earned centuries ago since Toshiie was a daimyo, and still had a level of influence. July 8th of 1910, the Meiji Emperor took a royal visit to the Maeda’s former mansion, Marquis of Maeda (前田侯爵邸, Maeda Kōshakutei ) in Tokyo. During this royal visit, several of their aniquated treasures were presented for their visitor’s delight. This included the Ōdenta, amongst other swords. The Emperor took great pleasure in seeing this famous sword, for despite the change in times, there was still an appreciation in classical swords.
Pics of Marquis of Maeda (前田侯爵邸), former estate of the Maeda family. From Photo-AC.
Its value would finally get its recognition on a national level, for the Ōdenta was appointed as an important cultural asset in June 28th of 1956. On February 19th of the following year, it was then deemed as a national treasure. While it has been elevated to such a prestigious level of worth, the Ōdenta remains in the safe keeping of the Maeda family, as it is kept in the Maeda Kutokukai Foundation (前田育徳会, Maeda Kutokukai).
WONDERS OF ŌDENTA
The following are accounts regarding the Ōdenta. While the main source can be considered documentations from the Maeda family, there are others that kept detailed records on this acclaimed sword. This includes the Toyotomi family, and the Honami family.
The follow pages are from 2 resources. To the left, a page from “Maeda-ke Meibutsu narabi ni Osashiryo Ongatana wakizashi” (前田家名物並御指料御刀脇指) about Ōdenta, including when it received Onimaru koshirae by Honami Kōho. To the right, a page from the 5th volume of “Kaga-han Shiryō” (加賀藩史料 第5編), which mentions certain key details about Ōdenta being used as a guardian sword in different occasions.
#1 PROPERTY OF KUSUNOKI
It is claimed by the Maeda family that Ōdenta was once owned by Kusunoki Masashige, one of Japan’s legendary warriors and highly decorated military strategist. Active during the early 1300s in the Nanbokucho period, Masanari took part in warfare as a large supporter of Emperor Godaigo, assisting in successful battles including those against the opposing Ashikaga shogunate. Unfortunately, he met his defeat at the battle of Minatogawa by the Ashikaga and their allies in 1336. Outmatched, he was killed within the same year.
Apparently, Masashige had Ōdenta in his possession, although it is not explained if it was with him during his last battle, or if it was in his castle. It is thought that from his death is when the Ashikaga were able to obtain the sword. There appears to be no other source other than what is documented by the Maeda family on this, making it hard to validate this as truth.
#2: TAMESHIGIRI
On August 19th of 1792, a tameshigiri event took place at Kozukahara prison in Senju, Edo (present day Arakawa Ward, Tōkyō)⁷. The tameshigiri was conducted on criminals sentenced to death, which was used as an opportunity to also pressure test specific swords’ sharpness and durability. Ōdenta was one of these swords⁸, which was tasked to the well-versed sword tester by the name of Yamada Asaemon⁹. Having a good number of dead criminals’ bodies, Asaemon swung Ōdenta in 4 different cutting scenarios, with the last one testing its cutting strength on 3 bodies.
It is reported that the Ōdenta did fairly well in the first 3 cutting tests, which included cutting through a torso, stomach, and chest. The 4th test didn’t go as expected, for against 3 bodies piled on the ground, the Ōdenta was only able to cut through the top 2, but got stuck on the 3rd body’s pelvis bone.
#3 THE 3 “BORROWS”
Previously, it was stated that 3 other incidents took place before Toshiie received Ōdenta from Hideyoshi. While the first interaction for Toshiie was from having it lent to him, these next three were from him and his family requesting to borrow the sword for the sake of saving certain relatives. In these 3 cases, the Ōdenta wasn’t used to physically cut down would-be assailants, but to ward off “illnesses” that haunted members of the Maeda family at different times.
・Gōhime’s unknonw illness
In 1574, Maeda Toshiie’s 4th daughter, Gōhime, was taken in as Hideyoshi Toyotomi’s adopted daughter. With her status, she was able to marry Ukita Hideie, a young lord of a prominent family from Bizen Country (present day southeastern part of Okayama Prefecture).
At one point during her period of giving child birth, Gōhime’s health deteriorated to the point where she became sickly. After evaluating her condition, Hideie was informed that she was being cursed by an evil fox spirit. The help of priests from an Inari Shrine, where fox spirits are worshipped, was seeked to exorcise this evil fox spirit, but were not able to remove this ailment.
News of her condition reached Toyotomi all the way in Osaka. Infuriated, Toyotomi made a decree that all foxes in Japan must be hunted and eliminated if there was no means to rid this evil fox spirit. He also had a message written and sent to these Inari Shrines.
It is rumored that to resolve Gōhime’s ordeal, Toshiie borrowed Ōdenta and had it delivered to her residence in Bizen Country¹⁰. It was kept in a room next to where she was bedridden. After a few days, she miraculously recovered from her poor condition.
・Maahime’s grave illness
The second case where Toshiie borrowed the Ōdenta was when his 3rd daughter, Maahime¹¹, was ill. At the time, Maahime was bewedded to a court noble named Madenokouji Atsufusa (万里小路 充房). It is said that Toshiie received permission to borrow the Ōdenta and had it delivered to his sick daughter, where it was placed beside her pillow with hopes that it would heal her in the same way Gōhime was saved.
Unfortunately, the Ōdenta didn’t demonstrate the same miraculous power, for Maahime didn’t get better and passed away. Having failed, Toshiie returned the sword back to the Toyotomi family¹².
・ Treating the Shogun’s daughter’s illness
The 3rd case involved Toshitsune, the 3rd successor of the Maeda family. Toshitsune’s wife, Tamahime, was diagnosed as having an unusual illness, which, to some, was caused by a vile aura. Around this time, the Ōdenta was property of the Tokugawa shogunate, due to Tokugawa Ieyasu’s success in defeating the Toyotomi family and confiscating their possessions. It also so happened that Tamahime was the daughter of the 2nd generation Tokugawa shogunate, Tokugawa Hidetada. With this connection, Toshitsune was able to get permission to borrow the Ōdenta and cleanse Tamahime of this bad aura by keeping it by her bedside. In record time, she was cured.
After this case, the Maeda family were allowed to keep the Ōdenta due to their frequent requests to borrow it.
#4: SCARING THE CROWS AWAY
There’s another story of the Ōdenta’s acclaimed spiritual properties. In 1583, Toshiie was given the responsibility of managing Hideyoshi’s recently acquired Kanazawa castle in Kaga Country. At some point over the years, this castle had a reputation of attracting crows, which would perch on rooftops. What attracted these crows was not known, nor was a viable solution to drive them away discovered.
In around 1601, Maeda Toshitsune was allowed to bring the Ōdenta into safekeeping within Kanazawa Castle’s storage vault known as Takigi no Maru (薪の丸). In the same year, he also acquired Shizuka Gozen’s naginata through marraige with Tokugawa Hidetada’s daughter, Tamahime. Viewed as an equally valuable piece, this naginata was also kept within the same storage vault. After both treasured weapons were placed there, the crows suddenly stopped perching on top of the castle. It is thought that the Ōdenta (and in some circles of critics, Shizuka Gozen’s naginata) had some special power within it to drive the crows away. Through this episode, Kanazawa castle gained the nickname:
“烏とまらずの蔵”
Which translates to “vault where no crows land on”¹³.
Is this just a case of coincidence? No one can say for sure.
ENDING
Here we come to an end with the history and stories about the Odenta. While there isn’t any real concrete info on it being used on the battlefield, it is amazing to see how individuals like the Maeda family placed great fate in a sword to provide luck, grant safety and cure any illnesses. Whether the newest generation have the same fate or not, it doesn’t seem like they will be parting from the Odenta any time soon. This also closes out the series on the Tenga Goken.
1) It can also pronounced as “Tenta”. This includes all other versions of this nickname, as well as the paired swords (Ōtenta and Kotenta)…although popular way is with the “d” sound.
2) In this case, they are not daisho (大小, long sword and short sword), as both swords are considered long swords.
3) What ever happened to the Kodenta? how did it get separated from its bigger sibling? Did it truly exist? There is one rumor that the Maeda family are in possession of it, possibly acquiring it at a later date. However, this has yet to be proven, as it is not in their records of swords they’ve collected over the centuries.
4) This is claimed by the Maeda family, but not necessarily proven. Also, there are others that claim to have the naginata used by Shizuka Gozen as well.
5) While the kirimon was used by the Imperial family, Take note that there were other versions of it, which were used by other powerful families such as the Ashikaga and the Toyotomi. While not specific, it’s possible that the version of this kirimon belonged to either the Ashikaga or the Toyotomi.
6) An example of this involves Shizuka Gozen’s naginata, which was kept in women’s chambers of the Maeda’s home in Kaga Domain. The belief here is that it would bestow luck and protection due to its association with a famous female warrior.
7) Around this time, Kozukahara prison became part of Senjushuku, which was an execution ground controlled by the Tokugawa Shogunate.
8) The term for this is “gotameshi goyō” (御様御用). This also means “executioner”, which was also his appointed profession at the prison.
9) In the actual records of tameshigiri accounts, it didn’t mention this sword by the usual “Ōdenta” title. Instead, there was “Miike Gotō” (三池御刀, the renown sword from Miike) written there. This was possibly a shorthand, as it’s also addressed with “Miike” in its title.
10) There is another version written by Honami Kōzan. In it is stated that Shizuka Gozen’s naginata was used to heal Gōhime, for Toshiie was not able to get permission from Hideyoshi to borrow the Ōdenta.
11) Another commonly used formal title by her in her teens onward was “Kaga-dono”, which translates to something like “Madame Kaga”. However, we can consider this nickname passed down to other women within the Maeda family over the gnerations, for Maahime wasn’t the only one recorded to have used it. This may have been her distinguished title from around her mid-late teens.
12) It seems that there is a discrepency with the recording of this event, raising questions as to whether this even happened while Toyotomi Hideyoshi was still alive, and if Maeda Toshiie truly requested to borrow Ōdenta directly from him. In the end, it appears that Maahime died in 1605, which is over a decade after the passing of Hideyoshi. From a surviving document, it’s recorded that Ōdenta was still in the possession of the Toyotomi family even after Hideyoshi’s death, so it is thought that Toshiie got permission from some member of the Toyotomi household.
13) There has been a bit of back & forth in regards to how to properly read this. It has to do with whether the 1st kanji in the nickname is “鳥” (bird) or “烏” (crow). The difference between the 2 is there is one extra horizontal line in the bird kanji. Some researchers who reviewed the original documentation thought that the kanji in question had that one extra line, thus it was supposed to be read as “bird”. However, there are those researchers who believe that it’s actually the crow kanji , reasoning that it fits better the narration, and that there may have been a deviation in how it was written, causing an error. It is not unusual for such errors to appear in old documents, making this speculation feasible. For the most part, there is more of a lean towards the idea that this statement uses the crow kanji.
Over the generations, there has been many titles used to represent swordsmanship in Japan. Some terms are used to define sword fighting, while others may be specific to a particular approach to using a sword in combat. Then there are those that are era-specific, as well as few that are unique labels designed for a type of sword.
Here’s a comprehensive list of labels used to indicate swordsmanship throughout the history of Japan, in no particular order. The descriptions for each are not just from an online dictionary, but also are based on my understanding through encountering them from my martial arts studies, research projects, linguistic interpretations, and so on.
Kenjutsu (剣術) the most commonly known label today, as well as widely used both in Japan and around the world. It is a standard name for “sword techniques”, “swordplay”, and “sword art”. While almost everyone will use this term to refer to Japanese swordfighting, this doesn’t mean that it is the oldest, nor the first term used. When you use the term kenjutsu, most will associate it to the katana, but fundamentally this term refers to all types of bladed weapons. Also note that the katana became the standard used from the Edo period onward, as it originated from the uchigatana (打刀).
Why “kenjutsu”? Looking at it from a linguist viewpoint, the word “ken” (剣) generally inplies a double-edged sword. The origin of this name is thought to come from ancient times, and stems from Chinese influences that had played a large role in the development of Japan. In China, single-edged swords were identified by the kanji “刀”, while double-edged swords were identified by the kanji “剣”. While earlier discoveries from researchers point out that Japan did use double-edged swords in their infancy, the term kenjutsu was eventually used indiscrimanently as time went on, which is even more evident when single-edged swords became the norm for Japanese warriors.
It should be noted that attempts were made to “correct” this by those who wanted to properly define this evolution with the preferred “刀” kanji during the Edo period. However, in the end, they failed to sway the majority to give up the use of “剣”, thus why kenjutsu (剣術) remains as a mainstay even today.
Gekitō (撃刀) A label I’ve just recently come across, it is said to be very old, and one of the earliest words to describe sword fighting. From what I am able to gather, this term was found in the “Nihon Shoki” (日本書紀), one of Japan’s oldest texts on classical Japanese history completed in the year 720 during the Nara period.
Can this really be stated as a term for swordsmanship? On one hand, this could be the case considering how old the word is, and how many unique words & dialects existed in the past when Japan was not unified. On the other hand, this may have been a generic label used to describe fighting with a sword at that time, before military families, strategists, and martial experts alike made strives to establish a more uniformed methodology. In any event, gekitō is not a word used to describe swordsmanship in this form nowadays.
Kenpō (剣法) This term is very similar to kenjutsu. At times, it may be used interchangably on a general, definition level. While I can’t say which one came first, there is evidence of kenpō being used as early as the Heian period (794 – 1185). While it tends to have the same meaning as kenjutsu in most usages, some may use it to refer to a more deeper, tactical approach to understanding sword methodology.
As an example, the text “Kenpō Hiketsu” (剣法秘訣) is considered a rare, classical documentation on the topic of sword fighting. In it are many tips, advices, and insight on topics such as taking advantage of certain aspects of a sword, certain scenarios when facing off against an opponent of different sizes, how to step, thrusting vs striking, using kiai (気合, spirited shouting), and so on. This is different from how kenjutsu is interpreted, which is normally for actual sword techniques that involve cutting, thrusting, and blocking. At the end of the day, how kenpō is interpreted in its entirety is still based on the martial system.
Kendō (剣道) the modern adaptation of Japanese swordplay, so to speak. It represents a new vision and direction to preserving Japanese sword fighting that came into fruition around the mid-late 1800s. A far departure from wielding a live blade and fighing on a battlefield or engaging with an opponent in mortal combat, practicioners of kendō participate in competitive matches with split bamboo swords called a shinai (竹刀), while for solo practices a wooden oak sword called bokken (木剣)¹ is an option.
The term kendō does more than signify sword fighting; it represents a departure from the old ways of training to kill, and gives way to a more straight forward, physically-intensive approach that conditions one’s physical body through rigourous training, steeling the mental, and tempering the spirit. The results can be seen in competitive matches held all over the world. Highlights of this system includes a large emphasis on thrusting techniques, and quick strikes to the upper body. For participants to stay safe, they wear bōgu (防具), or protective gear, which includes a head gear, chest protection, and wrist guards. Of course, these vastly differ from more traditionally-focused schools, from the design of the sword, types of cuts, areas on the body that can be targeted, and overall strategies.
One can say that that kendō directly has its roots in classical swordfighting, which is true for the most part. For the sake of argument, it is an evolved form of Japanese swordfighting for modern times. Kendō does originate from a previous system called gekiken, which represented a much more aggressive approach similar to real fighting. More on this below.
Gekiken/Gekken (擊剣) This is considered the predecessor of kendō. Developed around mid Edo period, gekiken came around the time when martial artists needed a means to keep their fighting edge alive due to no more wars, as well a safer means to train 1-on-1 rigorously without killing each other. This also developed into a means for different schools to challenge and competitively engage without any reprocussions of starting a feud. Of course, this assumption can be superficial at times.
For starters, shinken (真剣, live steel swords) were not used. Instead, shinai were used for engagements, which is the same as in kendō. However, bokken were also used by some groups; while less dangerous than metal swords, a person could still suffer severe injuries from heavy strikes by a bokken…and in the worst case scenario, be killed. Next are the protective gear associated with gekiken. Unlike kendō, practitioners would don more pieces of these when participating in gekiken, which included a head gear, chest protection, wrist guards, and shin guards. This is following the common attack areas taught in kenjutsu of old. Protective gear helped to keep those safe even when using bokken. However, some groups raised the stakes and disregarded protective gear, with the idea that those skilled enough would fair well in a more realistic engagement. For those with proper training and good self control, then doing gekiken with no protective gear isn’t impossible.
Another point that separates gekiken from kendō is that grappling was allowed. In fact, it was ok to discard one’s weapon and wrestle one’s opponent to the ground if it meant securing victory.
Hyōhō/Heihō (兵法) This is a label that can be pronounced in two ways. Some will argue that “hyōhō” is the correct, and classically accurate, pronunciation, but this is hard to prove as factual. In any case, this label is in a unique place because it’s not only reserved for sword play, but military strategies at a whole.
The kanji used for either terms come from the Chinese use of them in ancient times on the same topic regarding strategies for warfare. Around the Muromachi/Sengoku period, and especially during the early Edo period, the label was being used to represent a knowledge of sword fighting. If we look at this from a larger perspective, this label as used by schools specializing in the sword still focused on a wide level of strategy for all types of combative situations…with the sword being at the center. It can also be said that a greater symbolism and status accompanied the sword, putting it on a high pedastel by sword teachers for the ruling government’s army, as well as aristocrats from samurai families. Thus, placing an emphasis to having the sword as a staple for those who wanted to learn anything related to fighting.
This label is still in use primarily by classical schools that specialize in sword fighting, such as Shinkage ryū.
Heijutsu (兵術) Another variation of “heihō” (hyōhō). Personally, I’ve only came across this in very few occasions. From my understanding, it’s used similar to heihō (hyōhō), as it points toward methods with the sword used for combative situations.
Kodachijutsu (小太刀) This term is used for fighting with a shorter sword, generally geared towards the actual kodachi (小太刀). In the past, swords were categorized by the length of the blade. Since warriors carried a long-short sword set, the longer sword was called “tachi” or “uchigatana”, while the shorter sword was identified as “kodachi” or “wakizashi”.
Before Edo period, there were very few actual styles that documented techniques and strategies specifically for the kodachi. However, this changed later in the Edo period, for a systematic structuring became more prevalent for the kodachi, along with other types of shorter blades. In fact, some schools started pairing longer weapons, such as the naginata, with shorter swords and knives as secondary weapons.
Tōhō (刀法) This term tends to signify a more “deeper” level of Japanese sword fighting, similar to kenpō. Instead of just mere techniques of cutting, it could be viewed that, in the past, this term also covered a wider range of skills, tricks, and strategies similar to heihō. This is based on each school’s methodology, of course.
The origin of this label stems from its use in China, where it stood for swordplay (i.e. how to use a sword). In Japan, there are cases that indicate this label being used in the past. The biggest one being Kyōhachi ryū (京八流), a system accredited to individuals such as Kiichi Hōgen (鬼一法眼)². As one would guess, it is liken to the term tōjutsu (see further below), as it too referred to swords with a single edge.
As mentioned, this is an older term that is not used as a general label for sword fighting nowadays. However, organizations like the Nihon Battōdō Renmei (日本抜刀道連盟), and Zen Nihon Iaidō Tōhō (全日本居合道刀法) are those few where tōhō is activily used.
Tachisabaki (太刀捌き) A term that is much older, and not commonly heard. Its usage is the same as tōhō in the past, where it relates to the overall methodology of utilizing a sword. Disecting this term, “tachi” is the older term used for the iconic Japanese sword, while “sabaki” is a term that, based on context, points to overcoming a situation through advantageous means.
Tōjutsu (刀術) Similar to kenjutsu, this is a label that stands for “sword techniques”. Interestingly enough, there was a push for this to be the new word used universally, as the kanji better represents the actual sword type used in Japan. It is said that during Japan’s infancy, different types of swords were used, such as single-edge and double-edge. After several generations, around the Heian period, swords that were both single-edge and had a curve began to take shape. By around late Sengoku period, and into the early half of the Edo period, many sword-centric martial schools were established, with most of them styling their curriculums around the sword type that is now recognized as the katana. It’s around this era where, for the sake of pride in Japan and all things that are part of its culture, that some individuals initiated a change for Japanese sword fighting to be labeled as “tōjutsu” instead of the generic term “kenjutsu”.
To better understand this is to refer to the kanji “tō” (刀) and learn of its usage. Based on its origin, this kanji represents a single-edge blade, which can be implied to a wide range of weapons of like design with no limit to shape or size. Many sword types throughout Japanese history also incorporate this kanji in its name, such as tachi (太刀), kodachi (小太刀), uchigatana (打刀), nodachi (野太刀), and so on³. As these were implements of war, and were taught from instructions from tried-and-true experiences, the idea was to stop using the term “kenjutsu” (剣術) and properly label Japanese methodology of sword techniques using the kanji that depicted this.
Today, the term “tōjutsu” can be viewed as a specialty word, for despite the push for change, it never replaced the widely-known “kenjutsu” label. Those who train in more classical martial styles, or reference Edo-written (as well as older) documentations, have a more likely chance of hearing this term.
Tachijutsu (太刀術)
During the majority of Japan’s warring periods before the inevitable unification, the tachi was the representative of Japan’s standard sword type. It was also the precursor of the katana, but not necessarily in size and design, but more in terms of status. Just as the katana was reserved for the samurai family and their retainers during the Edo period, the tachi was allowed to be used by those from military families who held high ranks or leadership positions such as “commander”.
A pic of a tachi. From Wikipedia.
The qualities of the tachi that stand out are its long length, more elaborate curve in the blade, the noticeable bend in the sword handle, and the adornments/fittings that make it a sword suitable to be slung on the belt. These qualities are very different than the popular katana, to the point where the methodology of using the tachi veers it away from standard sword techniques, although not entirely on a fundamental level. For example, the tachi is said to be more advantageous while on horseback due to its large curvature, meaning it was usually swung one-handedly. It is due to these differences that gave birth to the term “tachijutsu”. Yet, truth be told this is not a proper term, as it wasn’t used when the tachi was the standard sword of choice. One can say that this term came later during the Edo period, when certain martial artists, in an effort to retain those unique techniques, coined the term.
The use of “tachijutsu” is purely on this longer & widely curved sword and its stated usage on the battlefield. This does not include the rather loose definition of what makes a sword qualified to be called a “tachi”⁴.
Tachiuchi (太刀打ち) This is a unique type of label that is limited to swordfighting mostly in a one-on-one scenario. Usually indicates engaging in rigorous sword strikes with another within a training environment, such as within the dōjō using bokken. However, this term can also mean getting into a fight, as well as whether one is skillful or not to fight another.
Another use case for this term is to engage in an all-out battle. This is especially the case when both sides are equal in skill and strength.
Kumitachi (組太刀) Another unique term very similar to, if not interchangeable with, the previously mentioned tachiuchi. The premise of this word is based on training against another in swordfighting. This may have been introduced during the Edo period, when more training halls were being built and practitioners could spend dedicated time striking with their bokken while blocking those from their peers.
Battō (抜刀) A well known term, it stands for a unique method of utilizing the sword. Fundamentally speaking, this entails a fast-draw methodology of a sheathed sword to cut down an opponent. This method is not only limited to this use case, but for the most part the premise of using a sword in a fast-draw manner tends to be the main highlight. As for the label itself, there are also slight variations, such as “battōjutsu”, “battōdō”, and “battō no hō”. On a related note, there was an alternative of the label known as “bakken” (抜剣), but this was short-lived, for almost no one uses it today.
Battō, or the style of fast-draw cutting, is said to have been established as a functional method of using the Japanese sword for combat established by Hayashizaki Jinsuke Shigenobu in the late 1500s. Others who studied under him spread the knowledge, which has helped to keep this methodology alive up to this day.
It is similar to another term known as iai. In fact, on a fundamental level, the 2 are interchangeable. As to which term comes first, that can be argued tirelessly, but most sway in favor of battō.
Iai (居合) Another term related to the method of drawing a sword out of its scabbard for cutting. The predecessor to this is ofter said to be battō.
A pic of an iaidō training session. From Photo-AC.
It could be viewed that in the past, usage of the words battō and iai were interchangeable. However, nowadays iai has a much more clearer distinction in use. Many schools that practice iai use a curriculum that involves solo practice; instead of practicing techniques against a partner, a student practices drawing the sword and cutting at an imaginary opponent. The goal here is to find a unity in both one’s physical, mental, and spiritual state, and draw the sword in pure unison, as if being in a zen state. Most schools in Japan that practice iai use an iaitō (居合刀), which is a replica of a live sword (shinken), but are made out of aluminum instead of carbon steel. Iaitō are lighter than shinken, but are brittle and not designed for clashing. This also makes it impossible to sharpen them.
Saya no uchi (鞘の中) A specialty term that means the same as battō and iai. From my understanding, it is not an actual label widely used, but more of a code word. In some use cases, a poetic description of battō/iai.
ENDING
This covers the many terms used for swordsmanship throughout Japan’s history. The major take from this is that swordsmanship was identified accordingly depending on the time period, groups, and it’s role in society as a whole. Even today there are still some specialty terms being created to identify the methodology and approach to learning the sword by various groups. While it’s impossible to capture all of these terms (especially obsured ones, or those coded for use by those who are in the know), it’s good to continually increase one’s knowledge on this, as it helps when doing research especially in dated Japanese documents.
1) It is more common to call wooden swords “bokutō” (木刀) in Japan, while “bokken” is a more familiar term used outside of Japan. This isn’t a case of right or wrong as both are Japanese terms, but could be viewed just as a preference.
2) You can read more on Kyohachi ryu and Kiichi Hogen here.
3) The kanji ken (剣) was used in the names of some bladed implements in Japan, such as kaiken (懐剣).
4) This is related to what makes a sword a “tachi” versus an “uchigatana”. While there are stated “standards” for a tachi in the past based on dimensions and sword adornments, it was not unusual for some warriors to use a shorter, smaller curvature sword and identify it as a tachi as it was their main sword. This even became more ambiguous when such shorter swords that were the length of a uchigatana had the stated adornments of a tachi, and slung in the same manner.
The image of kōryu bujutsu, or traditional martial arts, is a collection of systems predating Edo period that are exclusive, with each bearing unique, signature methodology and techniques. While there’s some truth to this, the reality is that many of them were born from preceeding systems, so there will be some level of universal skills. This becomes even more apparent once Japan is unified under the Tokugawa shogunate, where there was more accessibility to studying multiple styles, cultural exchange between complying schools took place, and competitive meets between different schools became increasingly the norm. At some point, before the 1900s, most martial systems had a level of shared knowledge, with a separation through each respected schools’ methodology, approach, and history.
Recently I reviewed a post-Edo documentation that supports this movement. Bearing an unusually long title of “Enden ryū yari naginata, Sekiguchi ryū iai, Hōen ryū Heihō, dōryū iai, dōryū bō” (圓傳流鎗長刀 關口流居合 方圓流兵法 同流居合 同流棒), it’s a listing of specific techniques from Japanese martial systems that have become a standard of sorts as of 1841, which is the same date it was written. One can view this as a development according to the more social-bureacratic structure, where martial arts was interjected into society steadily in a form of recreation, giving it a purpose on a business level. This document covers certain techniques from a specific number of disciplines, including kenjutsu, sōjutsu, iai, and bōjutsu. What piqued my interest the most was the bōjutsu section, since there’s a great number of schools that have a bōjutsu curriculum, it’ll be fun to piece their similarities..
To the left, the cover of the documentation. To the right, the listing of standard bō techniques, found on page 13.
Today I want to go over this short list of techniques for bōjutsu that are pointed to as being standardized techniques. One of the challenges here includes understanding the technique listed by the name; while many systems may share the same technique by application on a fundamental level, it is not uncommon for the technique to bear different names.
Jōdan (上段)
While this is a common term for something that is high, as an upper stance or high strike, there are no details explaining which one is being referred to. So we will refer to jōdan uchi (上段打ち), jōdan uke (上段受け), and jōdan no kamae (上段の構え).
A demonstration of jōdan uchi
Jōdan uchi is simply a high strike, which all bōjutsu styles have as a standard. There are different ways to executing this based on one’s posture, technique, and situation. Jōdan uke shares many similarities in terms of mechanics, and is applied in a similar motion.
An example of jōdan no kamae
The posture jōdan no kamae has a portion of the bō held above head height. Of course, this can vary greatly between schools based on appearance, philosophy, and application. This doesn’t include the myriad of variations that accompany this posture. What holds true, however, is the fact that all schools have a jōdan no kamae, even if it is not named this¹.
Gedan (下段)
Just like jōdan, gedan (下段) is a common name for something that is low or down. In martial arts, it is used to distinguish low attacks and blocks, as well as lower postures. Gedan uchi (下段打ち) is a strike generally aimed at a low target, such as the legs. There are very few variations to this, making it a simple technique to execute from any posture. Gedan uke (下段受け), or lower block, shares a similar motion.
Examples of gedan no kamae
Looking at the posture gedan no kamae (下段の構え), this is an emphasis of one end, or the entirety, of the bō low close to the ground. Different variations have the portion held close to the ground either position in front or behind. Since this is a standard posture, there are schools that stick with the name as-is, but it’s not uncommon for other names to be used.
Koshi guruma (腰車)
This is a technique where the bō is held near or behind the hip, and is then swung in a large, sweeping arc. A rather large attack, it is also very strong. While in some instructions the targeting area may be mentioned being the opponent’s chest or hip, realisitically it can target just about anywhere.
Demonstration of a version of koshi guruma in motion
Koshi guruma is not posture-specific, but instead emphasizes utilizing the bō attached to the hip. Of course, this opens the door for some postures to transition into this much easier than others, including those where the back end of the bō is held lower to the ground, or the bō is whirled from behind the back.
Kasa no shita (笠下)
The name kasa no shita literally translates to “under the umbrella”. The bō is held horizontal around shoulder level , either from the front or behind. From my experience, this is a technique that tends to deal with a attack from underneath in a raising manner, or swung to the front in a sweeping manner if held from behind.
Demonstration of a version of kasa no uchi in motion
From my understanding, there is no right or wrong when comparing kasa no shita being done from the front or behind, as both are situational. Of course, certain systems my emphasize one over the other according to their methodology.
Mizuhiki (水引)
This technique is an interesting one. While some other modern references mention about it being a common one for many bojutsu systems, it’s a name I’ve not seen much of, nor is the name itself assuming. Visually I am able to discern this as a standard technique that can be found in many schools, whether as a focused one within a kata or just a stand-alone one.
Demonstration of a version of mizuhiki in motion
Mizuhiki involves the bō aimmed upwards from a crouching position, attacking the opponent’s hands from below. Looking beyond the idea of technique, Mizuhiki represents the strategy of being able to use the bō from a crouching position. One may find themselves needing to swing their bō from a low position whether intentionally or through circumstance.
Kurai (位)
The term kurai refers to manipulating the bō based on the situation. This means one wields it dynamically. In some ways, it is like assuming a kamae. This is an older label that hints more on strategic use of positions and how they directly influence the way of holding the bō.
As an example, if you are facing off against an opponent on a hill and you have the high ground, it would be more natural to take up a gedan no kamae where the bō is held in the front, so to attack & control the opposition much easier. On the opposite side of the coin, if you are on the lower part of the hill, then there is a higher probability that seigan no kamae will be the more effective posture.
Since the concept of kurai is so open-ended based on how each bōjutsu system’s methodolgy is structured, there are no set postures to represent this.
While small and concise, this document can contribute as research material to understanding the development of Japanese martial arts during the 1800s when paired with other sources. Of course it is not perfect, as this is from one person’s (or group of people) perspective, while we do not get any info as to why these techniques are chosen as being standard amongst most bōjutsu systems. Still, this gives some food for thought for those who want to compare the similarities and differences between Japanese martial systems.
1) It was common practice to conceal aspects of one’s style in the past. Sometimes this included naming a technique in an inconspicuous way, making it difficult to know what it is unless demonstrated and explained in person. While sharing of information between martial arts schools is much more abundant in modern times, there are still some styles today that uphold a level of secrecy.
Here is the 5th part of the ongoing series on the Tenga Goken, or the 5 great swords of Japan. Each of these swords has a unique trait that defines its existence as a masterpiece in its own respect. In the case of the Dōjigiri Yasutsuna (童子切安綱), it is not only deemed as the oldest sword, but its beginnings come literally straight out of a fairytale.
Let’s take a look at its details:
A pic of the Dōjigiri Yasutsuna on display. From Wikipedia.
Status: national treasure
Maker: Yasutsuna
Blade length: 80 cm
Blade curvature: 2.7 cm
Blade base width: 2.9 cm
Blade tip width: 1.9 cm
Length of back of blade: 3.1 cm
There is a great amount of documentation for it over the centuries. Much of these are related to inventory reports, and various accounts by owners and their associates. Others are story-like accounts related to the sword, with some more believable than others. This high documentation is in thanks to the Dōjigiri always in the possession of some high profile groups, along with a few sword enthusiasts. Today, it is in the care of Tokyo National Museum, as it is part of their National Institutes for Cultural Heritage collection.
For this article, we’ll cover more of the relevant recordings, along with some noteworthy ones that play into the theme of the Tenga Goken.
YASUTSUNA
The swordsmith name on the sword’s tang is “Yasutsuna” (安綱). This points to Ōhara Yasutsuna, who was active in Hōki country (present-day western part of Tottori prefecture) during the early Heian period from 806 to 810. This area was known to be rich in pure iron sand, which was essential material for sword crafting. The style of crafting of the Dōjigiri also matches with the Heian period, such as the curvature of the blade. With these strong evidences, it is estimated as the oldest sword out of the Tenga Goken.
Surviving records such as Chōkyō Meizukushi (長享銘尽) point to Aimi county in Hōki country as where he was living. On paper, Yasutsuna is considered as one of Japan’s most recognized swordsmith from far ancient times.
YORIMITSU VS SHUTEN DŌJI
A drawing of Minamoto no Yorimitsu, from the 10-volume artwork collection “Zenken Kojitsu” (前賢故実), from the Edehon Database. By Kikuchi Yōsai.
The Dōjigiri’s existence is introduced to the world through a popular tale about Minamoto no Yorimitsu (源頼光) and his bravery. Hailing from the famous Minamoto line, Yorimitsu was, according to surviving records, a real person who lived from 948 from 1021. Curiously, the tales about him and his companions include mythical and superstitious events, which is not uncommon considering the times. There is one particular event where Yorimitsu must play the hero as he was tasked to slay a notorious demon, which is where the Dōjigiri comes into the picture. Here’s a synopsis of how that story goes.
In in they year of 995, the Imperial court tasked Minamoto no Yorimitsu (源頼光) with pacifying a gang of demons lead by a mighty ogre called Shuten Dōji. These criminals have done many heinous acts, including kidnapped women from villages to be eaten later. Yorimitsu set out with 4 of his most trusted retainers dubbed Shitennō (四天王, 4 Heavenly Kings)¹, and traveled the demons’ lair, which was on Mount Daie in Tanba country (present-day area between Kyōto and Hyōgo prefecture).
A woodblock called “Yorimitsu-chōshin Shuten Dōji wo taiji no zu” (頼光朝臣酒呑童子ォ退治之図), featuring Yorimitsu and the Shitennō engaging with the notorious demon gang. This scene includes Shuten Dōji tied with chains while Yorimitsu beheads him, but in a fit the head takes flight and attacks Yorimitsu. By Katsukawa Shuntei.
On their way, they met 3 wise men who gave them items that would aid in defeating the demons. This included a special wine called “shinbenki dokushu” (神便鬼毒酒), which was interpreted as a “divinely conceived poisonous wine for demons”, yet had healing properties for humans². Disguising themselves as mountain ascetics, Yorimitsu and his team were able to deceive the demons in order to gain entry into their lair, and as a thanks to their hospitality, entertained their hosts through dance and wine. After drinking the wine, Shuten Dōji and his gang fell asleep from its neutralizing effects. Seizing the chance, Yorimitsu drew his concealed sword and beheaded Shuten Dōji, while the rest of his team fought off and slew the other demons. Taking the demon leader’s head as a trophy, and freeing the captives, Yorimitsu & his crew returned back to the Imperial court in the Capital³ where they received many honors.
It’s from this episode where the name “Dōjigiri” comes from.
To reiterate, Minamoto no Yorimitsu is recorded as a historical figure who truly did exist. Was the journey he embarked on real? Was Shuten Dōji an actual demon? There are many layers to this story, and the other versions that mirror it, which would need its own article to properly analyze it.
As for Dōjigiri, it gets its name from the lore of being sharp enough to behead a mighty demon. As an heirloom of the Minamoto clan, it makes sense that Yorimitsu would gain possession of it. Yet, how and from whom the Minamoto family acquired this sword is not explained.
POSSESSION OF THE MATSUDAIRA FAMILY
After Yorimitsu, the Dōjigiri is passed into the the hands of several high profile individuals, with the first being the Ashikaga family. There is no clear explanation on how this happened, but estimated time is between late 900s to early 1000s. As an elite military family with status through the Imperial court, the Ashikaga family added the Dōjigiri to their growing collection of valuable treasures, and it would remain there for a few centuries even after their family claimed shogunate in the early-mid 1300s.
In the late 1500s the 15th shogun Ashikaga Yoshiaki gave the sword to Toyotomi Hideyoshi. A superstitious man, Hideyoshi was not pleased to keep a sword with such a history⁴. So he passed it to the Honami family for safe keeping. It’s possible that from this point the Dōjigiri was evaluated, and the name of the swordsmith was discovered. At a later date, Hideyoshi then parted with the sword as he gave it to Tokugawa Ieyasu. After becoming shogun and establishing total control over Japan, Ieyasu gave the Dōjigiri to his son, Hidetada.
An artwrk of Matsudaira Tadanao. From Wikipedia.
On a celebratory day in November of 1611, Hidetada’s daughter Katsuhime was be-wedded to Matsudaira Tadanao, a lord of Kita-no-Sho Domain in Echizen country. Hidetada gave the Dōjigiri to Tadanao as a gift in honor of their family’s unity; while the Tokugawa name was reputable at this point, the same can be said for the Matsudaira mainly due to their long established line, as well as historical connection with the Tokugawa line. The latter saw tremendous benefits, for once the Tokugawa Shogunate was established, this gave opportunities for the Matsudaira families to be positioned as lords over numerous lands. While Tadanao was bringing his land in Echizen country into this unison, Katsuhime’s family was bringing their Takada domain, which was located in Echigo country⁵.
After relinquishing his duties due to old age and retiring into priesthood⁶, Tadanao had his 8-year old son, Mitsunaga, in line to take over the the Kita-no-Sho domain. When he came of age, Mitsunaga would instead became lord of the Takada domain in Echigo country due to political issues. From this point, the Dōjigiri, along with other treasured items of his father, would be left to him.
The Dōjigiri remained as a Matsudaira treasure for several centuries, up until modern time⁷. There were a few cases where it passed into other hands, due to land ownership issues. During those cases, where it was on the land that was up for redistribution, the Dōjigiri ended up on the assets assessment lists drafted up. This made this particular sword well documented, and easily tracked. In 1933, it was appointed as a national treasure by the Ministry of Education (文部省, Monbushō) under the old system. It was also present in the Yūshūkan Sword Exhibition in 1940.
THE PRICE OF BIG SPENDING AND DEBT
Starting around the early 1940s, the Dōjigiri finally leaves the possession of the Matsudaira family, as it would get caught in a power struggle by those willing to pay a hefty price for it. This first went into motion as a Nakajima Kiyoichi had his eyes set on purchasing the Dōjigiri from the Matsudaira family. He made a request to Ishigurō Kuro, a renown sword dealer from Ishikawa prefecture, to see if he could buy it straight from the prestigious owners. At the time, Kuro made attempts, initially purchasing 2 different swords. It wouldn’t be until 1946 when he was finally successful in securing the Dōjigiri, paying ¥80,000⁸ for it. When Kuro reached out to his client to come and buy the sword from him, it seemed as if the deal was gonna go sour, for Kiyoichi didn’t have the money for it.
Reaching out to the Honami family for help, Kiyoichi used their connections to find a business man name Tamari Sannosuke, who was willing to lend money. Sannosuke paid Kuro ¥100,000 for the Dōjigiri. Having such an exclusive sword, Sannosuke relieved the flustered client from being in his debt by offering to take care of the sword. While in his possession, the Dōjigiri was re-evaluated and once again appointed as a national treasure under the new system.
In the mid 1900s, the Dōjigiri was associated to large sums of money, as individuals invested a great amount to get their hands on it. From Photo-AC.
Some drama would unfold a little later, where Sannosuke’s business went bankrupt. He made several attempts to borrow money using the sword, including transferring the sword to a Mr. Murayama for safe keeping and financial support. In 1950, a sword enthusiast named Watanabe Saburō heard about this and contacted Mr. Murayama, as he was willing to pay ¥500,000 as a lending fee, in which Sannosuke agreed. However, several months later into the new year of 1951, Saburō passed away. Sannosuke, who felt that their deal was void due to the death, reached out to the Watanabe family to send back the money and have the Dōjigiri returned to him. As this didn’t go as smoothly as anticipated, both sides would have to try and resolve the matter in court, which spanned for almost a decade.
In 1963, a resolution to end the fight over ownership for the Dōjigiri was made by a member from the Bunkazai Hogoiinkai (文化財保護委員会, National Commission for Protection of Cultural Properties), who would buy the sword completely by paying a hefty price of ¥26,300,000. This amount was split at a specific rate between ¥20,000,000 for Sannosuke, and ¥6,000,000 for the Watanabe family.
With the Dōjigiri in the possession of the Bunkazai Hogoiinkai, it was free from the bidding wars of sword enthusiasts. It was eventually donated to the Tokyo National Museum, where it can be put up on display in exhibits for the public to see.
FUN FACTS
As mentioned earlier, there is an abundant amount of writings on the Dōjigiri, some more interesting than others. While this sword has had its fair share of territorial and ownership disputes, there are a good amount of stories claiming unusual events. Then there are those that are heresay, and can be viewed as baseless rumors or fantasy. Below are a select few that give different perspectives in which how this special sword was interacted with.
1. MORE THAN ONE DEMON-SLAYING SWORD?
As with most old stories from Japan’s ancient times, there are different versions to the famed story of Minamoto no Yorimitsu and his quest to quell Shuten Dōji. The differences vary, from the names used to identify certain individuals, the appearances of certain individuals, to certain details included to give more wilder context (i.e Shuten Dōji’s flying head after decapitation). Fortunately, all these versions share the core parts, which includes Yorimitsu, his loyal followers, Shuten Dōji and his gang at their lair, and the wine that weakened Shuten Dōji enough where Yorimitsu was able to behead him with a sword.
An artwork entitled ” Ichijo Modori bashi no atari nite Higegirimaru no tachi wo motte Ibaraki Dōji no ude wo kiru” (一條戻り橋の邉にて髭切丸の太刀を以茨鬼童子の腕を斬). Watanabe no Tsuna is shown about to cut off the arm of Ibaraki Dōji as they engage in a struggle on the Ichijo Modori bridge. By Utagawa Kuniyoshi.
These differences also affect the representation of Dōjigiri, for while it sounds like this was the key item to Yorimitsu’s victory, there tends to be mentioned of 2 other swords, which are the Onigiri (鬼切) and Higegiri (髭切). Depending on the source, Dōjigiri may be omitted and replaced by one of these 2 other swords, or they appear in the same story but used to fulfill a different task. Here’s an explanation about these other 2 swords:
Onigiri – It’s name can be interpreted as, for the sake of popularity, “Demon-Slayer”. However, its full title is stated as either “Onigirimaru” (鬼切丸) or “Onigiri Yasutsuna” (鬼切安綱). It is argued that the Onigiri is another sword in Yorimitsu’s possession, an heirloom of sorts passed down his family line. In few sources the name “Onigiri” is stated as the sword used to slay Shuten Dōji. Or, that the Dōjigiri’s name was changed to “Onigiri” after the task was done. However, neither are correct. In reality, this sword exists in its own respect, as it is kept as a valuable cultural treasure at the shrine Kitano Tenmangu in Kyōto. Furthermore, the maker’s name on the sword tang is supposedly Yasutsuna, meaning that it and the Dōjigiri are siblings, so to speak.
Despite its existence, there are some oddities surrounding it, leading to questions including the legitimacy as a Yasutsuna-crafted sword. On another note, this is the same sword as the Higegiri. More on this below.
Higegiri – Its name translating as “Whisker-Splitter”, this is another sword that was wielded for the sake of pacifying demons. Origin is that it was a treasured sword of the Minamoto clan, and got its name when it was used to behead a criminal, cutting clean not only through the neck, but the hairs from his beard as well. After their task of ridding Shuten Dōji and his gang, Minamoto no Yorimitsu lent this sword to his retainer Watanabe no Tsuna (渡辺綱) as he went to investigate some troubles in the Capital. As he headed there on horseback, he encountered a woman in distress at a bridge called “Ichijo Modori” (一条通り). Watanabe gave her a hand and lifted her up to sit behind him on his horse, when moments later she transformed into a demon known as Ibaraki Dōji (茨木童子) and grabbed the warrior. A sworn brother of Shuten Dōji, he had escaped from Mt. Daie when Yorimitsu and his retainers terminated his brethrens, and was now attempting to get revenge. Drawing the Higegiri out quickly, Watanabe seized the demon’s right arm, and cut upwards, slicing the arm clean off. After this episode, its name was changed to “Onigiri”.
This sword still exists, as mentioned above, for it is at the shrine Kitano Tenmangu in Kyōto, where it is kept as a cultural treasure. Since the Higegiri is the same sword as the Onigiri, it shares the same discrepancies, as there are questions regarding the legitimacy of its story and other details.
2. OUTRANKING MASAMUNE
Towards the ending of the 1600s, the Matsudaira family who owned Tsuyama Domain in Sakushu (present-day northern part of Okayama Prefecture) gained possession of the Dōjigiri. They also owned 2 other high-quality swords, one was “Inabagō” (稲葉郷) and the other was “Ishida Masamune” (石田正宗).
A pic of the Ishida Masamune on display. From Wikipedia.
All three swords are expertly crafted and high quality. The Ishida Masamune also has an impressive backstory, especially as it is one from the famed Masamune line known for its unrivaled sharpness. Yet, when a member of the Honami family had a chance to evaluate both swords, the Dōjiri was judged to be the better sword.
3. GUARDIAN FOXES
By lore and superstition, there are creatures used as messengers of the gods known as shinshi (神使) in Japan. These creatures existed for the sake of serving or protecting things that are special one way or the other. They are said to take the form of common animals, reptiles, and amphibians, with one of the more popular one being a fox.
There is another tale from Tsuyama Domain’s Matsudaira family, which is said to take place around the same time as the one previously mentioned above. One day, the Dōjigiri was sent out to be delivered for evaluation to Honami Saburobei’s home in Hirokouji, Ueno (an area in present-day Tokyo). While crossing the Sujikai Bridge (筋違橋) on the way to Saburobei’s home, it is said that there were foxes that came out and approached the individual with the Dōjigiri. There was no interaction with the foxes, just their sudden appearance and their momentary company down the same road, until they finally made their way towards a path to Yanaka in Ueno.
The take from this story is that these foxes acted as shinshi, and came to assist in guiding the Dōjigiri safely to its destination.
4. KATSUHIME’S SAYAGAKI
Starting around the late 1500s was a practice called “sayagaki” (鞘書き) through the permission of Toyotomi Hideyoshi, with the particulars including a person writing on the shirasaya of a reputable sword that is generally placed in storage. Swords that will not be used, or to help preserve during the humid summer, have their normal fittings taken off, and are placed in a simple unlacquered wooden sheath known as a shirasaya (白鞘), with an equally simple wooden sword handle. A peculiar practice, it allowed details about the sword to be written on the sheath without the need to draw it out.
An example of sayagaki.
In 1623, the Dōjigiri was stored in a shirasaya while it, along with other properties, was under the ownership of Katsuhime until her son was old enough to inherit them. There was sayagaki on the sheath of the Dōjigiri, and it is thought to have been done by Katsuhime herself, based on the writing style at that time.
This is what was written on the shirasaya of the Dojigiri:
JAPANESE: 表 童子切貳尺六寸五分 裏 鎺元ニテ壹寸横手下ニテ六分半重子厚サ貳分
ENGLISH: Front: Dōjigiri, measuring at 2 shaku 6 sun 5 bu Back: There is a hole measuring 1 sun at the base of the habaki (鎺, metal collar between the sword and the hand guard), 6 1/2 bu line below the yokote (横手, line on the side of the blade between the tip and the cutting edge), with a thickness of 2 bu
There is a description about these lines and how it is judged to be written by a woman, most likely Katsuhime. However, I am not sure who made this judgement.
5. EAST VS WEST
Within Asian culture there is a rather unique labeling of 2 things that are considered equal in strength and quality. Influenced by the ying-yang theory, these 2 things stand side-by-side and represent balance, even if both objects are rivals or mortal enemies.
Amongst sword enthusiasts, there is a statement that declares both the Dōjigiri and another sword called Ōkanehira (大包平) as equals. The line goes as follows:
“日本刀の東西の両横綱”
This translates to “Japan’s best 2 swords from the East and the West”. The East-West comparison is due to the fact that the Dōjigiri was crafted in Hōki country, which is located in western Japan, while the Ōkanehira was made in Bizen country⁹, located in eastern Japan. Looking at the history of the Ōkanehira, it was made during the late Heian period by an individual known as “Kanehira”, who belonged to the swordsmith group called “Ko-Bizen” (古備前). Like the Dōjigiri, the style of the Ōkanehira is stated as exquisite, as it has unique qualities matching the era it was crafted.
The reasoning behind this assertion points to how old both swords are estimated to be, for they have survived centuries up until present day.
6. CUTTING TEST
Sometime around the ending of the 1600s during the Edo period, the sharpness of the Dōjigiri was put to the test. While the sword was still in the possession of the Matsudaira family of Tsuyama Domain, there was a request to test just how strong it was. This event was set up as a “tameshigiri”, or “test cutting”, where an attempt would be made to cut through as many human bodies with the Dōjigiri in one swing. Not an unusual practice, tameshigiri was a means to evaluate the cutting power of swords of all types, and rate them by the number of targets they are able to cleave through…with the targets being close to or being exactly that of the human body. In the case of the Dōjigiri, the dead bodies of criminals were used.
A reputable swordsman within the area by the name of Machida Chōdayū (町田長太夫), who was a renown expert at tameshigiri, was given the task of testing this legendary sword’s sharpness. At its finest moment, Chōdayuu was able to completely slice through not only 6 dead bodies in one motion while wielding the Dōjigiri, but also split in half the mat the bodies were laid on.
ENDING
A great deal was shared about the Dōjigiri and it reputation as a special sword both in application, design, and value. All of this documentation and events are what elevate it to a high-profile sword. That covers everything worth mentioning about the Dōjigiri Yasutsuna, illustrating why it is categorized as one of the Tenga Goken. Be on the look out for the last article in this series, which will be on the Odenta Mitsuyo.
1) While Shitennō literally means “4 Heavenly Kings”, in most cases it is a label reserved to 4 very strong & talented individuals. Think of it as 4 pillars to an establishment or group. For Yorimitsu’s group, these 4 individuals were Watanabe no Tsuna (渡辺綱), Sakata no Kintoki (坂田金時), Usui Sadamitsu (碓井貞光), and Urabe Suetake (卜部季武). The other nickname commonly used is “Raikō Shitennō” (頼光四天王), with “Raiko” being the onyomi (音読み, Chinese-phonetic) reading of “Yorimitsu”. This double-reading of a name was an old practice usually done in honor of someone important or famous.
2) When drank by humans, the pronunciation of the name of this sake is the same, but instead uses the kanji “神変奇特酒” . This version of the name reads something like “mysteriously special wine of the Gods “.
3) Actually, Yorimitsu was not able to bring Shuten Dōji’s head back to the Imperial court, as it became “heavy” and unyielding on the way. This was forewarned while they passed through an area on the outskirts of the Capital that had a koyasu jizō (子安地蔵, statue of Jizō the guardian of childbirth) on the path, which warned them that no one was allowed to bring unclean things into the Capital city. It is thought that the guardian deity there caused this to protect the citizens, since Shuten Dōji was festering with germs, and it was highly possible his head would bring illnesses.
Having no other options, Yorimitsu dug up a tomb for the severed head, which would years later become the grounds for the shrine called Kubizuka Daimyōjin (首塚大明神). Consisting of a simple torii (gate), grave, and an altar, it is a small shrine where, through worshiping Shuten Dōji as a deity, all ailments the severed head was carrying has been lifted…at least, according to lore.
4) The same happened to the Onimaru Kunitsuna, which can be read here.
5) Katsuhime (勝姫) was more than a filler in the Tokugawa lineage; unlike many other women who have remained nameless, she is identified by her real name. This is due to her involvement in familial matters, which included land management and issues. Katsuhime is known under different titles during her lifetime, including the honorific title Takada-sama (高田様, Madame Takada), and her Buddhist name Tensuin (天崇院).
6) Life expectancy was low around this time, so it was not unusual for people to retire from their profession around their 40s or 50s.
7) To elaborate a little, it primarily remains in the possession of the Matsudaira from Tsuyama domain from 1698 up until modern times. Mitsunaga of the Matsudaira line from Echigo domain had a relatively long and intricately difficult time in his later years dealing with land ownership disputes with the Tokugawa Shogunate, which detracts too much from this article’s topic to go over. This also included losing ownership of treasured items temporarily, with the Dōjigiri being one of those possessions. These issues were eventually resolved while he was still alive, and he later had certain possessions, including the Dōjigiri, passed into the safe keeping of the Tsuyama-Matsudaira family line in a formal manner.
8) This, and all money values that follow are reported in Japanese yen, but not at present day’s rate. Note that there was not an official exchange rate of yen to US dollars from around the mid 1940s to early 1950s. This is primarily due to Japan’s lack of a unified currency system in society as a whole, as well as that yen was not yet part of the Bretton Woods system regarding affiliated global exchange rates. This would slowly change starting around around 1952.
Due to the lack of currency value structure for the Japanese yen at the time when the Dōjigiri was being purchased, attempts at a dollar to yen conversion will fluctuate abit, leading to possible (but not guaranteed) estimates. As a starter, the conversion rate between the mid 1940s to early 1950s would look something like $1 = ¥350 ~ ¥400.
9) This is based on the following inscription engraved on the sword, “備前国包平作” (Bizen no kuni Kanehira saku). This translates as “made by Kanehira of Bizen country”
The next sword from the Tenga Goken will be the Juzumaru Tsunesugu (数珠恒次). This time around, we go in a different direction in terms of how Japanese swords are viewed both physically and in application. Going the opposite direction of them being used for killing by warriors, we will explore the idea of how a sword like the Juzumaru Tsunesugu played a symbolic role in Buddhist practices. Before going over its history, let’s first review its specifications.
A snapshot of Juzumaru Tsunetsugu without any fittings or handle, from the site “Touken World“.
Status: valuable cultural asset
Blade length: 82.1 cm
Curvature: 3.0 cm
Width (base): 4.0 cm
Width (tip): 2.0 cm
Maker: Aoe Tsunetsugu
An interesting point worth taking note of is that the Juzumaru Tsunetsugu’s status is that of a cultural piece, as opposed to a national treasure. This is because, while being an intangible piece of history with traceable history, it is neither in the possession of a national establishment nor part of an Imperial collection. Due to this, proper validation cannot be done on its authenticity. Still, its stated existence is accepted as being important on a cultural level, which isn’t an unusual thing as many historical items around Japan can be deemed as invaluable objects, yet stay in the hands of those outside of government-funded organizations and Imperial property.
Juzumaru Tsunetsugu exists today as part of the collection of artifacts at the temple Honkōji, where it can be viewed by visitors around the world.
BEGINNINGS
The Juzumaru Tsunetsugu was crafted by a swordsmith who’s addressed as “Aoe Tsunetsugu” (青江常次). Like many others in the same profession, Tsunetsugu’s surname is unknown. Instead, he is identified by where he comes from, which was Aoe in Bitchu Province (present day Kurashiki City, Okayama Prefecture). He was a member of the Aoe group of swordsmiths, which was started by his father, Aoe Moritsugu. Taking a quick look at the Aoe group timeline, Moritsugu and his group were active from the ending of Heian period to the early term of Kamakura period (1100s ~ 1200s), where Tsunetsugu, being the 2nd son out of 3 children, took over after his father at some point. To further bolster up his resume, Tsunetsugu was commissioned as the sole blacksmith by the Imperial palace to craft swords during 82nd Imperial successor Emperor Gotoba’s reign…but this should be taken with a grain of salt, as there were other blacksmiths who were utilized by the Imperial court as well.
After being brought to life by Tsunetsugu, the Juzumaru Tsunetsugu, or Juzumaru for short, was the property of the Buddhist temple Kuonji throughout most of its documented history. Its tie-in with Buddhism is key to the name “Juzumaru”, which there are are 2 symbolic meanings behind this. The first is the idea that “juzumaru” stands for the salvation of people from suffering, which is connected to the practice of the Buddhist sect Nichiren. The 2nd deals with the sword’s design, as at one point its handle was adorned with jewels in the likeliness of prayer beads, which are called “juzu” in Japanese¹.
ORIGINS THROUGH NICHIREN
Sources regarding the Juzumaru vary abit, but lead to the same point as to being part of the Tenga Goken due its splendor in craftsmanship. One particular source, known as “Shōchuu Tōken Meibutsuchō” (詳註刀剣名物帳), recounts its origin through the life of Nichiren, which goes as follow:
To the left, a statue honoring Nichiren, while to the right is “Founder’s Hall” (祖師堂, Soshidō), one of the buildings of Kuonji where Nichiren is worshiped.
In the past, many travelers feared traversing the paths that lead through the woods and mountains, as it was common knowledge that bandits laid in wait around those areas. Despite this, the saint Nichiren² planned to set off by himself to explore Mt. Minobu in Kai Country (present day Yamanashi Prefecture) during the early 13th century. Despite arguments from loyalists to dissuade such a dangerous journey, Nichiren would not listen. In order to ensure his safety, a sword from a country warrior living around the southern part at the base of the mountain was given to him. Nichiren accepted the sword and, before ascending Mt. Minobu, wrapped prayer beads around the sword handle, symbolically to ward off ill fortune.
Like a miracle, Nichiren was able to climb up and explore the mountain danger-free. Furthermore, it is said that there was enough supplies within the surroundings on the mountain where he could devise a thatch hut as a place for slumber and to protect him from the elements. After some time, the temple Kuonji, which would become the grounds of the Nichiren sect, was established on Mt. Minobu. It is also written that the sword Nichiren brought with him during his journey was later examined by Honami Kōhō, one of the descendants of the family-run sword evaluation who was also a devout of Nichiren teachings. He was able to identify it as the product of Aoe Tsunetsugu, a renown swordsmith. With that, this sword gained the name “Juzumaru”, and became a symbolic, treasured item of Kuonji temple and an asset to Buddhism.
More or less, this tale summarizes Juzumaru and its ties to Nichiren’s establishment of his own Buddhist sect. It is considered to be one of 3 keepsake relics of Nichiren after his death, with the other 2 being a his robe and a ceremonial folding fan. Being a Buddhist sword, it’s no surprise that it was not used for physical combat. Further evidence of this is the sword wasn’t even sharpened, but instead it’s edge was dull. This does open up some questions, such as the original purpose of the sword itself. Was it meant for self defense through fighting off bandits in the mountain through mortal combat? Since Nichiren wasn’t a warrior himself, it would go against the social caste during those times to arm a priest with a live sword. Maybe the idea of “self defense” was more of a sword that acted like a ward against ill fortune, thus the reason why the Juzumaru wasn’t sharpened.
Still, let it be known that an unsharpened sword is not unusual. In the past, along with arming warriors with sharp swords, it was not uncommon for swordsmiths to also make ceremonial swords that were unsharpened for non-combative purposes. Symbolically they “eliminated” ill fortune or evil spirits by “cutting” them down in order to ensure life proceeds correctly in the name of justice. Such a concept stems from Buddhism, which is defined by the phrase “hajakenshō” (破邪顕正).
BENEFACTOR OF THE JEWELED HILT #1
As mentioned before, “juzu” means prayer beads. It can also stand for jeweled beads, for beads made out of fine jewel stones represented great value and status in Japanese culture of old. Outside of the abridged “base” story of how Nichiren obtained the sword Juzumaru, there are other sources that can fill the blanks regarding Nichiren’s life up until the establishment of Kuonji temple. However, when it comes to this sword with its unique jeweled hilt, there are fewer sources to turn to. To be specific, there are 2 different versions that give their own take on who contributed to Juzumaru earning its name through the adornment of jewels on the handle. Here’s the 1st version.
There was a supporter, a benefactor of sorts who was Hakii Saburo Sanenaga (波木井三郎実長)³, a notable nobleman of the Imperial Court. A land owner within Kai Country, he became a follower of Buddhist teachings through Nichiren’s preaching around Kamakura. He was a strong supporter of his Buddhist teacher, from the start of his ascent up Mt. Minobu, to the establishment of Kuonji temple. Sanenaga continued to contribute to Kuonji temple after Nichiren’s death, which includes having the Juzumaru adorned with jeweled beads on the hilt.
A example of prayer beads, which is the likeliness the jewels fitted on Juzumaru’s sword handle was described to be. From Photo-AC.
Sanenaga appears to have been greatly involved in both Buddhism and the development of Kuonji temple per what is mentioned in remaining documentations. Thus, this version is considered factual for the most part. One can look at his involvement in having jewels adorned on Juzumaru’s sword handle a parallel to when Nichiren wrapped prayer beads around the sword handle during his journey. Along with it having an unsharpened edge, this majestic look of jewels in the form of prayer beads fit with the ideologies of Buddhism, thus adding to Juzumaru’s supernatural status, as well as netting it the nickname “Hajakenshō no ken” (破邪顕正の剣).
BENEFACTOR OF THE JEWELED HILT #2
There’s another take on a different individual who may have contributed to Juzumaru’s jeweled hilt it’s famous for. This second claim is through Hōjō Yagenta (北条弥源太), a warrior from a related branch of the Hōjō clan. The source of this information comes from personal writings by Yagenta known as ”Zenaku Nitō Gosho” (善悪二刀御書).
Living in Kamakura, he was one of many followers of the Buddhism teachings of Nichiren. When Nichiren declared his departure from Kamakura and going into isolation, Yagenta provided him with a daisho (大小), which is a long sword & short sword set, 3 months before his journey up Mt. Minobu. These swords were no simple items for mere self-defense, but were specially crafted to aid Nichiren in warding evil spirits which were to be (ritually) slain by these blessed blades. As one would guess, the long sword is said to be Juzumaru.
There is a little more to this version, which comes in the form of details pertaining to sword descriptions of this long-short sword pair. This description is taken from a documentation called “Fuji Daisekiji Meishoshi” (富士大石寺明細誌), which pertains records from a Buddhist temple Daisekiji in Shizuoka Prefecture. The sword descriptions (both original Japanese and my English transliteration) go as follow:
A digital version of ”Fuji Daisekiji Meishoshi”, with the sword descriptions presented in the red box. This can be viewed on the following website here.
JAPANESE ① 太刀 三条小鍛冶宗近作 二尺一寸 一腰 蓮祖の所持諸弘通の節之レを帯す、北条弥源太殿より之レを献ず
② 劔 久国作 九寸五分 一口 蓮祖弘通の節笈中に入る
ENGLISH 1) Long sword / Crafted by Sanjō Kokaji Munechika / 2 shaku 1 sun / single sword⁴ From Hōjō Yagenta, this was given to the saintly Nichiren, who wore this at his hip during his journey to where he would find his new home
2) Sword (short) / Crafted by Hisaku / 9 sun 5bu / single blade⁵ A sword part of the sacred items carried during Nichiren’s journey
There are a few points to unravel to get a clearer narrative. The 1st description is interpreted as Juzumaru being crafted by the famous Sanjō Munechika, while 2nd description speaks of the paired short sword being crafted by Hisaku from the Awataguchi clan. Hisaku was of a line of swordsmiths that predates Munechika, but they were apparently good friends⁶. On top of that, it is said that they were commissioned as official blacksmiths by Emperor Gotoba during his reign. Hōjō Yagenta, being a supporter of Nichiren, was made aware of his Buddhist teacher’s intended journey, and supposedly made preparations by commissioning a long sword be made for him by Munechika. As an extra, Hisaku also crafted a short sword, most likely from the same material. Yagenta was able to present this long and short sword set to Nichiren 3 months before the journey.
It’s safe to say that this story varies differently from the first version mentioned earlier, which raises many puzzling questions. The 1st point of concern is by whom hands Juzumaru was created by. Most sources state that Aoe Tsunetsugu is recorded as swordsmith who crafted Juzumaru, as his name can be verified to be on the tang of this same sword. Why the inconsistency here? Sanjō Munechika can be considered to have more claim to his name than Tsunetsugu, so attaching Juzumaru to him would play into the splendor of this sword. Could it be that in documenting the sword descriptions that the smith’s name was interpreted incorrectly? Or, if a sword by Munechika commissioned by Yagenta truly did exist⁷, it is possible that it was completely different from that made by Tsunetsugu. Maybe this “other” sword is mistakenly thought to be the Juzumaru. It is also a possibility for someone like Nichiren to have had several swords made for him as a form of protection on his journey up Mt. Minobu. The question here is would he have carried with him this multitude of swords? Most likely not, unless he had company to assist with such load.
The 2nd point of concern is Juzumaru being part of a long & short sword set, with a short sword crafted in the same liking as it. There are no records or surviving evidence that it was accompanied by a shorter sword…at least one by Tsunetsugu. While the idea of another great swordsmith like Hisaku crafting a pairing short sword to the Juzumaru does sound cool, it literally gets no mention outside of this version of the story. On top of this, there are no traces of this short sword, for it has yet to have been discovered.
Taking all of these aforementioned points into consideration, the consensus is that this long-short sword pair from Yagenta does not fit with the general take on Juzumaru’s origin, if the details themselves are factual at all. On one hand, this long & short sword set may have been completely different, but mistaken to be that of the legendary sword. It’s also possible that Nichiren was gifted with these swords, but didn’t take it with him on his journey? On the other hand, the entry about the sword details in the aforementioned documentation from Daisekiji temple doesn’t mention the name of the long sword, so blame should not be shifted here, but from any other sources that points to it being the one & only Juzumaru.
OTHER ADORNMENTS
Along with the jeweled hilt that resembles prayer beads, Juzumaru is described to have also been decorated with quality fittings. Early in this article, it was mentioned that the sword evaluator Honami Kōhō had examined this sword and judged its value. There is a document called “Kyōhō Meibutsucho” (享保名物帳), a record of antiquated swords, that mentions Kōhō also donated fine quality sword fittings, which were labeled as “Kōhō monozuki no koshirae” (光甫物数寄の拵). Apparently, these consisted of metallic components with a motif of renge (蓮華, lotus flowers) etched on them. The choice of renge, or lotus flowers, is most likely due to the deep connection this flower has with Buddhism, as well as the Lotus sutra recited in the Nichiren sect. It is also noted that Kōhō had donated these sword fittings sometime in the 1600s of early Edo period, which was centuries after the Juzumaru was crafted.
The section from the 1857 edition of “Kyōhō Meibutsucho”. The words “Juzumaru” and “Kōhō monozuki no koshirae” are highlighed by red lines as reference.
While Juzumaru is described as a well-adorned sword, these descriptions are only found on paper. Unfortunately, much of the adornment that were claimed to once have decorated this sword are currently not on the actual sword. This includes the prayer beads and the jewels fitted on the sword handle. The reasoning can be viewed from a couple of angles, the most suitable one is that these adornments were stolen. It’s highly possible that they were removed from Juzumaru for personal gain, which could include netting a high price to those who would buy them. Why would anyone want to purchase adornments that belong to a legendary sword like the Juzumaru? The simplest answer is that most people never heard of this sword, let alone have seen it unless they’ve made a trip to Kuonji temple, so any prospective buyer wouldn’t know the source of the fittings.
Another question would be as to when and how these adornments were removed from Juzumaru. While there are no solid answers to this, the following below will put this all into perspective.
FATE OF THE JUZUMARU
Stories about this legendary sword indicate that it’s synonymous with the Kuonji temple for centuries since Nichiren set out on his journey. However, an unusual incident happened where the Juzumaru was nowhere to be found sometime in the early 1700s; at a time, scholars and researchers alike could only go based on the writings about it, which painted a picture that it once existed. Why was it no longer at Kuonji temple? Was it stolen, or sold to support the temple? This point is still unknown⁸.
In 1919, a notable sword researcher named Sugihara Shōzō (杉原祥造) from Amagasaki city in Hyōgo prefecture, traveled around Japan studying the many swords that have survived, as well a purchasing those that were of antiquated value. One day, he discovered the Juzumaru at an auction house in his hometown, where items of aristocratic and nobility were sold to the highest bidder. Shōzō bought it and put notice to this discovery, as it was then reported in newspapers. What happens next is quite interesting, for he headed to Honkōji, the nearest Nichiren-sect temple in his hometown, and donated the sword there for safe keeping.
A picture of Juzumaru present-day, with no sword fittings, on display at Honkōji temple. This is from Amagasaki City website.
Why not return the Juzumaru to its original home at Kuonji? Speculations include that Shōzō had conflicting thoughts regarding Kuonji actually having possession of this particular sword in the first place, or if it was a fabrication all along. What was most important to him was to return this sacred relic to the rightful environment it belonged to, which was that of a Buddhist temple.
About a year later, Juzumaru was declared a former national treasure by Japan’s Ministry of Education and Culture under the following description:
Japanese
丙種 刀劍 太刀 銘恒次（数珠丸） 一口 兵庫県尼崎市別所村 本興寺
English
3rd class / sword Long sword / sword name Tsunetsugu (Juzumaru) / single blade Honkōji / located in a forest in Amagasaki city, Hyōgo Prefecture
in 1950, it would once again be re-evaluated by the Agency of Cultural Affairs, and be declared its new status as it now viewed as an important cultural property⁹.
ENDING
We come to a close on this treasured sword called Juzumaru Tsunetsugu. While it may never had tasted the impact of another sword on any of Japan’s numerous battlefields, the tales of it protecting a saint as a ward on his journey to establish his own Buddhist temple, as well as symbolically aided in the rituals performed there is the support that elevates this sword to the high recognition it holds now. Stay tuned for part five of the Tenga Goken series, which will feature the next sword known as Dōjigiri Yasutsuna.
1) While a minor topic, there has been a small debate in regards to this sword’s naming convention. While popular choice of kanji combination found in documents is “数珠”, there appears to be some that use “球数” instead. While both essentially mean the same thing, which is prayer beads, the former is the proper name, while the latter usually relates to the number count of the beads. It’s also not certain if the pronunciation would stay the same or switch to “suju” if the latter was the proper name. At the end of the day, the former, along with “juzu” is what sticks.
2) Saint Nichiren (日蓮上人, Nichiren Jōnin) can also be read as “priest Nichiren”, as he was a Buddhist priest. He was an actual person who was a scholar of Mahayana Buddhism, then declared his own version based on the same teachings, especially on the Lotus sutra. His climb up Mt. Minobu was actually due to self exile, for Nichiren faced many hardships (including imprisonments and banishment) for the sake of spreading Buddhist teachings, followed by depreciation by the government even after proving his teachings are of great value to the whole of Japan due to coincidental predictions of foreign invasion.
3) Also known by the saint name “Hakii Nanbu” (波木井南部).
4) The term “hitokoshi” (一腰) is another counter used for swords. This one is unique, as it identifies a sword that is slung at the hip, which is normal practice by warriors alike. Since this is a specialized counter, note that any swords not slung at the hip would most likely be identified by a different counter.
5) Just like hitokoshi, the term “hitokuchi” (一口) is another unique term not just for swords, but for bladed objects as a whole. In this case, a sword with a particular pattern along the blade near the edge identified as a kiriguchi (切り口) are referenced by this counter.
6) The two swordsmiths had a good relationship probably because they come from the same area in Japan, which was Yamashiro Country at the time. This area is now presently known as the southern area in Kyōto.
7) There was a police report of this “other” sword being stolen at night from a storage house (guessing at Kuonji temple?) in June of 1940. Apparently the lock was smashed and various valuable items, including this sword, were taken. However, there are some oddities to this claim, the main one being it was disclosed later to the police that this sword, along with other like items, was noticed to have been missing since April of the same year. Not much is known with this case afterwards.
8) Interestingly, there are a couple of documentations that mention the Juzumaru being relocated outside Kuonji temple for safe keeping at a time. However, in these cases this supposedly happened much earlier before the sword’s inevitable disappearance in the early 1700s. On top of this, those documentations are considered to be like diary entries, so they cannot be viewed as factual, especially since such records are also not found in Kuonji temple.
9) The page where the Juzumaru is listed on the Agency of Cultural Affairs can be found here.
