Japanese Swords. Colin M. Roach
that the sword illuminates the true nature of the person who wields it. Whether he be good or evil, the sword does the bidding of its owner. One of the most significant dualities in Japanese culture is that of omote and ura (front and back). Although these terms often describe the literal front and back of objects, their true significance lies in metaphor: omote can thus mean “what is obvious,” with ura taking on the meaning of “what is beneath the surface.” The format of the book reflects this omote/ura perspective. Some of the information in this book, a historical snapshot for example, is omote, open for everyone to see and widely known. Other information, such as hidden talismans of esoteric Buddhism, is decidedly ura, or hidden.
There are plenty of obvious symbols related to swords. For example, the wearing of paired swords (long and short), tucked into the belts on the left hip, became an outward display of the samurai’s high social status. It was meant to be an overt symbolic warning prompting others to show respect, or risk being cut down. But examples of veiled symbols also abound. One example is the sūken hōrimōnō (engraved sword-talismans), which were painstakingly carved by hand into the surfaces of swords. Although the carvings themselves are outwardly obvious, their significance for the warrior lies far beneath. Exploring the sword of Shinto, the sword of the Taō, the swords of Buddhism, and the sword of modern adaptation will shed light on many of the mysteries surrounding this legendary weapon.
The wearing of paired swords was reserved for the samurai class and became known as one of the hallmark symbols of the warriors’ identity.
Even when at apparent ease, the vigilant samurai would never leave his sword out of reach.
Clearly, Japan’s relationship with the sword defies simple explanation. Serving as a companion and keeping the company of ancient warriors, the sword became a powerful and constant metaphor. The blade’s symbolism represents a spectrum of human influence, carrying the capacity to protect and to harm. The sword could accompany its master in life benevolently or become the burden by which his soul was corrupted.
The Sword’s Application
The sword has remained a constant force in Japanese culture for nearly sixteen centuries. Like the bronze swords used in ritual ceremonies by primitive shamans, the early military swords were straight and short. Much like the Greek hoplite swords (and their later adaptations) and the Chinese jian, some of the first Japanese ceremonial-blade designs were symmetrical and double edged. Later, straight “kata-kihira” chokutō blades were employed on the battlefield in close range to the enemy—as hacking and thrusting weapons. As the samurai class established itself as a ruling caste, the battle tactics changed.
Japan became a horse culture very early on, which changed the design and use of the sword. Curved swords were developed allowing troops to fight from horseback. These were adaptations based on technological and cultural changes. The primary methods of sword use transitioned from unrefined foot-soldier tactics, to cavalry, and then back to infantry again. Throughout history, the Japanese adapted what they were doing based on immediate need, technological advancement, and inspiration of religious significance.
The sword was a weapon that simultaneously embodied mankind’s most terrible fury and highest potential. As such, both swords and swordsmen were subject to a strict behavioral code known as reihō. The principles of reihō (lit. etiquette) dictated how the sword was carried at one’s side and extended to stipulate exactly what direction the edge of the blade should face in any given situation. This was particularly important in the context of battle, because one’s honor, and that of the family name was at stake.
When studying the role of the sword in the context of battle it is helpful to do so with an appreciation of etiquette. Considering the symbolic and spiritual importance of their swords, swordsmen felt compelled to show respect in many ways.
In late feudal Japan, schools of etiquette, such as the Ogasawara-ryū, had an impact on swordsmen and swordsmanship.2 Many texts were written offering insight and guidance on how samurai should conduct themselves. Even the tea ceremony affected the culture, mindset, and practice of the samurai. So we see that many factors contributed to the consciousness and practice of swordsmen. The Japanese societal need vacillated between times of war and peace. Practices of comporting oneself with the utmost professionalism and honor evolved and were in high demand.
Indeed, samurai bore the weight of formality and custom. Like those bound to the etiquette involved in European duels, so too were the samurai socially bound to wield the blade honorably. Formality aside, duels did not often determine the victor in war. Although often misrepresented as such, the sword was generally not the first weapon of choice for the samurai on a battlefield. Generals were hardened to the realities of troop loss, and so preferred armaments that put some distance between their soldiers and the enemy. However, as in dueling, battle preparation was highly ritualized, with attention given to formality and introductions. Prior to the 1200s (at which time infantry tactics became more popular), the samurai primarily used bows, arrows, and spears during military conflict, resorting to sword use only during the final stages of battle.
The use of arrows, on the other hand, offered distance and an impersonal approach to warfare. Therefore, those strategies that were easier, safer, and still effective, were commonly used as first-wave battle tactics. Only after all the arrows and spears were expended would the early samurai cavalry ride in close to the enemy, cutting down from above like a steely stroke of lightning. Such was the samurai’s primary tactical strategy up until 1274, at which time the Mongolian infantry battered the samurai armies with unfamiliar tactics. These embarrassing lessons in Mongolian infantry strategies are believed to have contributed to the development of the katana (sword worn tucked into the belt, edge up on the left side of body) for Ashi-garu (foot soldiers’) use. The wearing of the sword on the left hip and the development of swordsmanship skills specifically designed to accommodate such an arrangement mark a major shift in the techniques of swordsmen.
Despite being a secondary instrument in the larger scope of warfare, the sword was a real and practical tool that warranted constant training for impending battlefield use. The Japanese sword proved its effectiveness throughout the ages. It was used in both duels and on the battlefield, with gruesomely devastating results. So effective was the sword that for a thousand years Japanese military leaders invested incalculable time, effort, and resources into continuing its refinement. Within warriors’ hearts, the sword will always represent the pinnacle of form, function, and spiritual significance.
PART 1
Introducing the Japanese Sword
The author fitted this “tired” koto blade (CE 1532, Mino-den signed, Katsu Michi) with modern fittings for use in his day-to-day iaidō practice. See Chapter 8.
Chapter 1
Appreciating the Japanese Sword
The Japanese Sword is a beautiful weapon without peer in terms of elegance and strength. The flash of the polished steel, the graceful curve of the blade, the aesthetically pleasing wave of the temperline, the swirling flecks of the grain structures, and the exquisitely-crafted fittings immediately impress even rank neophytes. However, to properly embark upon this journey of Japanese sword appreciation, one must study it at its most basic level. We must understand the different types of swords, their parts, nomenclature, and various attributes used to describe shape, quality, and other aspects.
By studying the sword’s distinguishing characteristics, an understanding of what creates quality and value emerges. This chapter explains which positive and negative attributes allow various agencies to evaluate, rank, and appraise any given blade. Also