Japanese

A Ko Wakizashi, or Long Sunobi Tanto, Signed Blade Shinto Period Circa 1650

All original Edo mounts and a most fine and elegant blade with notare based on suguha hamon, signed, possibly Norishige, but the kanji are somewhat difficult to interpret, 15.5 inch blade measured from tsuba to tip.

Suite of matching koshirae mounts in tetsu with the tsuba gold inlaid with a stylized dragon and clouds, similary in laid in the sayajiri and saya band inlaid, with a black stippled erushi lacquer, and a carved wood tsuka. The kozuka is a takebori dragon on the plain tetsu ground, the blade is carved wood. The blade has a fine silver foiled habaki engraved with oblique raindrop pattern.

Sunobi Tanto
The Tanto that varied from the traditional size were called Sunobi-Tanto or O-Tanto. These were larger versions of the Tanto which featured blades usually measuring between 13 to 14 inches long. It was close to the size of the Ko-Wakizashi, which is a shorter version of the Wakizashi. However as this blade is even longer that the usual 14 inches, that is why it can be considered as a transitional weapon that has a foot in both camps so to speak. Because of its often small size, the Samurai warriors were able to conceal the Tanto in their clothing. It was also the Shoto or small sword in the Daisho and was paired with the Tachi. This was before the Samurai chose to use the Wakizashi over the Tanto as an auxiliary sword.
The Wakizashi was a Samurai warrior’s backup weapon that was used for close-quarter battles. Aside from this, the sword was a Samurai warrior’s tool for beheading a defeated opponent. It was sometimes used for committing Seppuku, a ritualistic suicide.

In addition, the Wakizashi was one of the few short swords available to the Samurai warrior. Another sword they might use was called a Chisa Katana, effectively a short Katana perfect for use within buildings castles etc. and the prerogative of the personal full time bodyguard of a Daimyo lord, who were the usually the only samurai permitted to be armed in his presence day and night.

Because the sword was the main battle weapon of Japan's knightly man-at-arms (although spears and bows were also carried), an entire martial art grew up around learning how to use it. This was kenjutsu, the art of sword fighting, or kendo in its modern, non-warlike incarnation. The importance of studying kenjutsu and the other martial arts such as kyujutsu, the art of the bow, was so critical to the samurai a very real matter of life or death that Miyamoto Musashi, most renowned of all swordsmen, warned in his classic The Book of Five Rings: The science of martial arts for warriors requires construction of various weapons and understanding the properties of the weapons. A member of a warrior family who does not learn to use weapons and understand the specific advantages of each weapon would seem to be somewhat uncultivated. European knights and Japanese samurai have some interesting similarities. Both groups rode horses and wore armour. Both came from a wealthy upper class. And both were trained to follow strict codes of moral behaviour. In Europe, these ideals were called chivalry; the samurai code was called Bushido, "the way of the warrior." The rules of chivalry and Bushido both emphasize honour, self-control, loyalty, bravery, and military training  read more

Code: 24350

A Fabulous Wakizashi by Master Sadahide Student of Masahide Dated 1830

A simply wonderful wide and sizeable blade with fine hamon and incredible tight grain hada. Copper patinated fushi kashira of the ‘tiger in the bamboo grove’. A very good signed copper tsuba with samurai. Original black lacquer saya with fine kozuka utility knife. As Sukehiro and Shinkai were highly praised by Kamada Natae in his book he wrote in this period swordsmiths begun to imitate their works making strong shape and Hamon in Toran-Ha. Swords in this period imitated the Osaka style. Then Masahide ( one of most famous sword smiths in Shinshinto time ) advocated in his book that "we should make swords by the method of the Koto era." With this final aim swordsmiths begun to create their own steels trying to reach the quality of the ancient one. Combining materials which have different quantity of carbon, a good Jihada will appear. Therefore, swordsmiths used a lot of materials like old nails and the like to adjust the quantity of carbon to be suitable for swordmaking.Even today this steel is called Oroshi-gane. As already said an easy way to produce Tamahagane was available in Shinto time and swordsmith could get good quality Tamahagane. Therefore, it seems that most of them didn't make their own Oroshi-gane. But some swordsmiths like Kotetsu or Hankei followed Masahide suggestions and reached a top-quality level combining ancient iron/steel with modern one. In effect Ko-Tetsu means "ancient steel". Exceptionally powerful 16inch blade  read more

Code: 20552

A Very Fine Yasutsugu School Katana, circa 1675-1684 Likely the 4th Generation, Signed, with Aoi Mon, Namban Tetsu Oite Bushu Edo Echizen Yasutsugu

With a stunning bi coloured, black ribbed and cinnabar red lacquer saya, hand decorated with a wonderful light feathering and a scrolling silver saya jiri bottom mount. The mounts [fuchi kashira and menuki] are gold and shakudo decorated of the chrysanthemum. The story of the Yasutsugu lineage starts with the birth of the first generation, Ichizaemon, who is believed to have been born around the middle of the sixteenth century. His place of birth was in Shimosaka of Shiga-gun in the province of Omi. Omi is next to Mino and contains Lake Biwa. Yasutsugu was born into a sword making family headed by his father, Hironaga, reputed to be the last descendent of Yamato no Kuni Senjuin. Though his father was from Omi, he was trained in the Mino tradition. Around the 11th or 12th year of this same period of Keicho (1606-1607), Yasutsugu’s fame reached the point that he was called to Edo (Tokyo) to share his forging skills with Tokugawa Ieyasu. About this time Yasutsugu was given the privilege of using the character “Yasu” (康) from Tokugawa Ieyasu’s (徳川家康) name. Thus, from that point on, he changed his name to Yasutsugu. About the same time (some feel it was a few years later) he was given the additional privilege of carving the Hollyhock crest (Aoi mon) on his blades. These privileges were given in perpetuity to Yasutsugu and his descendants. Thus the Yasutsugu swordsmiths became the kaji of the Tokugawa Family.
Yasutsugu worked in Echizen and Edo as was the custom with the Tokugawa family in those days. It was much like the practice of Sankin Kodai (alternate year attendance) that was required of the Daimyo of the country. He died in seventh year of Genna (1621) probably in his 70’s.

Upon the death of the first generation Yasutsugu , the family mantle was taken up by his son, Ichinojô.
Nidai Yasutsugu made swords in the same style as the first generation. Some say that his ability was nearly the equal of his father’s. While all do not agree, there seems to be a consensus that he was without a doubt a close second
The two branches of the Yasutsugu school continued for many generations. The Edo school continued through eleven generations. It is generally agreed that the only two smiths of the last eight generations that were of note are the fourth our sword and the eleventh generations. The fourth generation had the advantage of being trained by the third generation, a quality smith. In addition, the fourth generation left several works in which he collaborated with the well-known smith, Izumi (no) Kami Kaneshige. The fourth generation’s working period was from 1675, the third year of Enpo to 1684, the first year of Teikyo era.
Interestingly, the steel used to produce this sword was in part sourced from Europe, likely from
Dutch traders. This steel was known as “Namban tetsu”, (lit. Southern Barbarian steel). It would
have been expensive and unique to produce swords with steel from faraway lands in the late
1600s. Thus the nakago (tang) is chiselled with the words Namban tetsu.

it is mounted with An Antique Edo Period Iron Large Tsuba Inlaid with Silver Aoi Leaves
The Tsuba can be solid, semi pierced of fully pierced, with an overall perforated design, but it always a central opening which narrows at its peak for the blade to fit within. It often can have openings for the kozuka and kogai to pass through, and these openings can also often be filled with metal to seal them closed. For the Samurai, it also functioned as an article of distinction, as his sole personal ornament. The tsukaito is beautifully traditionally rebound as is the black ribbing lacquer, on its original Edo lacquer saya.
As can be seen it is likely in its last original Edo polish in stunning condition which is beautiful, with just the tiniest natural aged surface mark. The kashira is carved buffalo horn with an applied gold lacquer partially complete aoi mon

Overall length in saya 38 3/4, blade tsuba to tip 27 3/4 inches long  read more

Code: 24038

A Superb Antique Edo Period Musha-Ningyo Samurai General Warrior Doll. A Uniquely Japanese Art Form Representing The Legendary Samurai

Adorned with full traditional miniature armour of lacquerwork and lacings and court cap jingasa and damask silk clothing, he is holding a katana. He is seated on a traditional stool. Warrior dolls also known as musha-ningyo are very popular as fine Japanese traditional works of art among Western collectors. Embodying the martial spirit of the samurai, these figures are decked out in full military regalia with lacquered armour, weaponry. They frequently represent very specific historical characters and are a fascinating window into Japan’s rich military past. There may be a continuity in the making of the dogū, humanoid figures, by the ancient Jomon culture in Japan (8000-200 BC) and in the Haniwa funerary figures of the subsequent Kofun culture (around 300-600 AD). Expert Alan Pate notes that temple records refer to the making of a grass doll to be blessed and thrown into the river at Ise Shrine in 3 BC; the custom was probably even more ancient, but it is at the root of the modern doll festival or Hinamatsuri. There are various types of traditional dolls, some representing children and babies, some the imperial court, warriors and heroes, fairy-tale characters, gods and (rarely) demons, and also people of the daily life of Japanese cities. Many have a long tradition Musha, or warrior dolls, are usually made of materials similar to the hina dolls, but the construction is often more complicated, since the dolls represent men (or women) seated on camp chairs, standing, or riding horses. Armor, helmets, and weapons are made of lacquered paper, often with metal accents. There is no specified "set" of such dolls; subjects include Emperor Jimmu, Empress Jingu with her prime minister Takenouchi holding her newborn imperial son, Shoki the Demon-Queller, Toyotomi Hideyoshi and his generals and tea-master, and fairy-tale figures such as Momotaro the Peach Boy or Kintaro the Golden Boy. In the nineteenth century ningyo were introduced to the West.

Doll collecting has since become a popular pastime in the West. Famous well known collectors from the West include individuals such as James Tissot (1836–1902), Jules Adeline (1845–1909), Eloise Thomas (1907–1982), and Samuel Pryor (1898–1985). During the Meiji period, three men became pioneers in collecting ningyo, Shimizu Seifū (1851-1913), Nishizawa Senko (1864–1914), and Tsuboi Shogoro (1863–1913). The three men are referred to as "Gangu San Ketsu" (the three great toy collectors). They introduced a systematic approach to collecting ningyo in an effort to preserve and document the various forms of ningyo. Shimizu, an artist and calligrapher, put his artistic ability to use by creating an illustrated catalog of his own collection of 440 ningyo dolls. The catalog was published in 1891, under the title Unai no Tomo. Nishizawa, a banker, gathered a significant collection on hina-ningyo. He was an active researcher, collector of stories, documents, and information relating to the development of hina-ningyo during the Edo period. Nishizawa’s son Tekiho (1889–1965) inherited his collection but a great portion of the collection was lost in the Kanto earthquake of 1923. Tsuboi, founder of the Tokyo Anthropological Society, was the most trained of the three, and he brought a scientific element to the collecting of ningyo. Dolls have been a part of Japanese culture for many years, and the phenomenon of collecting them is still practiced. Many collections are preserved in museums, including the Peabody Essex Museum, Kyoto National Museum, and the Yodoko Guest House.
The doll is similar to the work of Maruhei a famous Japanese doll artist from Kyoto
Dimensions: 17.5 inches high
Condition: The doll is in very good condition according to age and with wonderful antique taste. Some wear and fading to fabric in places.  read more

Code: 24815

A Most Handsome Shinto Katana Signed Mutsu Daijo Fujiwara Kaneyasu

Late 17th century sword, bearing signature that approximately translates to "of the Fujiwara Clan, the Daijo (a honourific lordship title) of Mutsu Province, Kaneyasu made this''. With all original Edo period koshirae sword mounts, including a superb antique original Edo 'lobster scale' cinnabar urushi lacquer saya.

Cherished for its infinite versatility, urushi is a distinctive art form that has spread across all facets of Japanese culture from the tea ceremony to the saya scabbards of samurai swords

Japanese artists created their own style and perfected the art of decorated lacquerware during the 8th century. Japanese lacquer skills reached its peak as early as the twelfth century, at the end of the Heian period (794-1185). This skill was passed on from father to son and from master to apprentice.

The varnish used in Japanese lacquer is made from the sap of the urushi tree, also known as the lacquer tree or the Japanese varnish tree (Rhus vernacifera), which mainly grows in Japan and China, as well as Southeast Asia. Japanese lacquer, 漆 urushi, is made from the sap of the lacquer tree. The tree must be tapped carefully, as in its raw form the liquid is poisonous to the touch, and even breathing in the fumes can be dangerous. But people in Japan have been working with this material for many millennia, so there has been time to refine the technique!

Higo school silver inlaid tettsu fuchi kashira and iron plate tsuba. very interesting menuki of a panel separated and placed over two bows, decorated with relief kanji. Beautiful blade with a gradually undulating gunome hamon. An impressive sprauncy sword almost certainly made for a mounted samurai considering its power and dimensions.

Of all the weapons that man has developed since our earliest days, few evoke such fascination as the samurai sword of Japan. To many of us in the, the movie image of the samurai in his fantastic armour, galloping into battle on his horse, his colourful personal flag, or sashimono, whipping in the wind on his back, has become the very symbol of Japan, the Empire of the Rising Sun. And, truly, to the samurai of real life, nothing embodied his warrior's code of Bushido more than his sword, considered inseparable from his soul.

Indeed, a sword was considered such a crucial part of a samurai's life that when a young samurai was about to be born, a sword was brought into the bedchamber during the delivery. When the time came for an old samurai to die and cross over into the White Jade Pavilion of the Afterlife his honoured sword was placed by his side. Even after death, a daimyo, or nobleman, believed he could count on his samurai who had followed him into the next world to use their keen blades to guard him against any demons, just as they had wielded their trusty weapons to defend him against flesh-and-blood enemies in this life. In a samurai family the swords were so revered that they were passed down from generation to generation, from father to son. If the hilt or scabbard wore out or broke, new ones would be fashioned for the all-important blade. The hilt, the tsuba (hand guard), and the scabbard themselves were often great art objects, with fittings sometimes of gold or silver. The hilt and scabbard were created from the finest hand crafted materials by the greatest artisans that have ever lived. Often, too, they told a story from Japanese myths. Magnificent specimens of Japanese swords can be seen today in the Tokugawa Art Museum's collection in Nagoya, Japan. The saya has a few age seam lines, but at all detrimental to its beauty and entirely commensurate to its age
Blade 29 inches tsuba to tip  read more

Code: 24040

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Code: 25455

A Most Impressive and Beautiful Wakizashi Circa 1580 with Representations of the Two of the Japanese Seven Lucky Gods

Signed Izumi kami Kanesada original edo period fittings and saya. The saya has a light application of crushed abilone shell and pockets for the kodzuka and kogai. The fushigashira are iron inlaid with tendrils in gold and silver, with dragon menuki in patinated copper, a circular tsuba with kodzuka ana and kogai ana. the kodzuka has decor of takebori war fans, two open and one closed. the blade is signed. The kogai has has a takebori sinchu scroll and staff of Jurojin, and the blade is superb with a nice suguha hamon and a gold covered habaki with engraved raindrop pattern. The saya has a pair of very fine quality matching fittings, both gold and shakudo, a kurigata engraved with Hotei and the sayajiri, with engraved Jurojin. In Japan, Hotei and Jurojin are two of the Seven Gods of Fortune or Shichifukujin, according to Taoist beliefs.Jurojin is the god of longevity. Jurojin originated from the Chinese Taoist god, the Old Man of the South Pole. He is known as the immortal of the Northern Song dynasty (960–1127), and may have been a historical figure of the period. Jurojin is identified as the personification of the Southern Polar Star. While paintings and statues of Jurojin are considered auspicious, he never developed a following independent of the other deities Seven Gods of Fortune.

Jurojin is often identified with Fukurokuju, another of the Several Gods of Fortune. In some accounts, the two are said to inhabit the same body. As such, the two are often confused.

Jurojin walks with a staff and a fan. He is depicted as an old man of slight stature, and by tradition, less than 3 shaku (approximately 90 centimetres (35 in) He is depicted with a long white beard and often a very tall, bald head. He has a scroll tied to his staff, on which is written the lifespan of all living things. The scroll is sometimes identified as a Buddhist sutra. The deer, a symbol of longevity, usually (but not always) accompanies him as a messenger, as do other long-lived animals such as the crane and the tortoise. Hotei is the god of fortune, guardian of children, patron of diviners and barmen, and also the god of popularity. He is depicted as a fat, smiling, bald man with a curly moustache. He always appears half-naked, as his clothes are not wide enough to cover his enormous belly. He blessed the Chinese, and they nicknamed him "Cho-Tei-Shi" or "Ho-Tei-Shi", which means ‘bag of old clothes’.

Hotei was a Zen priest, but his appearance and some of his actions were against their moral code: his appearance made him look like quite a mischievous person and he had no fixed place to sleep.

He carries a bag on his shoulders which is loaded with fortunes for those who believe in his virtues. Hotei's traits and virtue are contentment, magnanimous and happiness.

Hotei's original Chinese name was Kaishi, and according to legend, he died in March 916.

The Japanese began to believe in Hotei during the Edo era. The reason why the Japanese have such great respect for this god comes from a legend that says that, before the Zen Buddhism arrived to Japan, an alternative Buddhist thought was extended by a priest of dubious aesthetic, who actually was a manifestation of Miroku. Miroku was the patron of those who could not be saved by the beliefs of Buddha, and Hotei was later perceived and accepted by the Japanese as a second Miroku.A Good Edo Period Noda Maru Gata Oval Iron Wakazashi Tsuba
With a simulated stone finish surface. The Tsuba can be solid, semi pierced of fully pierced, with an overall perforated design, but it always a central opening which narrows at its peak for the blade to fit within. It often can have openings for the kozuka and kogai to pass through, and these openings can also often be filled with metal to seal them closed. For the Samurai, it also functioned as an article of distinction, as his sole personal ornament. Tsuba are usually finely decorated, and are highly desirable collectors' items in their own right. Tsuba were made by whole dynasties of craftsmen whose only craft was making tsuba.  read more

Code: 23932

A Marvelous Museum Quality Samurai Tanto, 15th Century By Sukesada Around 600 Years Old

The great line of smiths that started in the 15th century and continued until the end of the Tokugawa Shogunate.

This is truly a wondrous ancient armour piercing bladed samurai tanto from the mid 1400's, the beautiful hamon is clear to see and an undulating gunome. Complete all original Edo period fittings, tsukaito and saya. The saya is of lobster scale ribbed roiro urushi lacquer, with matte lacquer at the bottom section of the saya.

Cherished for its infinite versatility, urushi is a distinctive art form that has spread across all facets of Japanese culture from the tea ceremony to the saya scabbards of samurai swords

Japanese artists created their own style and perfected the art of decorated lacquerware during the 8th century. Japanese lacquer skills reached its peak as early as the twelfth century, at the end of the Heian period (794-1185). This skill was passed on from father to son and from master to apprentice.

The varnish used in Japanese lacquer is made from the sap of the urushi tree, also known as the lacquer tree or the Japanese varnish tree (Rhus vernacifera), which mainly grows in Japan and China, as well as Southeast Asia. Japanese lacquer, 漆 urushi, is made from the sap of the lacquer tree. The tree must be tapped carefully, as in its raw form the liquid is poisonous to the touch, and even breathing in the fumes can be dangerous. But people in Japan have been working with this material for many millennia, so there has been time to refine the technique!

The fuchigashira mounts are fabulous quality, of multi coloured shakudo and silver decorated over a hand punched nanako ground with carved takebori inro, with pellets of inlaid coral representing the inro's himo mounted ojimi. An inrō (印籠, lit., "pillbox") is a traditional Japanese case for holding small objects, suspended from the samurai's obi worn around the waist when wearing kimono. They are often highly decorated, in a variety of materials and techniques, often using lacquer. The tsuba is a takebori carved with flower petals in incredible detail. The menuki are gold recumbant water buffalo. The tanto was designed primarily as a stabbing weapon, but the edge can be used for slashing as well. Tanto are generally forged in hira-zukuri style (without ridgeline), meaning that their sides have no ridge line and are nearly flat, unlike the shinogi-zukuri structure of a katana. Some tanto have particularly thick cross-sections for armour-piercing duty, and are called yoroi toshi. The tantos primary use was a type of stabbing weapon, however, the blade could also be used for slashing as well. Some tanto were forged with a particularly thick cross section which was thought to aid in piercing the armour of enemies, this type of dagger would be called a yoroi toshi.

A tanto would most often be worn by Samurai, and it was very uncommon to come across a non samurai with a tanto. It was not only men who carried these daggers, women would on occasions carry a small tanto called a kaiken in their obi which would be used for self-defence. In feudal Japan a tanto would occasionally be worn by Samurai in place of the wakizashi in a combination called the daisho, which roughly translates as big-little, in reference to the big Samurai Sword (Katana) and the small dagger (tanto). Before the rise of the katana it was more common for a Samurai to carry a tachi and tanto combination as opposed to a katana and wakizashi. Overall 13.5 inches long overall, 9.25 inch blade  read more

Code: 23245

A Set of Exceptionally Beautiful & Fine Edo Period Complete Suite of Samurai Tanto Mounts { Koshirae }. A So Called, Samurai Doctor's Sword, With a Wooden Blade Only

Although for many years samurai swords {all edged tanto are called swords by tradition} with such wooden blades, have often titled as a samurai Doctor's swords, as it has a wooden blade, it is actually incorrect, a suite of sword koshirae have always been revered as much as the blade, and when a blade is stored in its shirasaya storage mount, the sword is disassembled, and a wooden blade is hand carved to identically replicate its real blade, in order to correctly re-fit the mounts together, as if the real blade was present.
However, for centuries now, and especially in Europe, sword koshirae have be highly prized collector's pieces, being works of sublime art in their own right. Thus a set of fabulous antique sword mounts and fittings such this have long been collector's items, separate from the once fitted blade.

For example a very rare and fine tsuba alone could today fetch up to £40,000 by a master maker. and sword mounts, the fuchi kashira and menuki can now be worth many thousands of pounds. Superb quality Edo period tanto koshirae {sword fittings} with a blade formed wooden blade and habaki tsunagi. The full suite of matching, patinated, honey coloured copper, fushi, kashira, and tsuba bear a stunning kashira that depicts a carved figure of Fukurokuju, one of the Japanese seven deities, the tall headed god of happiness, wealth and long life one of the Shichi-fuku-jin (Seven Gods of Luck), particularly associated with longevity. He is supposed to have once lived on earth as a Chinese Taoist sage. He has a white beard, wears a scholar's headdress and he reads from a scroll containing the world's wisdom. The seven are drawn from various sources but have been grouped together from at least the 16th century. They are Bishamon, Daikoku, Ebisu, Fukurokuju, Jurojin, Hotei, and the only female in the group, Benten. He is sometimes confused with Jurojin, another of the Several Gods of Fortune, who by some accounts is Fukurokuju's grandson and by other accounts inhabits the same body as Fukurokuju. As such, the two are often confused.
The carving of the copper is beautifully executed and the figure has an most charming and jolly smile.

All the matching fittings are in beautiful condition. Only the lacquer of the saya has areas of wear and surface cracking. Overall 59 cm, saya 44cm, tsuka, 15cm  read more

Code: 20993

A Sengoku Era Samurai Battle Katana, Koto Period, With An Amazing Blade, & All Original Edo Fittings Circa 1500.

With all original Edo period mounts, the fuchi is of pure gold decoration on dragon over shakudo on a nanako ground see below for the details on nanako-ji, the fuchi of gilt dragon on shakudo on a nanako ground. A very attractive patinated copper tsuba with gold highlights, on the takebori decoration of two samurai kabuto helmets and a pair of abumi samurai stirrups with a background of prunus blossom on a nanako ground. The blade has an amazing hamon, and grain {somewhat akin to woodgrain} in the hada, and the polish is simply beautiful. The Sengoku period was initiated by the Ōnin War in 1467 which collapsed the feudal system of Japan under the Ashikaga Shogunate. The Sengoku period was named by Japanese historians after the similar but otherwise unrelated Warring States period of China. The era is beautifully depicted in Akira Kurowsawa’s films called Jidaigeki. The Sengoku Period (1467-1568 CE) was a lawless century-long era characterized by rising political instability, turmoil, and warlordism in Japan. During this period, field armies and soldiers rapidly rose in number, reaching tens of thousands of warriors. Many castles in Japan were built during the Sengoku Period as regional leaders and aristocrats alike competed for power and strong regional influence to win the favours of the higher-class Japanese at the time. Kurosawa’s film depiction of Macbeth, Throne of Blood, is set in this era of Japan’s feudal period. Original title 蜘蛛巣城, Kumonosu-jō, lit. 'The Castle of Spider's Web'

This then led to the creation of a more complex system within the military, the armoured infantry known as the ashigaru. Initiated by the collapse of the country’s feudal system during the 1467 Onin War, rival warlords or daimyō, continued to struggle to gain control of Japan until its reunification under Japan’s three “Great Unifiers” –– Nagoya Nobunaga, Hideyoshi, and Ieyasu Tokugawa –– thus, bringing the war-stricken era to an end in the siege of Osaka.

The samurai were roughly the equivalent of feudal knights. Employed by the shogun or daimyo, they were members of hereditary warrior class that followed a strict "code" that defined their clothes, armour and behaviour on the battlefield. But unlike most medieval knights, samurai warriors could read and they were well versed in Japanese art, literature and poetry.
Samurai endured for almost 700 years, from 1185 to 1867. Samurai families were considered the elite. They made up only about six percent of the population and included daimyo and the loyal soldiers who fought under them. Samurai means one who serves."

Samurai were expected to be both fierce warriors and lovers of art, a dichotomy summed up by the Japanese concepts of bu to stop the spear expanding into bushido (the way of life of the warrior) and bun (the artistic, intellectual and spiritual side of the samurai). Originally conceived as away of dignifying raw military power, the two concepts were synthesised in feudal Japan and later became a key feature of Japanese culture and morality.The quintessential samurai was Miyamoto Musashi, a legendary early Edo-period swordsman who reportedly killed 60 men before his 30th birthday and was also a painting master. Members of a hierarchal class or caste, samurai were the sons of samurai and they were taught from an early age to unquestionably obey their mother, father and daimyo. When they grew older they may be trained by Zen Buddhist masters in meditation and the Zen concepts of impermanence and harmony with nature. The were also taught about painting, calligraphy, nature poetry, mythological literature, flower arranging, and the tea ceremony.

it has been said that part of their military training, samurai were taught to sleep with their right arm underneath them so if they were attacked in the middle of the night and their the left arm was cut they could still fight with their right arm. Samurai that tossed and turned at night might be cured of the habit by having two knives placed on either side of their pillow, but that may be part myth.

Samurai have been describes as "the most strictly trained human instruments of war to have existed." They were expected to be proficient in the martial arts of aikido and kendo as well as swordsmanship and archery---the traditional methods of samurai warfare---which were viewed not so much as skills but as art forms that flowed from natural forces that harmonized with nature.
Some samurai, it has been claimed, didn't become a full-fledged samurai until he wandered around the countryside as begging pilgrim for a couple of years to learn humility. When this was completed they achieved samurai status and receives a salary from his daimyo paid from taxes (usually rice) raised from the local populace.

Nanako Ji: "fish roe ground" A surface decoration produced by forming very small raised bosses by a sharply struck punch or burin called 'nanako tagane'. Shakudo is the metal most often used, but copper and gold are quite often employed. The harder metals, shibuichi, silver and iron are rarely decorated in this way. The size of the dots vary from 0.04" to 0.008" (25 to 125 and inch) and the regularity of the work is marvelous as the dots must be spaced entirely by touch. The dots are usually arranged in straight lines or in lines parallel to the edge of the piece being decorated, but sometimes in more elaborate patterns. Used on guards since the Momoyama period although the technique existed since much earlier periods. Usually done by specialist 'nanako-shi', but sometimes done by the maker of the guard himself. The articles of sword ornamentation made by the Goto artists were practically all on shakudo grounds with nanako finish; after the emergence of the machibori artisans in the mid-Edo period and the popularity of the newly inspired kozuka, shakudo grounds with nanako finish "became the rage". Nanako finish is probably an evolution and refinement of a very old style finish (which it vaguely resembles); "millet finish", 'awa ishime', which is found on some old armorer tsuba. However, awa ishime consisted of small, round dimples punched into the surface of the ground; on the other hand, nanako is formed by striking the ground with a cup-shaped punch to raise, and project upward from the surface, small semi-hemispheric nipples. Since we find nanako finish on old yamagane grounds, it was in use as early as the Kamakura period. It is note-worthy that a nanako finish on a shakudo ground has been used since the time of the first Goto 1440 - 151 in the mitokoromono, "set of three", for use on formal or ceremonial occasions. Later, shakudo nanako became the regular finish for use by the metal artisans. (deleted repeated sentences) In applying nanako, meticulous and scrupulous care must be used in positioning and striking the "cupping tool" in order to achieve fine, regular, carefully and closely spaced, identical results, row after row. Careless, imprecise and even coarse workmanship can be detected in the nanako of some older works and on "ready made" products, but work of later years, executed with infinite and scrupulous care, are beautiful beyond belief. However, even the finest of execution of nanako finish applied to brass (shinchu) or shibuichi fails to carry the distinct air of refinement and elegance of similar work on shakudo. The very elegance of nanako workmanship reflects not only the extraordinary skills of the Japanese in the execution of minute, detailed work, but also their tremendous patience and artistic inspiration. It is said that blindness of nanako workers at thirty years of age was usual because of the microscopic and meticulous work so carefully and patiently executed. On many old tsuba, pre-dating the period of the Goto, one encounters nanako laid in horizontal or vertical rows; on subsequent work nanako was applied along curved lines conforming to the shape of the tsuba.

In the current photos the saya lacquer appears slightly bruised, these slight marks have been removed and now the urushi lacquer looks perfect. Blade length 26.75 inches, overall in saya 37 inches

Akira Kurowsawa & Jidaigeki


Did you know? the most valuable sword in the world today is a samurai sword, it belongs to an investment fund and has appeared illustrated in the Forbes 400 magazine. It is valued by them at $100 million, it is a tachi from the late Koto period 16th century and unsigned. That sword's blade is now grey and now has no original polish remaining.  read more

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