then classifying them according to the subject matter; this is a task of analysis. Iconology goes beyond this to interpret the meaning of the symbols and images in relation to the culture where they appear, placing them in the history of tradition; this is a task of synthesis involving the art historian and others in an interdisciplinary enterprise. Of particular importance here is the process of development and change in the “life of images.”1
Imagery is very personal and unique to whoever is experiencing the symbolism. So a study of iconography, on the sociological level, can never hope to be definitive. Nevertheless, accurate and meaningful interpretations of the Japanese sword’s importance can be made through an in-depth analysis of this complex culture.
A richly symbolic sculpture of the sword-wielding Buddhist deity, Fudō-Myō-ō. See pages 87-90 for more information.
Traditional culture is deeply embedded within modern Japan.
It is important to distinguish “facts” from “factors” when making studies such as this. This is not solely a history book consisting of facts. A detailed history of Japan is beyond the scope of this work. So too is a complete offering of religious iconology of general Japanese religions. Offered here are factors that describe the sword in relation to individual warriors, warrior-leaders, and the people who they ruled. For the purpose of comparison and analysis, historical periods have been coupled with eras of religious predominance (Shinto, Taōist, and Buddhist) and subsequent iconographical influence. Connecting historical periods with corresponding eras of religious imagery and evolving metallurgical technology requires somewhat flexible groupings. Nevertheless, these factors have been grouped into chapters to indicate general periods and themes of the sword’s evolution.
Here we will begin examining three primary influences on the Japanese sword. Weaving history, iconography, and technology together, this book illuminates the sword, tracking its progress from infancy to grandeur. By studying the evolution of the icon from this perspective we further understand Japan and its warrior archetype. Cutting away the sword’s mysteries to reveal its meanings enhances our understanding while helping to preserve this important symbol. After all, under threat of globalization, modern exploitation, and shameless profiteering, the sword of Japan needs preservation more than ever.
A traditional iaidō dōjō is a place of somber training and may appear quite plain to those accustomed to martial arts where the emphasis is more on flash, and less on introspection.
Symbolism and the Sword: Lifting the Cultural Veil
Although the Japanese sword rose to become a societal symbol, it was the effort and beliefs of each Japanese—warrior and commoner alike—that defined the sword. Individual beliefs multiplied by the number of individuals became the catalyst in this sociological evolution. It is difficult to gain the perspective of an insider. By virtue of studying another culture from an outsider’s perspective, the sword’s symbolism may be veiled. It is important to recognize this limitation while not allowing it to dissuade us from pursuing valuable study.
One of the most alluring concepts for categorizing experience is dualism. The famous Chinese yin/yang pair (Japanese in/yo) represents this popular concept. We can begin uncovering the symbolism of the sword by examining the sword/warrior duality. The concept of duality offers an answer to the apparent contradiction between the benevolent warrior archetype and the individual warrior’s need to kill in the service of others. The Japanese believe 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
