Museum Of Fine Arts Boston - Japanese Sword Guards

MUSEUM · OF FINE · ARTS BOSTON

JAPANESE SWORD GUARDS

BY OKABE-KAKUYA

IN CO-OPERATION WITH THE DEPARTMENT

OF CHINESE AND JAPANESE ART

Contents

Title

Prefactory Note

Section I

Section II

Section III

Index

PREFATORY NOTE

THE following catalogue of a special exhibition (1907-1908) of Japanese sword guards, or tsuba, has been prepared by Mr. Okabe-Kakuya. To our knowledge it is the first attempt to treat the history of the tsuba and tsuba makers apart from the other branches of metal work which enter into the ornamentation of the Japanese sword.

Of the three sections into which the book is divided, the first gives a brief general history of the art, specifying the different periods in which the artists worked, the various circumstances and influences which from time to time caused new developments of form and material, and the results due to these changes. The illustrations in this section are reproductions of drawings by Mr. Okabe from woodcuts in the Japanese books at the Museum. The second section consists of an alphabetical list of the more important schools of tsuba makers. The list of names given is strictly confined to those of men who actually made tsuba, and does not include artists who worked only in other forms of metal work. The third section serves as a guide to the present exhibition. It is accompanied with half-tone plates giving typical illustrations of various schools and artists. In instances where the execution, design, or material is of particular interest, special notes have been added.

Mr. Okabe was assistant professor of metal work at the Imperial Art School of Tokyo under the late Kanō-Natsuo, one of the most noted metal artists of recent times, and is now a member of the Nippon-Bijitsuin. His work has been honored by medals at various expositions. During his six years’ association with Kanō-Natsuo he had exceptional advantages for study, and took many notes from talks and lectures by the Master. In 1899 Mr. Okabe wrote a series of articles on metal work, based on this material in the Nippon-Bijitsu. These articles gave a new presentation of the subject from the artist’s point of view, and have been acknowledged as a valuable contribution to the history of art.

For the last three years Mr. Okabe has been in charge of the metal work at the Museum, studying the collection, cataloguing it, and putting the objects into good condition. The tsuba shown in this special exhibition have been selected by Mr. Okabe from the collections of Dr. Bigelow, Dr. Weld, and Dr. Ross, which together comprise more than one thousand two hundred tsuba. To these have been added many valuable specimens kindly loaned by Miss Louise M. Nathurst, of Boston; Mrs. Russell Robb, of Concord; Mr. Frank jewett Mather, Jr., of New York; and Mr. J. H. Donahey, of Cleveland.

In the preparation of this work Mr. Okabe has found the following Japanese books very useful:

Ansaizuihitsu, by Ise-Teijō.

Dainihon-Bizutsuriakushi, Imperial Museum of Tokyō.

Sankōfuriaku (Kinkōtsubayose), by Kurihara-Nobumitsu.

Sōkenkishō, by Inaba-Tsūriō.

Kokon Kanteibenran, by Nishizawa.

Kokon Kajibikō, by Yamada-Yoshimutsu.

Manpōzensho, by Kikumoto-Kōhsai.

Bukisodekagami, by Kurihara-Nobumitsu.

Bukemeimokushō, by Arai-Kunbi.

Kōto-Kinkōmeifu, by Noda-Yoshiaki.

Klyū Sheōran, by Kitamura-Nobuyo.

Riuanzappitsu, by Kurihara-Nobumitsu.

Among European publications, Die Meister der Japanischen Schwertzierathen, by S. Hara, and Japanische Schwertzierathen, by Gustave Jacoby, contain admirable studies on the subject.

Mr. Okabe desires to acknowledge the shortcomings of his essay, particularly the incompleteness in names and dates, inasmuch as the library at his command in America has been necessarily a limited one.

To Miss Margarette W. Brooks is due the index and assistance in correcting the proof.

The spelling of Chinese and Japanese words follows accepted standards except in a few cases (for example, Chōshiu instead of Chōshiū), where a change has seemed desirable.

OKAKURA-KAKUZO.

FEBRUARY, 1908.

SECTION I

A brief description of the tsuba of different periods, together with an account of the political and social changes which from time to time caused new developments in the art of tsuba making.

UNLIKE the early Chinese and European sword guards, which ordinarily are wrought into the blade, the Japanese tsuba is a distinctly separate piece of metal, and therefore, although closely connected in form and decoration with other adjuncts of the weapon, may be to a certain extent considered by itself. Primarily we have to consider the tsuba in its general relation to swordsmanship and warfare, remembering the restrictions placed upon it by the shape, length, and weight of the weapon to which it was a necessary adjunct. The tsuba had to be of suitable size and form to protect the hand, strong to withstand impact, and yet light enough not to interfere with the proper balance of the sword. In the peaceful days of the Tokugawa Shōgunate (1603-1868), however, when the sword became more an object of ornament than of use, many of these restrictions were no longer heeded and new factors entered into the determination of its shape, material, etc. For instance, the strict etiquette of that age imposed, according to social position, the exact manner in which the sword should be worn, which in turn necessitated certain modifications in the tsuba. At the same time the swords (and with them the tsuba) of the Mikado’s court at Kyōto differed from those of the Tokugawa aristocracy at Yedo, as well as from the shorter swords which commoners were privileged to wear on certain occasions. The use of gold in its decoration was at one time strictly forbidden to all below the rank of samurai. Local custom again often dictated the style of tsuba worn; thus it is not difficult for any one slightly acquainted with the subject to recognize the guards made in certain daimyates.

Fig 1 Early Chinese iron swords

Everything which pertained to the sword was regarded with reverence by the samurai. The adoration of the blade, common to almost all ancient races, never perhaps attained so high a significance or found such artistic expression as among the Japanese. When the ruler of the sea, brother of the Sun Goddess, slew the great dragon whose devastations spread terror through the land, he took from its tail a wonderful sword which his sister bestowed, together with the mirror and the jewel, upon her grandson, founder of the Imperial line of Japan. Of these three divine gifts, which together constitute the regalia of the Island Empire, the dragon sword is preserved at the time-honored Shinto shrine of Atsuta. To this shrine, as to the shrine at Isonokami, where rests the sword of the Sea God, thousands of pilgrims come yearly to pay homage.

With the introduction of Zen modes of thought during the Kamakura (1190-1337) and Ashikaga (1337-1582) periods, the samurai embodied in the sword their supreme conception of honor and manhood. In the icy steel, born of fire, they saw revealed the mystery of Life, indivisible from that of Death. Its serenity taught them the virtue of that self-control which calmly prepares for a mighty struggle. In the unclouded face of the crystalline blade they beheld mirrored the purity and chastity inseparable from true loyalty. The most precious dowry a bride could bring to a samurai was the honored sword of her ancestors, while many an old Japanese drama is based on the quest and recovery of some lost blade. His sword was a part of the samurai’s own personality, and people were wont to judge his character from that of his weapon. It is related that once Taikō-Hideyoshi, the Japanese Napoleon, saw the swords of his generals lying on a rack in the antechamber of his palace, and so expressive was their individuality that he at once recognized to whom each belonged. Next in importance to the blade itself came the tsuba and. the menuki, the central stud on the hilt. To illustrate the frame of mind in which the Kamakura knights approached the tsuba, we may cite their custom of having it consecrated by the holy fathers of the Buddhist Church.

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The word tsuba is an abbreviation of the classic tsumiba, signifying an object which clinches the blade, while its derivatives, tsubamono or tsuhamono (something possessing a tsuba), came to be used not only for the sword itself but for weapons in general, and still later for a man-at-arms.

As it emerges from the darkness of the unknown into the twilight of mythology, we find the Japanese race armed with a sword of which the tsuba forms an important accessory. In the legendary creation of the world it is related that the Primeval Mother, after bearing the Sun Goddess, the Moon God, and other deities, expired in the act of giving birth to the Fire God, The Primeval Father, whose mighty sobs created the Goddess Echo, at last in a frenzy of grief drew his sword and killed the unhappy cause of his suffering. From the hewn body of the slain God rose the mountains; volcanoes sprang from his welling blood; of the gory drops which bespattered the Father’s