MassiveMoonHeh

Your argument only holds water if you are talking to anything before 10th Century but as the discussion was specific to the Kamakura Period I fear you may be some 400 years out of date. The Kokubunji system - the nationwide network of provincial state-sponsored temples and nunneries - was founded by Emperor Shōmu in the Tempyō era (741-780) to promote the Six Nara Sects. After his death the system experienced a sharp decline specifically because the imperial court moved from Nara and settled in Heian-kyō (Kyoto) in 794. From the 9th century funding dried up and by the 10th century the funding ended completely leading to the decay and abandonment of most provincial sites and the end of the Kokubunji system. During the Heian Period, Japan saw the rise of the two "new" buddhist sects that had influence over the Imperial Court: Tendai: Founded by Saichō in 806 with Enryaku-ji temple on Mount Hiei near Kyoto. Shingon: Founded by Kūkai in 806 with the settlement at Mount Koya (Koyasan). Neither of these two sects created a Kokubunji (provincial temple) system - therefore neither were the major employers of swordsmiths during the Heian Period. By the time we get to the Kamakura Period (1185-1333) which is when we are basing our discussion things change again. When the Kamakura Shogunate came into power Japan experienced a Buddhism revival as the new ruling elite Samurai Class sought to remove the influence of the Imperial Court's Tendai and Shingon Sects and instead looked to consolidate power in Kamakura away from Heian-kyō. This saw the rise of: Pure Land (Jodo Shu): Founded by Honen in 1175. True Pure Land (Jodo Shinshu): Founded by Shinran in 1224. Zen Buddhism (Rinzai): Brought from China by Eisai in 1191. Zen Buddhism (Soto): Brought from China by Dogen in 1227. Nichiren Buddhism: Founded by Nichiren in 1253. The creation of the Kamakura Shogunage became the catalyst for the greatest explosion of Buddhist thinking ever in Japan as the Pure Land, Zen and Nichiren sects transformed Japanese Spirituality and thinking by offering simpler paths to salvation for ordinary people and the new ruling elite Samurai Class. In terms of context as the discussion was originally specific to Gō Yoshihiro of Etchū, the Jōdo Shinshū (True Pure Land) sect was the dominant Buddhist sect in Etchū in the late 1200s to 1300s. Jōdo Shinshū, openly rejected the institutional authority, rituals, and complex scholasticism of the older Nara and Kyoto Buddhist establishments as it sought a simpler path to enlightenment. This is not correct as previously advised above. This is very much an argument that is specific to Yamato-den and perhaps Todai-ji temple but definitely not elsewhere. Again with context to the original discussion that was specific to Gō Yoshihiro, he was also not a swordsmith by trade but a Samurai and sword smithing was secondary to this therefore his employment was tied to the Momoi Clan as vassals of the Ashikaga Clan not Buddhist Temples. He also worked in Kamakura during the Kamakura Period and again being the seat of the Shogunate and the major employer was the Shogunate and the samurai elites not the Temples. I do not argue otherwise, it has always been the minority from the beginning except that the minority were the ruling elite and they controlled Japan - hence it's overall impact on society and it's thinking compared to other religions and larger Buddhist sects was disproportionately large. Context is everything. Today religion is not that important for a vast majority of people. It is something you do, if you do, by tradition not necessarily by faith any more. But to negate the idea that religions have not played a major part in society's thinking just because we cannot say what sect we belong to is not a sound argument. How has Christianity influenced the thinking of Europe? How about thinking specifically formed by Catholicism and the Reformation? Have these events not shaped the people, countries and their thinking even today when most people in Europe do not even practice any formal religion? Such is the argument for Buddhism in shaping the thoughts of the people in Japan. Zen played a large role in society not because everyone practiced it but because the ruling elite did. The Kamakura Shogunate played a large role in making this so and the Tokugawa made it central to Japanese thinking when it made the elite practice it for their own thinking. Whilst your argument is that we should only look at Buddhism purely as some sort of economic engine similar to the Benedictine Monasteries in Europe is to miss the discussion on how Buddhism and Zen influenced thinking completely. You need not be a devout Zen Buddhist in Japan to be influenced by it. In the same way you need not be a devout Catholic to be influenced by the thinking of the Church in Europe, even today.

Got an article I am working on based on recent sales. If you can find a TH Gō Katana for 70-150k I would say take it and run - don't look back. But agree with your sentiment, this Gō is all about the DenRai.

It went TH in 2020 - I suspect that they have already tried for Jūyō - you don't sell a Gō at TH unless you have tried Jūyō. The cost between the two levels is just enormous. Stranger things have happened but I would be surprised to see this ever pass Jūyō as Gō - it is a very a-typical Gō blade. The provenance from the Date family give it wonderful appeal and certainly it is rather lovely to have a Sayagaki by Kanza and Tanza but I think that is probably as far it goes and for many at this price point for a Gō that would be enough. Being TH Katana - 35 million yen is bang on the money in terms of price point for Gō.

On the money.

Albert Yamanaka's Nihonto Complete set of Newsletters With special thanks to the Yamanaka Family for allowing these newsletters to be shared free of charge and Leon Kapp from the Sacramento Japanese Sword Club for spending the time to digitise them all. Table of Contents Yamanaka NL TOC Volume 1 Yamanaka V1 NL01 Yamanaka V1 NL02 Yamanaka V1 NL03 Yamanaka V1 NL04 Yamanaka V1 NL05 Yamanaka V1 NL06 Yamanaka V1 NL07 Yamanaka V1 NL08 Yamanaka V1 NL09 Yamanaka V1 NL10 Yamanaka V1 NL11 Yamanaka V1 NL12 Yamanaka V1 NL12 Extras Volume 2 Yamanaka V2 NL01 Yamanaka V2 NL02 Yamanaka V2 NL03 Yamanaka V2 NL04 Yamanaka V2 NL05 Yamanaka V2 NL06 Yamanaka V2 NL07 Yamanaka V2 NL08 Yamanaka V2 NL09 Yamanaka V2 NL10 Yamanaka V2 NL11 Yamanaka V2 NL12 Volume 3 Yamanaka V3 NL01 Yamanaka V3 NL02 Yamanaka V3 NL03 Yamanaka V3 NL04 Yamanaka V3 NL05 Yamanaka V3 NL06 Yamanaka V3 NL07 Yamanaka V3 NL08 Yamanaka V3 NL09 Yamanaka V3 NL10 Yamanaka V3 NL11 & NL12 Volume 4 Yamanaka V4 NL01 Yamanaka V4 NL02 Yamanaka V4 NL03 Yamanaka V4 NL04 Yamanaka V4 NL05 Yamanaka V4 NL06 Yamanaka V4 NL07 Yamanaka V4 NL08 Yamanaka V4 NL09 Yamanaka V4 NL10 Yamanaka V4 NL 11 & 12 Volume 5 Yamanaka V5 NL01 Yamanaka V5 NL02 Yamanaka V5 NL03 Yamanaka V5 NL04 Yamanaka V5 NL05 Yamanaka V5 NL06 Yamanaka V5 NL07

I have found a free copy of the book Zen and Japanese Culture by Daisetz T. Suzuki, at the Internet Archive for those who would like to read the book but do not want to spend the money on buying it. http://archive.org/details/in.gov.ignca.16794/mode/2up

To insist that Masamune was not a follower of Zen or even influenced by Zen in Kamakura the heart of Zen, working on a craft that is influenced by Zen through the Shogunate that gave him a living is probably something that requires more study. Certainly we know of his link to the Nichiren through his story of entry into Buddhism as a boy and because he has a tombstone at Hongaku-ji Temple but is this because Zen had fallen out of favour in Kamakura after the fall of Kamakura or because Sadamune (who's tombstone is next to him) decided it was more politically neutral to be associated with Hongaku-ji if the Soshu-den was trying to sell swords to both sides during the Nanboku-chō period or was it simply because this was the temple where he entered the Buddhist faith? With regard to Ko-Nyudo Kunimitsu, he came from Uda, Nara, the heart of the oldest and most powerful Shingon Buddhist tradition. As such one can probably argue with some effect that he too was not a Zen Buddhist but then again we also have no idea why he left Uda or why he moved to Etchū. What we do know is that the Momoi were vassals of the Ashikaga clan who were Zen Buddhists. We do know that he settled in Momoi territory and quickly became a preferred smith. We also know that he did sign one blade in 1335 in a place called Yoshioka-sho, Etchū which just happens to be just down the road from Kokutai-ji the first Zen Temple built in Etchū in the 1300 by Zen monk Jiun Myōi and that he had moved there later in life having originally settled in Utsu, Etchū. Why he moved again is unclear, it is certainly odd for a established smith to move across the province to setup a new forge in the same province without valid reason. Again like Masamune further study is required but that both of these smiths were working in the social influence of Samurai who followed Zen Buddhism and ensure their livelihood cannot be dismissed. I would not fully discount them either without further study. As it appears to be one of the more credible reasons for a lack of Zamei during this period. Something that is oddly lacking especially in Shogunate strong territories during this period with no other valid or conclusive explanation. A great book on the subject is Zen and Japanese Culture By Daisetz T. Suzuki. Daisetz Teitaro Suzuki (1870–1966) grew up in a formerly samurai family that lost its wealth during the Meiji Restoration. His book talks to the impact Zen Buddhism had on the Japanese Culture specifically providing the mental discipline, fearlessness, and "no-mind" (mushin) or letting go of ego mentality required by samurai. His writings that reach into the fundamental understandings and beliefs within his own Samurai family are also not to be dismissed as they deeply shaped how the spiritual side of swordsmanship and bushido is viewed through to today both within Japan and outside of Japan. Zen had a fundamental impact on every aspect of Japanese life from Japanese arts & crafts, daily life all of which ultimately stemmed from the warrior philosophy. As an aside, Daisetz T. Suzuki studied at Kokutai-ji the same temple that Ko-Nyudo Kunimitsu settled near in his later life. We see the influence of Zen Buddhism in Japanese art even today from the wabi-sabi or the appreciation of imperfection; to Ma, the intentional use of negative space; to Ichigo Ichie, the "one time, one meeting" philosophy behind appreciating the moment. We also saw it blossom in the way swordsmanship and archery focuses on emptying the mind to be in the moment and achieve perfection in the skill. In the Tea Ceremony that was elevated to a spiritual art by the Zen masters like Sen no Rikyu where every moment is executed with mindfulness, humility and absolute focus on the present. We see it in the Zen Gardens that still through to today inspire visitors through their natural rock gardens and raked gravel where the very act of gardening becomes a form of meditation with a focus on the present. The simplicity of Japanese poetry "Haiku" where a profound truth is captured in the simplicity of just 17 syllables. In the ink paintings and calligraphy where perfection of the present and appreciation of the moment is mastered to ensure there is no hesitation or correction due to the nature of the ink absorbing into the paper. We see it in the most Japanese of traits; meiwaku (迷惑), that stems from the Ogasawara School of etiquette established in Kamakura during the Kamakura Shogunate. We see it in the modern day "Salary man" who is not just an employee but remains more of an indentured servant working more hours than he is paid for and giving of himself to a point of negating oneself to show extreme loyalty. This even today is seen as a badge of honour. We see it as the primary reason why so many women from GenX onwards are rejecting this warrior philosophy and looking for more effeminate men in Manga. Ironically, and in a very Japanese contradiction pushing these same women toward the love of swords - thanks to the gorgeous young men in Touken Ranbu. Therefore to say "I wouldn't read to much into the spiritual aspects of various Buddhist traditions" is to negate the very meaning of being Japanese. We know that from it building in 1252 there was a spike in spiritual zealotry led by Zen Buddhism that lasted through to the end of the Kamakura Shogunate. This is was aided absolutely by the miraculous events of the first and second Mongol Invasion in November, 1274 and August 15–16, 1281 specific to the first storm and the later "Kamikaze" that saved Japan. Hōjō Tokimune (June 5, 1251 – April 20, 1284) the 8th Shikken or Regent for the Shogun more than anyone was instrumental in the spread of Zen Buddhism in Japan. When the Mongols began to invade Japan in 1274 Tokimune sought the council of his Zen master, Mugaku Sogen. He said "This is the biggest event of my life." Mugaku asked, "How will you face it?" Tokimune shouted, "Katsu!" or "Victory!" Showing his strong mental fortitude to win. Mugaku was pleased and said, "It is true that the son of a lion roars as a lion!" Or so the legend goes. I suspect Tokimune was afraid which is why he sought council but this is not how the victors tell stories or spread propaganda. When the storms battered the Mongol Ships on the rocks in the first invasion this was not seen as a mere fluke of nature, but as a profound convergence of cosmic protection, spiritual resolve, and decisive action. Rather than leaning strictly into passive fatalism, Zen masters integrated the miraculous storm with the mental fortitude required of the samurai defenders. That is if the Samurai had not gone with courage and the mental fortitude to face their enemy the storm would not have arrived to aid them. It became very apparent to the Samurai that it was Zen buddhism that had given them the mental fortitude to overcome their paralysing fears of dying to stand on the beaches and face their enemy. That they did so with a just spirit and true heart saw the universe respond in kind for a just cause - saving Japan. Because of this victory and Tokimune's leadership, Zen Buddhism quickly became popular among the samurai - you always back a winner - especially one with divine power. That this happened twice for the second Mongol Invasion this time through the Typhoon or Kamikaze (Divine Wind) cemented Zen Buddhism as the de facto spirituality of the Samurai and all those associated with them and the shogunate; a decision that would ultimately shape and define Japan. It was easy enough to make medieval Japan believe in things through propaganda especially when such miraculous events happen not once but twice. It should be noted that whilst the Samurai adopted Zen Buddhism other forms of Buddhism such as Jōdo Shinshū remained popular with the peasants and rural communities as they did not have the same need as a Samurai to be brave and they were not as caught up with latest trends of the Shogunate. But like all good things this spiritual zealotry of the Kamakura Shogunate ultimately came to an end when this Shogunate fell in 1333. That the divine powers of the universe did not defend the Shogunate is seen with concern and the non-samurai start to abandon their zealotry. Japan now gets pulled back to the ancient traditions of the Emperor but the Samurai who have embraced this new Zen Buddhism do not wish to go back to the old ways and so shortly after the rise of Emperor Go-Daigo he too falls and the kingdom gets split into the two courts and two seperate focuses on spirituality with the Ashikaga Shogunate continuing to focus on the Samurai favoured Zen Buddhism and the Southern Court focusing on Shugendō and the more ancient localised "monastery controlled" esoteric-shinto beliefs tied to sacred sites. And whilst the Ashikaga Shogunate does unify empire in the Muromachi Period. The temples of the south continued to gain power and control building significant standing armies of warrior monks until their power to was finally broken 235 years later when Nobunaga broke the back of the local Monasteries when he literally burnt them to the ground. It is worth noting that Nobunaga was not spiritual or religious. Toyotomi Hideyoshi (the great unifier) a commoner by birth embraced the "three teachings" of Shinto, Buddhism, and Confucianism for political legitimisation. Tokugawa Ieyasu continued the practice of pragmatic syncretism adopted by Hideyoshi by blending Neo-Confucianism for social order, Zen Buddhism for personal discipline, and Shinto elements for ancestral legitimacy. In the interest of unification he even tolerated Catholicism in the country until he felt it became a political threat banning it in 1614. Fundamentally however it was Ieyasu who continued the now 400 year tradition for Zen Buddhism to remain the dominant form of thinking amongst the Samurai elite when it came to how they should conduct themselves and this thinking in turn filtered through the whole of Japanese Society. That there is a tradition that exists to this day to not sign swords gifted to Temples (even Shinto Shrines) as it is considered rude, arrogant and presumptuous to show one's ego when presenting a holy offering talks to the past and this original Buddhist belief. That Buddhism and the it's more fundamental Zen buddhism played an important role in the mind shift of the samurai and those associated and as a result the entire Japanese culture cannot be dismissed out of hand. It is instead is one of the fundamental reasons why the Japanese are who they are, even today.

Interesting to note that the only acknowledged signed Gō blade was a tanto called the Kurikara Gō. Which was lost down a well. The Kamakura Shogunate actually adopted the new Rinzai (Zen Buddhism) when they first got into power and as such it quickly spread and became the dominant religious institution within Kamakura Japan. This was a shrewed political move by the shogunate to draw power away from the Buddhist Temples in Nara and the Emperor in Kyoto. This is the same reason why the Kamakura Buddha (c. 1252) exists today. As the Shogunate practiced Zen Buddhism so did the Samurai and all associated with the Shogunate. Gō as we know was a Samurai. Lay monks became very popular during this time. We know two that certainly would have influenced Yoshihiro and his thinking in Ko-Nyudo Kunimitsu and Goro Nyudo Masamune. The Zen Buddhist belief of denial or letting go of ego is also considered a major reason for the lack of signatures (Mei) over the Kamakura period. Zen often compares the ego to a clenched fist. Opening the hand does not mean destroying the hand; it means stopping the strain of holding on too tight. Fudo Myoo is a major character in Zen Buddhism as it acts as a fierce guardian and a symbol of unshakable mental stability and decisive wisdom cutting through ego and drawing one closer to Nirvana in your everyday. His swift vengeance is reserved to cut through lies, ego and untruth which is why horimono of him or his sword appear on so many swords of the day. As a Kamakura swordsmith and Samurai the image of Fudo Myoo in Gō's forge is very appropriate to the time. Note after the fall of the Kamakura Shogunate in 1333 we start seeing this letting go of ego slowly dissapear and we start to see alot more blades with Zamei, especially from the newer smiths who were not influenced by this religious zealotry.

@Markus how do the NBTHK define a kodachi (小太刀) as this appears to fit somewhere between a Uchigatana and a Tachi as all three blade types are unshortened?

Regarding your question, the last 3 Gō attributions (1 Jūyō and 2 TJ) have all been den including both Andrew's blades. When it comes to mumei blades the den is generally given, as @eternal_newbie advises, to those blades without Hon'Ami attribution. If Hon'Ami attribution or significant DenRai does exist (read Tokugawa) then the blade will generally be labelled without the den. There are some exceptions, with reference to Gō for example: 1. The second Gō in Jūyō Shinsa 11 was mumei without Hon'Ami attribution but was labelled Gō - I have found no explanation for this. 2. The TokuJu 25 / Jūyō 35 Gō was attributed to Gō again without Hon'Ami attribution but I suspect that this was because it was re-attributed from Taima to Gō and the NBTHK wanted to cement their decision that this blade was a Gō. That said, when TokuJu 16 / Jūyō 31 was re-attributed from Kashu Sanekage, some 9 TJ Shinsa earlier, it was re-attributed to den Gō, so the rule does appear to be flexible according to the Shinsa. Certainly when it comes down to it with regard to the two most famous mumei smiths Sadamune and Gō the den does not really matter as all of these blades as @Jussi Ekholm points out have had to be attributed whether it was last week or 400 years ago. If the NBTHK calls it a Tokubetsu Jūyō blade then because these smith's blades are so rare and so desirable (you may only get 1 or 2 cracks in your life to ever acquire one and only if you have the money and are well connected) then big money will be spent regardless of the den status. In fact, you can say that for most famous smiths with high mumei counts such as Masamune. If the NBTHK has given it a status of Jūyō or above then big money will not really care about the den status. At the end of the day the name, the quality of the blade and its exclusivity is all that matters. It is as much a bragging right as it is a investment. And in this regard when people whether it be nihonto fans, collectors, owners or even people in the industry talk to these blade they generally do not talk to a den Masamune or den Sadamune or den Gō but instead generally talk with some excitement and even reverence about the blade and when they do they generally drop the den label. Most people will simply say "I saw a Masamune" rather than "I saw a den Masamune." As such whilst den is an important factor for smiths who regularly sign their blades as we move into the arena famous mumei heavy smiths the den label is less of a factor especially at the higher level designations due to this understanding of attribution, the scrutiny they have already gone through to get designated and finally because of the exclusivity of just being anywhere near any of these blades. Therefore for these blades if they have cracked the Jūyō and above designation then den or not, it does not really matter, the name and quality is all that counts.

It aligns quite nicely, giving it context and provides a fantastic insight into the original offer. In the end Ieyasu sent his unfavored second son, 10 year old Ogimaru (later Yuki Hideyasu), as a hostage to Hideyoshi (who was childless at the time) managing to avoid having to send his brother or senior retainers. He probably saw it as the better deal as he did not have a great fondness for Ogimaru, because his birth caused complications with his first wife who was jealous. Hideyoshi in return sent his younger sister Asahi-no-kata and mother Ōmandokoro to Tokugawa Ieyasu as hostages. Whilst Hideyoshi gained the advantage in terms of his ascension, you can argue that Tokugawa got the better deal here. https://en.wikipedia.org/wiki/Battle_of_Komaki_and_Nagakute

Found this really interesting piece of historical news that, whilst not specifically sword related, definitely has some strong links due to the persons involved. From NHK ONE: A letter from Hashiba Hideyoshi (later Toyotomi Hideyoshi) detailing Ieyasu's offer to send his son and brother as hostages during the Battle of Komaki-Nagakute, fought between Hideyoshi and a combined force including Tokugawa Ieyasu, has been newly discovered in Tatsuno City, Hyogo Prefecture. Experts consider it a valuable document, as it demonstrates how Hideyoshi gained an advantage in the battle and paved the way for his unification of Japan. The letter, found in May of this year in an old house in Tatsuno City, is addressed to Wakizaka Yasuharu, a senior retainer of Hideyoshi, and bears Hideyoshi's signature and seal. The letter describes the Battle of Komaki-Nagakute, which took place after the Honnoji Incident over the succession struggle to Oda Nobunaga's position. It states that Ieyasu offered to end the war by offering his son and brother as hostages, but Hideyoshi refused. Ieyasu then offered to send three more powerful warlords, including Ishikawa Kazumasa, as hostages. The letter also expresses the expectation that the fighting would soon end. Yoshiaki Shingu, director of the Tatsuno Historical and Cultural Museum, who assisted in the discovery of the letter, said, "This letter is a fascinating and valuable document that allows us to assess how Hideyoshi advanced the battle to his advantage and paved the way for the unification of Japan." The letter will be on display at the Tatsuno Historical and Cultural Museum from October 24th this year. This is about as important a letter as you can get as it lays out the blueprint, from the horse's mouth, for the proposed terms by Ieyasu that allowed for the ascension of Hideyoshi and ultimately the unification of Japan. With so many documents lost to history it is pretty cool that something like this has survived 462 years and is now available for viewing by anyone.

Welcome Mitchell - That you live in Japan and already have what sounds like a pretty solid background in Japanese history will make you a valuable addition to the community. Looking forward to future interactions.

This is a JuBi blade. It definitely can be exported but it looks like Aoi Art has opted not to provide Overseas Shipping. This is not uncommon as clients or shops try keep JuBi blades in Japan. You can always get an agent to purchase it and they can arrange to ship it overseas.

JuBi blades can be exported but when they are they lose their JuBi status. You cannot export JuBu or Kokuho.