Utsu

ARTICLES ON STRIKING

Kenka uchihatashi no koto

FIGHTS AND DUELS

These occur when kannin – patience – runs out, which can sometimes happen to samurai. A kenka is the kind of fight that may unexpectedly break out at any time, in any place and in any company, when anger can no longer be contained, resulting in the clash of swords. An uchihatashi is a form of duel where feuds are settled and a written declaration of intent is given in reference to a dispute. There are a small number of points to be kept in mind concerning bravery, cowardice and victory – these are discussed below.

Kyakujin kenka kokoroe no koto

POINTS ABOUT FIGHTS BETWEEN GUESTS

If one guest kills another in a kenka and then tries to leave, the general rule is that he should not be allowed to withdraw. He should not be excused even if the fight was caused by the rudeness of the host or if it was because of a feud between the guests. It is a dishonour for the host that two of his guests were engaged in a fight to the death. Therefore, you should be fully aware of the judgement required in deciding whether to allow the survivor to retreat or not.

Uchihatashi kokoroeru beki koto

POINTS ABOUT UCHIHATASHI

Undertake uchihatashi only when you are fully determined beforehand. The combatant who is killed will be the one who lacks determination. Also, there are varying opinions on whether to retreat or to remain after you have succeeded in killing an opponent. Some believe that if a samurai retreats after he strikes another samurai it is a sign of cowardice, while others consider it advisable to retreat after a successful attack. This all depends on the situation and the opponent, but in our school to retreat afterwards is considered strong and is mentioned in detail in the following points.

Kenka no ba ikigakari no koto

FOR WHEN YOU HAPPEN TO PASS BY A FIGHT

If you chance upon a uchihatashi combat in a field or similar location, then you should inform the local people to intervene by using ladders or with wooden doors or with bamboo that has leaves and branches still attached. Also, talk to each of the duellists about the reason for the issue. If the fight has been provoked by an unexpected accident or such, persuade them to abandon the dispute. However, sometimes the uchihatashi was started by one side deliberately and therefore there is no way to stop it. If you pass by a fight in a field where no one else is present, then try to settle the affair. However, if the combatants ignore you and complete the fight, then there is an old way to follow, which goes thus:

First, say the following to the victor when he is about to leave: ‘I was talking with you before for a short while, trying to mend this affair, yet I was unsuccessful and you have struck the opponent down and are leaving, but it is not fair that you simply leave after you have struck the man down.’

He will answer as follows: ‘Samurai should support one another. Is it possible that you will drop this matter and that we can just go our separate ways?’

Ancient customs dictate that you should take evidence in this situation, so say the following: ‘Having witnessed a fight, a samurai cannot simply leave unless he is engaged in official duties that he has to fulfil. Therefore I wish to acquire evidence to avoid any problems that may arise in the future.’

However, this kind of thing rarely happens where samurai tread. If you do come across someone who has been attacked and left in a field – or anywhere else, for that matter – inspect the cuts and return. If there are guards present, then you can leave it all to them.

Uchihatashi kotoba ukeyō no koto

RESPONDING WITH SPEECH DURING COMBAT

If someone is provoking you to fight, do not become impatient. Just say to the person something along the lines of, ‘I understand your point but please be aware that you have taken the situation wrongly.’ Do not talk with timid words, so be sure not to say something like, ‘Please be patient and I will apologize.’ Furthermore, if you are in a discussion with lower people, never threaten to cut or strike them down because you should never say you will do that unless you mean it. Fighting between samurai will depend on the situation, but keep the following in mind:

•Swords may stick in ceilings or in the timber framework of a building.

•If you are in an open field it is best to move to higher ground.

•If you are outnumbered by your opponents seek protection to the rear – this can be a rockface, wall, bamboo groves or woods.

Focus your mind so that you will not retreat even a single sun.¹³⁴ This is called doshi no yū – the courage of a furious samurai – and in such situations it is not beneficial to have any hesitation in mind.

Tamon ni oite tōsō aru ni au koto

OBSERVING A FIGHT OR ARGUMENT IN ANOTHER’S HOUSE

If when patrolling near another’s house you come across a retainer making his escape after having struck down a colleague of that family, generally the first thing to do is to attempt to stop him from leaving so that the master of the house will not have difficulty later on. If the master or his retainers are finding it difficult to stop the servant from escaping, you should kill him and offer the kill to the master as his own feat of arms. Also, if you are a guest at someone’s house and sword-fighting breaks out in the back area,¹³⁵ then make sure to have a good view of the building entrance or the gate and stay at that point while calmly observing these entrances. If someone tries to leave the complex then stop him. Also, if there is a commotion in the back area of another man’s house, do not enter without care. If while you are at another man’s house he kills one of his retainers, then enquire about the situation and state that you understand that the victim was an inconsiderate man. See things through until all settles down before you leave. Know that samurai should not return to such a place and do not talk much about such an incident. Furthermore, you should not answer anything unless being directly questioned.

Change expands into myriad forms.

Sukedachi kokoroe no koto

POINTS ABOUT ASSISTING IN COMBAT

If you know one of the combatants in an uchihatashi feud, then you are obliged to assist him. Firstly say out loud: ‘I [insert name] have no part in this dispute, this unexpected fight, but I will give assistance if exhaustion comes upon you.’ Next, draw your sword and move to the rear of the opponent. Remember that you will not be asked for help but your ally will make a statement to the effect that your offer is much appreciated. Most cases are like this. If your comrade is defeated, you must fight in his stead; otherwise you should let your ally strike the opponent himself. Even if you do strike in assistance you should let your ally have the finishing blow. For as long as your associate is still capable of fighting, do not intervene – except by talking out loud.

Todome mitsudokoro no koto

THE THREE COUPS DE GRÂCE:

Since old times there have been three places to which a coup de grâce is administered:

•the first is the windpipe

•the second is the solar plexus or around the heart

•the third is the lower leg¹³⁶

When killing by stabbing with a yari-spear, naginata-halberd¹³⁷ or a katana, then it is not necessary to give a coup de grâce. But even if you have inflicted two great wounds upon someone, you should still give him a coup de grâce; this is a principle of bu. If no coup de grâce is given it is like a death offered by townsfolk or farmers.

Katana nuku kokoroe no koto

POINTS ABOUT DRAWING A KATANA

If a person provokes you beyond endurance and you resolve to kill him, it should not matter if he is of importance or not. You should have patience with people of low status and know that it is even more desirable to be patient with those who are of high status.¹³⁸

Never reprimand your servants or such by hitting them with the back of the blade of a katana or wakizashi,¹³⁹ because if they try to grab the blade it may end up accidentally killing them. If you do need to beat them, do so with a staff. Also, it is wrong to call someone a coward if he announces that one of his servants is to be killed and draws his katana or wakizashi in readiness, but then does not kill him. Know that not only in the above scenario but in all situations, to sheathe a katana after acquiring a fuller understanding of a matter is the proper way to correct a mistake. To cut is undesirable, while to not cut is virtuous; never shy away from an act of virtue. However, if two samurai have drawn their swords and are about to fight, sometimes they cannot just sheathe them. If a samurai draws his katana, it means he intends to kill. Do not underestimate this intention or try to adopt makeshift measures such as meodoshi – threatening through an aggressive posture.¹⁴⁰ These situations arise through hot-headedness, but if you keep a serene mind and remain settled they can be avoided.

Ha no chi otoshiyō no koto

REMOVING BLOOD FROM A BLADE

Place horse droppings inside some paper and wipe it over a blade that has been used to cut someone. This will leave traces of the wiping and the blood will no longer be seen. If there are no horse droppings available to wipe the blade with, use the back of your straw sandals or soil inside paper. Furthermore, there is something called hayanetaba quick sharpening, which involves wiping the blade with a moleskin. This will make the blade cut well and is also good for wiping away blood. This way is good because it oils the blade; if you do not use this method, you will notice a deterioration in cutting. Sword handles should have two rivets. A sword with a handle containing only one rivet will cut through a total of three ribs fewer – this is not good enough.¹⁴¹ It is best to have a sword with a handle containing two rivets with a proper space between them.

Hito wo kiru tenoura no koto

THE WAY OF THE PALM WHEN CUTTING SOMEONE

On the subject of cutting someone: when he moves in to meet you, unless you bring him in close – close enough so that you think you could strike him with the hilt – you will not be able to land your blow with the monouchi¹⁴² part of the blade, and if it is not done in this manner then you will only hit with the tip.

There are three teachings for striking someone:

•Out of ten parts: three tenths is in the mind; three tenths is in the hand; three tenths is in the sword; and one tenth is in momentum. Remember that even if you have a master-class sword, unless you use mind, hand and momentum you will not make a cut.

•When striking with the sword, keep the inside of the hand relaxed, hold the hilt tightly with the rear fingers, push slightly forward and then cut by pulling. Hold your breath on the strike. To perform this, hold this action as a feeling in your mind.

•When the opponent is moving in towards you, you will make a deeper cut than expected. Conversely, when you are following up on the opponent as he is withdrawing, you will most likely end up striking with only the tip.

For further details you should receive the traditions of a swordsman’s school.

Commentator two

Receive traditions from a school of iai sword-drawing or suemono object-cutting.

Tsuku to tsukazaru koto

THRUSTING AND NOT THRUSTING

With weapons shorter than one shaku five sun, it is best to thrust. If in a narrow space, it is good to thrust even with a katana. Make sure the hilt and sharkskin grip are kept in good condition. In principle, you should study under people from the appropriate schools.

Samurai no uchihatashi wakeyō no koto

HOW TO SEPARATE DUELLING SAMURAI

During duels between samurai, if townsfolk or farmers approach you to help settle the matter, have those people arm themselves with staffs or such weapons and take them with you. When you arrive say the following:

I was just passing by and have observed the goings on here. I am unaware of the grudges harboured between you gentlemen, but please take a moment to calm yourselves as this may cause trouble for the local people of this town. I am saying this as a samurai. If you do not heed my words and if you do not hold yourselves back, I will have the townsfolk and farmers strike at you with their staffs until you divide and then neither of you will achieve your aims. Therefore, restrain yourselves for now and leave this area and continue your purpose at any other place that you wish.

If you take time trying to separate them they will become settled in the end, but if they do not settle divide them by using the staffs and send someone for the local officials and report the situation. Make sure not to leave before the officials arrive. Do not think the above is the only method to use in this matter.

Genin uchihatashi wakeyō no koto

HOW TO DIVIDE LOWER PEOPLE FROM DUELLING

During duels between lower people, if townsfolk or farmers approach you to help settle the matter, as in the above point, inform them that as the duellists are just lower people they should strike at them with staffs and that if they do not calm down after that, then you will come and intervene. The way to talk to those duelling is as follows:

Both of you, of lower birth, lack respect for those above you and have created such a fuss as this. If you do not calm yourselves, then I will have these people divide you with staffs.

They will calm down in most cases, but make sure to also report this matter to the officials. You can simply pass by such a situation without paying attention to it in most cases. However, if you are in a location where the nearest officials are far away, for example, outside a town or in the countryside, and you, as a samurai, happen to be seen by the local people and they ask you to intervene, it is difficult to refuse their request. Also, if the lower people are taking their time in starting the duel, it means that they are waiting for someone to intercede. Know that samurai never delay their fights in this way.

Hitori no atsukai enryo no koto

AVOID DEALING WITH ARBITRATION AS A SINGLE PERSON

A samurai should not venture alone if taking a message concerning reconciliation or any other important matter. This is done to avoid missing out a part of the message given or part of the return message. This only concerns personal issues and messages, and is not the case when acting as an official messenger carrying the orders of the lord, or during a military campaign.

Kaishaku kokoroe no koto

POINTS TO KEEP IN MIND WHEN ACTING AS A SECOND¹⁴³

Cutting open your guts as a result of fighting or because of your own mistake is just suicide and there is nothing to be learned about this. If it is done by a criminal or at the lord’s command, at a temple, empty residence, graveyard or so on, matters will depend on the sentence given by the lord. When attending a performance of seppuku and after arriving at the appointed place, you may sometimes be asked by colleagues present to act as a second for the man committing suicide. As a samurai you may not refuse this and you should say the following: ‘As I am familiar with the person who is about to die then I agree that I should perform this deed. However, what were the details of the lord’s order?’

Next talk to the official in charge and say: As I am a colleague of the condemned I would like to assist in this matter.’

In most cases you will not be refused this task. However, during the Sengoku Period sometimes you may have been exempted.

If your offer is accepted, the man committing hara-kiri will sit on a fur rug, a futon or a mat and you may ask him if he is satisfied with you as the choice for his second. At this stage the condemned man may then ask you to perform the act of second in a withholding manner.¹⁴⁴ This is because they may wish to cut themselves profusely – you should confirm your acceptance of this. When the wakizashi – which will have been wrapped in paper and placed on a pedestal – is brought forward, the person committing suicide will hold it up. After this, they will stab themselves. At this point you should make your cut and do it quickly. When acting as a second it is recommended that you decapitate the man speedily,¹⁴⁵ but if you fail to make the cut it is a dishonour to you. Another reason for cutting quickly is that the condemned man may try to fight back with the wakizashi.

Seppuku kojitsu no koto

ANCIENT MANNERS ON SEPPUKU

In some cases the condemned man’s belly should be opened at the temple to which he belongs. According to ancient tradition, a criminal who has committed the most deplorable of crimes is supposed to wear the clothes of a monk, but some say that this should be avoided, because it may be difficult to obtain such garments. Also from ancient times, when seppuku was conducted at the condemned man’s temple the monks would throw a farewell gathering. These days, officials sometimes may allow the holding of a party in accordance with official orders. In such a case the ones entrusted with the criminal, as well as the messengers and inspectors, would join the gathering. Officials should not take off their swords. After the meal is served hot water is poured, first for the criminal then for everyone else. A while after serving hot water each person carries his own tray to the next room, one by one, and stacks it away. If sake is being served, the second should pour some for the criminal who will receive it first of all. Then the criminal should drink. Next the criminal pours for the second. This should be repeated four times in total. During the sake serving, the men should be positioned on either side of a threshold. When this is finished, cold water is put in a jug and served in a cup, at which point the monk and the criminal drink it. This is called mizusakazuhi – the ‘cold water cup of eternal separation’. Make sure to put a sprig of the Japanese anise tree in the jug. After this, the monk will conduct the Ceremony of the Fundamental Cause of Suffering and the Lineage of the Buddha over the condemned man. Sometimes the memorial tablet of the one to be killed is presented and incense is offered to it. After all of this, the seppuku victim will be executed at the temple.

In keeping with the ancient way described above, the following traditions are still observed to this day:

•Guests take off their swords throughout.

•The condemned man receives hot water before the guests.

•Guests do not stand up with their tray [until it is their turn].

•Cold water is not poured in a cup [that is used for hot water].

•The offering of sake four times does not take place across a threshold.

After the second has carried out his duty, another cup of sake is prepared for him. To leave before this cup is prepared is deemed as rude to the host and is, therefore, unacceptable.

Seppuku no shina towareru toki no koto

BEING ASKED ABOUT HOW TO EXECUTE SEPPUKU

If a young person is going to open his belly and asks you how he should spill his guts, do not say that you do not know. Say something like: ‘As you are young, it is understandable that you do not know about this matter. All you have to do is imitate the actual cutting.’¹⁴⁶ This will give them strength of mind so that they can gracefully perform seppuku. Young people may ask you about splitting open the guts, because they respect you as a samurai. Therefore, if you answer that you do not know you will appear to be a bumpkin.

This is how to teach seppuku.

For certain crimes, criminals may be subjected to uchikubi (beheading) or haritsuke (crucifixion). The latter is sometimes known as hatamono.

Keihō no koto

CRIMINAL LAW

Punishments such as hiaburi (burning at the stake), nokogiribiki (death by sawing) and haritsuke (crucifixion) are used as a warning to others. The method of execution depends on the crime committed. The carrying out of a death sentence is official business and not the kind of thing you should casually observe. Samurai who wish to observe such a ceremony should accompany an official or make sure they put on their hakama before attending the execution site. Generally, issues concerning the condemned are under the control of the provincial governor and the law of the land. Do not just stand there casually watching. However, as a samurai you may observe the spectacle if you happen to be passing by.

Sairyō kokoroe no koto

POINTS ABOUT SUPERINTENDENTS

Generally, superintendents,¹⁴⁷ be it of criminals and prisoners or any other kind, should follow at the rear. When moving thieves and other criminals from one place to another, the superintendent – who is superior to the other officials – should be at the rear of all.

Uchimono kotoba kakeyō no koto

POINTS ON WHAT TO SAY WHEN KILLING SOMEONE [AT THE ORDER OF THE LORD]

Here, uchimono means to be sent to someone at the request of the lord to inform the person of his crime and then to kill him. However, as he is a samurai he may fight back. Therefore, there are points to keep in mind, so as to not fail to make the kill. With extreme rapidity, inform the person of his crime, then immediately strike and finish him. Only afterwards should you say out loud: ‘and for this reason the lord has asked me to kill you’.

If you think you have to explain yourself in full beforehand, it may end in the opponent drawing his sword and fighting back. It is a principle that the executioner should not say a word but that the messenger should inform the criminal of these things. However, everything will depend on the crime and the mind of the lord. There are teachings on how to document crimes. As all this may be taking place at the criminal’s home, be aware that his servants and retainers may join the fight. Also, whatever the circumstances, do not say the phrase, ‘Do you remember that you did commit…’ until after you have struck. It is not good to say it beforehand and then fail to kill the target. There may be an investigation at a later point as to whether you did or did not correctly inform the target of your intent¹⁴⁸ – samurai should be aware of this.

Shiketsu oshū no koto

THE OBNOXIOUS ODOUR OF BLOOD AND DEAD BODIES

Generally in sword-fighting, duels or cutting open a stomach, there will be blood. This lifeblood will spread. Even the smallest amount of crimson blood will look like there has been great bloodshed, and if you are not used to this the stench of the blood will knock you sick and turn you pale – something which is inappropriate for a samurai because it suggests cowardice. Young samurai should accustom themselves to the stench of blood by taking any opportunity to observe executions and punishments,¹⁴⁹ etc. Otherwise they may be reputed as squeamish around blood and therefore unsuited for bloody deeds.

Tōsō genin ni hassuru koto

CONFLICTS THAT OCCUR BECAUSE OF LOWER PEOPLE

Samurai do not think much of death when someone provokes them beyond the limit of their patience or when they are acting on loyalty and justice. However, they do not usually kill others or die without good reason. Keeping this principle in mind at all times, samurai tend to restrain themselves – so the number of fights they engage in is actually quite small. There are many cases of unscrupulous servants doing things that enrage their master, draining him of patience. To avert problems from this age-old source, a master should always instruct his servants against improper manners or becoming violently drunk. It is traditionally said that disaster and mishap are often caused by lower people.

Δ Tradition says:

The nine points below are the hiden – secret traditions – for the above twenty-three points. Keep them in mind and know them for what they are. They are traditions and points for teachings on fighting and duels, as well as seppuku and killing at the order of the lord.

Daishō tsuka-dori no shina

FOR WHEN THE HANDLES OF YOUR SWORDS ARE GRABBED

If your opponent grabs hold of the handles of your long and short swords to draw them, take hold of the hand-guards with your left hand and strike the opponent between the eyebrows using the your right hand. Strike quick and hard – this will make the opponent let go. If he just has hold of your katana, you should draw your wakizashi and stab him in the side. To allow this it is recommended that your wakizashi should have a kaeri – scabbard hook.¹⁵⁰ The wakizashi should be short.

Taigun no naka katana nukiyō

HOW TO DRAW A KATANA IN A CROWD

Place the katana between your thighs and draw it with the blade away from your body, making sure to draw it upwards. In such a situation a shorter katana will be best.

Hidari no te katana nukiyō

HOW TO DRAW THE KATANA WITH THE LEFT HAND

Take and hold a sharp breath to secure the katana against your belly.¹⁵¹ Next, draw the sword (it is best to have the sword slightly pre-drawn). Use this technique when your right hand has been restrained and you cannot draw normally. Again, a shorter katana is preferable.

Katana magari soritaru toki

FOR WHEN YOUR KATANA IS WARPED OR BENT BACKWARDS

When cutting someone, a katana may bend – although this will not happen with a good katana. If you carefully tap the blade with something soft on the convex side of the bend then it will become straight. However if you hit it on the inside of the curve it will snap.¹⁵²

Hara wo kiru wo sasu to iu toki

FOR WHEN SOMEONE SAYS HE CANNOT OPEN A BELLY BECAUSE OF INTERFERENCE¹⁵³

This is something only a coward will say. A brave man will just kill the opponent he is facing. Do not deal with such cowards, and know that there are plenty of them. Also know that these situations are just a way of shifting personal dishonour onto others.

Teki to michigau toki

FOR WHEN YOU ARE MISTAKEN AS THE ENEMY

It is considered a great wrong to be mistaken as someone’s enemy and is something that should never be forgiven. However, if the person who has made the mistake is clearing the name of his parents, keep in mind that his filial devotion may have confused matters. In such a case you should forgive him. However, if you have been injured it may be that he cannot be forgiven. Again, this depends on the situation.

Ninjō jō chu ge

LEVELS OF SWORD-FIGHTING

Here ninjo is the same as uchihatashi – feud-fighting. There are three levels:

•jō – upper level: to strike the enemy successfully and leave without a scratch

•chū – middle level: to strike successfully and to perform hara-kiri

•ge – lower level: to fail in hara-kiri, to be seriously injured, to fall and die together or to be killed outright

Kannin hito ni kawaru

PATIENCE AND ADOPTING THE VIEWPOINT OF OTHERS

Observe things from the viewpoint of the enemy and consider carefully whether you should show tolerance or not. This also applies when you give someone advice.

Yōshi nogareru narai

AVOIDING A PREMATURE DEATH

Yōshi means ‘sudden death’. This can be delivered by drowning, burning, sword-fighting, strokes and disease. Keep in mind that all health problems can be pre-empted. Headaches, chest pains, nausea, a faint pulse, having cold breath, having urine and spittle with no bubbles, lack of sparkle in the eyes – these things should all be noticed.

The above twenty-three points are about kenka, uchihatashi, seppuku and killing at the request of the lord. With the nine secret traditions, this adds up to thirty-two points in total.

The following points are about revenge as well as capturing; the ideogram for revenge, , has been put at the top. There are twenty points and seven points on secret traditions which adds up to a total of twenty-seven points.

134i.e. ‘will not budge an inch.’

135 katte – this area is normally restricted to guests.

136 – literally ‘leg/foot’ and ‘beneath’, in Japanese this normally means ‘sole of the foot’. Here it has been translated as ‘lower leg’.

137This weapon is found listed only in the Koga transcription.

138The original text uses a distinction between ‘heavy’ and ‘light’. We have taken this to refer to social standing, but it might refer to the level of severity of the person’s actions against the samurai.

139The words katana and wakizashi are found only in the Koga transcription.

140 – an unknown term, literally ‘threatening eye’.

141Meaning that each rivet in a sword handle will add strength, giving power to the sword cut. A two-rivet handle will enable the sword to cut through three more ribs than a sword with a one-rivet handle.

142 – this is three sun down from the tip and is the curved cutting section of the blade.

143 kaishaku – the second is a person appointed to decapitate someone who is about to commit seppuku (ritual suicide).

144The original text says ‘quietly’, which in this context means ‘unhurriedly’. The condemned man is asking for the second to give him time to perform the cuts correctly in a show of his dedication to the ritual.

145Even though the person has asked that time be taken, the instruction is to kill them in a speedy manner which is considered best for all situations.

146Here the victim is young and therefore he does not have to make the cut fully. He can make the gesture of the cut and the second will take off his head.

147 sairyo – the person in command of the situation.

148This is why Natori advises to make the announcement with speed and then strike the target down immediately. After striking, the samurai can then slow down and explain in full as the target is dying, in order to satisfy regulations.

149 seibai – punishment, including execution. Young samurai must become accustomed to bloodshed by observing the spilling of blood.

150 – a small hook-like feature on the scabbard which hooks under the lower edge of the obi-belt and stops the scabbard sliding upwards when the sword is drawn.

151Breathing in sharply pushes the stomach outwards and tightens the obi-belt, which helps to hold the scabbard in place so that the sword can be drawn out more easily.

152If the sword has bent to one side, hammer it gently with the bend protruding upwards and the tip of the blade curving downwards. Do not hammer the blade on the inside with the tip curving upwards.

153This is a reference to people who are reluctant to attack and kill their enemies because they fear they may have to commit suicide as a punishment.