Only Samurai Can Own Two Swords
A pair of swords in Japan consists of a katana long sword and the wakizashi short sword. Together they are known as daisho—“the big and the small.” However chronology, region, and linguistic differences can complicate the argument. However, in short, There is a misconception that only samurai carry two swords. This is not entirely untrue, but it is only a half-truth. Before the late 1500s, everyone in Japan was allowed to carry a sword—or pair of swords—if they wished. At this point in history the wearing of two swords at their side did not mark out the samurai. However, “sword hunts” and weapon confiscations were soon enforced. This is the political move of disarming a conquered enemy, or the lower classes of a warlord’s own province. By outlawing the wearing of swords (unless used during a journey for protection), a ruler could disarm the peasant class and secure a “peaceful” reign. These sword hunts were actually a hunt for all weapons found within a civilian population and were done so to remove any “teeth” from future rebellions. A key fact to remember is that in the late 1500s everyone could wear a sword but after this, in the age of peace, only the samurai wore a set of two swords. This created the now iconic image of the Japanese knight, an image that did not exist in the golden age of the samurai. So remember, before the late 1500s anyone could wear two swords, but after this it was only the samurai who could wear them.
Japan is the Land of the Samurai
Figures and statistics differ depending on which source is quoted, however, most figures agree that the ratio of the samurai class was between 5% and 10% of the entire Japanese population. For every ten people on the street, one would be a samurai at most. The rest fell into one of the other social classes. Therefore Japan was not the land of the samurai but the land where the samurai ruled, meaning that most people in modern Japan are descendants of farmers. In fact, it is hard to find people in Japan who are aware of their own family history, unless they are from a samurai family, in which case they are very proud of the fact (and rightly so).
Japan is the Greatest Race on the Planet—so Say the Japanese
The Japan of today is associated with an introverted attitude and non-hateful racism—i.e., other cultures and races are interesting but Japan is the greatest. They are also associated with an attitude of non-exploration and isolation. These attitudes cannot be denied fully but it is a modern approach. One crafted through the semi-self-imposed isolation of the peaceful period, an attitude reinforced by an early twentieth century imperialistic ideal. Ancient Japan in its Warring States (1467– 1573) and Edo (1615–1868) periods at times held the belief that civilization, industry, and intellectual superiority were to be gained from mainland Asia. A samurai of the early period of Japanese warfare, even up until the Peaceful Period, would have looked overseas for artistic, military, and educational inspiration. With these inspirations came the desire to trade, explore, and invade other lands; even Western ideas were sought after and adopted. The idea of the Japanese nation’s isolation came after this point, and even then it was not total isolation—meaning that at some points in Japanese history, the Japanese looked outside of Japan for inspiration, technology, trade, and interaction.
The Enemy of the Samurai is the Ninja
The enemy of a samurai is actually other samurai. Japan was a war-torn country under a feudal system; the very core of its nature was samurai fighting samurai. There was no separate social or warrior class known as “the ninja.” The ninja did not hide in mountain villages out of the jurisdiction of the samurai overlords, developing skills to defeat the “evil samurai.” The truth of the matter is that in different sections of Japanese history, the country has been united and has then fallen into warring clans—this happened more than once. The time Period we are interested in is predominantly around the middle of the 1400s to the start of the 1600s. At the start of this period, Japan was divided into factions and clan alliances, while central had government collapsed. This was the Sengoku Period (1467–1573), or Warring States era. If you run a slideshow of Japan’s maps between these dates, giving each clan an allotted color, you will see that many colors disappear or merge into other colors—which seem to be taking over the board. By 1580 you will see a nation dominated by just a few colors with the Oda clan, led by warlord Oda Nobunaga, spilling over the picture. In the center of this spillage is a small section of land surrounded by mountains. This place is called Iga and has become the iconic, presumed homeland of the ninja. At this time the warlord Nobunaga was fighting on many fronts. One of those fronts was the invasion of Iga. The radical shift in the Japanese social structure at this point is that samurai clans that were once self-governing or automatous suddenly fell under the onslaught of ever growing, more powerful clans. Iga was one of the remaining self-governing collections of samurai clans. They are not peasant ninja hidden in the mountains nor is the invasion force only targeting them. They are simply in the way of the massive onslaught that is Nobunaga’s war machine. Their freedom must be extinguished in the name of a unified Japan. The only difference is that these Iga samurai clans are exceptionally well versed in the skills of the ninja; skills which are called ninjutsu. The enemy of the samurai are other samurai or even warrior monks. Therefore ninja is not the identity of a social class, it is the identity of a military branch, a military position, and ninjutsu its set of skills.
Ninjutsu—The Arts of the Ninja
Ninjutsu is not a systematic form of hand-to-hand combat. There were no physical combat or martial arts techniques specific to the ninja. Ninjutsu is a set of skills used by the military, or “civilian” samurai. These skills were to infiltrate enemy positions, gain information, and even allow an agent to take revenge through deception and trickery. Put simply, ninjutsu is the way of espionage and of the commando.
The Difference Between Ninja and Shinobi
Until this point the terms “ninja” and “ninjutsu” have been used in the text; however, Japanese ideograms can be pronounced in multiple ways. The term ninja 忍者 is traditionally read as shinobi no mono, and the term ninjutsu 忍術 is traditionally read as shinobi no jutsu. It is not incorrect to say ninja or ninjutsu. Those readings are acceptable. However, the first phonetic use of ninja and ninjutsu come much later than the period when they were active and should be considered secondary. The term shinobi no mono (“person of stealth and endurance”) is often shortened, or was in fact developed, from the word shinobi. Therefore for the remainder of this book the terms shinobi, shinobi no mono and shinobi no jutsu will take precedence.
So, for quick reference:
Ninja was pronounced shinobi no mono or just shinobi
Ninjutsu was pronounced as shinobi no jutsu
With most of the above myths starting to crumble, becoming wiped clean from the mind, a better understanding of the Japanese warrior class should begin to form. The next step is to clarify their identity and understand the variations in the identities of these warriors themselves.
Identity
Too often, individual identity becomes lost in the pages of history. Volumes are given to the outline and lives of rulers. Yet the masses may go unnoticed. It is easy to relegate the samurai and the ashigaru (foot soldiers) to the faceless rank-and-file figures that come from the “samurai factory.” These faceless figures stood ready to fight, behind their leaders. Instead of this approach, we need to observe the samurai in three layers. First we need to see them as human beings, secondly as Japanese, and lastly as samurai. From this we will fill in the details of their lives. Each individual has strengths and weaknesses as a human, but what needs to be identified specifically is their personality, along with their skill sets. Personality inserts “color” into our picture of the Sengoku Period samurai. Skills help to fill in the “detailed lines.” Each samurai was born into a world that has an established identity. Their individual identity was forged through personal experiences and the environment around them.
The basic elements of identity are as follows:
1. Funda
mental identity—An individual has a basic identity. They are named and a self image is formed around that name. When their given name was spoken, the individual had a sense of himself or herself. Those looking upon that person formed an opinion in their mind—this name was their inner core.
2. Identity of family—Each person belongs to a family unit which has a name attached to it. The individual would have grown up within the social class and circumstances of that family, and their identity was shaped through a connection to the family and the lifestyle of that family.
3. Identity through personality—The emotions of a person and the nature they are born with, along with the influence of their society’s ethics, would have formed into a part of that person’s identity. A person may have been known as an angry person, a loving person, a wise person, or a cruel person, etc.
4. Identity of position—Occupation is a critical factor in developing identity. The role or function a person holds in society dictates how they are seen by others—and how they view themselves. This often determines their friendships and social class.
5. Identity by personal interest—Hobbies, likes, and interests form the periphery sections of a person. An individual’s likes and dislikes added color to a forming and changing identity.
6. Identity in connection to history—A person’s place in the thread of history dictate how they see themselves. Their place in history help form that individual’s identity. A person’s country, culture, and religion also form a part of this identity.
7. Identity through objectives—With the other sections of identity in place, an objective and goal gave a person direction and purpose.
To illustrate this fact, separate fictional cases of three warriors from medieval Japan—each with their own identity—have been given below:
Samurai One
1. Fundamental identity—Resolved and quiet.
2. Identity by family—Born into a powerful family and son to a warlord, he has been groomed to lead men.
3. Identity through personality—A natural leader of men; however, prone to bursts of anger, refuses to apologize, lacks humility, does not appear sincere when admitting he is wrong.
4. Identity of position—Son to a powerful father, his position is based on name and family history; he is a warlord in training and therefore forever overshadowed by his father; always as a lesser in the eyes of his peers, his position always reminds him that he is second before another.
5. Identity by personal interest—Loves to shoot game birds over lakes and indulges in expensive clothes; however, has a generous side and gives benefits to religious orders.
6. Identity in connection to history—Born into a family that has a long and vast history, his understanding of it, and his place within it, is seen through the distorted lens of family agenda.
7. Identity through objectives—Wishes to best his father’s legacy.
Samurai Two
1. Fundamental identity—Playful and kind hearted.
2. Identity of family—Born into a poorer samurai family, but never without food or shelter. His upbringing was in the shadow of richer samurai but he still underwent a solid samurai education. This has led him to push his abilities. His family are experts in the ways of shinobi and the identity of shinobi has formed within his mind.
3. Identity through personality—A warm and kind person with a happy countenance, he attracts others yet pushes them aside when there is hope of furthering his position.
4. Identity of position—Shinobi: as he was born in Iga, through his training and family arts he has gained employment as an Iga mono—a man of Iga, i.e., shinobi. He has been hired as an In no shinobi—“hidden agent.” His cover is that of a low-ranking guardsman. Only the captain of the shinobi, other hidden agents, and the lord know his true role in the army. Often sent out under-cover to perform missions for the lord, collect information, infiltrate the enemy, or set fires in a “black operations” strike team. Given the secondary role of rooting out enemy spies.
5. Identity by personal interest—Enjoys poetry and drinking songs, known to gamble but is considered a strongly stable character.
6. Identity in connection to history—Born in the Sengoku Period. His family, which are situated in Iga, are still at this time samurai class. Brought up in the Shingon sect of Buddhism, he also has an interest in the victories of those from Iga, attempting to remedy his lack of a notable family name.
7. Identity through objectives—His aim is to understand the deeper meanings of the Shingon texts and try to shift to a similar understanding of that of a “man of the cloth.”
Ashigaru One
1. Fundamental identity—Strong willed and sly.
2. Identity of family—Born to servants within a farming family, he grew up in a rural area; his family are known to be shrewd, crafty, but honest. However, they are known for their strong family bonds and wild temper if one member is wronged.
3. Identity through personality—While crafty, he is not intelligent. Yet beside a lack of formal education he has “street wisdom” and understands well the working of the world. A jolly countenance with an eye for profit, he will steal monetarily from enemy targets that he has infiltrated.
4. Identity of position—An ashigaru foot soldier, he works the campaign months in the army and spends the rest of the year working his family farm. However, he has excellent shinobi infiltration skills obtained through years of stealing from rich mansions. He is often called upon to form up with shinobi night attack squads, helps identify routes, and find paths for the shinobi night attack teams. He was a very good advance infiltrator but in the last few years his body is getting older. Now he tends to find routes and position himself as a night signal coordinator, so that the teams work as one.
5. Identity by personal interest—Loves games, especially simple soldier games while in battle camps. Has a deft hand at carving. He often carves wooden religious figures for sale or barter.
6. Identity in connection to history—Has no connection to anyone of importance in history and believes that his family has farmed since ancient times. He thinks that his ancestors are part of the landscape of that area. He does not believe his family will ever move away. After he retires from active warfare he will probably never leave his town again.
7. Identity through objectives—Has saved up a secret stash of booty, gold, and silver in the hope of having a peaceful life; enjoying his time before he dies.
Having two shinobi in the three examples was done deliberately, as the use of these two examples show that shinobi can be from either the samurai class or the lower ashigaru foot soldier class. Their skills and expertise would be allotted to the task for which they were best suited.
So far, we have broken down many samurai myths and popular ideas. In the place of these misconceptions, we reformed the identity of the Eastern knight. A new character is starting to take shape. Japan is a world with a long history and full traditions. It has rituals and customs. It has a voice in the world all its own. It has live individuals, humans with names and family backgrounds. They have personalities, likes and dislikes. They have an ethical code shaped by the population’s collective thinking (as all ethical codes are).
Footnote
* Remember, terminology can change depending on both chronology and time; the terms here are taken from Natori-Ryu.
Part II
THE SAMURAI
The World of the
Samurai and the Shinobi
To build this picture of the samurai and the shinobi, without stereotype, it is best to examine the world that they lived in. This includes the physical landscape, the social norms of the times, and the historical influences in the world into which they were born.
The Landscape and History of Japan
Japan is a mountainous country with a wide range of climate differences, from extremely cold in the northern parts to the hot climates of the islands of the south. A high percentage of the country is clad in mountains and forests, and much of the
population dwell on the fertile plans and coastlines. The history of Japan can be divided into different eras, yet the world is primarily interested in a single thousand-year period—the epoch of the samurai. Before the samurai, Japan was a land heavily influenced by Chinese culture. This influence soaked into all areas of life. Much earlier, Japan moved through early “civilized” culture. It passed through its own stone ages, all of which were sophisticated in their own way. Around 800–900 AD—and taking a few hundred years to develop—the samurai started to form, adapting to a changing socio-political environment. Fast forward, they evolved into the now famous warrior culture known across the world, a culture that came to an end around the 1860s and 1870s.
Ignoring the rest of Japanese history, but without forgetting its existence, the age of the samurai can be broken up into sections. These are classifications that only exist here and are theoretical; their only purpose is to help form a visual understanding of the progress of samurai history. This timeline has been simplified for ease. Japanese history can be divided into many individual ages; however, this aid focuses on the samurai’s development and the major changes that occurred.
Proto-Samurai
In the ninth and tenth centuries of the first millennium—that is, before 1000 AD—the samurai began to develop, moving from an obviously pre-samurai warrior template into a more identifiably Japanese form, the birth of the samurai.
The First Great Samurai
From around 1000 AD to 1450 AD comes the classical age of the samurai. This is the age of the samurai as the mounted warrior. His principle weapons include the bow and arrow; warfare is wider and more open. The Genpei War (1180–85) rages and the Kemmu Restoration (1333–1336) takes place. The land is at times in turmoil, heroes are created, and iconic images are crafted for future samurai to adore.
Samurai and Ninja: The Real Story Behind the Japanese Warrior Myth That Shatters the Bushido Mystique Page 2