徳川の泰平のもと、大小は法度の定める身分の制服となり、需要は城下町、とりわけ江戸に集まった。工芸は二つに分かれる。目利きのための華やかな鑑賞の作と、截断の結果を金象嵌に刻む実証の刀である。
NihontoWatchNihontoWatchThis blade was signed by Bitchu no Kami Tachibana Yasuhiro(備中守橘康広). Yasuhiro was active in sword-forging during the Kanbun (1661-1673: Early Edo Period). Yasuhiro belonged to a prestigious sword school called Kishu Ishido and Osaka Ishido School. Ishido School His father, Tosa Shogen Tachibana Yasuhiro(土佐将監橘康廣), was born in Omi province, located in Shiga prefecture. And he belonged to Omi Ishido school during the early Edo period. Ishido school was initially founded by Sukenaga, an offspring of Ichimonji Sukemune, who made Fukuoka Ichimonji school in Bizen province(Today’s Okayama prefecture). During 1492-1501(Late Muromachi period), Sukenaga and his school moved from Bizen province to Omi province after being summoned by Gamou family, a powerful feudal line in that region. Sukenaga started to live in front of Ishido temple, and he changed his surname to Ishido. Kishu＆ Osaka Ishido School As of the early Edo period, many Ishido swordsmiths moved to other parts of Japan, looking for better opportunities. There are four areas: Edo, Osaka, Kishu(Wakayama prefecture), and Chikuzen(Fukuoka prefecture). Omi Ishido school is the origin of whole other Ishido branches that flourished during the Edo period. Following this trend, Yasuhiro’s father, who belonged to Omi Ishido school, moved from Omi province to Kishu province. It is said that the father was the founder of Kishu Ishido school and played an essential role in making this school prosperous. Yasuhiro was born as the son of the head of Kishu Ishido school. And he mastered excellent sword forging techniques from his father. And it is said that Yasuhiro served Tokugawa Yorinobu, the first head of Kishu domain, who was the 10th son of Tokugawa Ieyasu. Yasuhiro exclusively forged swords for Kishu domain for many years. Later in his career, Yasuhiro received the honorable title “Bitchu no Kami” in 1657 and moved to Settsu city in Osaka to spread the tradition of Ishido school. He built the foundation of Osaka Ishido school. Yasuhiro is known as one of the most prominent figures that made Osaka Isido school prosperous during the early Edo period. Osaka city flourished as a castle town and became the business center during the early Edo period. Many swordsmiths moved to Osaka to look for better opportunities. They not only forged swords for those Samurai who lived in Osaka but also for feudal lords nationwide. Among many swordsmiths active in the same period as Yasuhiro, he was one of the most famous figures in Osaka Ishido school. It is appraised as a Tokubetsu Hozon Token(特別保存刀剣) issued by NBTHK(Nihon Bijutsu Touken Hozon Kyokai:日本美術刀剣保存協会). *Please keep in mind that there are a couple of Kitae Kizu on this blade. Kissaki This blade has a distinctive Hada on the Kissaki. It is called Masame Hada. Masame (柾目) means straight grain in Japanese, which is often seen in the work of Hosho school. Masame Hada is the Japanese sword terminology for the Hada (steel surface pattern of the Japanese sword) that looks like straight grain when one cuts a tree in half.And it usually is combined with Itame Hada, another grain pattern that looks like wood-grain seen in the Japanese sword. Fuchi-Kashira This Fuchi Kashira is decorated with autumn-related motifs such as Akikusas (秋草, autumn plant). You would find a snake and a little bird as well. One of the flowers designed on this Tsuba is the Kiku (菊, chrysanthemum). A long time ago, the chrysanthemum was used as a medicine for obtaining a long life in the continent, and it was brought to Japan with this thought in the Nara period (648-781). The chrysanthemum symbolizes fall, and people have greatly appreciated it since ancient times. Since its petals form radially, a chrysanthemum has been likened to the sun. That is why this flower pattern is treated as the symbol of perpetual youth and longevity or good health. Tsuba and Habaki Yotsu-Mokkou-shaped iron Tsuba that has Kozuka and Kougai holes. Its origin is the shape of eggs in a nest. When a quince (it is written 木瓜 in Japanese) is cut into round slices, its cross-section looks similar to this shape; therefore, it was named Mokkougata Tsuba (木瓜形鐔). Yotsu-Mokkougata (四ツ木瓜形, a combination of four Mokkou shapes) Tsuba is often seen, same as this Tsuba. Saya Mitsu Kashiwa (三つ柏) family crest is designed on this Saya. It contains three wide oak leaves. In the past, Japanese people used oak leaves as vessels for serving food (tableware). This plant is familiar to ancient Japanese people since it is related to food, an essential element in daily life. These lifestyle habits also have a significant impact on the field of faith. Religions at that time arose spontaneously from people’s everyday lives and worshiped “nature” (the sun, mountains, rivers, oceans), which greatly influenced survival. It had a straightforward and primitive structure in which “one prays by making a Kumotsu (供物, offering) to the object.” Leaves of plants such as oak were used as containers for offerings, which is considered to reflect the lifestyle of the time. These customs were passed on to the Shinto (神道), which developed from this primitive religion, and oak leaves are still used today as vessels for offerings at Shinto rituals. Perhaps due to this background, a sense of value that finds “sacredness” and “auspiciousness” in oak leaves seems to have developed. In this way, oak had a certain degree of familiarity with aristocratic society, and from an early stage, it was turned into patterns and used to decorate clothing and furniture. As mentioned above, Shintoism has a strong connection with oak. Hence, the Kashiwa emblem was initially particularly popular as a crest for a shrine or its enshrined deity or as a family emblem for shrine families. The Kashiwa crest gradually spread to Samurai families; however, this is thought to have been through objects of worship or relationships with Shinto forces. In addition, oak leaves have a habit of not losing old leaves until new ones replace them, so it is said that “generations are uninterrupted” and “transfer of supremacy” (using the word 葉 “leaf” as 覇 “hegemony”). People favored this plant pattern because it was found to be a good luck carrier, such as not causing trouble due to the change of generations. In the Edo period, family crests began to spread to the ordinary people. It could be said that the fact that it was one of the popular family crests that gained much support from the ordinary people who had new family crests has led to the widespread adoption of the Kashiwa crest today. Authentication Paper They authenticated the blade on March 2nd in the 4th year of Reiwa (2022). They appraised it as Tokubetsu Hozon Touken, the blade especially worth preserving for Japanese society.
販売店の記載のまま
摂津 · 1684-1688頃
藤代 中上作 · 刀剣大鑑 上位76%
現在6点販売中
康廣の位置づけを、日本刀全体および伝法・時代・時期ごとに示します。各区分（随一・屈指・有数・著名）は、NBTHK および文化庁による指定に加え、三作や名物帳などの歴史的栄誉を加味したものです。
各項目を選ぶと評価方法が表示されます。
江戸時代
徳川の泰平のもと、大小は法度の定める身分の制服となり、需要は城下町、とりわけ江戸に集まった。工芸は二つに分かれる。目利きのための華やかな鑑賞の作と、截断の結果を金象嵌に刻む実証の刀である。
保存刀剣のうち、出来が一層優れ、保存状態も良好と認められたものです。再刃や、室町・江戸期の多くの無銘作は対象外となり、保存刀剣より高い基準が課されます。
日本美術刀剣保存協会（NBTHK）は、1948年に設立され、文化庁の監督を受ける公益財団法人で、東京・刀剣博物館に本部を置きます。専門の審査員が出品作を直接審査し、美術的・歴史的価値に応じた鑑定書を発行します。NBTHKの鑑定書は、日本刀および刀装具の真正性を示す最も広く認知された基準です。
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