日本刀 刀 銘 信国義昌（NBTHK 特別保存刀剣鑑定書・刀装具付）

附属品

NBTHK Tokubetsu Hozon Certificate for the blade＆Koshirae, Shirasaya Case, Koshirae Mounting, Traditional Sword Carrying Case, Sword Maintenance Kit, Full Exportation Support

Category

Katana (SHINTO)

Age

The second year of the Jokyo era (1685)

Location

Chikuzen province (Today’s Fukuoka prefecture)

登録証

Okayama 15118

販売店の記載のまま

Summary This blade was signed by Chikushu Jyu Minamoto Nobukuni Yoshimasa (筑州住源信国吉政) in August, the second year of the Jokyo era (1685). Chikushu, also known as Chikuzen, is the province’s name located in Fukuoka prefecture today. Jyu means living. Minamoto Nobukuni is the name of his school, and Yoshimasa is his maker’s name. Those who belonged to Nobukuni School in Chikuzen province were called Tsukushi Nobukuni, one of the most prospered sword forging schools in Kyushu island during the Edo period. The maker’s name Yoshimasa lasted three generations, and we believe it was signed by the second generation. The second-gen Yoshimasa is also known as Nobukuni Heishiro (信国平四郎). He was born as the second son of Nobukuni Yoshisada (信国吉貞) in the fifth year of the Gen-Na era (1618). Yoshisada was the founder of Tsukushi Nobukuni school, and his older brother was the first-gen Yoshimasa. The second-gen Yoshimasa was especially active during the Kanbun-Enpo era (1661-1681: Early Edo Period). There is also a record of him forging a sword in the second year of the Jyokyo era (1685). Based on these records, we believe this blade was forged at the end of his career when he mastered superb craftsmanship. The Fondation of Nobukuni School The Nobukuni school was initially founded by the first generation Nobukuni in Kyoto. The school stayed there for a few generations. However, the 4th generation Nobukuni SADAMITSU had to evacuate Kyoto city because the battle between the south emperor court and the north emperor court became severe. And as a result, Kyoto city was burnt(in the late 1300s). We called it the Nanbokucho war when the Japanese imperial court was separated into two. Nobukuni SADAMITSU managed to escape and arrive at Usaha(Ohita prefecture)to serve the Ajimu clan. Nobukuni school prospered there from third to 11th generation. However, Toyotomi Hideyoshi, one of the three unifiers of Japan, destroyed the Ajimu clan during the late Azuchi Momoyama period (1582). And the 12th generation Nobukuni YOSHISADA moved to Chikuzen(Fukuoka prefecture), being invited by Kuroda Nagamasa, a famous feudal lord who served Toyotomi Hideyoshi (1602). It is said that the second-gen Yoshimasa also followed his father. Since then, Nobukuni school had been under the auspices of Kuroda clan for generations during the Edo period, and they exclusively forged for this clan. This blade 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). Fuchi-Kashira The theme of this Fuchi Kashira is the Shukaidou Zu (秋海棠図, begonia grandis pattern). It is a perennial herb native to the continent that grows naturally in the fields and mountains of Japan. This plant is characterized by having heart-shaped leaves, and you would find it on this Fuchi Kashira. Although some colorings have already faded due to aging, golden paint partially remains on petals, leaves, and buds. The combination of black and gold colors creates an elegant atmosphere. The surface of this Fuchi Kashira is decorated with the Nanako-Ji (魚子地) technique. This process makes a uniform minimal protrusions pattern by hitting the Nanako-Ji Tagane (魚子地鏨, a chisel for this technique) on a metal surface. This decorative technique is often seen on sword mountings. There is an engraved inscription on the side of Fuchi part. It is written as follows: 正永 鐫. It means Masanaga (正永) made this work. Since there were several metalworkers whose name was Masanaga, we are unsure which Masaga is. However, here is a bare minimum of the fact that whoever he was, he was a virtuoso for producing this fine work. Tsuka and Menuki You would find a small boat-designed Menuki is attached to both sides of the handle. There is a bird perched on the edge of each boat. According to the certificate, the theme of this design is called the Ichiro Heian Zu (一路平安図). Initially, it was a prayer for safety on a journey that was expected to be challenging. However, today, it is also used as a word to pray for peace on the way to those who go on short trips. If we were to translate it into English, we think the following phrase would be appropriate: Have a nice trip. After understanding the meaning of the words in this way, when we look at this work again, we realize that the design of birds and boats is not just a landscape depiction but a profound motif. In one ship, the bird sits on the boat’s bow; in the other, the bird is looking back on the ship’s stern. A bird staring forward might imply the safety of the voyage. The figure of a bird staring back might represent the nostalgia of a person who will start a journey. This interpretation is just one example, but the wish for a safe voyage is certainly included here. Tsuba and Habaki This Tsuba’s Mimi (耳, edge) is framed with a thin gold plate. This decorative process is called the Fukurin (覆輪), and one of its purposes is to add beauty to works. In addition, it has practicality, such as preventing the wear of the edge part. Also, it prevents wear and tear on the Kimono if the edge damages it by touching the cloth. This Tsuba’s design is made of a unique subject that combines furniture and animals, and plants. The certificate says it is the Choudo Sukashi (調度透) theme. The Choudo (調度) is a word that means familiar tools and furniture used in everyday life. Indeed, objects with short legs that seemed to be tables were engraved. A three-legged pot with an Oni (鬼, a monster with a human body with horns and fangs)-like decoration is probably an incense burner. You would find the figure of an animal similar to a dog. We believe this animal is the Karajishis (唐獅子). The Shishi (獅子) means a lion in Japanese, and the Karajishi is a lion brought from the continent to Japan in the Toh period (唐, Tang dynasty, 618-907). The Karajishi typically has curly hair for its head, neck, body, and tail. A simplified pattern of this curly hair is carved as the body hair pattern of the Karajishi on this Tsuba. In Buddhism, the Karajishi is regarded as a symbol of wisdom, and Monju Bosatu (文殊菩薩, Manjushri Bodhisattva) rides lions. According to a theory, the Karajishi is the origin of Komainu (狛犬, stone guardian dogs that exorcize evil spirits). It shows this beast motif has been familiar to Japanese people since ancient times. Authentication Paper They authenticated the blade on May 24th in the 3rd year of Reiwa (2021). Its Koshirae (sword mounting) was also authenticated in the same year. They appraised them as Tokubetsu Hozon Touken＆ Tosogu, the blade＆sword mounting especially worth preserving for Japanese society.