¥598,000

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About the school

Uda School宇多派

Among the provincial lineages that carried the *Yamato-den* northward, the Uda school (宇多) of Etchu province holds a distinct place. Its origin lies in the late Kamakura period, when the monk-smith Kunimitsu, remembered as Ko-Nyudo Kunimitsu, migrated from Uda District in Yamato to Etchu around the close of the era. From this founder descended a long line of Kuni-named smiths; the reference registers carry Kunifusa and Kunimune as sons of the founder, Kunitsugu and Kunihisa among the generations that followed, the studio names recurring through the Oei, Hotoku, Bunmei and Tenbun eras down to the end of Muromachi and on into shinto times. The school worked the *tanto* (broad for its length, with little curvature) more readily than the *tachi* or *uchigatana*, and because its smiths individuate little, a signed Uda blade is read less as one hand than as the manner of its period. The school is identified first off the steel rather than the temper. The shared forging is an *itame* that runs and tends to stand, flowing toward *masame* and mixing *mokume*, with standing *o-hada* and ji-nie throughout; the steel turns whitish and at times blackish, so that a *shirake-utsuri* or faint *bo-utsuri* stands in the *ji*. Over this northern *jigane* the temper ranges from a *chu-suguha* opening shallowly into *ko-notare* and *ko-midare* to a vigorous *gunome* carrying pointed elements, *ashi* and *yo* entering, *ko-nie* well adhered along a tight *nioiguchi*. The Yamato activity of *hotsure* and *kuichigai-ba* names the old province along the *habuchi*, while *kinsuji* and *sunagashi* run through nearly every surviving blade. From this base the corpus divides: a quieter Yamato-rooted *suguha* face, seen on the *tanto*; a Soshu-leaning *midare* face traced to Kunifusa's study under Etchu Norishige, in which the *nie* thickens and grows at times coarse with *yubashiri* and broadened *yakihaba*; and a refined register in which a compacted *ko-itame* gathers abundant *ji-nie* and a round, luminous *nie* scatters through the *yakiba*. Ko-Uda, the earlier work of the Nanbokucho and early Muromachi generations, reads cleaner and closer to its Yamato and Soshu models; the later Uda hands run coarser and more provincial in character. To *kantei* an Uda blade is to find its Yamato roots wearing a coarser northern character. The whitish, standing *jigane* with its *masame* tendency and *shirake-utsuri* returns the blade to the school when the temper alone might recall a Yamashiro or Soshu hand; a *nie*-laden example reads as Soshu at first glance and is brought home by the dark, standing steel and the *nioiguchi* that holds rather than glows. The best members close the distance to their models: Kunihisa, the Oei-era hand the published sources read against the founder, forged a *ko-itame* bright enough that the judges found his finest *wakizashi* and *tanto* all but mistakable for Rai Kunimitsu or Kunitsugu, while his standing *itame* and *shirake-utsuri* keep him within Uda. Kunimune and Kunitsugu carry the same two faces over the one northern steel, the dated and signed pieces (a Bunmei 11 *katana*, a Bunmei 17 *yari*) valued as research material for the school as much as for their make. Signed Uda blades are uncommon, so the school's standing rests heavily on *mumei* attributions read by *jigane* and temper. Provenance tends toward long, settled holding, with designated work resting in shrines, the Imperial Collection and museums rather than circulating, so that a signed Uda piece comes to a private collector only from time to time and with patience, a clear window onto how the Yamato tradition was carried into the northern provinces.

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