Perry’s arrival in 1853 unraveled the Tokugawa peace and created the first mass demand for working swords in two centuries. Kiyomaro, called the Masamune of Yotsuya, died on its eve; Munetsugu and Yukihide carried the boom to the end.
NihontoWatchNihontoWatchThis blade was signed by Minamoto Masao (源正雄) in the third year of the Bunkyu era (1863: The end of the Edo period). Masao’s birth name was Suzuki Jiro (鈴木次郎). He was born in Mino province (Today’s Gifu prefecture). He was famous for being the best apprentice of Minamoto Kiyomaro (源清麿), one of the most renowned swordsmiths at the end of the Edo period. Masao was trusted by Kiyomaro so much that he sometimes did a Daisaku for Kiyomaro. Daisaku is a regular act where an apprentice or a child of the swordsmith signs his master’s name with his master’s permission or forges a blade on behalf of the master. That means that his master highly acknowledged Kunitomo’s craftsmanship. That is also why there aren’t many remaining blades signed by Masao, who dedicated his career to helping his master. It is said that Masao became an independent swordsmith in the 6th year of the Ka-Ei era (1853). And he resided in Okachimachi city in Edo (Today’s Tokyo). In the 5th year of the Ansei era (1857), Masao was invited by Matsumae domain, a direct retainer of Tokugawa Shogunate located on today’s Hokkaido island. He forged blades in Hakodate city using carbon steel produced there for about three years. Overall, his active period as an independent swordsmith was 12 years. Considering that this blade was forged in 1863, we believe it was made in Edo city at the end of his career when he mastered excellent craftsmanship. This blade is appraised as a Hozon Token(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 dragon is the common motif for sword mountings of this Koshirae. On this Fuchi Kashira, engraving lines are worn out due to aging and it is challenging to see its design. We think a dragon is depicted on the Kashira part, and waves or clouds are designed on the Fuchi part. Tsuka and Menuki It seems golden paint was initially applied to these dragons. We estimate this coloring faded due to aging, and also, the former owners of this blade gripped this Tsuka many times. We hope you would feel and enjoy the long history of this work. If you focus on the upper Menuki, you will find that this dragon brings a ball-shaped object in its left hand. It is the Nyoi Houju (如意宝珠, Cintāmaṇi); a fantasy jewel that fulfills any desire and gives out treasure, clothes, food, and drinks. Moreover, it heals illness and suffering, removes evils, purifies muddy water, and prevents disasters. It is said this magical item is taken from the brain of the dragon king. Tsuba and Habaki The figure of a giant dragon peeking through clouds is engraved. The dragon’s eyes, beard, and flames are colored with golden paint. It is a powerful image that conveys the majestic atmosphere of this dragon. Initially, the dragon was an imaginary creature found in ancient foreign traditions or myths. Furthermore, it is regarded as a symbolic beast of auspicious signs. Its body is likened to nine animals: antlers are deer, the head is a camel, eyes are demons, the neck is a snake, the belly is the Mizuchi (蛟, a mythical animal in Japan that looks like a snake and has a horn and four legs), scales are fish, claws are falcons, palms are tigers, and ears are cows. It was thought that the dragon would reign at the top of all animals because of its odd-looking appearance. The dragon design is often seen in sword mountings. And the combination of dragons and clouds or waves is also frequently found. In Japan, there is a belief that worships the dragon as a water god. Clouds bring blessed rain, and waves are water itself. Since rice cultivation has flourished in this country, water has been treated as one of the essential resources. We assume this belief is possibly related to the theme of the combination of dragons and clouds or waves. Authentication Paper They authenticated the blade on May 7th in the 22nd year of Heisei (2010). They appraised it as Hozon Touken, the blade worth preserving for Japanese society.
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Shinshinto · Musashi · around 1844-1857
Fujishiro Jo-jo saku · Tōken Taikan top 31%
3 pieces on the market now
Yamaura Masao was born in Bunka 1 (1804) in Akaiwa village, Komoro, Shinano Province, the eldest son of the rural samurai Yamaura Nobukaze and elder brother of the celebrated Kiyomaro. Together with Kiyomaro, he studied under the Ueda domain smith Kawamura Toshitaka, signing early works as Kanri and Toshimasa before adopting the name Masao, then Shin'o, and finally Toshinaga in his later years. He used art names including "Tennenshi," "Yushaken," and "Yuunsai," and died in Meiji 7 (1874) at seventy-one.
His stylistic trajectory followed that of his brother: beginning with choji in the manner of Toshitaka, then shifting decisively toward Soshu-den. The setsumei consistently note a forging of itame-hada with thick ji-nie and conspicuous chikei, and a tempering of gunome mixed with ko-notare, richly laden with nie, kinsuji, and sunagashi. His finest katana (Juyo, 58th Session) is described as possessing "a powerful forging -- thick with ji-nie and heavily interwoven with chikei" in which "kinsuji and sunagashi activities are richer than usual even for this maker's work." Yet the NBTHK observes that "in comparison with Kiyomaro, his work tends to show fewer chikei in the ji and fewer sunagashi and kinsuji within the hardened area, and the overall quality does not reach Kiyomaro's level."
Despite this candid assessment, Masao's designated works demonstrate a smith of real accomplishment, particularly in the Soshu-den mode where nie is vigorously expressed and his shobuzukuri wakizashi display the sharp fukura-kare profile he favored. His output spans both katana of bold construction and wakizashi of refined character, and his commissions from named patrons attest to the regard in which he was held during the shinshinto era.
Where Masao stands among comparable artisans: across all of nihontō, and within tradition, era, and period. The tiers (Foremost · Leading · Major · Notable) weigh official designations from the NBTHK and Japan's Agency for Cultural Affairs, together with historical honors of lasting repute such as the Sansaku and Meibutsu-chō.
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Years he was demonstrably active, proven by signed-and-dated blades
Shinshinto · Musashi
15 pieces on the market now
The Kiyomaro school gathered in the workshops of Yotsuya in Edo around the middle of the nineteenth century, its founder Yamaura Kiyomaro (清麿) born in Bunka 10 (1813) at Akaiwa village in the Komoro district of Shinano, the second son of the country gentry-warrior Yamaura Nobukaze. He learned forging first under the Ueda-domain smith Kawamura Toshitaka, signing his early blades Masayuki, went up to Edo in Tenpo 6 (1835) under the patronage of the military scholar Kubota Kiyone, and in the autumn of Koka 3 (1846) settled at Iga-cho in Yotsuya and changed his signature to Kiyomaro; he died by his own hand at forty-two in Kaei 7 (1854). Around him moved his elder brother Yamaura Masao (真雄/正雄), who took the same instruction from Toshitaka and walked the same course from choji into Soshu-den, and the pupils who entered the Yotsuya forge in its final years: Kurihara Nobuhide (信秀), a mirror-maker from Sanjo in Echigo whom the published sources place nearest the master's hand; Saito Kiyondo (清人) of Dewa, who afterward settled his teacher's sword debts and carried the manner into early Meiji; and the wider circle of associates and patrons through which the line passed. The shared vocabulary of the school is a powerful Soshu-revival manner. Over an itame that flows and stands a little, well packed and at times opening into mokume and o-itame, the smiths lay thick ji-nie with frequent chikei, the steel clear and without utsuri, for this is a late hand reaching back five centuries to Sagami rather than a Bizen revival. The temper is an o-midare or gunome-midare mixed with ko-notare, the ashi and yo entering, the nie thick and gathering coarse in clusters of ara-nie, with long kinsuji and streaming sunagashi running through nearly every blade; the boshi answers in a midare-komi turning pointed with hakikake. A Bizen-leaning side survives from the early years in the residual choji that shades into the mature work. Within this common ground the hands diverge. Kiyomaro's is read as the overwhelming one, his Soshu-den reaching the upper transmission with the Shizu vein as his forte of fortes, the NBTHK calling his work 「覇気に満ちている」, filled with commanding spirit.
Masao's grounded forging is candidly weighed against his brother's, the texts noting that his chikei, sunagashi, and kinsuji run fewer and the quality does not reach Kiyomaro's level. Nobuhide is named the closest approach to the master and is alone in the school for his carving, a mirror-maker's hand that set kurikara, dragons, and bonji into blades the others left plain. Kiyondo holds the round-headed gunome-midare at full strength and adds a manner of his own, a bright suguha aligned with the Yamato tradition that Kiyomaro never worked. To kantei the school, read first the imposing shape particular to the Yamaura line: a wide body with little taper, the sori toward the point, a chu-kissaki extended or run to an o-kissaki whose fukura is allowed to wither for a sharp impression, often a shobu-zukuri or kanmuri-otoshi wakizashi. Read then the nie, thick in ji and ha, the chikei and the conspicuous kinsuji and sunagashi that mark the force of the steel rather than any borrowed pattern. Carving narrows the field to Nobuhide; a Yamato suguha narrows it to Kiyondo. Kiyomaro stands at the head of the line, ranked by the published sources as high as Kotetsu and named without question the leading master among the shinshinto, the smith called the Yotsuya Masamune (四谷正宗). His extant work is scarce and closely held, passing through documented hands such as the Iwasaki family and the Seikado Bunko, and reaches the market only from time to time and at the very top of it. The pupils and the elder brother offer the more attainable face of the circle, signed and dated blades that come to a collector with patience; a signed example of any of these hands is a document of the moment when Soshu was reborn in Edo. Learn more →
| Smith | Era | Designated |
|---|---|---|
| Kiyomaro清麿 | 1839-1854 | 73 |
| Nobuhide信秀 | 1857-1867 | 34 |
| Kiyondo清人 | 1848-1868 | 10 |
| Masao真雄 | 1844-1866 | 7 |
| Masanao正直 | 1865-1868 | 3 |
Bakumatsu: the last war market
Perry’s arrival in 1853 unraveled the Tokugawa peace and created the first mass demand for working swords in two centuries. Kiyomaro, called the Masamune of Yotsuya, died on its eve; Munetsugu and Yukihide carried the boom to the end.
Certifies a genuine blade worth preserving: a signature confirmed correct, or, if unsigned, an era, province, and school that the NBTHK can reliably identify.
The NBTHK (Nihon Bijutsu Tōken Hozon Kyōkai, the Society for the Preservation of Japanese Art Swords) is a public-interest incorporated foundation founded in 1948 and supervised by Japan’s Agency for Cultural Affairs (Bunkachō); it is based at the Japanese Sword Museum in Tokyo. Its expert panels physically examine each submitted work (shinsa) and issue a certificate (kanteishō) ranking it by artistic and historical merit. NBTHK papers are the most widely recognized standard of authentication for Japanese swords and fittings.
NBTHK official siteReturns/exchanges limited to defects caused by shipping (except willful misconduct or gross negligence by the company); customers must contact within 72 hours of receiving the product.