Sankin-kotai and the Travel Sword: Sword Carrying Culture During Edo Period Long-Distance Journeys

Sankin-kotai and the Samurai's Sword—Traveling Sword Culture

The sankin-kotai system mandated by the Edo Shogunate (which became formalized after the 1635 revision to the Buke Shohatto) had an unexpected impact on Japanese sword culture. The annual (or biennial) processions of daimyo traveling back and forth between Edo and their home provinces were not merely political obligations, but also served as laboratories for experimenting with sword-carrying culture.

Accompanying the daimyo in these processions were not only the daimyo themselves but also numerous samurai including senior retainers, group leaders, warriors, and foot soldiers. Large domains sometimes fielded processions of several hundred to over a thousand people, and all of them carried some form of blade. The practical knowledge about sword-carrying generated by this "mobile armed force" is, from a modern perspective, extremely fascinating.

Swords on the Road—The Development of "Tabi-goshirae"

For long-distance foot marches, practical and durable "tabi-goshirae" (travel fittings) were developed, prioritizing utility over ceremonial ornamentation. In tabi-goshirae, the following aspects emphasized practicality:

• Sheath finishing: Rather than thin lacquer or black-lacquered finishes, materials like leather-wrapped sheaths or wood-grain finishes that resisted visible damage and scratches, and were resistant to moisture and impact, were chosen.
• Menuki and fuchigashira: Rather than intricate metalwork decoration, practical designs were preferred, and robust construction that prevented the mekugi holes from widening under travel vibrations was required to avoid ornamental damage.
• Handle wrapping material: Materials that maintained grip integrity even when dampened by sweat or rain—cotton thread rather than silk, or in some cases bare samegawa wrapping without thread—were selected.
• How the sword was worn: During sankin-kotai travel, methods suited to walking were adopted rather than formal wearing methods. Tachi were used when mounted or for ceremonial occasions, while uchi-katana worn at the hip belt was the standard form for foot marches. Since the sword's center of gravity directly affected the body's burden during long-distance walking, records indicate that some attendants carried only a lighter wakizashi.

Management of Swords in the Home Province and Edo—Two Systems of Sword Administration

Another challenge created by sankin-kotai was "sword management at two locations." Daimyo were required to maintain residences in both their home provinces and Edo, and had to manage swords at both locations accordingly.

At the domain mansion in the home province, "family heirloom swords" passed down through generations were stored. These were usually managed by the odougukan as domain treasures and used during important ceremonies or as gifts. Meanwhile, the swords carried out during sankin-kotai were selected with consideration for both practical use and formal decorum. The highest treasures were not taken on travels; instead, swords of middle rank or practical modern blades were commonly used for the journey.

At the Edo domain mansion, swords for formal occasions in preparation for audiences with the shogun were distinguished from those used in daily samurai life and managed separately. During audiences with the shogun (hiken), it was customary to use fittings appropriate to one's rank, a practice called "denchuzashi."

Sword Management Among Rural Samurai—The Behind-the-Scenes Players Supporting Sankin-kotai

While daimyo were stationed in Edo, the governance of their home provinces was carried out by rural samurai centered around the "rusui-yaku." The sword management of these rural samurai faced different challenges from those accompanying sankin-kotai.

Rural samurai had the obligation to maintain "kinban-shitaku" (readiness equipment) for Edo service, ensuring they could respond to any summons to the capital at any time. For their swords, regular applications of rust-preventive oil, moisture management of sheaths, and inspections of mekugi were performed daily. Among rural samurai in agricultural areas, those who combined agricultural labor with samurai duties often found that the stipends provided by the domain did not cover sword maintenance costs, requiring personal expenditure.

Some domains enacted domain laws regarding sword management for rural samurai. Records from Higo Kumamoto Domain indicate that once a year, rural samurai would submit their swords to the domain's token-bugyo for inspection of maintenance conditions and repairs as needed.

Sword Accidents on the Road and Countermeasures

During the long marches of sankin-kotai, troubles related to swords also occurred. The most common were sheath damage and loosening of the koiguchi. The vibration of long-distance walking and moisture from sweat damaged the interior of sheaths, causing "sheath binding" where the sword became difficult to draw, or conversely, loosening where the sword risked slipping from the sheath.

To address such situations, "katanaban" (sword attendants) were assigned to daimyo processions. At each post station (shukuba) along the way, they inspected the condition of the swords, performed minor repairs themselves, and when professional repairs were needed, they requested assistance from sword smiths or polishers in the post towns.

Historical documents from various regions confirm that sword smiths and polishers opened shops in post towns along sankin-kotai routes, anticipating this demand. Particularly in post stations along major highways such as the Tokaido, Nakasendo, and Oshu routes, records indicate that blade repair businesses operated as an integrated part of the post station infrastructure.

What Sankin-kotai Left Behind in Sword Culture

Following the abolition of the sankin-kotai system after the Meiji Restoration, the travel-fitting culture it supported gradually declined. However, the practical techniques for fittings developed on the road—particularly the sheathing techniques that harmonized durability with functional beauty—were transmitted to some modern shirasaya production and artistic fittings.

Additionally, the economic stimulus the sankin-kotai provided to sword smiths and artisans throughout the country should not be overlooked. Local sword smiths who handled sword repairs and adjustments along the way refined practical techniques distinct from those of leading smiths in Edo and Osaka. This "practical technology of regional sword smiths" continues to be valued today as a form of sword culture distinct from the prestige of the five traditions, one more intimately connected to everyday life.

The fact that the sankin-kotai political system unintentionally dispersed sword culture throughout Japan and nurtured regional variations in sword management and repair culture represents an important perspective in Japanese sword research.