The Meiji Restoration and the Crisis of Japanese Swords | How the Katana Survived After the Haito Edict

The "Haito Edict (Sword-Wearing Prohibition)" promulgated in 1876 (Meiji 9) was one of the most serious crises in the history of the Japanese sword. The katana, which had been indispensable as a symbol of the samurai class, became overnight an "illegal weapon," and sword culture throughout the nation was shaken to its foundations. In this article, we trace the fate of swords around the Meiji Restoration and explain how the Japanese sword overcame this crisis.

Background of the Haito Edict

Following the Meiji Restoration (1868), the new government rapidly pursued modernization and Westernization. As part of this effort, policies were implemented one after another to dismantle the privileges of the samurai class and create "commoners" as members of a nation-state. These included the Return of Lands and Registers to the Crown (1869), the Abolition of the Han System and Establishment of Prefectures (1871), the Commutation of Samurai Stipends, and the introduction of universal military conscription.

In the midst of these great transformations, "sword-wearing" (taitou), the symbol of the samurai, also became a target of rejection. The new government issued the Edict on Hair-Cutting and Sword-Removal in 1871, which promoted the liberalization of sword-wearing, but many former samurai continued to wear their katanas, and remnants of warrior culture persisted. Then in 1876, the "Sword-Wearing Prohibition Edict (Haito Edict)" was finally promulgated, completely banning the wearing of swords by the general public except for police officers and military personnel.

The Closure of Sword Smithies and Economic Impact

The Haito Edict dealt a fatal blow to the sword smiths—the creators of Japanese swords. With the demand from the samurai class eliminated and new commissions virtually nonexistent, sword smithies throughout the nation were forced to close.

Production centers such as Bizen Osafune and Mino Seki were no exception, and sword-making industries that had continued for centuries fell into dire straits. Many sword smiths transitioned to manufacturing agricultural tools, kitchen knives, and railroad parts, leveraging the techniques honed through sword-making, but they could never reclaim their former glory.

Particularly severe was the impact on technical transmission through the apprenticeship system. The sword-forging techniques passed down from master to apprentice over generations lost opportunities for transmission with the disappearance of demand, and precious knowledge was rapidly lost.

The Mass Outflow of Japanese Swords

During the turbulent period following the Haito Edict, an enormous number of Japanese swords were discarded, sold, or lost to overseas. The main causes were as follows:

Economic hardship: Many samurai who had lost their stipends sold family heirlooms to make ends meet. Most buyers were antique dealers or foreigners, and transactions at a pittance were not uncommon.

Change in values: The traditional belief that "the sword is the soul of the samurai" rapidly faded in the face of the new era's rationalism and waves of modernization. Many people discarded swords as merely "old weapons."

Overseas outflow: Foreigners who came to Japan during the Meiji period—diplomats, merchants, and travelers—took large quantities of inexpensive Japanese swords back to their home countries. The fact that numerous Japanese swords are preserved in museums and private collections in the West today is primarily due to this period of outflow.

A Ray of Hope — Yasukuni Swords and Military Sword Demand

However, the Japanese sword did not completely succumb to this crisis. Several factors supported the cultural survival of the katana.

Yasukuni Shrine's Yasukuni Swords

From the late Meiji period through the pre-war Showa period, a "Japanese Sword Forging Association" was established within Yasukuni Shrine grounds, where swords called "Yasukuni swords" were produced. These served as practical military blades with a certain level of demand. The sword smiths who created Yasukuni swords became an important lineage in the transmission of modern Japanese sword-making techniques and contributed to the post-war revival of sword culture.

The Russo-Japanese War and Sino-Japanese War, and Military Sword Demand

The outbreak of the First Sino-Japanese War (1894–95) and the Russo-Japanese War (1904–05) increased demand for military swords. Officers of military rank needed to procure their own swords, which provided work for sword smiths. However, military swords varied in quality—some made by traditional forging methods and others mass-produced in Western-style factories—making it an era of wide quality variation.

The Massive Military Sword Demand of the Early Showa Period

In the early Showa period, against the backdrop of the Second Sino-Japanese War and the Pacific War, massive demand for military swords emerged. During this period, large quantities of mass-produced blades called "Showa swords" and "military swords" were created, and sword smiths' work was temporarily revived. However, this demand was a special phenomenon under the wartime regime, and the artistic value of these blades differed fundamentally from traditional Japanese swords.

Post-War Revival and Cultural Property Designation

After World War II, Japan was placed under Allied occupation and faced strict restrictions on weapon ownership. Japanese swords were also subjects of confiscation and destruction, facing a crisis of losing many famous blades. However, through the dedicated efforts of sword enthusiasts and scholars, Japanese swords as "artworks" were recognized as objects of protection and were spared from destruction.

In 1948, the "Law Regulating Possession of Guns, Swords, and Other Implements" was enacted, allowing registered Japanese swords as artworks to be legally owned. This law became the foundation of modern Japanese sword culture.

Furthermore, in 1950, the "Law for the Protection of Cultural Properties" was enacted, and many famous swords were designated as National Treasures or Important Cultural Properties. This established a legal framework for state protection of cultural properties, providing legal support for the preservation and research of swords.

The Emergence of Contemporary Sword Smiths and the Revival of Tradition

After the post-war upheaval, from the 1950s onward, the revival of traditional sword-forging techniques began. Master smiths such as Miyairi Yukihira, Amada Shoji, and Tsukiyama Sadakazu created contemporary swords and were each recognized as Holders of Important Intangible Cultural Properties (Living National Treasures).

The "Contemporary Sword Craft Exhibition" sponsored by the Japan Sword and Art Blade Association (NBTHK) functions as a venue for contemporary sword smiths to display their works and refine their techniques, contributing to the training of young sword smiths. Today, hundreds of sword smiths continue to work throughout the nation, and while not reaching former scale, the tradition introduced in craftsman profiles is surely being passed to the next generation.

Sword Culture Beyond Crisis

From the Meiji Restoration to the present day, the Japanese sword has overcome existential crises repeatedly. The Haito Edict, war damages, and the confusion of the occupation period—the swords that have survived these turbulent waves have become, beyond mere artworks, symbols of the resilience and power of transmission in Japanese culture.

Today, the fact that we can appreciate National Treasure tachi in museums, touch the works of master smiths in sword shops, or own a single Japanese katana in our own hands is far from guaranteed. Japanese sword culture today is built upon the accumulated efforts and affection of many people and the accumulation of historical happenstance.

By understanding the upheaval of the Meiji Restoration, we can develop a deeper respect and gratitude for each and every Japanese sword that remains in our modern era.