Early Shōwa Sword Renaissance

The Dawn of the Shōwa Era and the Momentum of Sword Revival

The new era that began in Shōwa 1 (1926) became a period of dramatic transformation for the Japanese sword. The political changes—the end of Taishō democracy and the increasing influence of the military—worked in one direction to heighten national interest in swords. Within the militaristic atmosphere of the early Shōwa period, the Japanese sword was redefined and reappraised nationally as a "symbol of Japanese spirit" and "embodiment of bushidō," which paradoxically became the policy motivation for supporting the revival of traditional sword-forging techniques.

The most significant institutional turning point in the sword revival of the early Shōwa period was the establishment of the "Nihontō Tanrenkai" (Japanese Sword Forging Society) in Shōwa 8 (1933) and the army sword regulations related to the Yasukuni sword and military swords in Shōwa 9 (1934). The "Zaidan Hōjin Nihontō Tanrenkai" (Japanese Sword Forging Society Foundation) established within the precincts of Yasukuni Shrine sponsored sword-forging instruction and competitive exhibitions, and systems for honoring accomplished smiths were put in place. Under this system, numerous smiths competed while honing their techniques, and the standards of modern sword smiths in the early Shōwa period rose dramatically.

Gassan Sadakazu and the Revival of Ayasugi-hada

The foremost representative of the Gassan school in the early Shōwa period was Gassan Sadakazu (son of the first Gassan Sadakichi), a lineage of sword smiths said to trace back to the Nara period. The Gassan school is characterized by the distinctive forging pattern called "ayasugi-hada" (fir-wood grain), which resembles the grain of cryptomeria wood. This technique requires sophisticated forging skills that other smiths could not easily imitate, and it has been guarded through generations as the most important cultural patrimony of the Gassan school.

Although the Boshin Restoration of the Meiji period dealt a severe blow to the family, Sadakazu carried on the techniques of the Gassan line and came to receive recognition equivalent to a Living National Treasure (holder of an Important Intangible Cultural Property) in the early Shōwa period. Tachi, katana, and tantō made with ayasugi-hada ground steel were treasured by collectors both domestic and foreign as among the most distinctive and readily identifiable works in contemporary sword-smithing. Sadakazu's works were selected for dedication at Yasukuni Shrine and as gifts to the Imperial Household, earning him the highest honors as a modern sword smith.

Miyairi Shōhei and the Revival of Ancient Techniques

Miyairi Shōhei of Nagano Prefecture began serious work in the early Shōwa period and dedicated his life to reviving the ancient sword techniques—in particular the Sōshū tradition—in the modern era. Miyairi was meticulous in performing every step of the manufacturing process using classical methods, from research into the raw material tamahagane steel to the clay placement of the quench, and by teaching the results of his research to his disciples, he raised the technical standards of contemporary sword smiths. The early Shōwa period of Miyairi's training and initial production constituted the long prologue to his Living National Treasure designation in Shōwa 38 (1963). The techniques and educational philosophy established during this period became the foundation for positioning Miyairi as one of the most important figures in the history of modern Japanese sword-smithing.

Sumitani Masamine and the Revival of the Bizen Tradition

Sumitani Masamine, a native of Ishikawa Prefecture, underwent training as a sword smith in the early Shōwa period and applied himself with the ultimate goal of recreating the "utsuri" (bright band pattern) of the Bizen tradition in the modern age. The utsuri is a white band-like shadow that appears in the ground steel of Bizen swords, and its recreation requires the simultaneous achievement of two difficult conditions: precise control of quenching temperature and a specific iron composition. Throughout the Shōwa period, Sumitani devoted himself to clarifying and recreating this technique, and later, as a Living National Treasure, he accomplished the technical restoration of the Bizen tradition.

The Yasukuni Smiths and Military Involvement

In the early Shōwa period (particularly 1933–1941), a complex relationship formed between army sword policy and traditional sword-forging. Within the precincts of Yasukuni Shrine, the Zaidan Hōjin Nihontō Tanrenkai undertook efforts in which selected smiths forged military swords using traditional techniques. This differed fundamentally from the "military swords" (Shōwa swords, military swords) manufactured by machine and factory, and represented serious sword-forging using traditional forging methods. Among the smiths who worked as Yasukuni smiths were persons who later became the foundation of master-disciple relationships among representative modern sword smiths from the late Shōwa through the Heisei periods, and the activities of the Yasukuni smiths in the early Shōwa period form an important chapter in modern sword-smithing history.

The Role of Private Collectors

In the sword revival of the early Shōwa period, the role of private collectors and enthusiasts must not be overlooked. Within the militaristic atmosphere of the time, interest in swords was easily justified as "patriotic culture," and businessmen, politicians, and military officers participated in the collecting and study of famous swords. The publication of sword magazines and research works became active, and sword exhibitions and appraisal meetings were held nationwide. This private enthusiasm, synergizing with national policy support, became an important cultural foundation supporting the sword revival of the early Shōwa period.

The sword revival of the early Shōwa period (1926–1941) was absorbed into a different context—the mass production of military swords—with the outbreak of the Pacific War (1941). However, the technical foundations, human networks, and institutional frameworks established in the early Shōwa period became the direct foundation of the postwar revival of modern sword-smithing, and their legacy lives on today.