Heihō kadensho Part 0: Intro
Hello and welcome to my first post about my primary field of study in the SCA!
This is the first in a series of posts centered on reading and analyzing selections from historic Ko-ryū treatises. The term "Ko-ryū" (literally; "old school") refers to any Japanese school of traditional arts, though it can be used as shorthand to reference Japanese schools of traditional martial arts or "Ko-budō".
There is a larger debate that can happen over which of these terms (Ko-ryū or Ko-budō) may be more appropriate here depending on whether I am focusing on reading Japanese martial treatises for their combative, moral, disciplinary, or aesthetic content. I cannot speak or write Japanese (much less classical Japanese) so, while that debate would be fascinating, it is out of my depth.
For now, I will settle on the more general shorthand "Ko-ryū". Thinking ahead, it might be liberating to have a broader term. After all, this blog may expand from analyzing martial treatises to include historical records of other traditional Japanese art forms (I like the sound of "Ko-ryū Reading for SCA Cooking" as a blog post title).
The first treatise on my reading list is Yagyu Munenori's Heihō kadensho (Family-Transmitted Book of Swordsmanship), published in 1632. I'll be relying on two different English translations of the text itself, one by Hiroaki Sato and another by William Scott Wilson.
Personally, I have a soft spot for Sato's more poetic translation even if the specific instructions of martial content aren't as clear as Wilson's. Incidentally, Sato's 2003 book The Sword and the Mind inspired the title for this blog.
I will analyze selections from each translator's respective commentary as well as accompanying historical documents that were translated and published together with the treatise. These documents, including writings by the Zen priest Takuan, provide additional historical and philosophical context to the treatise. In fact, much of what I have to say about executing specific techniques comes from Yagyu Sekishusai's Illustrated Catalogue of the Shinkage-ryu Martial Arts.
Although I am starting with Munenori's treatise on kenjutsu (Japanese swordsmanship), it is my aspiration for this series to expand and cover other treatises. Several months ago, in fact, I planned on documenting a similar deep dive into Miyamoto Musashi's Go Rin no Sho (The Book of Five Rings). However, I became thoroughly dedicated to the Heihō kadensho following a recommendation by Master Ysabel de Saincte Croix MD.
At this point, I should explain my own research methods going forward. To a certain degree, what I am planning to do with this blog necessarily involves re-contextualizing Ko-ryū for their potential application in SCA fencing.
Why is it necessary? When I have brought up the need for creatively interpreting and adapting the Ko-ryū in the past, I have occassionally been told "Let it be what it is." In some ways, I absolutely agree. I shouldn't run away with reinterpreting the Ko-ryū in ways that are inaccurate or misleading. However, some creative anachronism (hey!) should be permitted while practicing traditional martial arts in the SCA. I would like to note two specific points of difference that will arise between the treatises I will analyze and the commentary I will publish here. Hopefully this will help illustrate the need for some small amount of re-contextualization.
The first point of difference will arise from the SCA's ruleset for rapier combat. Because we train in historic fencing as a sport and not for self-defense, it is to be expected that some historic techniques will fall out of our practice if they are not safe or permissible to execute. Capo Ferro scholars don't strike with percussive cuts in a Heavy Rapier scenario. This is true even if a technique from the Grand Simulacra might call for it. Likewise, Yagyu scholars should effectively implement techniques from Yagyu Shinkage-ryu (Yagyu New Shadow School) while adhering to Society and Kingdom rules.
I live and play in the Kingdom of Meridies, in case anyone was curious.
The second point of difference will arise from the popular choice of weapons in SCA fencing. Of course, it's the rapier (along with countless offensive/defensive secondaries). Therefore, I will be re-contextualizing Ko-ryū techniques specifically to be used against rapier fencers.
This is the most contentious point I will make. However, it's also the most essential.
For this reason, I would be doing a disservice to my readers if I only wrote commentary on the use of a katana in matched duels. In SCA fencing, we have a unique opportunity to regularly fight duels with mismatched weapon sets. This, to me, is immensely fascinating. While it is a fun martial fascination to ask anachronistic questions like "Knight versus Samurai?" I want to take this a step further.
This is the first in a series of posts centered on reading and analyzing selections from historic Ko-ryū treatises. The term "Ko-ryū" (literally; "old school") refers to any Japanese school of traditional arts, though it can be used as shorthand to reference Japanese schools of traditional martial arts or "Ko-budō".
There is a larger debate that can happen over which of these terms (Ko-ryū or Ko-budō) may be more appropriate here depending on whether I am focusing on reading Japanese martial treatises for their combative, moral, disciplinary, or aesthetic content. I cannot speak or write Japanese (much less classical Japanese) so, while that debate would be fascinating, it is out of my depth.
For now, I will settle on the more general shorthand "Ko-ryū". Thinking ahead, it might be liberating to have a broader term. After all, this blog may expand from analyzing martial treatises to include historical records of other traditional Japanese art forms (I like the sound of "Ko-ryū Reading for SCA Cooking" as a blog post title).
The first treatise on my reading list is Yagyu Munenori's Heihō kadensho (Family-Transmitted Book of Swordsmanship), published in 1632. I'll be relying on two different English translations of the text itself, one by Hiroaki Sato and another by William Scott Wilson.
Personally, I have a soft spot for Sato's more poetic translation even if the specific instructions of martial content aren't as clear as Wilson's. Incidentally, Sato's 2003 book The Sword and the Mind inspired the title for this blog.
I will analyze selections from each translator's respective commentary as well as accompanying historical documents that were translated and published together with the treatise. These documents, including writings by the Zen priest Takuan, provide additional historical and philosophical context to the treatise. In fact, much of what I have to say about executing specific techniques comes from Yagyu Sekishusai's Illustrated Catalogue of the Shinkage-ryu Martial Arts.
Although I am starting with Munenori's treatise on kenjutsu (Japanese swordsmanship), it is my aspiration for this series to expand and cover other treatises. Several months ago, in fact, I planned on documenting a similar deep dive into Miyamoto Musashi's Go Rin no Sho (The Book of Five Rings). However, I became thoroughly dedicated to the Heihō kadensho following a recommendation by Master Ysabel de Saincte Croix MD.
At this point, I should explain my own research methods going forward. To a certain degree, what I am planning to do with this blog necessarily involves re-contextualizing Ko-ryū for their potential application in SCA fencing.
Why is it necessary? When I have brought up the need for creatively interpreting and adapting the Ko-ryū in the past, I have occassionally been told "Let it be what it is." In some ways, I absolutely agree. I shouldn't run away with reinterpreting the Ko-ryū in ways that are inaccurate or misleading. However, some creative anachronism (hey!) should be permitted while practicing traditional martial arts in the SCA. I would like to note two specific points of difference that will arise between the treatises I will analyze and the commentary I will publish here. Hopefully this will help illustrate the need for some small amount of re-contextualization.
The first point of difference will arise from the SCA's ruleset for rapier combat. Because we train in historic fencing as a sport and not for self-defense, it is to be expected that some historic techniques will fall out of our practice if they are not safe or permissible to execute. Capo Ferro scholars don't strike with percussive cuts in a Heavy Rapier scenario. This is true even if a technique from the Grand Simulacra might call for it. Likewise, Yagyu scholars should effectively implement techniques from Yagyu Shinkage-ryu (Yagyu New Shadow School) while adhering to Society and Kingdom rules.
I live and play in the Kingdom of Meridies, in case anyone was curious.
The second point of difference will arise from the popular choice of weapons in SCA fencing. Of course, it's the rapier (along with countless offensive/defensive secondaries). Therefore, I will be re-contextualizing Ko-ryū techniques specifically to be used against rapier fencers.
This is the most contentious point I will make. However, it's also the most essential.
While there is a lack of sincere katana-related scholarship within SCA fencing, there is also a lack of widespread katana practice when compared with rapier. Currently, anyone who picks up a katana and sets about practicing kenjutsu in the SCA will be obliged to face more fencers armed with a rapier than ones armed with a katana. Other than myself, I can fit all the kenjutsu practitioners I know of on one hand.
Two of them also play in Meridies, in case anyone was curious.
Two of them also play in Meridies, in case anyone was curious.
For this reason, I would be doing a disservice to my readers if I only wrote commentary on the use of a katana in matched duels. In SCA fencing, we have a unique opportunity to regularly fight duels with mismatched weapon sets. This, to me, is immensely fascinating. While it is a fun martial fascination to ask anachronistic questions like "Knight versus Samurai?" I want to take this a step further.
I think it's even more interesting to unpack the complex blade dynamics between a katana and a rapier. I love puzzles, and looking critically at a katana vs. rapier match reminds me of asymmetric mechanical puzzles. In my own experience, bringing a two-handed weapon to a rapier field can even introduce rogue psychological elements that interfere with an opponent's ability to mentally simulate a fight.
Ultimately, even if the katana doesn't experience a sudden boom in popularity, I think the few of us who like it enough to use it will benefit from having a better sense of what we're doing.
Ultimately, even if the katana doesn't experience a sudden boom in popularity, I think the few of us who like it enough to use it will benefit from having a better sense of what we're doing.
With all of this in mind, I look forward to discussing kenjutsu and other Ko-ryū in the near future. Next time we're diving right into Vol. 1 of the Heihō kadensho. :)
Sincerely,
Charlie Denton
Definitely looking forward to your discoveries
ReplyDelete