Samurai Armor and Weaponry - Case Study Example

The Weapons of the Samurai: A Reflection of the Self When it comes to the of ancient warriors, the image ofthe samurai inevitably comes to mind, and with good reason. The Japanese samurai are well-known and recognized for their martial ability and collectively virtuous way of life. More importantly, the institution of the samurai has outlived a number of other martial traditions of the world. However, many misconceptions pertaining to the nature of the samurai abound. In this paper, the author examines the samurai’s weapons in order to gain insight into the deeper meaning of his code of ethics. By looking at the armor and weapons themselves, it is argued here that the weapons of the samurai are more than just mere tools for battle. Considering that there is a deep philosophical tradition behind such weapons, it can be seen that these weapons are in fact, a reflection of the Way of the warrior. The Samurai The word “samurai” means “one who serves”. This is quite ironic especially when the word conjures the pop culture image of either an arrogant warrior with a topknot walking through a throng of people, or an eccentric, aged, wizened loner with a sword. However, the true attitude of a samurai is one of service, that is, pure, loyal servitude not just to his lord but to the people and his land as well. It is true that he is a warrior of the first class, a professional soldier who is trained to kill. However, the true samurai is also a martial artist. There is a difference between simply remaining a professional man-at-arms, and being a true artist of the martial ways. The former simply entails having the requisite skills to fight and to defend oneself and one’s lord; the latter entails an enlightened state of mind. In other words, only a truly enlightened warrior can fulfill the qualities required by the term “samurai”. An old proverb expresses well what the true task of the samurai, or bushi, should be: “the samurai is the first to suffer anxiety for human society, and he is the last to seek personal pleasure.” (Saotome, 192). While the samurai no longer really “exists” in the technical sense, the influence of the samurai is still deeply felt as it continues to permeate and shape modern Japanese culture. It is true that many young Japanese are no longer familiar with real samurai practices, but it is equally undeniable that the samurai ethos has shaped the cultural ethos of the country. Who are the samurai? These are the elite, often just six percent, of the population who once enjoyed the prestige and honor of being at the top level of the Japanese caste system. The samurai serves more specifically, a daimyo, or feudal lord. One of the distinguishing characteristics of a samurai is his fierce loyalty to his lord. From the moment that he declares his allegiance to the daimyo, his life is essentially no longer his, but his lord’s. This fierce loyalty is what distinguishes the samurai from the conventional soldier. The samurai is dedicated to his lord up to the end, willing to follow his lord to death, but he is dedicated frighteningly so, that should the lord command him to commit ritual suicide or seppuku, he will most obligingly follow the order. It is often said that the life of a samurai is like that of the cherry blossom: it is very beautiful, but also short, with death coming in all its glory. For a samurai, dying for one’s lord is the most glorious death that he can have, for aside from loyalty, it showcases his bravery. In death, a samurai gets the chance to show his unflinching resolve. This unwavering composure signifies dignity and honor. To die with honor, therefore, is the best exit that a samurai can have, hence the reason for the above-mentioned seppuku, that is, the ritual taking of one’s life that is meant to regain or retain one’s honor. Consider the following passage from the Code of the Samurai: …when the overlord loses his position the personnel of the whole establishment, major and minor, are all disenfranchised. In this case, the logical thing to do is to seize the villain, that devil of the house, that enemy of the overlord, and do away with him as you please… and then when that is done satisfactorily you immediately disembowel yourself, committing suicide (Cleary, 95). Such was the loyalty of the samurai that severe edicts had to be issued against seppuku, since there would be a major loss of manpower should an important lord die and have his men follow him to his death. The Armor and Weapons of the Samurai The samurai developed an ingenious technology for creating sturdy armor that is flexible enough for unarmed fighting, but strong enough to withstand blows even from a sword. The armor of the samurai is made of a composite material of leather, metal, silk cords, and bamboo. Notice the intricate workmanship on the armor: From the Shogun Armory When struck with a weapon such as a sword, the material bends and absorbs the blow, effectively dissipating the force of the blow. It should be noted that the structural design of the armor is meant to facilitate ease of movement, particularly for the types of blows, strikes, and techniques that are specific to the samurai’s art, those that the samurai might employ in the battlefield. It is also an interesting point that many of the martial arts teachings regarding techniques evolved as a result of the body armor worn by the samurai. Wrist locks and slashes to the wrists, elbows, armpits, and neck developed to a high degree because of the structural design of the armor. The other interesting point to be mentioned about the samurai’s body armor is that the intricate designs and decorations found on the armor itself signifies rank, position, and title, as well as clan affiliation. The purpose of such intricate designs is essentially to distinguish oneself in battle. Of course there are practical considerations as well, particularly for making the mask and helmet striking and frightening, but the essence remains the same: to do good in battle is an honor, and this will only be recognized by distinguishing oneself from the rest. On a purely tactical level, this has the effect of one samurai trying to outdo his peers in battle, thereby resulting in a very fierce contingent of dedicated soldiers who are ready to die in battle. As much as the samurai is recognized for his bravery and loyalty, he is best known for his weapon of choice: the sword. The samurai’s sword comes in three general sizes: the long sword or tachi, the middle-length sword called katana, and the short sword called wakizashi. The samurai has the distinct privilege of wearing two swords at his waist, a long sword and a short sword. Usually it is a katana, and a wakizashi. Ultimately, this became a symbol of authority and power. However, the real reason behind the two swords is a practical one. Outside an establishment, the samurai can use the long sword in a fight without any trouble. But inside a small room or a corridor, the katana is not of much use. Hence, there is a need for a short sword. From the Shogun Armory The evolution of the tachi into the katana is founded on the evolution of warfare itself. The tachi, worn with the cutting edge down, was useful on horseback. But as battle tactics evolved into one that was characterized by fighting on foot, quicker draws with the sword became necessary. Accordingly, a shorter blade that facilitated easier and faster draws evolved, hence the katana. More importantly, how a sword was carried and tied to the waist changed from the usual sharp edge down, to a reversed position of the cutting edge up. From this evolution came the arts of iaijutsu and battojutsu, both referring to the combat art of sword-drawing. The Japanese sword smiths perfected the art of making superior blades. They were able to provide the solution for blades that were strong enough to cut through almost anything, but flexible enough to withstand blows and parries. The solution was the proper combination of various metals. By putting a flexible core into the tough external blade, they were then able to come up with the samurai sword, considered to be the most fearsome bladed weapon ever developed. The samurai had various other weapons at his disposal. As a professional soldier and warrior, he needed to master weapons such as the yari or spear, the naginata or halberd, and the Japanese bow and arrow. Together with skills such as horseback riding, swimming with armor, and espionage, the samurai had to be a well-rounded fighter quite unlike the modern combat athlete who can specialize in only one area of combat such as striking only or grappling only. The samurai had no simple notion of self-defense as the concept is known today. What mattered was the ability to adjust and adapt his skills and strategies to the situation, and accordingly, his weapons. The Philosophy of the Samurai The samurai was especially influenced by an esoteric form of Buddhism. This is the mikkyo sect of Buddhism, one that is characterized by a rather mystical and highly metaphysical set of practices and beliefs. Mikkyo involved chants, or myo, utterances that are meant to implore various types of assistance and favor by different deities. For the samurai, the war deities held particular significance, as favor from these deities spelled protection and victory in the battlefield. Assisted by these chants and coupled with hand gestures, or ingei, prayers were said immediately during times of battle and stress. These ingei were formed by interweaving the fingers in various formations, signifying the deity being implored. “The ingei are the physical manifestations of mikkyo deities” (Lowry, 151). This is where the appeal of such a practice comes in. the samurai needed a support system that strengthened his resolve, allowing him to deal with the prospect of death should the latter come unannounced. This type of practice can even be found designed and engraved in his armor and weapons, serving as some sort of amulet for protection. This is referred to as the mandara, the visualization of the ingei. A mandara may consist of a written or painted symbol, such as a single character in Sanskrit like A or Un… Sometimes, mandara are painted to cover the entire floor or walls of a temple (Lowry, 152). From the Shogun Armory Zen is a philosophy that is also particularly influential in the later period of the samurai. Considering that in the path of zen, there is no praise, and neither is there blame, the philosophy becomes appealing to the samurai. The point is not to achieve anything in particular, but to simply act accordingly. One does not practice zen to gain the respect, admiration, or affirmation from others, nor even from the self. There is simply action. Imperturbability is a characteristic effect of zen practice in daily life. The zen practitioner, in focusing and savoring the moment, learns that circumstances are a matter of perspective. How an event appears to be depends on how one looks at it. For the zen practitioner, any moment can be a good moment, depending on how one perceives it. Because of this outlook, the zen practitioner becomes imperturbable, unmoved and unaffected by situations and circumstances that appear to be unfortunate. This helps the samurai hold on to the resolve that he so patiently strives to develop. Conclusion The samurai may best be remembered in popular media as the greatest warriors ever produced by a society. However, what is more important is the fact that these warriors were not just soldiers, but bearers of symbols of the Way of servitude. The weapons that they so expertly wield are more than just tools of destruction. In the hands of the samurai, these weapons reflect the mindset, the attitude, and the philosophy not just of their art, but more so, their essence. The samurai is the one who serves. As one who serves, self-interest is placed last, despite the highest position that they occupy in society. Perhaps this is the real lesson behind the weapons of the samurai. Whoever desires to be placed in the highest position of authority and power, must bear in mind the responsibility entailed by the position. That is the demand for service to the people and the country. “A sword that kills, a sword that gives life,” as a Japanese saying goes. Indeed, the weapons of destruction can become the weapons for service. References Cleary, Thomas. Code of the Samurai. Boston, Mass.: Tuttle, 1999. Lowry, Dave. Persimmon Wind. Boston, Mass.: Tuttle, 1998. Musashi, Miyamoto. The Book of Five Rings. New York: Bantam Books, 1982. Rosenbaum, Michael. Kata and the Transmission of Knowledge. Boston, Mass.: YMAA, 2004. Saotome, Mitsugi. The Principles of Aikido. Boston, Mass.: Shambhala, 1989. "Shogun Armory." Shogun Armory. 20 Nov 2006 . Read More