In the Sengoku era the school served a second warrior court: the Later Hōjō at Odawara, whose patronage kept the Tsunahiro line forging hitatsura for the uchigatana age until the castle fell to Hideyoshi in 1590.
NihontoWatchNihontoWatchSummary This blade is attributed to Fuyuhiro (冬廣) during the late Muromachi period (Late 15th- early 16th century). It is said that the first generation Fuyuhiro was the son of the second-gen Soshu Hirotsugu. The second-gen Soshu Hirotsugu was one of the most well-known swordsmiths in the Soshu region(today’s Kanagawa prefecture). The first-gen Fuyuhiro moved to Wakasa province(today’s Fukui prefecture) after learning sword forging techniques/tradition from his master (Approx. 1460: mid-Muromachi period). Firstly, he focused on forging swords with the Soshu Den tradition, one of the five well-established sword-forging traditions (Gokaden). However, he gradually mixed it with Bizen tradition, another tradition of the five. According to historical documents, the swordsmith’s name Fuyuhiro lasted 17 generations from the Muromachi period(1460-)to the end of the Edo period(-1868). We believe the attribution was given to the first-gen Fuyuhiro. During the Sengoku period(Warring state period), the generations of Fuyuhiro forged swords for high-class Samurai or feudal lords because of the popularity and the high demand for weapons. There are records of the swordsmith name Fuhiro forging in Bizen, Bingo, Izumo, and Hoki province in the Edo period. Soshu Den Swordsmiths residing in Soshu province (Today’s Kanagawa prefecture) used a particular sword-forging tradition called Soshu Den. Shoshu Den was born in the middle of the Kamakura period (mid 13th century). Back then, the Yamato and Yamashiro traditions were highly developed, and there were a few renowned swordsmiths from those regions. However, the sword-forging practice was in its infancy in the Kanto area, where the Soshu region was located. At the beginning of the Kamakura government, which was established in 1185, the first Shogun, Minamoto Yoritomo, prioritized making a lot of rules to have its political stability. And he couldn’t afford to hire swordsmiths within the same region or train them. Therefore, the Kamakura government originally ordered weapons to the swordsmiths in the other areas, such as Yamato and Yamashiro. But, since the government was established, the demand for weapons increased exponentially in the government, and they had to figure out how to meet those demands from Samurai who served Kamakura shogunate. Then, the 5th head of the Shogun, Hojo Tokiyori, invited two renowned swordsmiths from other parts of Japan. They were Awataguchi Kunitsuna from Yamashiro province and Bizen Saburo Kunimune from Bizen province. And the 7th-gen Shogun Koreyasu Shino also invited Fukuoka Ichimonji Sukezane from Bizen province. It is said that those three swordsmiths played an essential role in creating the Soshu Den and making the foundation of the Soshu Den. Also another famous figure in the Soshu den is Intou Kunimitsu, an adopted son of Awataguchi Knitsuna. And Kunimitsu passed his excellent craftsmanship to Yukimitsu, his apprentice. And Masamune, one of the most famous swordsmiths in Japanese history, was an apprentice of Yukimitsu. And Masamune was the one that brought Shoshuden to nationwide fame. The tradition Masamune completed became an example of other swordsmiths who learned Soshu Den. Also, Soshu Den influenced many renowned swordsmiths during the Koto- Shinto era. One of examples is Inoue Shinkai from Osaka and Suishinshi Masahide from Edo. This blade is appraised as a Hozon Touken (保存刀剣) issued by NBTHK (Nihon Bijutsu Touken Hozon Kyokai: 日本美術刀剣保存協会). *Please keep in mind that there is a couple of black rusts on the Mune (backbone of the blade) and small Kizu on the blade. Also, there are a couple of tiny chips on the tip of the blade. Fuchi-Kashira The theme of Fuchi Kashira and Kojiri (the metal fitting located on the bottom of the Saya) is Karakusa (唐草). That is a pattern in which stems and leaves of vines are twined and make curves. Since ivy has a strong vitality and grows up without interruption, people regarded this design as a symbol of prosperity and longevity. Vine is called Tsuru (蔓) in Japanese, and it has another pronunciation; “Man.” There is a word 万 (it is also read Man), which means ten thousand. In the Karakusa pattern, leaves and vines are connected like Obi (帯, belt). The word “帯” can also be read “Tai.” Due to its pronunciation, the term “代 (Tai)” is associated. From this word-association game, an idiom 万代 is associated, and it means a thousand generations. In other words, we could imagine that people used this design wishing prosperity and longevity for their clans for a long time. Tsuba and Habaki The Ume (梅, Japanese apricot blossom) is the principal motif of this Tsuba. Japanese apricot blossoms begin to bloom in winter when snow still covers its tree. So people thought this flower tells the arrival of spring. Same as cherry blossom, it has been appreciated for a long time in Japan. People enjoy its adorable petal shape and scent, and gracefully branched tree, and compose many poems. As it comes out in the cold season, it symbolizes the power of perseverance and vitality. Saya Raden technique is applied to this Saya. It is a kind of decorative technique that is often used for traditional craftworks. It uses the pearl part of seashells and puts it into the engraved surface of lacquer or wood. Thanks to its iridescent luster, it gives a luxurious look to works. Authentication Paper They authenticated the blade on Feb 21th in the 6th year of Reiwa (2024). They appraised it as Hozon Touken, the blade worth preserving for Japanese society.
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Soshu-den · Wakasa
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The Fuyuhiro line worked at Obama in Wakasa Province, and the setsumei consistently trace its founder to Sagami. He is recorded as the son of the third-generation Hirotsugu of Sagami, said to have relocated to Obama around the Kōshō era (1455 to 1457), with one blade instead reporting that he studied under Tsunahiro of Sagami. The earliest hand is identified on a two-character mei attributed to the first-generation Wakasa Fuyuhiro, and the name continued thereafter, the lineage held to have run for some five generations and the signature extending into the shinshintō period and the closing years of the Edo period. " Several blades carry residence inscriptions for places far from Wakasa, among them Hōki, Unshū, Izumo, Bizen, and Bitchū, including a katana made at Matsuyama in Bitchū; whether these issued from one man or several is left by the setsumei as a matter for further study. The descent from Sagami places the line within the Soshu-den, working its late, provincial idiom. Across these blades the forging is itame mixed with mokume and nagare, repeatedly described as inclining toward hada-dachi, or standing grain, with ji-nie and frequent chikei. Two tempering modes recur. One follows late Sōshū and Sue-Sōshū taste, a wide notare or ō-notare mixed with ko-gunome, ko-chōji, and togariba, carrying ashi and yō, nie that adheres thickly and at times coarsely, with sunagashi and kinsuji, and in the most active examples tobiyaki and muneyaki that build into hitatsura. The other approaches Sue-Bizen, seen in a gunome-midare with koshi-biraki tendency or a tighter nioiguchi over ko-nie.
A third register appears as a broad suguha-chō set with ko-gunome and ko-notare. The bōshi is typically midare-komi, turning ko-maru or pointed with hakikake. To read the hand, the setsumei point to the standing grain and bright nioiguchi, the often grand sakizori construction with extended or ō-kissaki, and the carving: bō-hi with soe-hi, and on one blade a kurikara with bonji and goma-bashi whose manner is likened to Heianjō Nagayoshi rather than to Sōshū. Generations and modes separate by whether the workmanship leans Sue-Sōshū or Sue-Bizen. For kantei, the setsumei treat the place-stating signatures and dated tangs as the principal documentary value, several blades singled out for the clarity their inscriptions bring to the line's chronology and geographic reach; one Tenshō 8 katana adds the invocation "Hachiman Daibosatsu" beside the mekugi-ana and "Jūdai" cut on the mune. The recurring open question of the far-flung residence signatures, Hōki through Bitchū, frames the standing of the name as one whose precise membership the register still weighs. Among individual works, the writers name a suriage katana as a kessaku, a wholly hardened blade close to late Bizen, and a two-character first-generation piece judged the finest in jigane and hamon. Accompanying uchigatana koshirae survive on two katana, one with shakudō nanako fittings bearing the "Misu aoi" crest, the other a black-lacquered leather katate-maki mounting whose saya is held close in date to the blade. The setsumei present Fuyuhiro as a capable smith adept in both suguha and midare and in horimono, his Wakasa workshop carrying the Soshu-den into the late Muromachi and beyond. Learn more →
| Smith | Era | Designated |
|---|---|---|
| Fuyuhiro冬廣 | 1521-1568 | 5 |
| Fuyuhiro冬廣 | 1487-1489 | 0 |
| Fuyuhiro冬廣 | 1624-1644 | 0 |
| Fuyuhiro冬廣 | 1501-1504 | 0 |
| Fuyuhiro冬廣 | 1661-1673 | 0 |
Sōshū in the Muromachi period
In the Sengoku era the school served a second warrior court: the Later Hōjō at Odawara, whose patronage kept the Tsunahiro line forging hitatsura for the uchigatana age until the castle fell to Hideyoshi in 1590.
Certifies a genuine blade worth preserving: a signature confirmed correct, or, if unsigned, an era, province, and school that the NBTHK can reliably identify.
The NBTHK (Nihon Bijutsu Tōken Hozon Kyōkai, the Society for the Preservation of Japanese Art Swords) is a public-interest incorporated foundation founded in 1948 and supervised by Japan’s Agency for Cultural Affairs (Bunkachō); it is based at the Japanese Sword Museum in Tokyo. Its expert panels physically examine each submitted work (shinsa) and issue a certificate (kanteishō) ranking it by artistic and historical merit. NBTHK papers are the most widely recognized standard of authentication for Japanese swords and fittings.
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