Evidence of the existence of a native kind of swordsmanship can be found in Japans earliest surviving literature. Both the Kojiki and the Nihon Shoki were compiled in the eighth century, these act as two examples in which iron swords and swordsmanship can be dated back to the shindai, or the mythological age of the Gods.

Although these texts are, by and large, legends they appear to be consciously written historiographical manipulations by their authors to increase the supremacy and the reputation of the imperial family by creating for it a larger-than-life impression of a long lasting line of rule for the family. These manipulations also represent an effort to create a respectful and heroic history for Japan, equivalent to that of ancient China. Nevertheless, this literature represents an opportunity to assume that both the iron sword and swordsmanship were significant in the founding of Japan as a nation.

So it does not come as such a surprise that the bushi (classical Japanese warrior) would show such respect to their study of the sword, the symbol and implementation of their antagonistic authority. Japanese mythology and Shinto rites, including those of the sovereign’s enthronement, stand as witness to the reality that the sword was the foremost weapon of the land, serving for both ceremonial and martial purpose.

To this day, succession of a claimant to the imperial throne, cannot be legitimized without ownership of the ‘Sanshu no Shinki’, (the Three Sacred ceremonial objects), which includes the greatest of all Japanese swords, the ‘Kusanagi no Tsurugi’ of the imperial family.

Japanese knowledge of metal sword making pre-dates the Christian era by at least two centuries. The greatest swords were personified and even deified; this is a custom which is still practiced today. They were named just as carefully as the men who welded them. Many swords were proclaimed kami, a suggestion of the heavenly attributes and highest virtues that their swords were believed to possess. Japanese literature relates tales about magnificent swords that were considered kami, which gave birth to other kami; about tales of swords that came and went of their own accord and even ventured over seas, and many other tall tales of courageousness and triumph for the living entity of the bushi’s sword.

The development of an iron sword of the Nihon-to (a typically Japanese style), became essential with the rise of the professional warrior. Amakuni is traditionally considered to be the first Japanese sword smith to produce this type of sword (Once the smith had created a blade, they would inscribe there insignia into the tang, Amakuni’s insignia has been found on many swords of both the very early straight blade and the first of the new curved blades.), one with a curved single edged blade. This type of sword rapidly became the standard sword favoured by the bushi.

Once the bushi owned his sword he understandably made it his central weapon and devised methods by which it could be most effectively used. These methods were called kenjutsu; these skills became the testimony to the bushi’s martial ability. Through the prescribed disciplines of kenjutsu each bushi learned how to deal with all other weapons in combat. Kenjutsu became an essential tutor for well ballenced martial training. The sword acted as a training ground for hand eye co-ordination, while teaching judgement of ma-ai (combative engagement distance) and suki (opportunity), as well as zanshin (a kind of physical and mental domination of the enemy). Kenjutsu engineered moral confidence, self-reliance and the habit of originality and creativity in combat through sotai renshu (training with a partner). At the same time kenjutsu was preparation for dying; for to die well, was as much a matter of pride as victory in combat.

Kenjutsu deals primarily with the sword after it has been drawn, in contrast to iaijutsu which begins with a sheathed sword, and therefore represents an attitude in every respect aggressive, equally forceful and threatening. The original sword used in kenjutsu is the o-dachi, at the appropriate level of skill, however, exponents also use the ko-dachi (short sword), and with two swords, usually one short and one long, in nito (two sword) or ryoto (both sword) fashion. Using their daisho (a name to describe the pair of swords worn by bushi, one long and one short), to the maximum of their potential.

The classical bushi looked upon the sword as the undying mark of his profession. It was something considered to be gentlemanly, the best friend to bravery and unforgiving to disloyalty. In the hands of a kenshi (expert swordsman) his blade both killed and cured; his sword was a symbol of righteousness and martyrdom, yet always a destroyer and a creator.

Because the bushi considered his sword to be incredibly special, it was under no conditions just a weapon or a tool. He believed that his sword was capable of having mystical qualities; his sword was someone with whom he spoke, sang, rejoiced or grieved as the situation dictated. The sword was a point of personality to the bushi, it was part of his character and identity, so he always treated it with affection just as he would any other member of his family; this is why the naming of his sword was something not to be taken lightly. The sword was not simply the soul of the bushi, but rather the bushi’s living soul.