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I'm not ok. But that's ok.

@piglet-on-prozac / piglet-on-prozac.tumblr.com

Fighting Anxiety with General Arts and Nonsenses
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ridingthewhitechocobo
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So, Shun chan made my wish come true....

A picture that reunites my boys... Ryuji Sato, Tsuabasa Sakiyama and Saeki Daichi.... OMG..this,... THIS!!! ...is my dream team....

THANK YOU SHUNYA SAMA!!!!!

(from his twitter)

#touken ranbu#touken ranbu live stage#touken ranbu live action#japanese men#ikemen#japanese actors#bidanshi#male idols#japanese artist#j idols#touken ranbu danshi#daichi saeki#tsubasa sakiyama#ryuji sato#Ryo Kitazono#shunya ohira
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The Kogitsune-maru Sword

This is the legend of how the actual sword was forge… 

The following story is based on the Nō play Kokaji (小鍛冶). Even if this most famous of all legends around the swordsmith Munechika is known since centuries we are unable to track back its author or its time of origin. The oldest written record of the play dates to the second month of Tenshō six (天正, 1578), a production of a certain Kongōdayū (金剛太夫) performed at the Ishiyama-Honganji (石山本願寺, Settsu province) which was destroyed by Oda Nobunaga only two years later. But it is assumed that the legend of Munechika and the fox was already performed as Nō in the Muromachi period. Well, the legend itself takes place in the reign of Emperor Ichijō (一条天皇, 980-1011, reg. 986-1011), who had a strange dream that suggested him to have him forged a sword. The very next day he sent his envoy Tachibana no Michinari (橘道成, exact dates unknown) to the forge of Munechika which was located in the eastern part of Kyōto, at the third horizontal major axis (Sanjō, 三条). Michinari got off his oxcart and said: “Are you the swordsmith Munechika? The emperor had selected you personally to make him a sword. And you should begin with the forging work immediately!” “I am honoured that such a prestigious task is transferred to me but I don´t have an assistant at the moment which must help me at forging such an excellent masterwork worthy of the emperor.” “If that is true you should look for an assistant!,” replied the envoy harshly and took his leave.

With great sorrow to fall out of favour with the emperor Munechika went straightaway to the Fushimi-Inari shrine (伏見稲荷大社) which is located – as the name suggests – in the southeastern suburb of Fushimi, only ten kilometres from his forge, to pray for divine assistance. It was already dusk and when he strided through the numerous red-lacquered gateways of the shrine, a boy came out of the half-light and said: “You are Kokaji Munechika from Sanjō, aren´t you?” “How did you know my name? I haven´t seen you before!” But the boy did not answer his question and continued: “You came because you got imperial orders to forge a sword for the emperor, don´t you?” The smiths stared totaly confused at the strange boy but went down on his knees: “Yes, it is all true but I don´t have an assistant who is indispensable for such a task!” “I fully understand that you are concerned but I can calm you because when you have cleaned and purified your forge in accordance with the old rules I will be there to work as your assistant,” said the boy and vanished as fast as he has appeared.

As early as the next morning, Munechika prepared everything for this new project. He underwent the ritual washing, put on a white garb similar to those of a Shintō priest, and purified the platform with the anvil in front of his forge by surrounding it with shimenawa ropes with gohei.1 When he spoke a prayer for divine assistance, the boy appeared from behind the forge silent as a fox and now Munechika realized that it must be Inari-Myōjin (稲荷明神), the god of fertility, rice, and agriculture whose messenger appears in the shape of a white fox. Very humble the smith got onto the ground. “You asked for help and I will give it to you!,” spoke the deity Inari with dignified voice. The forge was fired and soon both started to forge and fold the steel. But the young boy acted as no human assistant could act: Without a single oral instruction by the smith he was able to know when, where, and with which force he had to support him with his hammer blows. The blade turned out to be a great masterwork and of gratitude to the assistance of the deity Munechika signed the front side with his name Kokaji-Munechika (小鍛冶宗近), and in addition the back side with Kogitsune (小狐) which means “little fox.” But as soon as he had chiselled the very last stroke of this signature, the boy had vanished. The next day the swordsmith proudly handed-over the sword nicknamed Kogitsune-maru (小狐丸) to the envoy Michinari.

source 

#kogitsunemaru#the kogitsune maru sword#japan legendary swords#japanese swords#touken ranbu#touken danshi#japan
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ridingthewhitechocobo

The Tsurumaru-Kuninaga Sword

In Eishō six (永承, 1051) Koremochi´s son Shigemochi (繁茂) assumed the office of Dewa Jōnosuke (出羽城介), i.e. he became the governor of Dewa and Akita province.

From the Kamakura period onwards, this office was renamed Akita Jōnosuke (秋田城介) and because of the name Jōnosuke, Shigemochi´s successors, like Tarō Sadashige, took the family name Jō (城). On the other hand, the sword chronicle Go Tōken Ki (御刀剣記) of the Date family writes that around Hōgen (保元, 1156-1159) the sword was originally owned by a certain Murakami Tarō Nagamori (村上太郎永守) from which it came into the possession of Seino Saburō Nyūdō (清野三郎入道). The Seino were a Shinano-based branch of the Murakami family. With the next owner Jō Mutsu no Tarō Chikanboku (城陸奥ノ太郎近延) – a successor of the Heian-period Jō family – the sword was, according to tradition, lost in the turmoils of the Mongol invasion of 1281. The chronicle says that he killed many Mongols with it before he died in one of the countless skirmishes. Later, the regent Hōjō Sadatoki (北条貞時, 1271-1311) ordered a search for the sword. It was actually found and given to the treasury of the Hōjō but the provenance of the Date family has to be taken with a grain of salt because the Ki´ami Hon Mei Zukushi (喜阿弥本銘尽) from the Nanbokuchō period says that there were actually two swords by Kuninaga. One which was in the possession of Seino Saburō Nyūdō and another one, quote “a tachi by the same smith was worn by Jō no Tarō (城ノ太郎).”

So the logic explanation would be that the Tsurumaru-Kuninaga was in the Jō family until the Mongol Invasion and that the Murakami or Seino family owned a different blade by the same smith. However, after the fall of the Hōjō in the last years of the Kamakura period, the trace of the sword is lost again. It pops up again on surface more than 200 years later in the possession of Oda Nobunaga who presented it to one of his retainers called Mimaki Kanbei (三牧勘兵衛). Kanbei had no son so he gave the sword to his daughter as a dowry when she married into the Matsuda family (松田). This daughter bequeathed it to her lastborn, one and only son, Sokai (素懐) who was a priest. Sokai was well educated and took on the task to find out more about the treasure sword of his family.

So he took it to the Hon´ami family who, to his surprise, asked him: “Your blade reminds us very much of the meibutsu Tsurumaru of the Hōjō family. Do you have any accompanying documents about the provenance of your piece?” Immediately Sokai visited his family and searched the entire residence for any useful records. And indeed, he discovered a letter by Akechi Mitsuhide in an old chest which mentioned that the sword in question was in the possession of Nobunaga and that it had been handed down through the generations within the Hōjō family. This was the proof that the blade was the Tsurumaru-Kuninaga and so Sokai visited the aforementioned Chōmu and ordered a fine and clean calligraphic copy of the provenance of the sword.

The “rediscovery” of the famous sword made the rounds and so it came that the Date family bought it through the agency of the Hon´ami. The price was probably around 200 gold pieces because this was the value which was issued on the contemporary origami from the 16th year of Genroku (元禄, 1703). The sword became one of the most precious treasure swords of the Date and was later presented to emperor Meiji when he visited Sendai in 1876.

The Muromachi-era sword script Takeya Kizō Nyūdō Mekiki Sho (武谷喜三入道目利書) speculates on the name Tsurumaru that during the Hōgen Rebellion (Hōgen no ran, 保元の乱), i.e. around 1156, the aforementioned Murakami Tarō had the sword mounted in a koshirae with family crests in the shape of a crane in the round (Jap. tsurumaru, see picture above).

Most experts today follow the approach of the Takeya Kizō Nyūdō Mekiki Sho, this means that the name of the sword goes back to its original scabbard ornamentation and that somewhat later another mounting was made whose fittings featured the rindō crest. The swordsmith Kuninaga by the way dates to around the Tengi (天喜, 1053-1058) era. He was according to tradition the younger brother or son of Gojō Kanenaga (五条兼永) and he lived in the Bōmon district (坊門) in the vicinity of Kyōto’s Gojō axis (五条).

Source 

#tsurumaru kuninaga#touken ranbu#token ranbu#bishonen#japanese swords#legendary swords
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ridingthewhitechocobo

The Kogitsune-maru Sword

This is the legend of how the actual sword was forge… 

The following story is based on the Nō play Kokaji (小鍛冶). Even if this most famous of all legends around the swordsmith Munechika is known since centuries we are unable to track back its author or its time of origin. The oldest written record of the play dates to the second month of Tenshō six (天正, 1578), a production of a certain Kongōdayū (金剛太夫) performed at the Ishiyama-Honganji (石山本願寺, Settsu province) which was destroyed by Oda Nobunaga only two years later. But it is assumed that the legend of Munechika and the fox was already performed as Nō in the Muromachi period. Well, the legend itself takes place in the reign of Emperor Ichijō (一条天皇, 980-1011, reg. 986-1011), who had a strange dream that suggested him to have him forged a sword. The very next day he sent his envoy Tachibana no Michinari (橘道成, exact dates unknown) to the forge of Munechika which was located in the eastern part of Kyōto, at the third horizontal major axis (Sanjō, 三条). Michinari got off his oxcart and said: “Are you the swordsmith Munechika? The emperor had selected you personally to make him a sword. And you should begin with the forging work immediately!” “I am honoured that such a prestigious task is transferred to me but I don´t have an assistant at the moment which must help me at forging such an excellent masterwork worthy of the emperor.” “If that is true you should look for an assistant!,” replied the envoy harshly and took his leave.

With great sorrow to fall out of favour with the emperor Munechika went straightaway to the Fushimi-Inari shrine (伏見稲荷大社) which is located – as the name suggests – in the southeastern suburb of Fushimi, only ten kilometres from his forge, to pray for divine assistance. It was already dusk and when he strided through the numerous red-lacquered gateways of the shrine, a boy came out of the half-light and said: “You are Kokaji Munechika from Sanjō, aren´t you?” “How did you know my name? I haven´t seen you before!” But the boy did not answer his question and continued: “You came because you got imperial orders to forge a sword for the emperor, don´t you?” The smiths stared totaly confused at the strange boy but went down on his knees: “Yes, it is all true but I don´t have an assistant who is indispensable for such a task!” “I fully understand that you are concerned but I can calm you because when you have cleaned and purified your forge in accordance with the old rules I will be there to work as your assistant,” said the boy and vanished as fast as he has appeared.

As early as the next morning, Munechika prepared everything for this new project. He underwent the ritual washing, put on a white garb similar to those of a Shintō priest, and purified the platform with the anvil in front of his forge by surrounding it with shimenawa ropes with gohei.1 When he spoke a prayer for divine assistance, the boy appeared from behind the forge silent as a fox and now Munechika realized that it must be Inari-Myōjin (稲荷明神), the god of fertility, rice, and agriculture whose messenger appears in the shape of a white fox. Very humble the smith got onto the ground. “You asked for help and I will give it to you!,” spoke the deity Inari with dignified voice. The forge was fired and soon both started to forge and fold the steel. But the young boy acted as no human assistant could act: Without a single oral instruction by the smith he was able to know when, where, and with which force he had to support him with his hammer blows. The blade turned out to be a great masterwork and of gratitude to the assistance of the deity Munechika signed the front side with his name Kokaji-Munechika (小鍛冶宗近), and in addition the back side with Kogitsune (小狐) which means “little fox.” But as soon as he had chiselled the very last stroke of this signature, the boy had vanished. The next day the swordsmith proudly handed-over the sword nicknamed Kogitsune-maru (小狐丸) to the envoy Michinari.

source 

#touken ranbu#token ranbu#japanese culture#japanese swords#mythical sword#legendary swords#japan legend#bishonen#online games#japanese online game#the kogitsune maru sword legend#kogitsunemaru#white hair characters#fox characters
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