He spent his time travelling and engaging in duels, such as with an adept called Akiyama from the Tajima province.

In 1600, a war began between the Toyotomi and Tokugawa. Musashi apparently fought on the side of the Toyotomi's "Army of the West", as the Shinmen clan (to which his family owed allegiance) had allied with them. Specifically, he participated in the attempt to take Fushimi castle by assault in July 1600, in the defense of the besieged Gifu castle in August of the same year, and finally in the famed Battle of Sekigahara. Some doubt has been cast on this final battle, as the Hyoho senshi denki has Musashi saying he is "no lord's vassal" and refusing to fight with his father (in Lord Ukita's battalion) in the battle. Omitting the Battle of Sekigahara from the list of Musashi's battles would seem to contradict the Go Rin No Sho's statement that Musashi fought in six battles, however.

Regardless, the Army of the West lost decisively, and Shinmen Sokan fled to Kyushu province. It has been suggested that Musashi fled as well, and spent some time training on Mt. Hikosan.

After the Battle of Sekigahara, Musashi disappears from the records; the next mention of him has him arriving in Kyoto at the age of 20 (or 21), where he famously began a series of duels against the Yoshioka school.

Musashi's father had fought against an adept of the Yoshioka school in his youth, receiving the title of "Best in Japan" as mentioned earlier. The Yoshioka school (descended from either the Shinto ryu or the Kyo hachi ryu) was the foremost of the eight major schools of martial arts in Kyoto, the "Kyo ryu"/"schools of Kyoto". Legendarily, these eight schools were founded by eight monks taught by a nigh-mythical martial artist resident on the sacred mountain Kurama. At some point the Yoshioka family also began to make a name for itself not merely in the art of the sword but also in the textile business and for a dye peculiar to them. They gave up teaching swordsmanship in 1614 when they were in the Army of the West against Tokugawa Ieyasu, in the Battle of Osaka, which they lost. But in 1604, when Musashi began dueling them, they were still preeminent. There are various accounts of the duels- the Yoshioka family documents claim that there was only one, against Yoshioka Kenpo, which Musashi lost.

Musashi challenged Yoshioka Seijuro, master of the Yoshioka school, to a duel. Seijuro accepted, and they agreed to a duel outside Rendaji Temple on 8 March 1604. Musashi arrived late, greatly irritating Seijuro. They faced off, and Musashi struck a single blow, per their agreement. This blow struck Seijuro on the left shoulder, knocking him out, and crippling his left arm. He apparently passed on the headship of the school to his equally accomplished brother, Yoshioka Denshichiro, who promptly challenged Musashi to get revenge. The duel variously took place outside Kyoto or in a temple called Sanjusangen-do. Denshichiro wielded a staff reinforced with steel rings (or possibly with a ball-and-chain attached), while Musashi arrived late a second time. Musashi disarmed Denshichiro and defeated him. This second victory outraged the Yoshioka clan, whose head was now the 12 year old Yoshioka Matashichiro. They assembled a force of archers, riflemen, and swordsmen, and challenged Musashi to a duel outside Kyoto, near Ichijoji temple. Musashi broke his previous habit of arriving late, and came to the temple hours early. Hidden, Musashi assaulted the force, killing Matashichiro, and escaping while being attacked by dozens of their supporters. With the death of Matashichiro, that branch of the Yoshioka school was destroyed.

After Musashi left Kyoto, some sources recount that he travelled to Hozoin in Nara, to duel with and learn from the monks there, widely known as experts with lance weapons. There he settled down at Enkoji Temple in Banshu, where he taught the head monk (one Tada Hanzaburo's) brother. Hanzaburo's grandson would found the Ensu ryu based on the Enmei Ryu teachings and iaijutsu.

From 1605 to 1612 he traveled extensively all over Japan in Musha-Shugyo, a warrior pilgrimage during which he honed his skills with duels. He was said to have used bokken or bokuto in actual duels. Most of the duels from these times did not try to take the opponent's life unless both agreed, but in most duels it is known that Musashi did not care which weapon the other was using - such was his mastery of the way of strategy.

In 5th of the 9th month of 1607, a document purports to be a transmission by Miyamoto Munisai of his teachings, suggesting Munisai lived at least to this date. In this year, Musashi departed Nara for Edo, in the meanwhile dueling (and killing) a kusari gama practitioner named Shishido Baiken. In Edo, Musashi defeated Muso Gonnosuke, who would found an influential staff school, the Shinto Muso Ryu.

Musashi is said to have fought over 60 duels and was never defeated, although this is a conservative estimate, most likely not accounting deaths by his hand in major battles. Japanese historians seem to believe that he could not have won all of them alone, without some assistance from his students; although this is unlikely because of the sheer mastery Musashi had above his students, particularly noting that most students found his techniques difficult, even as he states in his own books.

In 1611, Musashi began practicing zazen at the Myoshinji Temple, where he met Nagaoka Sado, vassal to Lord Hosokawa Tadaoki; Tadaoki was a powerful lord who had received the fief of northern Kyushu after the Battle of Sekigahara. Munisai had moved to northern Kyushu and became Tadaoki's teacher, leading to the possibility that Munisai introduced the two. Nagaoka proposed a duel with a certain adept named Sasaki Kojiro. Tokitsu believes that the duel was politically motivated, a matter of consolidating Tadaoki's control over his fief.

Duel with Sasaki Kojiro

In April 14, 1612 aged approximately 28, Musashi had his most famous duel with Sasaki Kojiro who wielded a nodachi (a type of long two-handed sword). Musashi came late (and unkempt) to the appointed place — the remote island Funajimu, north of Kyushu. The duel was short and Musashi killed his opponent with a bokken that he had made from an oar (this may be related to the Okinawan weapon known as the shureido eaku) to be longer than the nodachi, an impressive feat by the standards of any samurai or swordsman.

Musashi's late arrival is controversial. Sasaki's outraged supporters thought it was dishonorable and disrespectful while many others thought it was a fair way to unnerve his opponent. Another theory is that Musashi timed the hour of his arrival to match the turning of the tide. The tide carried him to the island then it turned by the time the fight ended. After his victory, Musashi immediately jumped back in his boat and his flight from Sasaki's vengeful allies was thus helped by the turning tide.

He briefly established a fencing school that same year.

Service

Other accounts claim he actually served on the Tokugawa side, but such a claim is unproven, although Musashi had a close relationship with some Tokugawa vassals through his duel with Sasaki Kojiro, and in the succeeding years, he did not drop out of sight as might be expected if he were being persecuted for being on the losing side. In his later years, Lords Ogasawara and Hosokawa supported Musashi greatly — an atypical course of action for these Tokugawa loyalists, if Musashi had indeed fought on behalf of the Toyotomis.

In 1615 he entered the service of Lord Ogasawara Tadanao of the Harima province, at Ogasawara's invitation, as a foreman or "Construction Supervisor", after previously gaining skills in craft. He helped construct Akashi Castle, and to lay out the organization of the town of Himeji (this last in 1621). He also taught the martial arts during his stay, specializing in instruction in the art of sword-throwing, or the shuriken. During his service, he adopted a boy.

In 1621, Musashi defeated Miyake Gunbei and three other adepts of the Togun ryu in front of the lord of Himeji; it was after this victory that he helped plan Himeji. Around this time, Musashi developed a number of disciples for his Enmei Ryu although he had developed the school considerably earlier; at the age of 22, Musashi had already written a scroll of Enmei Ryu teachings called "Writings on the Sword Technique of the Enmei Ryu" (Enmei ryu kenpo sho). "En" meant "circle" or "perfection"; "mei" meant "light"/"clarity", and "ryu" meant "school"; the name seems to have been derived from the idea of holding the two swords up in the light so as to form a circle. The school's central idea is given as training to use the twin swords of the samurai as effectively as a pair of sword and jitte.

In 1622, Musashi's adoptive son, named Miyamoto Mikinosuke became a vassal to the fief of Himeji. Possibly this prompted Musashi to leave, embarking on a new series of travels, winding up in Edo in 1623, where he became friends with a Confucian scholar named Hayashi Razan. Musashi applied to become a swordmaster to the Shogun, but as he already had two swordmasters (Ono Jiroemon and Yagyu Munenori- the latter also a political advisor to the shogun, in addition to his position as the head of the Shogunate's secret police), his application was denied. Musashi left Edo in the direction of Oshu, ending up in Yamagata, where he adopted a second son, Miyamoto Iori. The two then travelled, eventually stopping in Osaka.

In 1626, Miyamoto Mikinosuke, following the custom of junshi, committed seppuku because of the death of his lord. In this year, Miyamoto Iori entered Lord Ogasawara's service. Musashi's attempt to become a vassal to the Lord of Owari, like other such attempts, failed.

In 1627, Musashi began to travel again. In 1634 he settled in Kokura with Iori, and later entered the service of daimyo Ogasawara Tadazane, taking a major role in the Shimabara Rebellion. Iori served with excellence in putting down the rebellion and gradually rose to the rank of karo - a position equal to a minister. Musashi, however was reputedly injured by a thrown rock while scouting in the front line, and was thus unable to accrue any form of merit.

Later life and death

In 1637, the Shimabara Rebellion began. Musashi's sixth and final battle would have him supporting his son Iori and Ogasawara as a strategist, directing their troops. As a reward, Iori became Ogasawara's principal vassal.

In the second month of 1641, Musashi wrote a work called the Hyoho sanju go ("Thirty-five Instructions on Strategy") for Hosokawa Tadatoshi; this work overlapped and formed the basis for the later Go Rin No Sho. This was the year that his third son, Hirao Yoemon, became Master of Arms for the Owari fief. In 1642, Musashi suffered attacks of neuralgia, foreshadowing his future ill-health. In 1643 he retired to a cave named Reigandō as a hermit to write The Book of Five Rings. He finished it in the second month of 1645. On the twelfth of the fifth month, sensing his impending death, Musashi bequeathed his worldly possessions, after giving his manuscript copy of the Go Rin No Sho to his closest disciple (Terao Magonojo)'s younger brother. He died in Reigandō cave around the nineteenth of the fifth month, or possibly June 13, 1645. The Hyoho senshi denki described his passing thusly:

"At the moment of his death, he had himself raised up. He had his belt tightened and his wakizashi put in it. He seated himself with one knee vertically raised, holding the sword with his left hand and a cane in his right hand. He died in this posture, at the age of sixty-two. The principal vassals of Lord Hosokawa and the other officers gathered, and they painstakingly carried out the ceremony. Then they set up a tomb on Mount Iwato on the order of the lord."

It is notable that Musashi died of what is believed to be thoracic cancer, and was not killed in combat. He died peacefully after finishing the Dokkodo ("The Way of Walking Alone", or "The Way of Self-Reliance"), 21 precepts on self-discipline to guide future generations.

His body was interred in armor within the village of Yuge, near the main road near Mount Iwato, facing the direction the Hosokawas would travel to Edo; his hair was buried on Mount Iwato itself.

Nine years later, a major source about his life- a monument with a funereal eulogy to Musashi- was erected in Kokura by Miyamoto Iori; this monument was called the Kokura hibun.

Teachings

Musashi created and perfected a two-sword kenjutsu technique called niten'ichi (二天一, "two heavens as one") or nitōichi (二刀一, "two swords as one") or "Ni-Ten Ichi Ryu" (A Kongen Buddhist Sutra refers to the two heavens as the two guardians of Buddha). In this technique, the swordsman uses both a large sword, and a "companion sword" at the same time, such as a katana and wakizashi.

It is said the two-handed movements of temple drummers inspired him, although it seems more likely that the technique was forged by a means of natural selection through Musashi's combat experience, or from jitte techniques which were taught to him by his father- the jitte was often used in battle paired with a sword; the jitte would parry and neutralize the weapon of the enemy whilst the sword struck or the practitioner grappled with the enemy. In his time a long sword in the left hand was referred to as gyaku nito. Today Musashi's style of swordsmanship is known as Hyōhō Niten Ichi-ryū.

Musashi was also an expert in throwing weapons. He frequently threw his short sword, and Kenji Tokitsu believes that shuriken methods for the wakizashi were the Niten Ichi Ryu's secret techniques. In fact before the Meiji era multi-faceted skills were a necessity, so the likelihood of such information is accurate. (see Hayakutake-Watkin: ^*)

Musashi was a loner. He spent many years studying Buddhism and swordsmanship. He was an accomplished artist, sculptor, and calligrapher. Records also show that he had architectural skills. Also, he had a rather straightforward approach to combat, with no additional frills or aesthetic considerations. This was probably due to his real-life combat experience.

Especially in his later life Musashi also followed the more artistic side of bushido. He made various Zen brush paintings and calligraphy and sculpted wood and metal. Even in The Book of Five Rings he emphasizes that samurai should understand other professions as well. It should be understood that Musashi's writings were very ambiguous. Translating them into English make them even more so. That is why we find so many copies of Gorin no Sho. One needs to read this work, Dokkodo and Hyoho Shiji ni Kajo to get a better idea of what he was about and understand his transformation from Setsuninto (the sword that takes life) to Katsujinken (the sword that gives life).

Legends

Philosophy

Throughout the book, Musashi employs that the way of the Warrior, as well as the meaning of a "True strategist" is that of somebody who has made mastery of many art forms away from that of the sword, such as tea drinking (sado), laboring, writing, and painting as Musashi practiced throughout his life. Musashi was hailed as an extraordinary sumi-e artist in the use of ink monochrome as depicted in two such famous paintings: "Shrike Perched in a Dead Tree" (Koboku Meikakuzu, 古木明確図) and "Wild Geese Among Reeds" (Rozanzu, 魯山図).

He makes particular note of Artisans and Foremen. In the time in which he writes the book, the majority of houses in Japan were made of wood. In the use of building a house, foremen have to employ strategy based upon the skill and ability of their workers.

In comparison to warriors and soldiers, Musashi notes the ways in which the artisans thrive through events; the ruin of houses, the splendor of houses, the style of the house, the tradition and name or origins of a house. These too, are similar to the events which are seen to have warriors and soldiers thrive; the rise and fall of prefectures, countries and other such events are what make uses for Warriors, as well as the literal comparisons of the: "The carpenter uses a master plan of the building, and the Way of strategy is similar in that there is a plan of campaign".

The Way of Strategy

Initially, Musashi notes that throughout China and Japan, there are many "sword fencers" who walk around claiming they are Strategists, but are in fact, not - this may be due to the fact that Musashi had defeated some such Strategists, such as Arima Kihei.

The idea is that by reading his writings, you can become a true strategist from ability and tactical skill that Musashi had learned in his lifetime. He pushes that Strategy and Virtue are something which can be earned by knowing the ways of life, the professions that are around, to perhaps learn the skills and knowledge of people and the skills of their particular professions.

However, Musashi seems to state that the value of Strategy seems to be homogeneous. He notes that:

The attendants of the Kashima Kantori shrines of the province Hitachi received instruction from the gods, and made schools based on this teaching, travelling from country to country instructing men. This is the recent meaning of strategy.

As well as noting that Strategy is destined to die;

Of course, men who study in this way think they are training the body and spirit, but it is an obstacle to the true Way, and its bad influence remains for ever. Thus the true Way of strategy is becoming decadent and dying out.

As a form, strategy was said to be one of "Ten Abilities and Seven Arts" that a Warrior should have, but Musashi disagrees that one person can gain Strategy by being confined to one particular style, which seems particularly fitting as he admits " I practice many arts and abilities - all things with no teacher" - this perhaps being one of the reasons he was so highly-regarded a swordsman.

Musashi's metaphor for Strategy is that of the Nut and the flower, similar to western philosophy of "The chicken or the egg", the "nut" being the student, the "flower" being the technique. He also notes that most places seem to be mostly concerned with their technique and its beauty. Musashi writes, "In this kind of Way of strategy, both those teaching and those learning the way are concerned with coloring and showing off their technique, trying to hasten the bloom of the flower" (as opposed to the actual harmony between strategy and Skill.)

With those who are concerned with becoming masters of strategy, Musashi points out that as a carpenter becomes better with his tools and is able to craft things with more expert measure, so too can a warrior, or strategist become more skilled in his technique. However, just as a carpenter needs to be able to use his tools according to plans, so too must a strategist be able to adapt his style or technique to the required strategy of the battle he is currently engaged in.

This description also draws parallels between the weapons of a trooper (or soldier) and the tools of a carpenter; The idea of "the right tool for the right job" seems to be implied a lot throughout the book, Go Rin No Sho. Musashi also puts into motion the idea that when a Carpenter is skilled enough in aspects of his job, and creates them with expert measure, then he can become a foreman.

Although it is not expressly mentioned, it may be seen that Musashi indicated that when you have learned the areas in which your craft requires, be it carpentry, farming, fine art or battle, and are able to apply them to any given situation, then you will be experienced enough to show others the wisdom of your ways, be it as a foreman of craftsmen, or as a general of an army.

From further reading into the book, the idea of "Weapons within strategy," as well as Musashi referring to the power of the Writer, may seem that the Strategy which Musashi refers to does not exclusively reside within the domain of weaponry and duels, but within the realm of war and battles with many men:

Just as one man can beat ten, so a hundred men can beat a thousand, and a thousand can beat ten thousand. In my strategy, one man is the same as ten thousand, so this strategy is the complete warrior's craft.

Of Ni-Ten Ichi Ryu

In order to learn the strategy of Ni-Ten Ichi Ryu, Musashi employs that by training with two long swords, one in each hand, you will be able to overcome the cumbersome nature of using a sword in both hands. Although difficult, Musashi agrees that there are times in which the Longsword must be used with two hands, but if your skill is good enough, you should not need it. The idea of using two long swords is that you are starting with something to which you are unaccustomed, and that you will find difficult, but will adapt to after much use.

After using two long swords proficiently enough, Musashi then states that your mastery of a Longsword, and a "Companion Sword", most likely a wakizashi, will be much increased - "When you become used to wielding the long sword, you will gain the power of the Way and wield the sword well.".

In short, it could be seen that from the excerpts from Go Rin No Sho, the real strategy behind Ni-Ten No Ichi Ryu, is that there is no real iron-clad method, path, or type of weaponry that is specific to the style of Ni-Ten No Ichi Ryu:

You can win with a long weapon, and yet you can also win with a short weapon. In short, the Way of the Ichi school is the spirit of winning, whatever the weapon and whatever its size.

Of the Long Sword

However, just because the grip is to be light, it does not mean that the attack or slash from the sword will be weak. Like with any other technique in the Ni-Ten Ichi Ryu, he notes:

"If you try to wield the long sword quickly you will mistake the Way. To wield the long sword well you must wield it calmly. If you try to wield it quickly, like a folding fan or a short sword, you will err by using "short sword chopping". You cannot cut down a man with a long sword using this method."

Like with most disciplines in martial arts, Musashi notes that the movement of the sword after the cut is made must not be superfluous; instead of quickly returning to a stance or position, one should allow the sword to come to the end of its path from the force used. In this manner, the technique will become freely flowing, as opposed to abrupt; this principle is also taught in Tai Chi Ch'uan.

Religion

"The Way of the warrior does not include other Ways, such as Confucianism, Buddhism, certain traditions, artistic accomplishments [-and or dancing. But even though these are not part of the Way, if you know the Way broadly you will see it in everything. Men must polish their particular Way."

The idea that Musashi hated Shinto is a somewhat inaccurate translation, since he only notes differences in its style of swordsmanship (which he refers to as "strategy") when speaking on Shinto, and their "alien" practices, is believed by many to be completely false. The argument that Musashi was biased against Shintoists finds much of its basis in the fact that he duelled with a great many followers of that religion. However, since Shintoism is the native religion of Japan and adherents of that religion were in the majority at that time, the prevalence of Shintoists as opponents hardly seems unreasonable. According to other sources, Musashi was really an atheist but he never expressed it in public when Japanese society was extremely uptight about atheism.

Musashi as an artist

Partial bibliography

1. The 35 Articles of Swordsmanship
2. Dokkodo (The Path of Self-Reliance)
3. Go Rin No Sho (The Book of Five Rings; a reference to the Five Rings of Zen Buddhism)

Myth and legends

• It was said that Musashi always "grasped his swords tightly" by many people reading information about him. However, he categorically states that your grip must not be too tight as it restricts your movement with a sword.
• It has also been said that Musashi used nothing but a wakizashi and a katana. This is untrue; one of Musashi's signature peculiarities was that he would prefer a wooden sword (bokken) over a katana in duels. In fact, the Book of Five Rings talks much about how the warrior should not have a favorite weapon, the true way is to be acquainted with all weapons.
• Legends state that Musashi never bathed, for fear of being caught without his swords. Since he was a frequent visitor in the courts of nobles, and the dojos of renowned masters, this is unlikely.
• It has been suggested by some historians that Musashi created the two swords style after seeing a European duel in the Nagasaki area. European fencing at the time would have used a long sword with a short one - rapiers and daggers. From certain documents, however, it seems that he naturally pulled out his wakizashi during a duel because he felt he needed it. He won and after the fight he began to refine his technique.

Musashi in fiction

There have been thirty-six films made about Musashi, including six with the title of "Miyamoto Musashi" and a television series about his life. Even in Musashi's time there were fictional texts resembling comic books. It is therefore quite difficult to separate fact from fiction when discussing Musashi; this is especially true on the internet. Eiji Yoshikawa's novelization has greatly influenced successive fictional depictions and is often mistaken for a factual account of Musashi's life.

See also

• Miyamoto Musashi Station

Further reading

• (fictional accounts)

Reference

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External links

• Musashi & "The Book of Five Rings"
• Tracking Musashi

1584 births | 1645 deaths | Japanese swordsmen | Martial arts school founders | Samurai | Japanese writers

Миямото Мусаши | Miyamoto Musashi | Miyamoto Musashi | Musashi Miyamoto | Musashi Miyamoto | Miyamotus Musashi | 宮本武蔵 | Musashi Miyamoto | Miyamoto Musashi | Miyamoto Musashi | Miyamoto Musashi | 宮本武藏