On Tameshigiri (continued)

Tameshigiri: A Definition

      Ta•me•shi•gi•ri (tä-ma-she' ge-re') n. (J. test cutting < tameshi < tamesu, v.t., to test or examine; kiri < kiru, v.t., to cut). To test a sword's sharpness by cutting through specially prepared targets that provide a resistance equivalent to that of the human anatomy.

      Misunderstandings abound as to the meaning of the word tameshigiri. Nelson's kanji dictionary defines the citation form as as kanji 4361, "tame(su) attempt, try, experiment, test, sample." The kanji compound is 4361.11 and is defined as, "tame(shi)gi(ri) trying out a new sword (on corpses or prisoners)" (Nelson,1985:830). One American advertisement for a martial arts contest spelled the word as "tamashigiri." I contacted the sponsor in an attempt to educate, so that in the future he would avoid embarrassing himself to those who speak Japanese. He politely informed me that his rendering was correct because he meant to imply "cutting the soul;" quite a poetic appellation. His mistake was confusing the noun "tamashii," (soul) with that of "tameshi" (< tamesu, to test). Although homophones (sound alike), these two words use different Chinese ideographs and have radically different meanings. Other incorrect interpretations were "testing one's obligation," and "obligating the soul." I am confident these mistakes were caused by well intentioned people looking up the wrong citation in a Japanese-English dictionary. The end result was incorrectly using the word "tamashii" (soul) instead of "tameshi," and "giri" (obligation) instead of "kiri." (Note: the "k" of kiri (cut) is softened to a "g" sound when assimilated to a word ending in a vowel, rendering the compound word easier to verbalize.)

Historic Tameshigiri

      Perhaps one reason tameshigiri today is eschewed by some is its association with killing. Historically tameshigiri was conducted on convicted criminals as a form of execution, as well as a means of learning how to unflinchingly kill. Yamamoto Tsunetomo laments the scarcity of executing criminals in his book Hagakure,

A long time ago this practice was followed, especially in the upper classes, but today even the children of the lower classes perform no executions, and this is extreme negligence. To say that one can do without this sort of thing, or that there is no merit in killing a condemned man, or that it is a crime, or that it is defiling, is to make excuses.

If one investigates into the spirit of a man who finds these things disagreeable, one sees that this person gives himself over to cleverness and excuse making not to kill because he feels unnerved.

Last year I went to the Kase Execution Grounds to try my hand at beheading, and I found it to be an extremely good feeling. To think that it is unnerving is a symptom of cowardice. (Yamamoto, 1716:102)

      Needless to say Yamamoto was opinionated, even in his day. I find it interesting, though, that the prevailing attitude in the early 18th century was against using humans as test objects for swordsmanship. Possibly the post-1700 bushi had become, as Yamamoto sighs, men whose "spirit had weakened and that they had become the same as women" (1716:24).

      Perhaps Yamamoto is providing historians the rationale for "official" executioners when he writes, "(t)hat there are few men who are able to cut well in beheadings is further proof that men's courage has waned. And when one comes to speak of kaishaku, it has become an age of men who are prudent and clever at making excuses" (1716:24). Considering the dearth of skilled warriors willing to provide their services to execute criminals, it is no wonder that those excelling in the technique established themselves, assuring a "craft" for succeeding generations.

      Execution by sword became such a specialty that certain families "enjoyed" the distinction of becoming hereditary executioner to daimyo and shogun. One such hereditary executioner was Yamada Asaemon, called "Kubikiri Asaemon;" that is, "Asaemon the Beheader." Like all "traditional crafts," books and scrolls illustrating the secrets of the trade were composed for the edification of disciples.

      When perusing these illustrated "how to" books, one clearly sees that testing was conducted on both live prisoners and corpses. The extent placed in preparing the bodies for testing is remarkable, and at the same time frightening. Although decapitation is a quick death, one wonders at the poor wretch who must undergo the test. One illustration shows the criminal blindfolded and his arms stretched by rope pulled by two assistants, while the executioner stands to the convict's back and prepares to deliver "nukiuchi kesa," an upward diagonal cut from the draw. Morbidity at its height!

      In reading the politics of ancient Japan, and understanding that anybody could become a potential test candidate, I can only wonder if Kubikiri Asaemon was the model for Gilbert and Sullivan's "Lord High Executioner" as he sings:

As some day it may happen that a victim must be found!
   I've got a little list-I've got a little list.
Of society offenders who might well be underground,
   And who would never be missed-who would never
    be missed...

He's got 'em on the list-he's got 'em on the list; 
   And they'll none of 'em be missed-they'll none 
   of 'em be missed!
	
			(The Mikado)

(As an interesting aside, today in Japan when an employee is fired, he is "kubikiri"--more commonly shortened to "kubi" (neck)-beheaded; while Americans will draw an index finger along the throat to simulate slitting a throat, the Japanese will chop at the back of their neck with the ridge of the hand.)

      A more recent and sinister reason that tameshigiri may be unwelcome by some "traditionalists" could be the wanton murder conducted from 1935-1945 by Japanese soldiers using swords. Recent books published about the 1937 "Rape of Nanking" and other Japanese atrocities are peppered with photographs of mass beheadings. Interviews with former Japanese war criminals tell harrowing stories of using Chinese prisoners as tameshigiri targets to teach freshly-minted officers how to use their sword (Cook and Cook, 1997). Nakamura sensei bluntly states "During the wars of the Meiji, Taisho, and Showa eras the Katsujin-ken had been thrown away and the Satsujin-ken taken up" (Nakamura, 1995:37). Satsujin ken (the murdering sword), is the polar opposite of Katsujin ken -- "the life-giving sword."