The family coat of arms in Japan is called "kamon" 家紋, and began to appear at the end of the Heian era (12th century).
Since the Edo era (16th century), family coats of arms could be worn by almost anyone: aristocrats, samurai, yakuza, ninjas, priests, actors, geishas, artisans, merchants, free peasants. It does not represent a sign of birth, as is customary in Europe, but serves to distinguish some families from others.
A clan in Japan does not have to consist of blood relatives; if a child was added or purchased to any branch family (ninja, geisha, etc.), he became an adopted son/daughter with all rights to the family coat of arms.
Another distinctive feature is that a family could only do one thing, which continued from generation to generation (hence such skill of the Japanese in all industries) and it was extremely rare that anyone could go against the family business, and there was no particular need .
Often the coat of arms was chosen by analogy with the type of activity or by the consonance of the surname with the name of the emblem, or just like that; more solid frameworks existed only for samurai, to whom the shogun assigned coats of arms.
There are about 240 types of coats of arms in more than 5,000 variations (the merger of families gave rise to new combinations). According to legend, the first person to use a coat of arms for inlaying clothing was shogun Yoshimitsu Ashikaga (1358–1408). Emblems with a diameter of 2 to 4 cm are applied on the chest on both sides, on the back and on each sleeve, and can also appear as solid patterns on a kimono, this is called “montsuki” 紋付き.
Kamon was also inlaid on weapons, armor, personal belongings and utensils of “relatives” of a particular family; this skill especially flourished during the Genroku period, when chic was placed above all else.
With the Meiji restoration, after the dissolution of the samurai class, this fashion slowly began to decline, although it was not prohibited; wearing coats of arms began mainly in the imperial family and aristocratic families. After them, the police clans and the Yakuza families that began to form strongly had great power in the country.
After the 2nd World War, the skill of inlaying things with coats of arms again became a traditional art and gained its glory in the form of emblems of prosperous companies, paintings of choutin lanterns at the entrance to family establishments.
There are special shops where visitors’ clothes are decorated to order with the coats of arms of their choice. The only pattern prohibited for the people is the imperial 16-petalled chrysanthemum - the yellow coat of arms of His Highness - “kiku no gomon” 菊の御紋and, sometimes, the sun, because – this coat of arms uses the flag of the state.
There are 6 main types of (ka)mons: plants, animals, weapons and armor, religious symbols, natural phenomena, schematic philosophical signs:
1. Tachibana-mon 橘紋 or Tyanomi-mon 茶の実紋 – tangerine leaves and flowers (like real tea) – a symbol of health, immortality, wisdom and longevity. Worn by hatamoto families - the personal guards of the ruling military leaders.
2. Nashi-mon 梨紋 – pear flowers – emblem of ambassadors. Symbol of peace and longevity.
3. Matsu-mon 松紋 – pine branches, needles, cones. A symbol of courage, endurance and longevity. Coat of arms of aristocrats, later actors, geishas and oirans. 
4. Rindou-mon 竜胆紋 – gentian – a symbol of fidelity, the coat of arms of the aristocrats Murakami and Minamoto. 
5.Hagi-mon 萩紋 – magnolia – a symbol of nobility and perseverance. 
6.Myoga-mon 茗荷紋, Gyoyo-mon 杏葉紋 – ginger or apricot leaves (do not differ) – a symbol of health and longevity. 
7. Teiji-mon 丁字紋, Touji-mon 丁子紋, Nadeshiko-mon 撫子紋 – Chinese carnation and ordinary carnation – a symbol of constancy and fidelity. 
8. Bashou-mon 芭蕉紋, Shuro-mon 棕櫚紋, Dakisyuro-mon 抱き棕櫚紋, Yashi-mon 椰子紋 – palm leaves are a symbol of the winners. 
9. Mocha-mon 木瓜紋, Uri-mon 瓜紋 – melon flowers – a symbol of survival. Oda clan coat of arms. 
10. Tsuta-mon 蔦紋 – ivy – a symbol of fidelity and devotion. 
11. Hiiragi-mon 柊紋 – grape leaves – a symbol of vitality, fertility
12.Momo-mon 桃紋 – peach – a symbol of longevity.
13. Fuji-mon 藤紋 – wisteria – a symbol of health and endurance.
14. Botan-mon 牡丹紋 – peony – a symbol of well-being.
15. Asa-mon 麻紋 – hemp – a symbol of fidelity.
16. Aoi-mon 葵紋 - mallow - a symbol of longevity, the coat of arms of the Tokugawa clan and their relatives.
17.Ashi-mon 芦紋 – reed – a symbol of honoring the gods/
18.Ityou-mon 銀杏紋 – Ginkgo is a symbol of perseverance and longevity.
19. Ine-mon 稲紋 – Rice is a symbol of abundance and longevity.
20. Ume-mon 梅紋 – Plum – a symbol of courage.
21.Kaede-mon, Momiji-mon 楓紋 – maple leaves.
22.Kaji-mon 梶紋 – mulberry leaves – a symbol of health, strength and prudence.
23. Kashiwa-mon 柏紋 – oak leaves – a symbol of perseverance and courage.
24.Katabami-mon 片喰紋 – wood sorrel, wood sorrel – a symbol of purity and devotion.
25.Kikyo-mon 桔梗紋 – Chinese bell – a symbol of constancy and responsibility.
26.Kiku-mon 菊紋 – chrysanthemum – a symbol of the sun, a symbol of the nation. Coat of arms of the imperial family and their relatives.
27.Kiri-mon 桐紋 – paulownia – a symbol of good luck and favor of the gods. Also the coat of arms of the imperial family.
28. Sakura-mon 桜紋 – cherry blossoms – a symbol of fidelity to tradition.
29. Sugi-mon 杉紋 – cedar – a symbol of strength and durability.
30. Daikon-mon 大根紋 – radish – a symbol of prosperity and inflexibility.
31. Take-mon 竹紋, Sasa-mon 笹紋 – bamboo is a symbol of eternal youth and indomitable strength.
32.Hasunohana-mon 蓮の花紋 – lotus – a symbol of devotion to the Buddha.
33.Ran-mon 蘭紋 – orchid – a symbol of perseverance, perseverance.
34.Asagao-mon 朝顔紋 – The bell is a symbol of hope (“the face of the morning”) – the coat of arms appeared only in the Meiji era.
35. Tessen-mon 鉄線紋 – Clematis – a symbol of strong (iron) will.
36.Yuwata-mon 結綿紋 – cotton – a symbol of stability, devotion.
37. Nanten-mon 南天紋 – rowan, elderberry – a symbol of strength and courage.
38.Chou-mon 蝶紋 – butterfly – a symbol of beauty and airiness – coat of arms of the Heian era – aristocrats.
39. Taka no ha-mon 鷹の羽紋 – hawk feather – a symbol of courage.
40. Tsuru-mon 鶴紋 – crane – a symbol of longevity.
41. Hato-mon 鳩紋 – dove – a symbol of peace and longevity.
42. Usagi-mon 兎紋 – the hare is a symbol of fearlessness and fertility.
43.Karigane-mon 雁金紋 – money goose – a symbol of courage and prosperity.
44.Karasu-mon 烏紋 - raven - a symbol of dexterity, connection with the gods - the coat of arms of Shugendo warrior priests.
45. Nichirenshyu-mon 日蓮宗竜紋, Tenryu-mon 天龍紋 – sacred heavenly dragon – a symbol of power.
46. Uma-mon 相馬繋ぎ馬紋 – horse – a symbol of nobility and courage. Coat of arms of masters in ba-jutsu.
47. Ebi-mon 海老紋 – shrimp – a symbol of longevity.
48. Kame-mon 亀紋, Kikkou-mon 亀甲紋 – turtle and turtle shell patterns – a symbol of wisdom and longevity, as well as those who have chosen the path of Tao.
49.Hamaguri-mon 蛤紋 - shellfish - a symbol of harmony and fidelity.
50.Kemushi-mon 毛虫紋 – caterpillar – a symbol of transformation and immortality.
51.Kani-mon 蟹紋 (often used in combination with flowers) – crab – symbol of perseverance.
52. Hoo-mon 鳳凰紋 – phoenix – a symbol of fidelity and justice.
53. Ogi-mon 扇紋, Gunbai-mon 軍配紋, Uchiwa-mon 団扇紋 - fan shapes - a symbol of power and military might.
54.Ya-mon 矢紋 – arrows – a symbol of determination. Archer clans, respectively, a broken arrow may mean that the clan knows how to deal with archers.
55. Masakari-mon 鉞紋 – ax – a symbol of power and authority.
56. Kama-mon 鎌紋 – kama (throwing sickle) – the coat of arms of clans specializing in this. Agricultural land means if there is a field of rice or wheat nearby. Often the coat of arms of armed peasants and ninjas.
57. Igeta-mon 井桁紋, Izutsu-mon 井筒紋 – lattice-frame – a symbol of protection, patronage.
58. Iori-mon 庵紋, Torii-mon 鳥居紋 - temple, temple gate - coat of arms of Buddhist/Shinto priests.
59.Rinbow-mon 輪宝紋 – treasure wheel – a Buddhist symbol of eternity, truth, prosperity.
60. Oshiki-mon 折敷紋, Inreu-mon 引两紋 – gifts to the gods – paths to god or connection of worlds. 1 line – earth, 2 lines – people, 3 – sky (god).
61. Shippou-mon 七宝紋 – 7 treasures of Buddhism – a symbol of obedience to the gods.
62. Ishidatami-mon 石畳紋 – stone sidewalk-chessboard, a symbol of strong will, wisdom – the coat of arms of the priests.
63. Gion Mamori-mon 祇園守紋, Kurusu-mon 久留守紋, Juumonji-mon 十文字紋 - oblique and straight cross - coat of arms of clans and their vassals who converted to Christianity. In addition, the cross can represent the number 10 and land, both for peasants and landowners.
64. Tomoe-mon 巴紋 – whirlpool – the emblem of the god of thunder, a symbol of eternity, the unification of forces and punishers.
65.Hishi-mon 菱紋 – diamond – a symbol of reliability – the coat of arms of the current family campaign of Mitsubishi Motors.
66.Meyu-mon 目結紋 – eye of unity – a symbol of wisdom and courage. 
67.Wachigai-mon 輪違い紋 – adjacent rings – a symbol of unification, unity, eternity.
68. Ichimonjimitsuboshi-mon 一文字三星紋 – one and stars – a symbol of military power.
69. Tsuki-mon 月紋 – the moon is a symbol of courage and truth.
70.Hi-mon 日紋 – the sun is a symbol of the national spirit.
71. Yama-mon 山紋, Yamamoji-mon 山文字紋 – mountain – a symbol of strength and determination.
72. Suhama-mon 州浜紋, Nami-mon 波紋 – waves – a symbol of glory and naval combat capability.
73. Yuki-mon 雪紋（ゆき） - snowflake - a symbol of purity and devotion.
74.Inazuma-mon 稲妻紋, Kaminari-mon – lightning-labyrinth-zigzag – a symbol of formidable power.
Taken from the site...
http://www.liveinternet.ru/users/karinalin/post139455635
Social tagging: >The family crest in Japan is called "kamon"家紋 , began to appearat the end of the Heian era (12th century).
Since the Edo era (16th century), family coats of arms could be worn by almost anyone: aristocrats, samurai, yakuza, ninjas, priests, actors, geishas, artisans, merchants, free peasants. It does not represent a sign of birth, as is customary in Europe, but serves to distinguish some families from others.
A clan in Japan does not have to consist of blood relatives; if a child was added or purchased to any branch family (ninja, geisha, etc.), he became an adopted son/daughter with all rights to the family coat of arms.
Another distinctive feature is that a family could only do one thing, which continued from generation to generation (hence such skill of the Japanese in all industries) and it was extremely rare that anyone could go against the family business, and there was no particular need .
Often the coat of arms was chosen by analogy with the type of activity or by the consonance of the surname with the name of the emblem, or just like that; more solid frameworks existed only for samurai, to whom the shogun assigned coats of arms.
There are about 240 types of coats of arms in more than 5,000 variations (the merger of families gave rise to new combinations). According to legend, the first person to use a coat of arms for inlaying clothing was shogun Yoshimitsu Ashikaga (1358-1408). Emblems with a diameter of 2 to 4 cm are applied on the chest on both sides, on the back and on each sleeve, and can also appear as solid patterns on a kimono, this is called “montsuki”紋付き .
Kamon was also inlaid on weapons, armor, personal belongings and utensils of “relatives” of a particular family; this skill especially flourished during the Genroku period, when chic was placed above all else.
With the Meiji restoration, after the dissolution of the samurai class, this fashion slowly began to decline, although it was not prohibited; wearing coats of arms began mainly in the imperial family and aristocratic families. After them, the police clans and the Yakuza families that began to firmly form had great power in the country.
After the 2nd World War, the art of inlaying things with coats of arms again became a traditional art and gained its glory in the form of emblems of prosperous campaigns, paintings of choutin lanterns at the entrance to family establishments:
And right down to regular keychains/talisman pendants for everyone(about 2000 yen = 800 rubles it costs).
There are special shops where visitors’ clothes are decorated to order with the coats of arms of their choice. The only pattern prohibited for the people is the imperial 16-petalled chrysanthemum - the yellow coat of arms of His Highness - “kiku no homon”菊の御紋 and, sometimes also, the sun, because... - this coat of arms uses the flag of the state.
There are 6 main varieties of (ka)mons: plants, animals, weapons and armor, religious symbols, natural phenomena, schematic philosophical signs:
1. Tachibana-mon 橘紋 or Tyanomi-mon 茶の実紋 - tangerine leaves and flowers (like real tea) - a symbol of health, immortality, wisdom and longevity. Worn by the hatamoto family - the personal guard of the ruling military leaders.
2. Nashi-mon 梨紋 - pear flowers - emblem of ambassadors. Symbol of peace and longevity.
3. Matsu-mon 松紋 - pine branches, needles, cones. A symbol of courage, endurance and longevity. The coat of arms of aristocrats, later actors, geishas and oirans.
4. Rindou-mon 竜胆紋 - gentian - a symbol of fidelity, the coat of arms of the aristocrats Murakami and Minamoto.
5.Hagi-mon 萩紋 - magnolia is a symbol of nobility and perseverance.
6.Myoga-mon 茗荷紋, Gyoyo-mon 杏葉紋 - ginger or apricot leaves (do not differ) - a symbol of health and longevity.
7. Teiji-mon 丁字紋, Tyouji-mon 丁子紋, Nadeshiko-mon 撫子紋 - Chinese carnation and ordinary carnation are a symbol of constancy and fidelity.
8.Bashou-mon 芭蕉紋, Shuro-mon 棕櫚紋, Dakisyuro-mon 抱き棕櫚紋, Yashi-mon 椰子紋 - palm leaves are a symbol of winners.
9.Mocha-mon 木瓜 紋, Uri-mon 瓜紋 - melon flowers are a symbol of survival. Oda clan coat of arms.
10. Tsuta-mon 蔦紋 - ivy is a symbol of fidelity and devotion.
11. Hiiragi-mon 柊紋 - grape leaves - a symbol of vitality, fertility
12.Momo-mon 桃紋 - peach is a symbol of longevity.
13. Fuji-mon 藤紋 - wisteria is a symbol of health and endurance.
14.Botan-mon 牡丹紋 - peony is a symbol of well-being.
15.Asa-mon 麻紋 - hemp is a symbol of fidelity.
16.Aoi-mon 葵紋 - mallow is a symbol of longevity, the coat of arms of the Tokugawa clan and their relatives.
17.Ashi-mon 芦紋 - reed - a symbol of honoring the gods
18.Ityou-mon 銀杏紋 - Ginkgo is a symbol of resilience and longevity.
19.Ine-mon 稲紋 - Rice is a symbol of abundance and longevity.
We have heard many stories about samurai, the very mention of which we associate with examples of courage and bravery, with immutable rules of honor and dignity. A comparison of samurai with knights of medieval Europe involuntarily suggests itself. However, if a knighthood meant recognition of a person’s high position in society and could be passed on either by inheritance or be awarded to a commoner for special merits, then Japanese samurai represented a separate feudal-military caste. Entry into the samurai caste was established from the birth of a person, and the only way out of it was his physical death.
A samurai had to follow certain laws and principles throughout his life, violation of which was strictly punished. The most terrible offense was considered to be illegal acts that could harm the reputation and insult the honor of the entire clan. The culprit was deprived of his title and rank of samurai in disgrace. Only the voluntary death of the culprit could wash away the shame from him and his entire family. This opinion is firmly ingrained in the minds of people who know little about Japan and its ethical traditions. In fact, only the most noble nobles and military leaders, who were afraid of being condemned for their misdeeds and could be expelled from the samurai clan in shame, went to voluntary death, suicide or in Japanese - hara-kiri. Considering the fact that most of the elite caste were people from remote provinces, few of them were ready to blindly follow centuries-old traditions, so if we talk about hara-kiri, then this is rather a legendary attribute attributed to samurai by history. There were few people who wanted to voluntarily and independently take their own lives.
A little history about those to whom the samurai code of honor owes its appearance
In medieval Japan, which for a long time was a state closed from external influence, its own certain class differences were formed. Feudal lords - landowners, noble persons of noble origin created their own separate society - a caste, which had its own principles, laws and orders. In the absence of a strong central government, it was the samurai of Japan who laid the foundation for an organized system of government in the country, where each layer of society occupied its own specific place. As in the rest of the world, the military man has always had a special place. Engaging in military craft meant classifying oneself as a member of the highest caste. Unlike the simple artisans and peasants who formed the basis of the militia in wartime, Japan had a small stratum of society consisting of professional military men. To be a samurai meant to be in the service.
The meaning of the word samurai literally translates as “serving man.” These could be people of both the highest rank in the hierarchy of the feudal nobility, and minor nobles who were in the service of the emperor or their overlord. The main occupation of caste members is military service However, in peacetime, samurai became bodyguards of high lords and served in administrative and civil service as hired servants.
The heyday of the samurai era occurred during the period of civil strife in the 10th-12th centuries, when the country central government Several clans were fighting at once. There was a demand for professional soldiers who were trained in military craft and respected in civil society. From this moment on, the separation of people united along military lines into a special class begins. The end of hostilities led to the fact that the new class began to be considered the military elite of the state. They came up with their own rules for initiation into the caste, defined moral and ethical criteria for membership in the caste, and outlined the range of rights and political freedoms. The small number of samurai, constant service and high positions provided them with a high standard of living. They said about samurai then that these are people who live only during war and their meaning in life is only to gain glory on the battlefield.
Samurai were also distinguished by their military equipment; the samurai mask along with his helmet constituted a mandatory attribute of military equipment. In addition to masterly swordsmanship, the samurai had to be excellent with a spear and poles. Professional warriors were fluent in hand-to-hand combat techniques and knew military tactics perfectly. They were trained in horse riding and archery.
In fact, this was not always the case. During periods of peace, most of samurai was forced to look for a means of subsistence. Representatives of the nobility went into politics and tried to occupy important military and administrative positions. The poor nobles, returning to the provinces, made ends meet by becoming artisans and fishermen. It was a great success to be hired by some gentleman to serve as a security guard or to occupy a minor administrative post. The education of samurai and their level of training allowed them to successfully engage in such activities. Due to the fact that the Japanese nobility itself high level was represented by people from the samurai clan, the spirit of the samurai penetrated into all spheres of civil society. Being considered a member of the samurai clan is becoming fashionable. In class titles, belonging to the highest military-feudal caste becomes mandatory.
However, the warrior caste was not an all-male club. Dating back to ancient times, many noble families in Japan had women who were members of the elite class. Women samurai led a secular lifestyle and were exempt from military and administrative duties. If desired, any of the women of the clan could receive a certain position and engage in administrative work.
From a moral point of view, samurai could have long-term relationships with women. The samurai was not inclined to start a family, so marriages, especially in the era feudal wars and civil strife were not popular. There is an opinion that homosexual relations were often practiced among the elite class. Frequent military campaigns and permanent shift places of residence only contributed to this. It is customary to talk about samurai only in superlatives, therefore, such facts are kept silent by history and are not advertised in Japanese society.
How did you become a samurai?
The main aspect that was emphasized during the formation of the new class was the education of the younger generation. For these purposes, a focused education and training program was created, which included a variety of disciplines. The path of the samurai began from childhood. A child in a noble family received by birth high title. The basis for the education of a future warrior was the ethical code of bushido, which became widespread in the 11th-14th centuries.
From a very early age, the child was given two wooden swords, thereby instilling in the boy respect for the symbols of the warrior caste. Throughout the entire period of growing up, emphasis was placed on military profession, therefore, samurai children from childhood were trained in the ability to wield swords, handle a spear and shoot accurately with a bow. Horseback riding and hand-to-hand combat techniques were necessarily included in the military training program. Already in adolescence, young men were taught military tactics, developed the ability to command troops on the battlefield. Each samurai house had specially equipped rooms for conducting academic studies and training.
At the same time, the future samurai developed the qualities necessary for the future warrior. Fearlessness, disregard for death, composure and complete control over own emotions should have become permanent character traits of the young samurai. In addition to academic activities, the child developed perseverance, perseverance and endurance. The future warrior was forced to perform heavy homework. Training with hunger, cold hardening and limited sleep contributed to the development of the child's resistance to hardships and deprivations. However, not only physical training and military training were the main aspects of cultivating a new member of the elite class. A lot of time was devoted to the psychological education of the young man. The Code of Bushido largely reflected the ideas of Confucianism, therefore, in parallel with physical exercises, from an early age children were instilled with the basic principles of this teaching, which included:
- unquestioning submission to the will of the parents;
- honoring parents and one's teacher;
- devotion to the person representing the highest power in the country (shogun, emperor, overlord);
- the authority of parents, teachers and masters is indisputable.
At the same time, the samurai tried to instill in their children a craving for scientific knowledge, literature and art. In addition to military craft, the future warrior had to have an excellent understanding of details social life and in the system government controlled. For samurai, their own training program was created. The samurai ignored ordinary schools, considering education in them incompatible with their position in the social hierarchy. They always said about samurai: “He is capable of killing an enemy without a shadow of hesitation, he can fight alone with a dozen enemies, walk tens of kilometers through mountains and forests, but there will always be a book or drawing sticks next to him.”
Coming of age as a samurai came at age 15. It was believed that at this age a young man is ready to become a full member of the elite class. The young man was given real swords - katana and wakizashi, which are real symbols of belonging to the military caste. Swords became constant companions of the samurai throughout his life. Female samurai, as a sign of accepting the title, received a kaiken - a short knife in the shape of a dagger. Along with the presentation of military weapons, a new member of the warrior caste necessarily received a new hairstyle, which was distinctive feature image of a samurai. The warrior’s image was completed with a tall hat, which is considered a mandatory attribute of a man’s suit.
The samurai initiation ceremony was carried out both among the nobility and in the families of poor nobles. The only difference was in the symbols. Poor families sometimes did not have enough money for expensive swords and luxurious suits. A new member of the military caste had to have his own patron and guardian. As a rule, this could be a wealthy feudal lord or a person consisting of public service, which opens the samurai's path to adulthood.
Samurai outfit
Japanese culture has always been original and colorful. The peculiarities of the Japanese mentality left their mark on the way of life of various classes. Samurai have always tried to use any methods and means to stand out among others with their appearance. To the swords that samurai carried constantly, in combat conditions a helmet and armor were added. If armor really played a protective role in battle, protecting the warrior from enemy arrows and spears, then the samurai helmet is a different story.
For all nations and peoples, a warrior’s helmet was a mandatory element of military equipment. The main purpose of this headdress is to protect the warrior’s head. However, in Japan, the samurai helmet performs not only a protective function. This item is more like a work of art. Kabuto, which began to be used as military equipment back in the 5th century, has always been distinguished by its originality. No helmet is alike. They were made by craftsmen specifically to order for each samurai. The master paid more attention not so much protective functions headdress, as much as its appearance. Various decorations could be seen on military headdresses. Typically, horns were used for this purpose, which could be real or made of metal. The shape and location of the horns always changed in accordance with fashion, which clearly followed the political mood in Japanese society.
It was customary to wear the emblem or coat of arms of the lord on helmets. Special ribbons and tails were usually attached to the back, serving as a distinctive mark for warriors of the same clan during military clashes. The samurai's helmet looked more like a psychological weapon. It was said about samurai who wore their helmets during battle that in such attire the samurai looked like demons. Losing a helmet in battle means losing your head.
It was believed that such a helmet served more to decorate a warrior in battle. However, it should not be downplayed combat value this element of a military suit. Made from thin sheet steel, the helmets perfectly protected the samurai’s head and, most importantly, the neck from enemy blows. In battle, it was important for the samurai to protect his head. Wounds to the neck and head were considered the most dangerous for a samurai, so the strength of the structure itself should be added to the decorative elements with which the helmet was decorated. The only drawback of Japanese helmets was the lack of a visor. The open face of a warrior in battle has always been considered the most vulnerable place, but the Japanese would not be Japanese if they had not come up with something else that could cover their face from enemy spears and arrows. In addition to the kabuto, each samurai had a protective mask. Happuri or khoate were used along with helmets. The samurai mask could cover the entire face, or cover only the lower part of the face. Each mask was unique in its appearance. A warrior dressed in armor, with a helmet on his head and a mask on his face, was quite well protected in battle. Appearance A samurai in full battle dress caused awe and fear in the enemy. Skillful horse riding only enhanced the psychological effect.
Assessing the equipment of the samurai, it can be argued that, to a greater extent, the technical equipment of the warriors was of a presentational nature. In battle, it was important to emphasize the warrior’s belonging to a higher caste. The pretentiousness of the costume elements, the bright colors of the samurai's attire, the shape of the helmet and the mask indicated the high position of the warrior. As in medieval Europe, where knightly armor was an indispensable attribute of military valor, so in Japan the armor and costume of a samurai personified courage and military valor.
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An imperial carriage from a scroll dedicated to the "Troubles of the Heiji Years", Heiji-no-ran, covered with images of 9 stars.
An imperial carriage from a scroll dedicated to the "Troubles of the Heiji Years", Heiji-no-ran, covered with images of 9 stars.
Japanese family crest ( mon紋, or kamon家紋) was widespread during the heyday of the samurai as a distinctive sign of a military house or group of samurai united by common interests. Kamon were applied to samurai clothing, weapons, armor, banners, horse harness, household utensils (for example, dishes, screens, sword stands, etc.) and other objects. The family coat of arms was usually inherited along with the family name, although there are many known cases where samurai changed their coats of arms, often along with the surname.
Many of the family coats of arms are of ancient origin. It is believed that the very first mon originated as part of the palace costumes of the aristocracy during the Nara (710–794) and Heian (794–1185) periods. Many of the patterns that later became coats of arms were originally just fabric coloring patterns. These are, in particular, chrysanthemum, wisteria, paulownia, peony, “seven stars” and “nine stars” patterns, tomoe*, Hanabishi** and many others. It is unclear when exactly they appeared, but already during the second half of the Heian period many patterns were used by certain aristocratic houses. Functionally, this made them close to the first family coats of arms, kamon, although in reality they were not yet them.
Ancient coats of arms |
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| Chrysanthemum | Wisteria | Paulownia | Peony |
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| Mitsudomoe | Seven Stars | Nine stars | Hanabishi |
In the 12th century. mon began to be used by military houses. Thus, in the story “The Tale of the Land of Mutsu” ( Mutsuwaki), dedicated to the campaigns of Minamoto no Yoriyoshi and Yoshiie to “pacify” the rebels of the Mutsu province, it is said that Minamoto no Yoshiie used the image of two doves on his banners and panels enclosing the commander’s headquarters ( poppy seed, or jinmaku). Pigeons were considered messengers of the Japanese god of war, Hachiman, who was also the family deity of the Minamoto clan. Scroll from the 14th century. Gosannen Kassen Ecotoba, illustrating the “Second Technological War”, places on jinmaku Yoshiie are stylized images of birds, more reminiscent of geese. The basis for this could be a passage in Mutsuwaki, in which a flock of geese took off and indicated to Yoshiie the location of the enemy squad. Yoshiie, in turn, learned about this sign while studying ancient Chinese military texts.
Heraldry of Minamoto no Yoshiie |
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| Two fragments from Gosannen Kassen Ecotoba . Left to jinmaku you can see images of two doves, while on the right they more closely resemble stylized ducks. | |
| Images of two doves (left) and two ducks (right) in later heraldry. | |
Heike monogatari(the story of the war between Minamoto and Taira in 1180-1185) describes the coats of arms of several military houses, for example, a fan that belonged to the Kodama family. As actual coats of arms mon began to be used during the Kamakura period as a sign to distinguish one's warriors from strangers. Initially they were placed on flags, then they began to be placed on armor, weapons, clothing and horse equipment. Moko syurai ecotoba(an illustrated scroll telling the story of the Mongol invasion in 1274 and 1281) shows that by this time kamon began to be used as distinctive sign on the battlefield. In this scroll, the coat of arms can be seen on flags, curtains enclosing the commander’s headquarters, shields, horse harness, etc.
Kamon Kamakura era |
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| Ashikaga | Kavanaugh | Kikuchi | Kumagai |
| Miura | Otomo | Oe | Satake |
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| Shibuya | Chiba | Hatakeyama | Hojo |
Also during the Kamakura period (1180-1333) mon begins to appear on samurai clothing, giving rise to the costume daimon(“large coats of arms”), in which large family coats of arms were located along the entire field of clothing. The first illustrations depicting samurai family coats of arms also date back to the Kamakura period.
Tale Taiheiki XIV century (“The Tale of the Great Peace”) describes in detail the coats of arms of the samurai families and their use wherever possible, starting from individual flags worn on armor ( kasa-jirushi And sode-jirushi), and ending with the sails of ships.
Kamon Muromachi era |
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| Akamatsu | Kawagoe | Kusunoki | Nava |
| Nitta | Shoni | Currents | HoseokA va |
By the end of the Muromachi period the number kamon has grown so much that there is a need for a clear classification of them. The first description of coats of arms was compiled approximately between 1510 and 1520. By the beginning of the 16th century. about 250 were already known to have survived to this day mon. Powerful military houses began to have not one, but several mon, the use of which was often strictly regulated. Thus, the Sanada family from Shinano had a coat of arms of six coins - Rokumonzen- as a military coat of arms. He decorated the banners and armor of this family. At the same time, the peacetime coat of arms was an image of a duck - karigane. The offspring of noble families often chose a different coat of arms that had nothing in common with the coat of arms of their predecessors. Thus, Saito Yoshitatsu, who inherited Saito Dosan, replaced the latter’s coat of arms, wave ( us), to paulownia ( gosan kiri). Regarding the last case, it should be noted that Saito Yoshitatsu was not the biological son of Saito Dosan, and, moreover, he defeated and killed his stepfather, so the change of heraldry in this case seems quite justified.
Kamon Sengoku era |
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| Military mon Sanada | Peaceful mon Sanada | Mon Saito Dosan | Mon Saito Yoshitatsu |
In addition, the general increase in the size of armies during this period and the widespread use of infantry ashigaru led to the use of simplified insignia, replacing the more complex mon on armor and banners. An example would be a black or gold circle on armor ashigaru Kuroda family or character tai(“great”) on the banners of Daidoji Masashige instead of the more complex image of a swallowtail.
Kamon Sengoku era |
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| Mon Kuroda | Kuroda military symbol | Mon Daidouji Masashige | Military symbol of Daidouji Masashige |
During the Sengoku era, rules also developed for applying family coats of arms on clothing. For everyday dress mon applied in five places - on both sides of the chest, on the back below the collar and on the back of both sleeves at elbow level. Below is a still from the film Kagemusha(“Shadow of the Warrior”), in which it is clearly visible that the famous commanders Takeda Shingen are dressed in kamishimo, each decorated with his own coat of arms.
During the Tokugawa era (1603–1868), the ruling circles took certain steps to fix the emblems existing at that time, and it was decided to periodically publish a set of all heraldic images of Japan ( bukan). The peaceful conditions of the Tokugawa era contributed to the strengthening of the established system of heraldry and its simplification, aestheticization, popularization and development. Coats of arms were increasingly applied to civilian clothing, and some patterns and styles appeared in the design mon. Most of them became symmetrical and were depicted in the form of some kind of ornament.
During the Edo period, in addition to samurai, courtesans, Kabuki actors, merchants and representatives of other classes also had coats of arms. In many cases mon was used as a trademark, especially during the period of strengthening of the merchant class. Edo period black and white catalogs mon began to be published regularly, and now they are a source of valuable information about the family ties of Japan of that era.
The long evolution of Japanese coats of arms did not end with the end of the feudal era. Many families continued and continue to use family coats of arms in Everyday life. Number of different options mon contains from 4 to 5 thousand designs, most of which are derivatives of the main 250 coats of arms of the Middle Ages.
Notes
* Tomoe- a comma-shaped object that served in ancient times as a talisman or amulet. Probably the form tomoe has to do with the fangs and teeth of wild animals, from which necklaces have been made since ancient times. Already in the Jomon and Yayoi periods, necklace pendants began to be made not from animal fangs, but from semi-precious stones, such as jasper or jade. In heraldry tomoe most often found in triple form tomoe, or mitsudomoe, twisted clockwise or counterclockwise (which is not significant).
**Hanabishi- “floral rhombus”. Having no direct relation to any flower, Hanabishi represents a popular textile coloring pattern dating back to the Heian period.
Surnames and names of samurai
Samurai- This is the Japanese military-feudal class. The word "samurai" comes from the ancient Japanese verb "samurau", which means "to serve a person of the upper class." That is, “samurai” means “service man, servant.” Samurai in Japan are also called "bushi", which means "warrior".
Samurai appeared in Japan in the 7th-8th centuries AD. Mostly men from wealthy peasant families, as well as representatives of the middle and lower aristocracy (petty nobles) became samurai. From warriors, samurai gradually became armed servants of their feudal lord, receiving housing and food from him. Some samurai received land plots from peasants, and themselves turned into feudal lords.
The beginning of the separation of samurai as a special class usually dates from the period of the reign of the feudal house of Minamoto in Japan (1192-1333). The protracted, bloody civil war that preceded this between the feudal houses of Taira and Minamoto created the preconditions for the establishment of the shogunate - the rule of the samurai class with the supreme military leader (shogun) at its head.
Bushido– the code of honor of the samurai, the set of commandments “The Way of the Warrior” in medieval Japan. The Code appeared between the 11th and 14th centuries and was formalized in the early years of the Tokugawa shogunate. If a samurai did not follow the rules of conduct, he was expelled from the ranks of the samurai in disgrace.
Education and training of a samurai were based on mythical stories about legendary heroes, indifference to death, fear, pain, filial piety and loyalty to one's feudal lord. The mentor took care of developing the character of the future samurai, helping to develop courage, courage, endurance, and patience. Future samurai were raised to be fearless and courageous, and they developed qualities that were considered among samurai to be the main virtues, in which a warrior could neglect his own life for the sake of the life of another. To develop patience and endurance, future samurai were forced to perform backbreakingly hard work, spend nights without sleep, walk barefoot in winter, get up early, limit themselves in food, etc.
After the establishment of peace under the Tokugawa shogunate, a huge number of samurai who only knew how to fight turned out to be a burden for the country, many of them lived in poverty. At that time, books appeared developing the idea of Bushido (the samurai code of honor), a large number of martial arts schools, which for many samurai were the only means of subsistence.
The last time samurai took up arms was Civil War 1866-1869, during which the Tokugawa government was overthrown. In this war, samurai fought on both sides.
In 1868, the Meiji Restoration took place, the reforms of which also affected the samurai. In 1871, Emperor Meiji, who decided to reform the state along Western lines, issued a decree on the formation Japanese army by conscription, not only from the samurai class, but also from all others. The final blow to the samurai was the 1876 law banning the carrying of swords. Thus ended the era of the samurai.
Surnames and names of samurai
Abe Masahiro
Abe no Muneto
Azai Nagamasa
Aizawa Seishisai
Akamatsu Mitsusuke(senior)
Akamatsu Norimura
Akechi Mitsuhide
Amakusa Shiro
Aoki Shuzo
Asakura Yoshikage
Asakura Kagetake
Asakura Takakage
Ashikaga Yoshiakira
Ashikaga Yoshimasa
Ashikaga Yoshimitsu
Ashikaga Yoshimochi
Ashikaga Yoshinori
Ashikaga Yoshitane
Ashikaga Yoshihide
Ashikaga Yoshihisa
Ashikaga Takauji
Watanabe Hiromoto
Goto Shojiro
Date Masamune
Yoshida Shoin
Ii Naosuke
Imagawa Yoshimoto
Ise Soun
Kawaii Tsugunosuke
Kawakami Gensai
Kato Kiyomasa
Kido Takayoshi
Kita Narikatsu
Kobayakawa Hideaki
Konishi Yukinaga
Kusunoki Masashige
Mamiya Rinzou
Matsudaira (Yuki) Hideyasu
Matsudaira Kiyoyasu
Matsudaira Sadanobu
Matsudaira Tadanao
Matsudaira Hirotada
Matsumae Yoshihiro
Matsumae Takahiro
Maeda Keiji
Maeda Toshiie
Maeda Toshinaga
Mizuno Tadakuni
Minamoto no Yoriie
Minamoto no Yorimasa
Minamoto no Yoritomo
Minamoto no Yoshimitsu
Minamoto no Yoshitomo
Minamoto no Yoshitsune
Minamoto no Sanetomo
Minamoto no Tametomo
Minamoto no Yukiie
Mogami Yoshiaki
Mori Arinori
Mori Motonari
Mori Okimoto
Mori Terumoto
Mori Hiromoto
Nabeshima Katsushige
Nabeshima Naoshige
Nagao Tamekage
Nakano Takeko
Nitta Yoshisada
Oda Katsunaga
Ode to Nobukatsu
Oda Nobunaga
Oda Nobutada
Oda Nobutaka
Ode to Hidekatsu
Ode to Hidenobu
Oki Takato
Okubo Toshimichi
Omura Masujiro
Omura Sumitada
Otani Yoshitsugu
Ouchi Yoshinaga
Outi Yoshioki
Ouchi Yoshitaka
Outi Yoshihiro
Outi Masahiro
Prince Moriyoshi
Sagara Sozo
Saigo Takamori
Saito Dosan
Saito Yoshitatsu
Saito Hajime
Sakamoto Ryoma
Sakanoue no Tamuramaro
Sanada Yukimura
Sassa Narimasa
Shibata Katsuie
Shimazu Yoshihiro
Shimazu Iehisa
So Yoshitoshi
Sogano Iruka
Sogano Umako
Sogano Emishi
Soejima Taneomi
Sue Harukata
Tairano Kiyomori
Tairano Masakado
Takasugi Shinsaku
Takeda Nobushige
Takeda Nobutora
Takeda Nobuhiro
Takeda Shingen
Tani Tateki
Tanuma Okitsugu
Chosokabe Moritika
Chosokabe Motochika
Toyotomi Hidetsugu
Tokugawa Yorinobu
Tokugawa Yorifusa
Tokugawa Yoshinao
Tokugawa Iemitsu
Tokugawa Iemochi
Tokugawa Ietsuna
Tokugawa Ieyasu
Tokugawa Nariaki
Tokugawa Nobuyoshi
Tokugawa Tadayoshi
Tokugawa Tadateru
Tokugawa Hidetada
Ukita Hideie
Uesugi Kagekatsu
Uesugi Kagetora
Uesugi Kenshin
Uesugi Norimasa
Fujiwara no Yorimichi
Fujiwara no Kamatari
Fujiwara no Sumitomo
Fukushima Masanori
Harada Sanosuke
Hasegawa Yoshimichi
Hatano Hideharu
Hayashi Rajan
Hijikata Hisamoto
Hojo Ujimasa
Hojo Ujinao
Hojo Ujitsuna
Hojo Ujiyasu
Hojo Yasutoki
Hosokawa Yoriyuki
Hosokawa Katsumoto
Hosokawa Masamoto
Hosokawa Sumimoto
Hosokawa Tadaoki
Hosokawa Tadatoshi
Hosokawa Takakuni
Hosokawa Fujitaka
Hosokawa Harumoto
This is Shimpei
Yamana Mochitoyo
On our website we offer a huge selection of names...
Our new book "The Energy of Surnames"
In our book "The Energy of the Name" you can read:
Selecting a name using an automatic program
Selection of a name based on astrology, embodiment tasks, numerology, zodiac sign, types of people, psychology, energy
Choosing a name using astrology (examples of the weakness of this method of choosing a name)
Selection of a name according to the tasks of incarnation (life purpose, purpose)
Selecting a name using numerology (examples of the weakness of this name selection technique)
Choosing a name based on your zodiac sign
Choosing a name based on the type of person
Choosing a name in psychology
Choosing a name based on energy
What you need to know when choosing a name
What to do to choose the perfect name
If you like the name
Why you don’t like the name and what to do if you don’t like the name (three ways)
Two options for choosing a new successful name
Corrective name for a child
Corrective name for an adult
Adaptation to a new name
Our book "The Energy of the Name"
Oleg and Valentina Svetovid
From this page look:
In our esoteric Club you can read:
Attention!
Sites and blogs have appeared on the Internet that are not our official sites, but use our name. Be careful. Fraudsters use our name, our email addresses for their mailings, information from our books and our websites. Using our name, they lure people to various magic forums and deceive (they give advice and recommendations that can harm, or lure money for performing magic rituals, making amulets and teaching magic).
On our websites we do not provide links to magic forums or websites of magic healers. We do not participate in any forums. We do not give consultations over the phone, we do not have time for this.
Note! We do not engage in healing or magic, we do not make or sell talismans and amulets. We do not engage in magical and healing practices at all, we have not offered and do not offer such services.
The only direction of our work is correspondence consultations in written form, training through an esoteric club and writing books.
Sometimes people write to us that they saw information on some websites that we allegedly deceived someone - they took money for healing sessions or making amulets. We officially declare that this is slander and not true. In our entire life, we have never deceived anyone. On the pages of our website, in the club materials, we always write that you need to be an honest, decent person. For us, an honest name is not an empty phrase.
People who write slander about us are guided by the basest motives - envy, greed, they have black souls. The times have come when slander pays well. Now many people are ready to sell their homeland for three kopecks, and it is even easier to slander decent people. People who write slander do not understand that they are seriously worsening their karma, worsening their fate and the fate of their loved ones. It is pointless to talk with such people about conscience and faith in God. They do not believe in God, because a believer will never make a deal with his conscience, will never engage in deception, slander, or fraud.
There are a lot of scammers, pseudo-magicians, charlatans, envious people, people without conscience and honor who are hungry for money. The police and other regulatory authorities have not yet been able to cope with the growing influx of "Deception for profit" madness.
Therefore, please be careful!
Sincerely – Oleg and Valentina Svetovid
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