#KnY nerdery

[demonslayedher]

I continue to find it funny that Genya's birthday falls on the Festival of Seven Herbs, a lesser known holiday that marks the changing of seasons. There are deeper connotations of the practice throughout history, but I've had this holiday popularly explained to me as that "you eat so much food that can be rough on your stomach during the New Year holiday, so eating rice porridge with seven herbs is supposed to be good to help your stomach recover."

Forget birthday cake, everywhere he goes everyone should be trying to feed this boy gentle rice porridge with herbs.

[crescent-blades]

What Rank did Michikatsu [Human Kokushibō] Hold as a Samurai?

When we think of a samurai, we often envision a fierce warrior prepared for battle. While this is partly true, we often tend to forget the internal heirarchy among them. Like any military group, samurai had a clear chain of command for smooth operations. However, it's important to note that samurai were a social class rather than a military one. 

These "ranks," or more so, distinctions within the samurai were closely tied to hereditary social status, the extent of land ownership, and titles within the clan, rather than personal skills, which could vary depending on the era.  

In this discussion, we will concentrate on the Sengoku era, as it is relevant to our topic. I will examine Michikatsu's role based on the available canonical information. 

⚠ SPOILERS AHEAD ⚠ | Masterlist

⨳ Where His Father stood   

In the image above, Michikatsu talks about his father having a "vassal." A lot could be inferred from this, but it is likely that his father either might be a samurai lord [Sengoku daimyo] or a wealthy, high-ranking samurai who supports smaller samurai. 

[Daimyo (大名): military lords who controlled small, unified areas in which all the land either belonged to themselves or was held in fief by their vassals] [Vassals: subordinates who pledged their loyalty and obligations towards powerful lords] 

So essentially, he was not just an ordinary samurai but rather a figure of considerable importance. His possession of vassals and land suggests that he must be exercising some form of governance, implying that he is possibly some sort of lord having an independent clan. 

As you can see, he seemed to have personal servants:   

And also personal messengers:     

Though it is rather difficult to tell whether he was a powerful lord or not—an actual daimyo who was the direct vassal of the shogun, or just a lesser lord having a smaller land—possibly a heir to the family head or a landowner with a fief.

⨳ Was The Tsugikuni Clan Powerful? 

First, let us understand what was going on during that time:  

"This was the 'Age of Warring States', when scores of minor daimyo seized power for themselves in their immediate localities and fought each other until, during the mid-16th century, a comparative handful of 'super-daimyo' competed with each other on a grand scale before Japan was finally reunified" [source]

From this, it seems logical to assume that the Tsugikuni clan was a smaller one rather than a grand one—also considering Michikatsu's father's rather obsessive nature and his intense determination on getting better heirs, even to the point of being willing to harm his own family due to superstitious beliefs. Better heirs: more likely the clan gets to thrive and gain power.

Also, if we consider these words from Kokushibou:  

Notice how he says this—he doesn't seem to be very surprised to know that his clan's name has died out, which would only solidify the fact that his clan must not be very powerful to begin with. [Considering that many direct descendants of the major clans today still seem to be thriving, with many carrying out their clan names. Muichiro seems to be an exception here]   

So now that we know that his clan was likely not a powerful one, we could also assume that his father was a local lord rather than a full on daimyo for obvious reasons. Not only that, but this would also suggest that their clan must be a retainer family—they would be under a much stronger lord—a powerful daimyo, whom they would had to serve.

⨳ MICHIKATSU'S POSIBBLE RANK [DISTINCTION]  

Before moving on, I would just like to point out that holding a high-ranking position as a samurai—such as leading troops— was a result of personal achievement rather than mere familial ties. If a family did not meet the necessary standards of talent and capability, their members would be assigned to lesser roles based on who they served.

With that being said, let us now try fitting in Michikatsu into all of this and find out what military rank he should have based on his family background:

Initailly, I was rather confused and wondered if Michikatsu could be a Hatamoto. They were the highest ranking samurai, considered the most loyal and skilled, who acted as bodyguards towards their lord. Sounds familiar, right? However, there was one piece of canon information that completely debunked this idea:

Samurai usually had to chop off their enemy’s head as proof of their kills; typically that shouldn't be done by the hatamoto, as they typically stayed close to their lords as a last resort instead of fighting on the front lines like the others. 

Okay.. so he probably isn't a hatamoto. If his first instinct was to bring the head of Ubuyashiki to Muzan, then it suggests he must have done this before. if that's the case, then he must have ranked lower than a hatamoto, more so in a class where he might have been around collecting heads. After looking into what the manga could offer, I reached two conclusions:

1. He was a Taisho (大将)[general]: These ranked officials were the generals in the Daimyo's army, leading groups of soldiers called kumi. Depending on the troops they commanded, they were either referred to as Samurai-taisho or Ashigaru-taisho. They usually oversaw multiple kumi, each consisting of around 50 to 100 men. 

2. He was a Kumigashira (組頭) [captain/platoon commander]: These officers controlled and led a single kumi of troops and were called samurai-kumigashira or ashigaru-kumigashira based on the type of troops in their kumi; which, often consisted upto 15-30 men each.

-> By those conical hats (jingasa) those men are wearing, I'm pretty sure they are depicted as Ashigaru foot soldiers. [This explains why he refers to them as his subordinates, as ashigaru were considered lower than samurai.]

Looking at the image, I doubt there are 50-100 men present there, and it seems more likely there are about 15-30. Therefore, we can conclude that he must be an Ashigaru-kumigashira.   

Also, when people talk about Ashigaru, they usually think of peasants taken out of their farms. This is a misconception. Even though they were lower in class, ashigaru were generally treated as full on warriors. Not only were they as capable as their samurai counterparts, some were even stronger than them.The men under Michikatsu's command were fully capable and skilled swordsmen.

⨳ Michikatsu's Troops and His Role:    

A general overview of the make up of the sengoku era army

—In short, the troops were reorganised in Sonae, which had between 300 to 800 men. Each Sonae included various types of troops. They were split into smaller units called Kumi, based on their weapons. These included archers, gun squads, cavalry, spear squads, and standard bearers.

By looking at these images, I see no one holding weapons, just a few casual swords thrown in here and there, which I find to be very odd.. 

Perhaps Michikatsu had set up his base further from his soldiers and gathered them up for a speech about the next day's plans just before they went to sleep? This could explain why they were caught off guard by the demon and didn’t have their weapons ready. After all, it’s strange not to have your weapons out when you are being attacked.   

Regardless of the situation, his troops should be either a spear unit [Yari-gumi (長柄組)] or an archer unit [Yumi-gumi (弓組)].

These troops Consisted of: 1 samurai commander/katana samurai, 2-4 servants, ~20-30 foot soldiers, 3 labourers, 1 cavalry horse, and 2 packhorses.

Why you ask? This is because, firstly; guns weren't introduced until the mid sengoku period in 1543 [Michikatsu is theorised to be born around 1432] In the cavalry unit, the troops consisted of samurai rather than ashigaru, and bannermen did not engage in battle. 

MICHIKATSU'S ROLE: Although there is not much provided anywhere about these commanders, from everything I have gathered: These commanding officers used to lead a unit of ashigaru soldiers. They were ranked below the sodaisho and samurai daisho (commanders) and an ashigaru taisho.

He would be assigned to train them, discipline the foot soldiers, and turn uneducated common men into reliable warriors. He would command and lead them, ensuring everyone followed his commands and maintained order within the ranks, and not disrupt the hierarchy. Hmm that sounds familiar doesn't it?

[I might actually make a detailed post about the military formation with Michikatsu if any of you are interested.]   

Final thoughts: 

[A/n: Hello everyone! It's been a while since my last post. No, I haven't abandoned my blogs. I just took a short break last week. Now I'm back and eager to share a theory with you all! Which I will be posting more of, both here and on my other blog, @gilded-sunrays. Please feel free to share your insights!]  

And if you've made it through all of this, then I thank you wholeheartedly!

[gilded-sunrays]

How fast is Yoriichi Tsugikuni? || Calculating his minimum speed

Yoriichi Tsugikuni is regarded as the most powerful character in Demon Slayer, with him being able to rival and overpower the demon king himself, Muzan Kibutsuji. He is renowned for his exceptional speed and agility; however, the true extent of his speed remains uncertain due to the lack of comparable benchmarks. 

Therefore, today I will make an effort to clarify some of the confusion by applying some of my knowledge to estimate the average speed of this character. From here, you are free to interpret and use this information as you see fit. 

NOTE: SIGNIFICANT FIGURES UPTO 3 DIGITS AFTER THE DECIMAL POINT 

⚠ SPOILER WARNING ⚠

⨳ Muzan's Explosion: Detonation or Deflagration?

To begin, let us examine this image. If we want to determine Yoriichi's speed, then we obviously have to know the relative speed of some other body that we can compare it with. In this case, we will consider Muzan's explosion. [Not using NLM or COLM as it doesn't consider the huge amount of force being exerted]

In an explosion, an internal impulse (force per unit time) acts in order to propel the parts of a given mass into many fragments in different directions. After the explosion, the individual parts of the system have momentum. Obviously, if a body has momentum, it would mean it has a velocity as well, as momentum (p) ∝ v. 

Explosions can be further classified into detonations and delafegations:

[Defragrations: Energy released is in the form of heat like in a flash fire. It requires fuel an external oxidizing agent, rely on the external pressure and are considerably more stable.] [Detonations: Energy is released in the form of high pressure (force). Does not require a fuel and doesn't depend on the external pressure, and involves chemicaly unstable molecules, which instantaneously split that recombine into different products.]

[Defragrations VS Detonations] You can refer to this link for more information. However, to keep this post concise, I will outline a straightforward distinction between the two

⇒ Muzan's explosion is more likely that of a Detonation, rather than a deflagration.

⨳ Muzan's Detonating Speed:

Detonation velocity depends on a number of factors, such as density, it's state, charge diameter and temperature. For solids and liquids, these velocities usually range from 4000 m/s-10300 m/s. Muzan's density is likely similar to that of a human, around 1000 kg/m³ or 1g/cm³. .. Let's compare this density to that of regular explosives:

link here

Although, we can see the closest explosives to Muzan's density are 1.___ ones. However, we can also see even then these velocities aren't propotional to their ascending order of densities, but it does give us some insight.

Though, we cannot determine his charge diameter and temperature [although his flesh appears very red]. Plus, there also seems to be one compound in the given table [ansu] which only has a detonation velocity of a mere 3400m/s. So.. it is very difficult to make assumptions here. So to remain neutral, we will just use the lowest speed value, ie 4000 m/s.

⇒ Hence, we can safely conclude, that muzan likely detonates with the minimum speed of 4000m/s.

⨳ Yoriichi's Attack Range and the Time Needed For Him to Cut All the Peices of Muzan

To evaluate Yoriichi's speed, we will first calculate the total time it would take for him to react and effectively cut all of Muzan's pieces [excluding the 300 pieces, which we will discuss later] before he has the chance to escape.  

So for that, first, we need to determine Yoriichi's attack range by measuring his arm length. Instead of making an estimation using measurements of an average male arm, I decided to accurately measure this out myself:

We know Yoriichi is approximately 6.3 feet tall, which is about 2.6 times the length of his arms. Based on this, we can conclude his arm to be around 73.07 cm. (190/2.6) + sword length (we'll take the average of 65 cm)   

ie = 1.381 m So, the maximum time needed for him to cut down muzan would be: ∴ 1.381 ÷ 4000

⇒ ~0.000345 seconds

⨳ Distance Covered By Yoriichi:

 [I think if you know a bit about physics, you might see where I'm headed.] We know that speed = distance/time. We have already determined the time, and now we need to find the distance to calculate the speed. How can we do that? We can begin by figuring out the total distance Yoriichi's arms cover while swinging the sword:

 To do this, let's refer to the image above. If we examine it closely, we can see that Yoriichi creates arcs with his sword, forming almost a complete circle

Please excuse my silly drawing, but this is my idea of the sword arc. I imagine it as two-thirds of a circle instead of a semi-circle.     

To find the arc length, we will use 2πr × 2/3 Radius: Yoriichi's arms and sword  ∴ 2 × 22/7 × 1.381 × 2/3

= 5.786 m is the length of each slash

⨳ How Many Slashes Did Yoriichi Make?

To finalise, we will check how many slashes he made to cut muzan. Clearly, he wasn't making just one slash for each cut, as that would be very impractical. So, let's see how much work he is doing here: 

Once again, in the image above, we can see that he cuts multiple pieces of Muzan with each slash. On average, let's say he cuts about 2.5 pieces per slash. The picture shows him cutting 4 pieces with one slash and only 1 with another, with one piece just hovering, so the average:

(4 + 1) ÷ 2 = 2.5.  

Now, he also mentions that he cut around 1500 pieces of Muzan, so we can divide to find the total number of slashes he made. That is:

1500 ÷ 2.5

⇒ ie; He made 600 slashes during that time. 

⨳ Yoriichi's Average Striking Speed

Finally, for the moment we all have been waiting for. The speed by which Yoriichi is moving his arms would be: 

n(number of slashes)×distance covered by Yoriichi/max. time frame  = (600×5.786)/0.000345

~10,062,608.696 m/s

For Comparison: this is about 29,337 times faster than sound. ▪︎Have you guys ever played fruit ninja before? If you have, just picture Yoriichi taking on that game in real life; Number of slashes/frequency [1/T]= striking speed/ distance covered (gonna take 1/3 of the circumference of his slashes) Ie n= 10,062,608.696 ÷ (1/3 × 2 × 3.141 × 5.786) ∴ Slashes per second= ~ 831,361 So, if you were to toss about 8 hundred and 31 thousand fruits into the air, Yoriichi would be able to slice through them all in just one second! Meanwhile, I’m here taking like two entire minutes to chop an apple.

⨳ Yoriichi's Average Running Speed

So we have found out Yoriichi's striking speed; however, that doesn't tell us anything about how fast he can run. Since we're already looking into Yoriichi's speed, why not find out about his running speed as well? 

"In an average person, the legs are able to push roughly four times as much weight as the arms can pull. What's more, the legs have an even better advantage when it comes to endurance." 

Although there is no relationship between strength and speed, let us just try finding it ourselves.  

 Fleg-mg= ma (force exerted to lift your leg. Could have used the work formula, but then I realised that you're probably not doing any work when it's your own body. The same could be said for the force, however. Though this is an idealised situation and it really doesn't matter because:) ∴ Fleg∝a a∝v Let force required to push your arm be be f⁰ & leg be f Since f⁰ and f = 1:4 => f⁰/f=v⁰/v = v⁰/v= 1:4

This would mean the legs must also be 4 times faster than the arms.

Ie: 10,062,608.696 m/s ×4

= 40,250,434.784 m/s

For comparison: The speed of light, 299,792,458 m/s is only about 7× faster than Yoriichi's running speed. ▪︎If Yoriichi were to complete a journey around the entire Earth, traversing its full circumference, the time required for this would be: Earth's circumference: 40,075,000 meters Calculation: 40,075,000 ÷ 40,250,434.784 = 0.996 seconds [Wow.. now that's fast o-o] So imagine, if you ever find yourself missing a flight and in desperate need to get somewhere, all you have to do is call Yoriichi. He’ll have you zooming off faster than you can say “I missed my flight"!

poor muzan..

-> The distance between two countries [say, Japan to brazil] would be about 17,371 km (pretty sure it's not the road distance, so lets just just imagine Yoriichi can run on water) Time=d/s = 17371000/40,250,434.784 ...0.4 seconds to reach there.

▪︎But instead of a circumference; what about him covering the entire surface area of the earth? [not the area, but the entire outer surface, covering eacg and every path possible. Just visualize unfolding the entire earth into a flat ground.] So: 4πr² [csa/tsa] =4×3.141×6,371,000× 6,371,000 =509,805,890,960,000 m So the time: 509,805,890,960,000/40,250,434.784 12,665,848.050 seconds Which is about 3,518 hours Which is about 4 months I know now this looks kind of slow, but trust me- this is extremely fast. This pace equates to covering the entire circumference of the Earth approximately 29,348,102 times.. (29 million times)

⨳ Final Thoughts:

A/N: I tried my best to keep this entire post simple and concise as possible. For some reason though, I still feel like it might be more technical than I intended. I’m not sure this post will get much attention because of that. It doesnt matter though, I really enjoyed putting all of this together. I truly hope it proves helpful to someone out there who might find this interesting.

And to anyone who made it till here, I thank you wholeheartedly!! You’re amazing for sticking with all this. And if you think that I may have made any mistakes, then feel free to correct me!

Sources:

Leg Strength as a Limiting Factor, climbstrong Detonation velocity, wikipedia Table of explosive detonation velocities

[gilded-sunrays]

Why don't demons burn/feel irritated in the moonlight?

Asked by @/echantedtoon // Oh wow.. This is a very interesting perspective that I had never really thought about before xd! I pondered about this for a bit and came up with two reasonable explanations.. I couldn't decide between them, nor could I think of anything else, so you're welcome to dive into either option. And please, don’t hesitate to share any other insights or corrections you might have! <33

THEORETICAL EXPLANATION

1] So one potential explanation could be that the demons may have adapted to the limited exposure to sunlight.

2] Alternatively, as you suggested, the demons might actually be feeling irritated from the sunlight reflecting off the moon.[And although this is not explicitly mentioned in the manga itself, it is pretty reasonable to speculate that such a phenomenon could be occurring]

--For the irritation to affect the demons, there must be a source of that discomfort, implying that the moonlight could be causing them minor harm, albeit with their regeneration occurring rapidly enough to counteract it.

Also, a repeated trauma to their bodies like this must actually constantly hinder their healing process, albeit temporarily. This also indirectly suggests that moonlight has varying effects on demons based on their strength—the stronger ones have greater immunity, while weaker ones not so much, which would result in their weaker and slower regeneration, as most of the energy is spent on already regenerating the damage caused by the moon.

[Also, the fact that even the moon seems to work out of favor against demons just truly shows how much they're completely out of bounds with nature.. lol]

But again, these are demons we are talking about—their inherent strength and regenerative capabilities might only be the result of Muzan's blood rather than the moonlight itself. Nonetheless, it is a fascinating concept to ponder.

A MORE PRACTICAL EXPLANATION

Shifting our focus away from the demons for a moment, let's consider the roles of sunlight and moonlight:

▪︎All of the energy emitted by the Sun that reaches our planet is in the form of solar radiation, consisting of visible light, ultraviolet light, infrared radiation, radio waves, X-rays, and gamma rays. Radiation is one way to transfer heat. Among these, we know UV rays are the ones that cause us sunburns.

[Though, unlike UV rays, it is the infrared energy that actually provides all the 'heat' energy, and we can also see that the demons might be literally burning in the sun, one could also assume it might be more because of the thermal radiation. However, since we already know that demons are not susceptible to death from heat, this notion can be disregarded.]

Now if we consider the moon, we would need to know the extent of sunlight it actually reflects. This reflection is influenced by the angle formed between the Earth, Moon, and Sun. During the first and last quarters, the moon is only partially illuminated, while a full moon is fully lit, allowing it to be visible even in the early morning daylight.

In fact, the moon reflects not only sunlight but also light from the Earth, known as Earthshine. This indirect sunlight bounces off the Earth's surface and clouds, and some of it is reflected back to Earth by the moon, creating a subtle glow referred to as the moon's ashen glow.

▪︎Ultimately though, at this stage all we need to know is that the maximum amount of light reflected from the moon that reaches Earth at night is approximately 12%.

The full moon has a magnitude of -12.6, whereas the sun's brightness is approximately -26.7. This indicates that:-26.7-(-12.6)= 14.1 magnitude This means the sun is 14.1 magnitudes brighter than the moon. The apparent scale of this magnitude operates logarithmically, where a difference of 1 magnitude corresponds to a brightness factor of 2.512.

With this, we can conclude that the sun is about 400,000 times brighter than the moon.

For comparison: This is like comparing the exposure of radiation absorbed by the Chernobyl residents who were relocated, which is about 350 mSv, to the radiation being emitted by your everyday banana [10 μSv].

Yeah.. there's no wonder why demons don't disintegrate in the moonlight.

KOKUSHIBŌ

As for Kokushibou, I personally believe that the intensity of moonlight or its phases does not influence his power? I mean, I can't really think of any correlation between him and the moon aside from the symbolic aspects..

For instance, Yoriichi uses sun breathing, but his strength is more or less the same regardless of whether the sun is out or not. I think the same must apply for the upper one.. However, I welcome any additional insights you may have!!

[demonateher]

Shit post? Personal post? I don’t know, but it's gonna be KnY related, so here it goes.

I have been a fan of martial arts for longer than I've been practicing them. It's the nerd-drive. I'm not especially good at any of them, but I've done something or other relatively consistently for the last fifteen-ish years, depending on what has been available to me wherever I was living. That means moving far away every few years or so has made a good excuse to quit the ones I did with any consistency, but it's much harder to quit for other reasons. It's easy to feel guilted into sticking around, especially after you've been there a while.

I did Bujinkan a year or so, and it made me feel very cool for all the different skills it covered and all the nerdery that came with it and I was proud of the badass bruises I got, but I also felt like the porcelain doll in a dojo of giant gym bros and I knew I was both keeping them from practicing at their level and that I was bound to get a serious injury sooner or later. Quitting that one was difficult because the gym bros were sad and the sensei was finding every workaround he could for my polite excuses.

And I felt exactly like Zenitsu trying to run away from Gramps, and I was like, "whoa, life imitates art."

Fast-forward to now, I just feel it's time to move on from--or at least take a long, formal break from--naginata, the martial art I started almost twelve years ago and have progressed the most in. I hadn't been going to practice much since starting a new job anyway, and I was already kind of wanting to quit before then, but I kept going because I felt pressure to, whether real or imagined. Today I finally signed the paperwork to exit for a while, and now I am officially not practicing any martial arts.

And it fell on a day I happen to be writing Senjuro fic.

What.

[demonslayedher]

References for KnY Writers: Taisho Period

Below are links to my entries about the Taisho Period and how it might affect the KnY characters (at least according to canon resources, my research, and my interpretations). Please see here for the full masterlist of References for KnY Fic Writers.

Background info: The Taisho Period (1912-1926) a bit of an in-between period in a lot of ways, with Westernization already several decades underway, but with many new policies not yet uniformly enforced in the countryside. In some ways, rural life went on like it did in the late Edo period. The majority of Kimetsu no Yaiba most likely would have taken place in 1915. This means that it's still a little early for the full-on "Taisho Roman" fashions, but the groundwork was there.

-Notes on Corp salary, simple conversions into Taisho currency, as well as other monetary details -Taisho Period overview of the Yoshiwara Pleasure District -Photos and details of preserved Taisho Period brothel -How a Taisho Period birthday may be celebrated -How a Taisho Period New Years may be celebrated (in the case of the Kamados) -How keeping track of one's age was different in the Taisho Period -Photography and education in the Taisho Period -More on Taisho education and literacy rates -Marriage and being a girl in the Taisho Period -Polygamy and the Meiji Civil Code -Dating and wedding night protocol -Being queer in the Taisho Period (and beyond) -A few real life folk songs featured in KnY -Taisho Period undergarments -Taisho Period beverages and drinking age (separate masterlist of KnY-related food here)

-Flush toilets were a thing (and there are toilets in the Infinity Fortress)

[demonslayedher]

Determining Ages and Birth Years

Kimetsu no Yaiba’s first official fanbook gave us ages for the many of the main characters, but in a manga where calculating age can be crucial, why are these numbers not so straightforward? Because the Japanese calendar is a mess, and the Taisho period was an in-between stage in many ways. Many new changes were established in the Meiji period but not broadly enforced until the Showa period, including how to count one’s age.

This subject can be terribly complicated, but please follow me below for:

--Historical context for how methods of counting age could differ --Which method I choose to apply to Kimetsu no Yaiba and why --Based on that, a list of my calculations for dates of birth, zodiac signs (Chinese and Western), and because it’s handy, the date each of these characters would have turned 25

In the Taisho period, there are two methods of counting age in play:

Kazoedoshi (“counting years”): Counting the years one has been in alive in, with that year having started on the agricultural new year and counting a new year to one’s age each New Year’s Day after that, like how it is still practiced in South Korea.

Which is to say, you are born at age 1, counting the first calendar year you lived in, and on the following New Year’s Day, you are age 2, even if you have only been out of the womb a very short time.

Mannenrei (“full year age”): Counting only each full 12-month period since your birth as part of your age, like how it is practiced in the United States of America.

Which is to say, you are born at age 0, and after twelve full months have passed, you are age 1.

Kazoedoshi was practiced through most of the Demon Slayer Corp’s history, but the Meiji government enforced a switch to Mannenrei in 1902. However, most people still practiced Kazoedoshi throughout the Meiji, Taisho, and early Showa periods, and it wasn’t until 1950 that the government reinforced the switch to Mannenrei. This is also when, with the influx of American culture due to the post-war occupation, individual birthdays started to be marked with cake and presents. Until that time, people did not pay much attention to their date of birthday besides, perhaps, a passing notion and maybe a shrine or temple visit and a nice dinner (see more on this post). Many people continued to count their own age in Kazoedoshi until 1950, and although some people liked the “oh, actually I’m younger than I thought I was!” surprise (because Manrenrei really was outside of their usual way of thinking), it made centenarians a little sad that they hadn’t actually reached 100.

Similarly, even though the Meiji government enforced a switch to the Gregorian calendar which put New Years on January 1, many people still celebrated a sliding date according to a lunar-based agricultural calendar, like is still done in China. It was likewise later reinforced.

In modern Japan, New Years on Gregorian January 1 and counting age by the Mannenrei system are the norm and standard, however, some customs (especially but not limited to religious customs) are still celebrated according to the agricultural calendar and Kazoedoshi ages. It’s annoying to keep track of and if I had a 5-yen coin for every time I say the Japanese calendar is a mess, I’d have a lot more yen.

The canon of Kimetsu no Yaiba does not specify any of the following: 1. What year most of KnY takes place (but based on clues from the Hand Demon, we can extrapolate that most of it takes place in 1915) 2. Whether the characters’ given ages are according to Kazoedoshi or Mannenrei, and whether the characters’ given birthdates are according to the Gregorian or agricultural calendars 3. Which method the characters use to count New Years and their own age 4. If there are any differences among the cast and how they count these things (like if the city-slickers were with the times and the country bumpkins were not) 5. Whether or not Amane accounted for Mannenrei or Kazoedoshi when stating that all the marked swordsmen of the Sengoku period died by the age of 25

So what are fanfic writers who are preoccupied with canon accuracy to do? How much should the fans of characters who got the mark fret?

After tying my brain in knots (for years, since I attempted tackling this issue years ago and this is my better post addressing the issue(s)), here are the ways that I approach it.

First: I firmly treat most of the events of canon as firmly taking place in Gregorian 1915, with the Final Selection taking place that winter and Muzan’s defeat coming sometime around the very end of 1915 or start of 1916. (See here for how I calculated all the time frames indicated in canon. You’re welcome.)

Second, we have to treat the official fanbook material in the context of how it was published. I think the ages in the fanbook are given in Mannenrei for the benefit of Heisei/Reiwa period readers, but if you really want to dig into it, the characters might interpret their own age differently based on Kazoedoshi, since it was such a prevalent way to count one’s age even for people born in the Taisho period. For example, Tanjirou’s given canon age is 15 (Mannenrei), but if you ask him in-universe, he might say he is 17 (Kazoedoshi).

Even if we assume many of the characters use the agricultural calendar and Kazoedoshi, there is a chance that characters who actively used western technology—for example, Shinobu, who uses textbooks in English microscopes and thermometers that likely came from Germany—had switched to Mannenrei for the sake of more accuracy on an individual basis. It is also possible that the Corp enacted their own standardization to Mannenrei around the time they standardized uniforms and updated the payment structure. If this is the case, it might have required country bumpkins to rethink the systems they had always been used to. Tanjirou, if asked in-universe once he is a Corp member, would therefore say he is 15 (Mannenrei).

The places the Kazoedoshi/Mannenrei difference has more implications is where characters have stated their own age. For example, Himejima seems to use a Mannenrei system (he states that he became a Hashira at age 19, and now is clearly over the age of 25, with his canonical age being recorded as 27. The numbers check out). This makes me more curious about Muichirou, who has a canonical given age of 14, but says in his own recollection that he was 10 when he was orphaned, and 11 when Yuichirou died.

If Mannenrei: It was four years or more ago that his parents died, and then sometime after he and Yuichirou turned 11 on Gregorian August 8, the demon attacked on a hot summer night. If Kazoedoshi: It was four years or more ago that his parents died. New Years passed that winter and he and Yuichirou turned 11. Many more months passed before the demon attacked on a hot summer night. However, if the Corp enforces his Mannenrei age of 14, but being a country bumpkin with a fuzzy memory, Muichirou still thinks of himself in Kazoedoshi, thereby making him think of himself as 16: It was six years or more ago that his parents died. New Years passed that winter and he and Yuichirou turned 11. Many more months passed before the demon attacked on a hot summer night. He nonetheless became a Hashira relatively recently (according to aligning Kyojuro-related flashback material and the second fanbook making passing mention that he hasn’t been a Hashira that long so his impression of the others isn’t that deep). This implies he spent a very, very, very, very long time incapacitated before he could so much as hold a sword, let alone join the Final Selection.

So what if we consider the opposite, that every given age is in Kazoedoshi? That would mean that when the fanbook and Tanjirou say he is 15, we would translate that back to a Mannenrei age of 13. And, dear readers, do you really want to imagine the entire cast being one or two years younger than their given age? I didn’t think so.

It is already very, very difficult to determine the order of Kimetsu no Yaiba canon both due to incomplete histories and canonical errors introduced by outside material (Ufotable animating Kanao’s May 19 encounter with the Kochou sisters with a winter setting, or Hirano-sensei drawing a spread of all nine Hashira in a 1913 setting) or timeline errors introduced in the original manga likely due to oversight (Gotouge drawing Aoi in uniform shortly after Kanae’s death when Aoi is later stated to have attended the same Final Selection as Muichirou, who at the time Kanae died is likely still living with his parents). That is why I assume the following rule of thumb:

When ages are given in-universe or in supplementary material, assume it is Mannenrei, because this is a shounen manga and not a math textbook. (As another case in point, the heights of the characters would have made most of the characters giants in Taisho society, though they get away with just being a bit on the tall side in Reiwa society. Some things are simplified for the benefit of modern readers.)

Assume the characters do not pay much attention to their age, or their birthday, because this is a shounen manga with a lot of dedication to historical settings and folk traditions (and those folks didn’t pay much attention to their birthdays).

Ergo: If the Corp tells its members “this is your Mannenrei age, use it. When we say 25, we have already done the math from our Sengoku period records and we mean 25 in Mannenrei,” the Corp members probably accept that. However, the Corp members might think of it as having two ages for two different purposes. Given the prevalence of Kazoedoshi, in their heart, they might still think of New Years as the time when you collectively celebrate everyone’s birthday.

Since I’m assuming Mannenrei, I’m also assuming Gregorian birthdates, and assuming everyone’s given canon age to be the age they were during the Infinity Fortress battle that took place roughly around New Year’s Day 1916.

Why am I picking this date? Because this is when the first fanbook was published, and it treated canon as it was occurring at that time in publication, so Akaza, Douma, and Kokushibou were not yet given the “eliminated” status (also, Rengoku was given already called “former” Flame Hashira. Shinobu’s demise had not yet been published in the serialization).

I also say “roughly New Year” because of the agricultural/Gregorian calendar issues. The agricultural New Year’s Day in 1916 would have fallen on Gregorian February 4, but because I’m treating this as the Corp having adopted Mannenrei, I’m also having them treat Gregorian January 1 as New Years. Because Ubuyashiki Nichika and Hinaki were singing a New Years song when Muzan strolled in to visit, that leans credence toward it happening around then. More crucially, cherry blossoms are in full bloom “three months later,” which aligns it best with Gregorian January 1, since late March/early April is when you are most likely to get the full bloom of the most common somei-yoshino cherry trees.

It’s also a convenient date and time in the plot to measure by because all their birthdays would have passed for that year, barely including Nezuko’s. (But if Mugen Ressha took place prior to May, like I have calculated before… does this mean Rengoku would have been part of Team 21? My gosh, I’m crying. For this list, I’m treating it as the age he would have been relative to the others on that date.)

Tl;dr: I’m assuming you can treat every canon age as Mannenrei, and totally ignore Kazoedoshi in the first place (unless if it will help you be crafty in your fic, because there’s still a good case to be made for the characters using it).

Now here is the fanfic reference list I promised, including: 1. Their date of birth according to the Gregorian calendar, calculated based their canon age being their Mannenrei age as of December 31, 1915. 2. Their birth year according to the Japanese period 3. The year they would have turned 25 4. Their Chinese zodiac sign (yes, I know there is argument about whether or not you can say “zodiac” here, but this isn’t the place to start a new topic. Anyway, I’ve also included the elements for each year for the deep nerds who anticipate it) (also I’m really sorry, Inosuke is not born in the Year of the Boar, nor is Iguro born in the Year of the Snake) 5. Their Western zodiac sign (yes, I know there was a recalculation of sun signs some years back, but no, I’m not bothering to take that into account, this post is complicated enough as it is) Important caveat: I'm bad at math.

Kamado Tanjirou: July 14, 1900/Meiji 33 (1925/Taisho 14), Metal Rat, Cancer Kamado Nezuko: December 28, 1901/Meiji 34 (1926/Taisho 15), Metal Ox, Capricorn Agatsuma Zenitsu: September 3, 1899/Meiji 32 (1924/Taisho 13), Earth Boar, Virgo Hashibira Inosuke: April 22 (as was written on his fundoshi along with his name), 1900/Meiji 33 (1925/Taisho 14), Metal Rat, Taurus Tsuyuri Kanao: May 19 (chosen for the day she encountered the Kochou sisters), 1899/Meiji 32 (sometime in 1924??/Taisho 13??), Earth Boar(?), Taurus (???) Shinazugawa Genya: January 7, 1899/Meiji 32  (1924/Taisho 13) – by Gregorian/modern Japanese system he is an Earth Boar, but the agricultural New Year wasn’t until February 10 that year, so he might instead be considered an Earth Dog, Capricorn Tomioka Giyuu: February 8, 1894/Meiji 27 (1919/Taisho 8), Wood Horse, Aquarius Kochou Shinobu: February 24, 1897/Meiji 30 (1822/Taisho 11), Fire Rooster, Pisces Rengoku Kyoujurou: May 10, 1895/Meiji 28 (1920/Taisho 9), Wood Sheep, Taurus Uzui Tengen: October 31, 1892/Meiji 25 (1917/Taisho 6), Water Dragon, Scorpio Kanroji Mitsuri: June 1, 1896/Meiji 29 (1921/Taisho 10), Fire Monkey, Gemini Tokitou Muichirou: August 8, 1901/Meiji 34 (1926/Taisho 15), Metal Ox, Leo Himejima Gyoumei: August 23, 1888/Meiji 21 (1913/Taisho 2), Earth Rat, Virgo Shinazugawa Sanemi: November 29, 1894/Meiji 27 (1919/Taisho 8), Wood Horse, Sagittarius Iguro Obanai: September 15,1894/Meiji 27 (1919/Taisho 8), Wood Horse, Virgo

Afterword:

Suppose Amane didn’t do the math to state the Sengoku swordsmans’ ages in Mannenrei terms? What if their records were spotty, or she took Kazoedoshi and applied it to swordsmen who now use Mannenrei?

Well, in that case, Tanjirou would probably die sometime in 1923, and Giyuu & Sanemi sometime in 1917. Ergo, I think I will stick with Amane having done the math and converted Sengoku ages to Mannennei if she was going to tell them all something so important.

Also, using Kazoedoshi would totally mess with the Kimetsu Gakuen AU.

[sincerelyd0ve]

I’m mostly talking about muichiro here, that is NOT someone who is 5’3 standing next to someone who’s allegedly 5’11? Did they make him taller or smn?

also here, there looks like there’s less than an inch between him and mitsuri. And if mitsuri is allegedly 5’6 wouldn’t that make muichiro 5’5 instead of 5’3? Also iguro and shinobu look like they’re around the same height? Ughhhhh

Now ofcourse we have the data books. Still waiting on translations for the muichiro pages. It’s important to know that numbers here are written in imperial units and are translated into actual digits, this can lead to inaccuracies as someone from the wiki wrote that the weight translations for some of the other characters are inaccurate.

Maybe I’m over thinking this but ughhh it’s been bothering me since the anime got adapted, rip manga genya and muichiro’s height difference but props to muichiro for getting taller lol

Just a question, do we ever get official confirmation for the heights of the hashira/other cast members or is it all speculation? Does anyone have any sources? I’m seeing so many inconsistencies with their sizing and it’s pissing me off. Pls help 🔥

#kny #demon slayer #Heights #sources #fanbooks #kimetsu no yaiba #official #sos

[demonslayedher]

Kamado Family Name Analysis

竈門: Kamado A rare but existing surname, the hearth (竈, kamado) is also an important gateway (門) through which disease can enter a home and make a family sick, so it therefore needed special attention in order to keep the family healthy. Likewise, it required care so as not to cause fire damage. However, it was likewise the source of sustenance for a house’s inhabitants, so the state of a hearth also reflects the state of the family. To say things are lively around a hearth is to say that a family is doing well, to say that the hearth is broken is to say that they’ve lost their fortune, and so on. You could also think of the fire itself sometimes being a cause for danger, something susceptible to evil influence, like how it might burn humans, so it took having a god of the health to protect against that too. These are reasons why the god of the hearth has been worshiped since ancient times, not only for protection from the dangers of fire, but also for prosperity.

As for the the personal names throughout the generations, follow me below...

Sengoku Period (often considered 1467–1568, though other dates are in use):

炭吉: Sumiyoshi Although you don’t typically see charcoal (炭, as sumi or tan) in a name, 吉 isn’t all that uncommon, whether as yoshi or kichi. It means “luck.” It’s worth stating right away that although making charcoal means working with fire for a few days at a time, it also means the longer-term work of forest management. A charcoal worker is nothing without plants. Notice the 山 (mountain, yama) that is also with 火 (fire, often hi or ka) in the 炭.

すやこ: Suyako Presented only in phonetic hiragana, we don’t have kanji to read into, but this is a pretty clever name. Because how -ko makes it sound like a typical girl’s name, similar to her descendants Nezuko and Hanako, the su also makes it feel similar to the rest of her family. Suya doesn’t really mean anything on its own, but suyasuya is an onomatopoeia for “sleeping soundly.”

すみれ: Sumire Another clever one presented only in phonetic hiragana. Sumi makes it sound like she inherited the charcoal family name, but sumire means “violet,” so this is a precursor to later Kamado family naming trends. (However, the flowers she gave Yoriichi were not violets, but Catharanthus roseus—as a fun tidbit, these are called nichinichisou, that is, “sun-sun-grass” (日々草).)

Meiji Period (1868–1912) & Taisho Period (1912–1926):

炭十郎: Tanjuurou (Whatever)+郎(rou) is pretty common in men’s names, since it’s basically like adding “son” to the end of boy’s name. Using numbers in men’s names (like the number 10 here, 十) used to be relatively common too.

葵枝: Kie Although 葵 (aoi or ki) is commonly translated as “hollyhock” (due to being conflated with tachiaoi), it is more accurately translated as “wild ginger,” but this is annoying because even though it has a similar scent, it is not actually related to ginger. Let’s just call this low-growing herb aoi, since it has a lot of religious connotations with ancient shrines and festivals—but this is also annoying, because there is a character named Aoi and her name is written phonetically and might be in reference to the color. So let’s use the Latin name for this genus, Asarum. 枝 (e) is “branch,” so Kie’s name is literally “a branch of Asarum.” But, if we want to go a step further, in older ways of transcribing Japanese, 葵 used to be written phonetically as a-fu-hi with a-fu meaning “to encounter (later on transcribed as au)” and hi being a word representing a god’s power, so it’s said that the a-fu-hi/aoi plant symbolizes coming upon incredible power. How ironic that Kie married into a family known for Hinokami Kagura.

炭治郎: Tanjirou We’ve covered 炭 and 郎, so why the 治? This is a pretty common way of adding the ji sound to a guy’s name (like Hakuji), but why this one instead of, say 次 or 二? This may be because Gotouge wanted to give his name both fire (火) and water (水)! You can see the fire in the charcoal kanji, but the three dots at the left side of 治 are the water radical, which often means the kanji might have some association with water. Although 治 literally means things more like “quell” or “reign” or even “heal,” it can also mean being in control of something like a river.

禰豆子: Nezuko First off, most OS systems do not express this first kanji correctly. The left radical would look more like ネ, with 爾 on the right. Alas, 禰 (ne) is a bit of a rare kanji in the first place, meaning “ancestral shrine.” This is kind of heartwarming what with how connected Nezuko is with her family, and how the checkerboard pattern the Kamado family uses also denotes a continuity of family. As for the 豆 (zu or dzu or mame), this is “bean.” Beans are deeply tied with warding off demons. This is especially seen in the Setsubun custom of throwing beans at demons to cast them off. But, more recently I stumbled upon the knowledge that the kurobe tree (Japanese arborvitae/Thuja standishii), a coniferous evergreen with flattened branchlets, is also called nezuko (in phonetic katakana, ネズコ).

竹雄: Takeo “Bamboo man,” with 雄 (o or yuu or other readings) being a pretty common thing to stick to the end of a man’s name. It’s a kanji with a sort of heroic ring to it if you're adding the masculine -o ending anyway). Fast-growing bamboo (竹, take) can be a problem if, say, you primarily focus on making charcoal out of oak, but bamboo charcoal has a lot of uses for keeping spaces around the home free from humidity and bugs. What’s more, bamboo itself is a bit of a heroic plant—it grows straight, stays strong through the winter, and can stand a lot of pressure and still flexibly bounce back. I've also heard of it being associated with happiness because there is a bamboo radical at the top of the kanji for "smile/laugh" (笑).

花子: Hanako “Flower Child.” The plants are a bit obvious in this one.

茂: Shigeru Another common manly name, “to flourish.” Like plants would flourish.

六太: Rokuta I have tried really, really hard to look for hidden meaning this one. He’s just “six” (六, roku) with another common way of ending a boy’s name, 太 (ta or tai, for grand, broad, magnificent, or fat). Tanjuurou and Kie weren’t feeling very creative by the time they got to this one. Couldn’t you guys at least have given him a plant reference? That would have really helped my meta out, thanks. But maybe not all is lost on this name! After all, remember how we might conflate 火 (fire/hi) with 日 (sun/hi) in Hinokami Kagura? Arguably, the sun is just as important for charcoal workers who manage the forest! 日 is not the only way of writing "sun." There is also 太陽 (taiyou)!

Heisei Period (1989–2019) & Reiwa Period (2019–current):

カナタ: Kanata KAMADO FAMILY, EXPLAIN. First off, nobody else born into the family has a name in katakana, and by the era Kanata is born, this would be pretty unusual for a boy. I can only assume this choice was made in order to make an obvious connection to his great-great-grandmother’s name, カナヲ (Kanao). That being said, did they simply forget to give their eldest son the traditional charcoal name? Or did they notice a plethora of girls throughout this series named “Sumi” and decided to avoid it? In that case, too bad they forgot all about the existence of Ubuyashiki Kanata! (Her name was written in phonetic hiragana, かなた.)

炭彦: Sumihiko Oh good, the Kamado family got their act together and remembered the kanji they were supposed to pass on. As for that -hiko, I’ve heard some Japanese fans try to read into how it was also used in one of Muzan’s fake names, 月彦 (Tsukihiko, as he went by in Asakusa when married to a woman named Rei), but 彦 (hiko) is also so common at the end of men’s names that I don’t see any merit in digging for connections. What we can dig into, though, is 和語 (wago), that is, native Japanese words that existed before the influence of Chinese and the writing system that went with it. Hiko meant “a boy endowed with a divine spirit” (the equivalent for a girl was hime, which you might recognize later became a word for “princess.”) And why stop there? This still brings us back to hi, the divine power that is sometimes just a divine power, sometimes is fire, and often is the sun.

Speaking of the sun, here’s a couple honorary Kamado descendants, because they have really good homage built into their names:

燈子: Touko Remember that 火 (hi) character for fire which you can also find in charcoal 炭? It’s fitting that fiery Nezuko’s great-granddaughter has it built into her name! The 燈 (lantern/tou) has all sorts of hopeful, positive connotations about keeping a light going in the darkness.

善照: Yoshiteru Another clever one! Yoshi is another reading of the zen kanji (善, virtue) used in Zenitsu's name, and 照 (usually read teru in names )also means to “to illuminate.” It’s got a hi too! This time it’s the 日 for sun! Oh! And those four dots at the bottom of 照? Kind of looks like a fire at the bottom of a hearth, doesn’t it? That’s because this is also another radical for 火/fire, it’s just been broken into four different strokes!! He’s got fire and sun!! So much hi! But let’s not forget, hi can also just be a general way of referring to divine power, right? That is essentially what lightning was always thought of—a very, very powerful divine power. And certainly one that illuminates things, doesn’t it? There’s no lightning directly pounded into this name, but the associations are easy to make.

Okay, now really just throwing one more in for fun:

青葉: Aoba This is truly just “green leaves.” Or is it? Actually, the history of different color names across different languages and periods of time is very interesting, and it’s lead to 青 having multiple meanings. Blue and green didn’t always use to be separate ideas, so this kanji used to stand for both of them until 緑 (in Japanese, midori) came along. Nowadays in mainland Mandarin Chinese, you tend to use 绿 (lǜ) for green and 蓝 (lán) for blue, with 青 (qīng) reserved more for a blue/green shade or more generally with youth. In Japan, 緑 (midori) is used for both the color green and for the greenery of plants in general, and 青 (ao) is used for various shades of blue… typically. Sometimes it is still used for “green,” which is why traffic lights are “red, yellow, BLUE,” and sometimes, well, leaves are also called blue. Anyway, because the name is likely in homage to his great-grandmother and because he’s got the kanji to go with his, this is part of why I interpret Aoi’s phonetic katakana name (アオイ) as being in reference to the color (which is also used a lot in her character design) as opposed to the aforementioned plant. (More on Aoi, Kanao, Kanae, and Shinobu's names here.)

[demonslayedher]

The first fanbook tells us that lately, Mitsuri is hooked on "youshoku" (Western food) like pork cutlet and omelette rice, so her expenditure on food is pretty extreme.

Nowadays, these Japanese-style "Western foods" are pretty ubiquitous but not actually things you run into much in "the West." The ingredients and recipes have changed here and there with how long they've been around, so a nerd buddy who knows Tokyo better than I do (and who is a Mitsuri fan) insisted I try out what these things would have tasted like in Taisho. That's why she took me to Rengatei, where some of Mitsuri's favorite dishes were born.

I'm going to let this food blog do the talking about the restaurant itself and how it has the credit for creating many well-known dishes, including pork cutlet and omelette rice. It's an interesting, short read.

We'll focus most on what Rengatei might mean for Mitsuri, and on that note, I'll call your attention to the fact that this food blog article first mentions looking for a similar restaurant with a long history in the Azabu Juban area. Mitsuri is from a spot that was known as the Iikura neighborhood of the Azabu area in the Taisho period, and what is now known as the Azabudai area. Back in the Taisho period, this was a glitzy shopping and entertainment area where Mitsuri would have had many options for popular Western style restaurants. Even today, Azabudai feels like an area meant for people who make far more money than I do.

So, if she was spoiled for choice closer to where she lived back then, would she have bothered going over to Ginza, another glitzy shopping area of Tokyo, to visit Rengatei? The restaurant opened in 1895, a year or so before she was born, so it would have been well established, but not exactly new. To that I say, let's assume she'd have had plenty of opportunities to go to Ginza. It's perfectly reasonable to assume she might have visited the restaurant that developed some of her favorite dishes. Even today, Rengatei plays up the retro atmosphere with the table setting and wait staff uniforms.

Thing is, despite the retro feeling of modern-day Rengatei, this building was constructed in the 1960s. Mitsuri's wouldn't have seen the place in the same way you can see it today.

The kicker is that it would have been the same Meiji era recipes.

My friend who took me along asked for my thoughts on the food afterward, and we arrived at the same conclusions about it being not amazing, but feeling a little imperfect compared to many other versions of these recipes that we've had. Like you can tell these were freshly developed and on the homestyle side. I had the omuraisu (omelet rice, as it is better known today instead of the long o-mu-re-tsu-rai-su* as it used to be known), and she had the tonkatsu (pork cutlet, which is also a shorter way of saying po-o-ku-ka-tsu-re-tsu*, with "ton" for "pork").

*Both the KnY fanbook and the Rengatei menu use old, long names, though there was some linguistic variation like ka-re-ka-tsu or ka-to-re-to until the current names were settled on.

So why were these sorts of foods such a big deal? There were a lot of new foods introduced to the Japanese diet over the course of the Meiji period, especially meat, since Japan was very influenced by Buddhism and not widely in the habit of eating it (but you can always find exceptions, and different strains of Japanese Buddhism vary in how much they condemn certain lifestyle choices). Many new meat dishes, like curry and sukiyaki (or rather, gyunabe as Rengoku knew it in his bentou), were fancy and expensive and novel in the Meiji period. Perhaps more surprisingly, eggs were also a luxury item (though they have a complex history in the Japanese diet).

Granted, by the time the Taisho period rolls around, a lot of high society in Tokyo has already had some time to get used to these new menu items being a thing, and how much they were adopted into people's lifestyles varied as much as how much they adopted Western attire and houses. On that note, it is very interesting how in the flashback to Mitsuri's family life, they live in a very Japanese-style home and visit Japanese-style establishments and eat Japanese-style sweets, but by the time we join Mitsuri for Hashira training, there are Western elements to her home (though it is not clear if she lives with family or not), and she eats Western style sweets (beekeeping has a long history, and Western methods of beekeeping were introduced in Meiji long before Mitsuri was born). We can see how quickly what was normal for Mitsuri changed over the course of her life, so it's possible she really hadn't been in a habit of eating Western food until closer to when she joined the Corp. While I'm sure Rengoku was happy to eat anything, his home and tastes still seem to lean distinctly non-Western in comparison.

Anyway, so how was the food at Rengatei? Back to that topic!

I usually associate restaurant omuraisu with being impeccably fluffy, and with a variety of sauces and rices seasonings to choose from, even if ketchup is traditional. However, this omelet had a distinctly flatter, more inconsistent texture than you usually get with standard restaurant omuraisu. It's closer to just the usual flat, bumpy, but at least smoothly beaten omelette you'd be more likely to accomplish at home. Even the ketchup had a bit of a freshly-blended quality to it, but I can't exactly say I'm ketchup connoisseur. For all we know about Mitsuri, she might be.

The pork cutlet was, as you get into it yourself instead of having somewhat pre-cut strips like at many tonkatsu establishments, very clearly a hunk of meat. My usual image of tonkatsu is a evenly tenderized, evenly cooked hunk of white meat, with a stretch of fat along one side. Not so with this--the textures and darkness and lightness of the meat, as well as the amount and distribution of fat, was more typical of a cut of meat that is first and foremost meat; not a uniform product. My friend really loves tonkatsu, and says she prefers this juicy, not-quite-perfected version. Because it is a greasy dish, this is why Rengatei introduced the convention of serving it a bed of shredded cabbage to aid in digestion, which all of Japan has copied ever since.

As a brief note, most online sources say "yeah, Rengatei invented tonkatsu (but we're all probably copying the same source)." It seems there is another restaurant (Ponchitei) that claims to have invented tonkatsu before or after 1897, and for what I've poked around, the claims for Rengatei's invention aren't clear, but 1899 seems like the most likely time it entered the menu (I saw a claim for 1890, but the restaurant didn't open until 1895...).

Anyway, tl,dr; I did feel I was eating something closer to what Mitsuri would have known and loved by having eaten at Rengatei.

I also felt it went to show why her food bill was so high, because Rengatei is not cheap (like, about twice what I'd typically be willing to pay). You're paying for some ambiance and history here, as opposed to just a standard meal. Also, it is worth noting that although there is scant official information for the parent restaurant in Ginza, there is a lot more information for an off-shoot restaurant in Fukagawa that opened in 1928. That includes a short, cute English article introducing Western foods.

But hey, despite the stiff prices, I was full and satisfied after one plate of omuraisu and a couple bites of pork cutlet. Mitsuri-chan has a Hashira salary, so she can afford as many servings as she likes.

[demonslayedher]

Nerdy cultural details about the Hashira

Some details can be hard to pick up without context or in translation. Here's a handful for fun:

Breath names:

The "Mushi" (蟲) of "Mushibashira" (蟲柱) does not necessarily mean "insect." It's also not the more commonly used "mushi" kanji (虫). Kanji is often formed with many components compounding together to make new meanings, and 蟲 is a crowd of three 虫. While it might be tempting to simply say that this is a whole bunch of 虫, I've also heard this described as 蟲 being the more abstract idea of the concrete 虫, or that 蟲 went through a resurgence in popularity shortly before the Taisho Period. 虫 is preferred nowadays for its simplicity.

In either case, it's not necessarily "insects." Rather than being limited to six-legged creatures, "mushi" is a catch-all term for many kinds of creepy-crawlies that simply do not fit in other categories of animals, so spiders and centipedes and worms are all part of it. Actually, the term was originally used for snakes!

Next, what are picturing when you hear "Stone Hashira"? Something in your hands that you can throw? A big stone to lay on for warmth after training in a waterfall?

You could think even bigger than that, because the "stone" kanji used is "iwa" 岩. This is usually something at least as big as the boulders Himejima pushes around to train with, but it could just as well be a whole cliff.

So then how about that issue raised about how you can never refer to "Flame Breath" as "Fire Breath"? This might be a review since it gets brought up a lot, but it's worth restating because it makes a lot of sense in context.

First, we have two kanji to work with: 炎 for flames, and 火 for fire. To make a long linguistic history short, Japan adopted written pictographic characters from China, smashed and smooshed them around to fit the spoken Japanese language, and eventually many kanji wound up with multiple pronunciations. Case in point, 炎 is "hono'o" in the context of Flame Breathing (Hono'o no Kokyuu), and "en" in the context of "Flame Hashira" (En-bashira).

火 likewise has multiple pronunciations, but a common one is "hi." Another simple kanji that can be read "hi" is 日, the sun.

Therefore, even if they are written differently, "Sun Breathing" and "Fire Breathing" would sound the same, as "Hi no Kokyuu." This also makes it easy for "Hinokami" to be construed as "Fire God" instead of "Sun God." But why stop there, really? If you want to get into older Japanese, sometimes phonetic "hi" was used in simple reference to the power of gods.

Symbolism:

This is still somewhat linguistic rather than symbolic, but you know how Sound Breath is derived from Thunder Breath?

It's worth pointing out that "Kaminari" (雷) in "Kaminari no Kokyuu" is in reference to the sound, as opposed to something like "Ikazuchi no Kokyuu" for "Lightning Breath" in reference to the sight. We can get really, really nerdy about Japanese words for thunder and lightning and how they relate to Kimetsu no Yaiba, so I already did that here.

What's more interesting to me in regard to Sound Breath is that it takes the "sound" concept of thunder and pushes it--this time with a bit of a firework motif, again in a way that would stress the sound instead of the dazzling light. Both Uzui and Zenitsu have exceptional hearing and are exceptional users of their Breath techniques, so this is either curious that a discerning sense of hearing might help, or ironic that they use such loud styles with their sensitive ears.

Moving on to snakes! There's really no shortage of serpent symbolism, so we'll just focus on a handful of examples. I have already written extensively about the positive associations snakes have with riches, especially white snakes. This is ironic, given Iguro's distasteful paste driven by riches.

Some of the other positive associations with snakes are that they are a water element animal on the geomancy system borrowed from China. Makes sense that this Breath would be derived from Water Breathing! There are many shrines dedicated to snakes and their gifts of rain and clean water, however, water can also be dangerous. A common interpretation of a major legend about an eight-headed giant serpent, the Yamata-no-Orochi, is that it symbolizes the destructive power of a flooded river. But hey, at least snakes are often equated to dragons for having the same water association, so that's pretty cool.

Setting aside the water association, the serpent itself can likewise be considered in negative lights. In the centuries leading up to the Taisho Period, it became commonplace in Buddhist teachings and entertainment to compare jealous women to snakes. This association with woman also adds another layer of cruel irony to Iguro's past.

On a happier note, let's move on to cherry blossoms!

Well, not always happy, seeing as they are known to scatter tragically soon (I am shaking my fist at you, Gotouge). Cherry blossoms are also heavy with all the directions you can go in with symbolism, and I don't have any particular take on why they are part of the overall motif of the Love Hashira (see here for a little commentary on why it is "Koi" 恋 and not "Ai" 愛).

However! I do want to point out something very clever Gotouge did!

You know how Mitsuri's hand guard looks like four hearts that all meet at their pointy ends? This is actually a traditional cherry blossom motif!! Not a very common one, which is why I find it so sly.

Personal Names:

Bear with me, this section will get slightly more speculative, as names are always up to interpretation. I should know, I've done a lot of that for this series.

Remember how kanji can be read in multiple ways? Here's something simple you'd see right away in Japanese but that gets lost in translation to most other languages. Both Sanemi and Genya have 弥 as the second character in their personal name (as "mi" or "ya"). This was not the case for all their siblings, but it's cute that the two of them share it anyway.

So what does it mean? In modern kanji dictionaries, it's pretty bland: "increasingly." However, this kanji has more interesting use and associations that that. It was originally 彌, which carries more of an image of a stretched bow, or how something might go wide and disperse. As a child's name, this might include some hope that they might grow big and tall and go to great places. It is also commonly used in expressing the names of Buddhist deities in Japanese, but it is used only for the "mi" sound instead of the meaning in these cases. (Still, 弥 is one of the "Namu Amida Butsu" characters all over Himejima's haori, which also adds a little cuteness to his associations with Genya.)

So how about someone else with a name that closely matches his brother's? We get a pretty good explanation of Yuichiro (有一郎) and Muichiro (無一郎), with 有 and 無 being opposites (to exist/to not exist). While 有 might be more straightforward in wishing for Yuichiro to have all his needs met, the "mu" in "muichiro" is for "limitless/infinity/etc, etc."

But also!!

It bares distinct resemblance to a common Zen phrase, "Honraimuichimotsu" (本来無一物), with "muichimotsu" meaning "nothing exists" (and therefore, you have nothing to worry about, just be happy).

Speaking of resemblances, "Tomioka Giyuu" has two kanji in common with the name of the mangaka of Hunter x Hunter and I sometimes wonder if he was named in homage. But that is neither here nor there, and I'll just finish today by focusing on "Giyuu" (義勇).

This is pretty basic and straightforward: "loyalty/justice" and "bravery/courage." Pretty lofty. Put them back together and it's basically a set term for "heroism."

However, put it together with other terms for squads or armies, and this is the now the word for "volunteer soldier" or "volunteer army." Historically, it would continue to be used a few decades after Kimetsu no Yaiba takes place, but the decades prior, there were "Giyuutai" organized volunteer troops as well. Perhaps Giyuu had ancestors who fought as volunteer soldiers? Who knows.

[demonslayedher]

Nerdy cultural details about the word "Hashira"

Some details can be hard to pick up without context or in translation. I recently went over a few details about the Hashira's names, Breaths, or symbols, but today I want to focus on the word "Hashira."

To get this out of the way, I use "Pillar" all over this blog because I thought that's what they were called. I was astounded that phrase was not translated, as it is a (somewhat rare) case of a one-to-one translation equivalent. They are the pillars that support the Demon Slayer Corp, after all. The kanji for it (柱) very literally means "pillar" in any modern day Japanese to English dictionary. But since you all know the word "Hashira," let's climb up and see where it takes us! First, the kanji itself (brought over from China and given the Japanese pronunciation "hashira," based on the existing spoken Japanese language), is composed of 木 for "tree" and 主 for "master" or "main/principal," among other semi-literal or more widely applicable possible meanings in modern kanji dictionaries. However, Prof. Owada Tetsuo, a retired university professor who published an unofficial book of his own Kimetsu no Yaiba interpretations based on Japanese demon slaying folklore, points out that 主 can also be interpreted as a still flame atop a candlestick, and that 柱 (hashira) is a tree that cannot be moved. (I'll continue to use a lot of Prof. Owada's details in this explanation, as well as details I have picked up in other research.) That makes 柱 closely associated with holy trees found in, or treated as, Shinto shrines throughout Japan. As Shinto is a nature-based belief system, trees are often something that a kami (deity) will inhabit. Keep Shinto in mind, because we're going to focus on that a lot.

Before that, let's finish up with the kanji 柱. According to the first official fanbook, there is an upper limit of nine Hashira because there are nine strokes in the 柱 kanji. (See this dictionary entry for a breakdown of those nine strokes.)

Now that the easy official tidbit is out of the way, back to the Shinto fun stuff and conjecture! We need to dive a bit more into the spoken Japanese language, from which a lot of Shinto terms derive. For starters, the Japanese language uses counter words for when you say a certain number of beings or objects. You could think of this as "a sheet of paper" or "three rolls of tape." It is an annoying part of starting out your study of the language because there are a lot to memorize based on sizes, shapes, types of animals, etc. Deities also have their own counter word: 柱 (hashira). This goes to show how the Hashira of the Demon Slayer Corp are something more than human, what with how much power they possess.

Now if we think about the pronunciation of the spoken Japanese word from long before a Chinese written character was assigned to it, the "hashi" of "hashira" is a "bridge." Clever ones among you might know that "hashi" also means "chopsticks." But even chopsticks have the same effect as a bridge! They serve as a connection, bridging the gap between you and what was another living thing, that which will become a part of you as your sustenance. "Hashira," as pillars, are likewise something that serve as a connection, in this case, a vertical one. They are that which connect us with the heavens, or in the case of the Demon Slayer Corp, they bridge the gap between the limits of human strength and the inhuman strength of demons.

As another Shinto tie, one of the connections that Prof. Owada and I both made was that there are nine pillars that support the main sanctuary in shrine architecture like that of Izumo Taisha Grand Shrine. Or rather, in the case of at least one of the historical iterations of Izumo Taisha, there were nine groups of three massive tree trunks each, resulting in a shrine over 48 meters in height (see here for photos of how big the remains of those pillars are and how exciting the archaeology is). These pillars give you a sense of awe for just how powerful pillars can be, especially when you have a spread of nine to distribute the weight. Now, there's more that Prof. Owada and I would both say about how Izumo Taisha also ties in with the "Ubuyashiki" surname or the "yakata" title by which the Hashira address him, but that's a dose of nerdery for some other time.

[demonslayedher]

晴雲秋月

"Sei'un Shuugetsu" is the calligraphy in Tokitou Muichirou's dojo. In literal reference to the bright fluffy clouds on a sunny day and the bright autumn moon, this phrase is in reference to a heart weighed down with no impurities, so it floats bright in the sky like the images it references.

Sure is crafty to pick a phrase with both those images.

[demonslayedher]

I just went to an event that had hanging lanterns going for two hours, so now I have thoughts about what this means for Kankagari (hanging lantern watching), the Rengoku family meditative practice that results in yellow and red hair.

As a reminder, this information was revealed in the Taisho Secrets distributed at the first showings of Mugen Ressha in October of 2020. You can read all of them here, but here is just the translation of the Kankagari section:

Why do the men in the Rengoku family have hair like that?

The Rengoku family has long since had a practice called “Kankagari.” For the duration of their pregnancies, every seven days the wives will spend two hours gazing at a large flaming torch. This seems to be what causes the men in the family to have flame colored hair. That being said, it seems that it’s normally bad for a pregnant woman’s health to stare at large flames, so please don’t attempt this.

A few considerations, based on tonight's observation:

First consideration: The source of the fire.

Although the Taisho Secrets do not elaborate on this, many real life fire-related ceremonies use fire from a special source. This could add some depth to a fic that makes use of Kankagari. (As a reminder, the consensus among the Japanese fandom is that Kankagari is a meditative practice that only exists in the world of Kimetsu no Yaiba, so go set your heart ablaze and go wild. But as a side note, clacking sparks on someone's back before they embark on certain undertakings does have real life basis.)

First consideration: Smoke.

If writing Kankagari into a fic, you probably want to consider whether they're sitting outside, sitting inside and watching a hanging lantern outside, or sitting in a somehow very well ventilated room with a fireproof floor. If it's (more likely) outside, you'll want to consider the weather and the direction of the wind.

Third consideration: Fires need tending.

Over the course of two hours, there was a priest fussing about the lantern every five minutes or so. Aside from adding lots and lots of pre-chopped wood and stoking the fire to keep it going, he also was constantly wetting down the fallen, flaming wood to snuff it out. There was a hole dug under each lantern to catch most (but not all) of these often very big chunks, and the priest used a soaking wet broom made of straw and bamboo to put out those fires that fell.

This means that when an expectant Rengoku mother is practicing this meditation, she either:

--does this all herself, or

--someone else accompanies her for the duration of the two hours.

Perhaps centuries of Rengoku mothers had their relatives come help them with this, but as my own spot of input, yeah, I could see Shinjuro having done this for Ruka whenever his work allowed it. I could also see her very strong young son Kyojuro helping on a regular basis.

[demonslayedher]

Just thinking about how Chachamaru is a male calico, at least according the Taisho Secret right before chapter 195 that calls him manly. It really doesn't surprise me that he's male, because so many references to calicos I've seen in manga, mascots, and temple architecture specify that the featured calico is male.

This is because they are rare, and therefore considered lucky.

The figure that gets thrown around the internet is that supposedly only 1 in every 3000 calicos is male. (I'll bet the people who did the often quoted study at U. of Minn. College of Vet Med would love to tell you how it's more complicated than that.) This has long made male calicos popular not only in Japan, but in other countries as well. The thing is, though, the male calico might not always be so lucky.

To be very brief about why calicos (and some other multicolored cats) are almost always female, this is because, put very simply, one X chromosome gives us the black splotches, and one X chromosome gives us the orange splotches. That might leave you wondering where the white patches come from, and this is the part where I say that genetics is never simple and you should have fun reading about it. The important takeaway here is that in order to show this color pattern, a cat needs two X chromosomes, one from its mother and one from its father.

Typically, a male cat has an X chromosome (from its female mother, who only has two X chromosomes) and a Y chromosome (from its father, who had both an X and a Y), but because the calico coating can only occur with two X chromosomes, this male cat somehow got an X, a Y, and... hmm, another X somewhere.

So not a typical XY male, not a typical XX calico... this sterile XXY male calico has an extra chromosome, and mutations often are not ideal for the health of the animal with the extra chromosome. This particular condition is Klinefelter’s Syndrome, which can lead to a male calico having cognitive and behavior issues, weaker bones, increased risk of diabetes due to higher body fat, and perhaps a shorter lifespan.

Now, none of the fictitious lucky cats I've seen have ever been portrayed as anything less than smart and pleasant, though a lot of the maneki-neko are pretty round. For everything Chachamaru is tasked with, I have to assume he's above-average when it comes to intelligence, reasonably healthy enough to handle long-distance travel, and for a cat, he's extremely, extremely cooperative. For the record, the same Taisho Secret (as well as Yushiro's statement in Chapter 194) makes it clear that for most of canon Chachamaru was a regular cat, for he was not made into a demon until right before the final showdown with Muzan. Even with her hands full making the medicine for Muzan, she still put a lot of effort into changing Chachamaru so that Yushiro wouldn't be lonely. It's ironic that Chachamaru winds up immortal, rather than doomed to a potentially shorter lifespan due to his mark...ings. In the first place, was Tamayo perhaps moved with pity for a sickly kitten and nursed him to the health he's in now?

Or did she always keep her eye out for a male calico, wanting to put some faith in them being good luck?

Also, what sticks out to me in this Taisho Secret is that Chachamaru, not having a language in which he could communicate with Tamayo, had no choice in becoming a demon. Tamayo felt sorry about that. The word bubble over manly little Chachamaru says, with bravado, "Fine by me, if that's what the woman I'm smitten with wishes." If Chachamaru truly is that smitten with her, that perhaps accounts for what an unusually cooperative cat he is. But it also reminds me of a fan theory that I saw once (and found worthy of weight) which said that perhaps Tamayo's blood technique has an effect like makes others smitten with her, and Yushiro might had been under its influence, however strongly or subtly. If such a thing were the case, it might or might not had been something Tamayo was conscious of. If she was conscious of having some effect like that, she probably felt awful about it but found it a necessary precaution to keep any demon she made under control. If she wasn't conscious of such a thing, that means she might had subconsciously developed it out of loneliness, and had been trying to keep company at her side.

[demonslayedher]

I had legit reason to share this with a colleague today when she asked me for advice about waterfall meditation.

So here you guys go too, it's Zenitsu and Inosuke's voice actors, Shimono Hiro and Matsuoka Yoshitsugu, embarking on a waterfall meditation adventure. At least for what I've seen, this is a rather dramatic version of the places out there where you can sign up to practice takigyou (waterfall training/meditation). Hanae Natsuki (Tanjirou's seiyuu) did not have any desire to take part.

Also, the video is narrated by Himejima's seiyuu, Sugita Tomokazu.