Translated by Sachiko Kawai, Emily Warren, Matthew Keller, and Chris Bovberg
It is said that the followers of monks regularly engage in brawls which result in many deaths. The followers of warriors do not even commit such outrages. Why should the followers of monks? The reason is that [the monks] are wont to recruit those who are violent and unruly, and do not restrain them at all. Henceforth, the wearing of long and short swords 1 by the monks’ temple servant boys 2 , accompanying samurai, middle-ranking servants 3 , child servants 4 , and tonsured laborers 5 shall cease entirely. If, disobeying this prohibition, one wounds or kills someone, a fine will be levied on the master 6 It is ordered that the attendant monks be informed that this order shall be thoroughly understood and that there shall be no violation. Accordingly, the directive is thus.
Ninji 3rd year [1242], 3rd month, 3rd day
Former Governor of Musashi [Hōjō Yasutoki] 7 [cipher]
The Venerable Ōmidō Executor 8 The Venerable Wakamiya Director 9 The Venerable Director Dharma Bridge 10 The above was written and issued separately to each of the three 11
Additional Command
The Board of Retainers functionaries are commanded that the swords of the people at issue are to be taken on sight and donated to [the casting of] the Great Buddha. Similarly, this order shall be commanded and heard.
A contemporary image of the Great Buddha at Kamakura.
Original Text 原文
一 可被止鎌倉中僧徒従類太刀腰刀等事
右、僧徒之所従、常致闘乱、多及殺害云々、武士之郎従、猶以不及如此之狼藉、何
況於僧徒之所従哉、是則好而召仕武勇不調之輩、専不加禁遏之故也、於自今以後者、
僧徒之児、共侍、中間、童部、力者法師、横雄剱差腰刀、一向可停止之、若背此制
止、及刄傷殺害者、宜被処主人於過怠、堅存此旨、不可違犯之由、可令相触供僧等
給之旨所候也、仍執達如件、
仁治三年三月三日 前武蔵守（北条泰時）在御判
大御堂執行御房
若宮別当御房
大夫法橋御房 以上三ケ所各別書下之
追仰
件輩剱刀者、仰付小舎人、随見合抜取之、可施入大仏之由、被仰下之、
同可被仰聞其旨候也、
Modern 現代語訳
一 鎌倉中の僧徒の従類の太刀や腰刀等を禁止すべき事
右、僧徒の従者は常に闘乱をいたし、多くは殺害にまで及んでいるということである。武士の郎従でさえ、このような狼藉を行うことはないのに、どうして僧徒の従者がこんなことをするのか（いや、ありえないだろう）。これはつまり、好んで武勇で素行不良[1]の輩を召し仕い、全く禁圧を加えないためである。今後においては、僧徒の稚児、供侍、中間、童部、力者法師が、太刀を帯びたり、腰刀を差したりすることにおいては、すべてこれをやめさせよ／もっぱらこれを禁止せよ。もしこの禁制に背き、刄傷殺害に及べば、主人を罰金刑に処せれるように。しっかりとこのことを遵守して、違犯すべきではないということを、供僧等に伝えられよということである。よって、伝えることは、以上のようである。
仁治三年（１２４２）三月三日 （ここに）前武蔵守（北条泰時）の花押あり
大御堂執行（責任者）御房
若宮別当御房
大夫（だいぶ）法橋御房 以上三ケ所、それぞれ別にこれを書き下す。
追って命ず。
上記のような者達（僧徒の従者）の刀剣は、小舎人に命じて、見つけ次第、之を抜き取り、大仏に寄付すべきであるということを、命じ下された。
同じくその旨を言ってお聞かせになれよ。
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This document draws a sharp distinction between long and short swords and the method of attachment. Short sword were worn by many commoners, tucked into their pants. Samurai typically preferred long swords, which were worn off the hip. ↩
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Temple servant boys (chigo) were young male servants at temples, often chosen for their good looks. ↩
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Middle-ranking servants (chūgen) represents a status distinction, not a profession. These men held a social position between samurai and komono. ↩
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Anyone who had had not yet formally come of age was eligible for the position of child servant (warawabe 童部). While mostly children, there were also some adults. ↩
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Tonsured laborers (rikisha hōshi) worked in the service of a religious institution or person, though they were not necessarily ordained themselves. They were distinguished from regular laborers by their shaved heads. Originally litter-bearers, their duties expanded over time; in this instance, they were primarily charged with leading horses. Chusei seiji shakai shiso, p.114. ↩
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These fines would be administered by the temple, but paid to the Kamakura bakufu. ↩
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1183-1242. Eldest son of Hojo Yoshitoki, he succeeded his father as the third regent of the Kamakura bakufu (r.1224-1242). ↩
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The head of Shōchōju-in, founded by Minamoto Yoritomo in 1184 to memorialize his father, Yoshitomo. ↩
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Actually the head of Tsurugaoka Hachiman Shrine, the family shrine of the Minamoto. ↩
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Likely the head of Yōfukuji. “Director” here does not indicate a position, but a nickname likely derived from the position of his father. ↩
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The three, all founded or relocated by Minamoto Yoritomo, represented the largest and most important religious institutions in Kamakura at the time. ↩