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Samurai II: Duel at Ichijoji Temple

Samurai II: Duel at Ichijoji Temple (1955)

July. 12,1955
|
7.3
| Adventure Drama Action

After years on the road establishing his reputation as Japan's greatest fencer, Takezo returns to Kyoto. Otsu waits for him, yet he has come not for her but to challenge the leader of the region's finest school of fencing. To prove his valor and skill, he walks deliberately into ambushes set up by the school's followers. While Otsu waits, Akemi also seeks him, expressing her desires directly. Meanwhile, Takezo is observed by Sasaki Kojiro, a brilliant young fighter, confident he can dethrone Takezo. After leaving Kyoto in triumph, Takezo declares his love for Otsu, but in a way that dishonors her and shames him. Once again, he leaves alone.

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Solemplex
1955/07/12

To me, this movie is perfection.

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Actuakers
1955/07/13

One of my all time favorites.

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Derrick Gibbons
1955/07/14

An old-fashioned movie made with new-fashioned finesse.

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Taha Avalos
1955/07/15

The best films of this genre always show a path and provide a takeaway for being a better person.

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chaos-rampant
1955/07/16

The first part of the trilogy was setting up the story, visually resplendent but leaves you out in the open. In this second part the direction is solidified. Musashi is set up to choose between the way of the sword or love for the girl Otsu, while having to face his nemesis, foreshadowed for the closing chapter. What puts me off this second chapter, which I rate the lowest of the three, is that we had a set of characters in the first film, and suddenly we have another set of characters. The film revolves around his feud with the Yoshioki school.So in a way, this loose narrative foreshadows the third chapter. As it emerges in this second film, the film is not one long epic split in three parts. Neither is each of these first two films self-enclosed. The narrative is a loose stitching together of episode and digress, thrust and feint in many directions; observant viewers will notice the same in the elliptical shooting mode.I will not say more about this as a film since we are still halfway there, instead let's look at some context around the film, here on the fluidity of self.--This is a core precept of Buddhism, which features prominently in the films; Musashi receives key lessons by monks, his journey is one of self-realization, internal abating of ego.This fluidity is seen in the transmission and establishment of Buddhism in Japan over several hundred years through several attempts, several travels of Japanese monks in China. Both notable Zen schools in Japan were initiated by monks of the Tendai sect who had been to China. The film's main two centerpieces take place outside Buddhist temples (one is referenced in the title, the other is Sanjusangen-do), both belonging to Tendai. The Sanjusangen-do, a marvelous structure, is also famous for housing one thousand and one statues of the thousand armed Kannon, the boddhisatva of compassion. The little wooden statuette that Musashi is seen carving in spots is of Kannon.Now simply saying that the self is illusory sounds weird, metaphysical or philosophical at best. Buddhists have many of the same lofty words as we do, about 'void' and 'self', but whereas we're accustomed to theoretical construction and analytical philosophy (we love words in the West), they resort to words as a last means of describing a practice—also evident in Musashi's own writings where he stresses experiential appreciation.So when they say 'void', they don't mean a generality but something which can be felt, has been felt, as one feels the temperature of water. When they say 'self', they mean when a single thought arises while you're washing the dishes.It's a pain in the ass to talk of it, because how can you say exactly how warm it is? It either is to you or isn't. Stick your hand in. Zen Masters (as well as Musashi whose 'Way of strategy' is Zen-flavored) knew this, which is why they loved paradox, urged silence or beat and kicked their students when they asked logical questions. The point is to know for yourself. A similar thing happens to Musashi in the first film when he is tied by a Zen monk from a tree, a fictional event.This monk, Takuan, existed; though his interactions with Musashi in the film are fiction, presumably he did know Musashi. He wrote on this business of illusion and nonself using sword metaphors, because the writings were intended for Yagyu Munenori, sword instructor to three shoguns and with Musashi the most famous swordsman in his day. Munenori briefly appears in the third film.Munenori and Musashi both wrote books with background in all this. Both are still being widely read in the martial arts and business worlds, by people looking for insights on real or metaphorical war.Musashi's first four books comprise technique and strategy. The last one and shortest, Book of the Void, which is held in separate esteem, probably because of the portentous title, is where Musashi speaks of the Zen void as deeper principle—it should be the most interesting but isn't, Musashi's practical conveyance falls short. No, it's the books on strategy that deserve study once you look past hand-to-hand combat, at least for our purposes here.Suffice to say, both Zen and Musashi urge direct observation of mind instead of general reasoning. Suffice to say, from the perspective of Zen a Kannon statue is no more sacred than the piece of wood it was carved from. And that the act of carving is the manifestation of self, this can be practically observed in the carved image—is it sloppy, elegant? This is important. So neither spoken word, nor teachings in a book, nor sacred image, nor Zen or not Zen, but observation of the mind behind. I'm going to wrap this in the third post.

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Cosmoeticadotcom
1955/07/17

Hiroshi Inagaki's 1954-1956 three part color film, The Samurai Trilogy, is unlike many filmic trilogies for the very fact that it is, indeed, one exactly five hour long film, and not three separate linked films, for the first two films have no real endings. In this way it has much in common with The Lord Of The Rings trilogy. However, whereas those three are separate films, more or less, their source work is not. Yes, J.R.R. Tolkien's book is often printed in three separate volumes, but it is one work. This three part film is also derived from one singular literary work, from Eiji Yoshikawa's 1935 novel Musashi, loosely based upon the real life 17th Century Japanese folk hero, the samurai Musashi Miyamoto, who penned a classic book called The Book Of Five Rings. That all stated, the landscapes of Japan and sheer numbers of extras in this film are far more impressive, visually, than the CG crap that the Lord Of The Rings films spewed. Overall, The Samurai Trilogy is a good film, but while the narrative story gets better and tighter with each succeeding film, the visual quality of each succeeding film worsens on The Criterion Collection's three disks, both in the original film stock and the poor transfers.If nothing else, this film, The Samurai Trilogy, can be seen as a sort of training ground for the great Toshiro Mifune to try out and perfect a wide range of acting styles and characters within character that he would unleash on the film lovers of the world throughout the rest of his career, be it in his films with Kurosawa, or long after. And, if a film can be said to have allowed something like that to happen, then its merits are certainly more than its flaws, melodramatic or not. But, even on top of that, a film like this acts as a sort of entrée into the greater and deeper art put out by the aforementioned masters, and allows those great works of art to be more greatly appreciated, for contrast can clarify what the mists of the ineffable do not. In such a spirit, thank you sensei Inagaki.

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frojavigdis
1955/07/18

I've watched the entire trilogy of the Musashi Miyamoto films, of which this film is the second part. The first film, titled simply "Musashi Miyamoto," introduces us to the characters of this and the third film. Without having seen the first film and developing some interest in the welfare of the characters, I certainly wouldn't have sat through the second and third films."Duel at Ichijoji Temple," this film, deals with Musashi's exploits as a sort of samurai knight-errant, seeking glory in a very ambiguous and roundabout way. Two women are trailing after him, as Kurosawa films would say, "like goldfish dung." Musashi himself is a flat character on whom Toshiro Mifune's acting skills are wasted. He displays very little emotion or intellect, despite his supposed interest in one of the women and enlightening education by his monk teacher (as we saw in the first film). If Musashi is flat, the female characters are steamrolled. Their hand wringing, collapsing, and sobbing is typical of American movies of this time period and grows tedious in a samurai film. Having seen other films from this time period set in the days of samurai, I've seen that much more can be done with female characters. The plot was likewise predictable and slow-moving.If you don't care about characters or plot, the high points of the movie may compensate: beautiful color landscapes and Toshiro Mifune's thrilling fight scenes. Otherwise, I recommend films by Kurosawa or Mizoguchi ("Sanjuro," the mysterious "Ugetsu") over this trilogy. 5/10

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juuri-2
1955/07/19

Every woman he meets, falls in love with him.Every samurai he meets, meets his sword.Truly epic in every way, just see it.

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