The Strategic Prowess of Takigawa Kazumasu ~ Part 2

We continue with our coverage on the history of Takigawa Kazumasu. In the part 1 we learned about his childhood, birth family, the start of his military career under the servitude of Oda Nobunaga, and his engagement in the campaign to control Northern Ise. Part 2 will further cover Kazumasu’s many exploits as an active instigator during this campaign, which led to numerous conflicts with the Kitabatake clan and their allies.

PASSIVE VICTORIES

After making the necessary preparations, Takigawa Kazumasu and his force resumed their assault on Kusa castle. Kazumasu instructed his troops to take more drastic measures to pressure the defending Kusunoki Sadataka to surrender by burning not only the rice fields within the area, but also to set ablaze the local temples and neighboring forts¹. This action was excessive, but the reality was that Kusu castle was a mere pebble in the way of something bigger; Oda’s forces’ main objective was to occupy key areas of geographical importance. Merely driving out low-status clans whom were loyal to the Kitabatake clan from their castles to strengthen their hold in Northern Ise was a temporary task, although necessary.

An ukiyoe of Takigawa Kazumasu from the series “Taiheiki Eiyūden” (太平記英雄傳, Heroes of the Great Peace) by Kuniyoshi Utagawa. Here he is called “Takigawa Sakon Katsumasa” (辰川左近勝政).

In a turn of events, Kusunoki Sadataka and other occupants evacuated the castle, leaving it open for immediate capture. With this area no longer a threat, Kazumasu reported back to his lord Oda Nobunaga. Having accomplished his tasks, he was ordered to take a defensive position with is troops and occupy the recently captured Kanie castle while Nobunaga and his other retainers continued to lay siege on other territories.

In the 2nd month of 1568, Kazumasu went back to work in the front lines as the campaign to conquer Northern Ise continued. Many of the powerful families² were targeted for the majority of the year, with exceptionally good results. He assisted in carrying out the immediate plan of besieging the remaining still of these families, as the Oda army captured these castles, which included Nakano castle, Nishimura castle, Hazu castle, Mochibuku castle, Ōyachi castle, Isaka castle, Ichiba castle, Hikida castle, Hironaga castle, and Komukai castle. Many of these families surrendered or defected over to the invaders’ side.

Later that same year, Kazumasu laid an assault on Kannonji castle in Ōmi province. This castle was occupied by Rokkaku Yoshikata. He was abandoned by his supporters, so he surrendered quickly. Despite losing the battle, Yoshikata was spared since Kazumasu understood that he was a countryman of his³. Soon afterwards, Kazumasu led his troops towards the neighboring Chigusa castle, which was controlled by Chigusa Tadaharu, Yoshikata’s. Tadaharu was surely a bigger target, for he not only had more influence within his immediate area, but his clan had a long-standing relationship with the Kitabatake clan for several centuries. Yet, when it came time to face the invading enemies, he could not put up much of a resistance, which allowed Chigusa castle to fall before the might of the Oda army. Tadaharu immediately retired into priesthood in order to run away, leaving his son Matasaburō as the new successor of their family. Matasaburō cooperated with Kazumasu and pledged his allegiance to Oda Nobunaga, but this was refuted due to opposition from Rokkaku Yoshikata, thus leading to the unfortunate young successor of the Chigusa family being executed⁴.

WEAKENING THE KITABATAKE

In 1569, Takigawa Kazumasu continued to take a lead role in Oda’s force as they made their way to confront Kitabatake family, who were stationed further out east in Northern Ise in an area called Kuwana. The main influence in Northern Ise with a great military strength, the Kitabatake family also have a strong ties to the Imperial court. At the time, the family was headed by the Kitabatake Harutomo, who was the 7th successor. So, for Nobunaga to neutralize their presence physically and politically would do wonders for his own career. In preparation for this, Nobunaga had Kazumasu put in motion a scheme to acquire Kozukuri Tomomori, the lord of Kanbe castle. Tomomori was in a very special position for he had very close ties to the Kitabatake family not only due to his marriage with one of the members’ daughters, but was the adopted father of Harumoto’s 3rd son. With the intent to gain Tomomori’s support without having to go to battle, Kazumasu was able to recruit Genseiin Shugen⁵, a member of the Kozukuri family, as an insider, and used him to spread rumors regarding the Oda force to Tomomori to cause unrest and doubt. Falling under pressure, Tomomori submitted without a fight. Through Shugen’s unwavering assistance, the Kozukuri were slowly be swayed to side with Kazumasu and Nobunaga.

An old map showing most of Ise Province. The Kitabatake family were located in Kuwana (circled in red), which was by the eastern edge of Northern Ise. Oda Nobunaga and his army entered from the western border of Northern Ise. From the “Mori Yukiyasu Database” of International Research Center for Japanese Studies.

To ensure control of this new key asset, Nobunaga had his 3rd son adopted by Tomomori through marriage with one of his daughters. Through this union, he became one of Nobunaga’s retainers. As a domino effect, close allies to Tomoyasu would in turn submit to the Oda force and switch sides, such as Mine castle lord Mine Chikuzen-no-kami, Kō castle lord Sado-no-kami, Inō castle lord Inō Kageyuu Saemon, and Kabutō castle lord Kabutō Sakyō-no-suke.

TAKIGAWA’S AGENT WITHIN ENEMY WALLS

Kazumasu would continue with this scheme of psychological warfare from within through Shugen, who would use a similar strategy on his older brother Kozukuri Tomoyasu, lord of Heki castle. This too would conclude in success. In a similar fashion, Kazumasu would help to acquire yet another ally of the Kitabatake, which was Nagano castle lord Nagano Tomofuji, This time around he used a plot to gain influence within, which in turn caused him to turn and force an attack on neighboring Hosono Fujiatsu, a very strong retainer of the Nagano family who controlled Anō castle. Tomofuji would lose against Fujiatsu, thus causing him to flee from Nagano castle. In the end, he defected over to Oda Nobunaga, who in turn ensured his loyalty by having his younger brother, Nobukane, marry into the Nagano family.

In another incident, Takigawa Kazumasu was able to add yet another ally from the Kitbatake’s side without having to go into battle. Kozukuri Tomomasa, lord of Kozukuri castle, was prepared to go to battle with the invading Oda force in the 5th month of 1569. He amassed an army of 1000 troops, and took the defensive by fortifying Kozukuri castle in order to hold ground. With the need of increasing their overall control of Ise Province, Kazumasu sent Shugen to convince Tomomasa peacefully work with the Oda force. Shugen, who was accompanied by a high-ranking retainer of the Kozukuri family named Tsuge Yasushige, had yet again proven his worth through this successful ploy, so Kazumasu rewarded him by adopting him into his family, which also included him having one of Kazumasu’s daughters become his wife. Through this new familial union, Shuge’s name changed to Takigawa Katsutoshi (滝川雄利).

Picture of Kitabatake Tomonori. From Wikipedia.

While the Oda force was having a string of successful routs of any opposition primarily through having their enemies defect to their side, one individual would eventually try to throw a wrench into Kazumasu’s near-perfect schemes. Kitabatake Tomonori, who was at the time lending support to Okawachi castle in preparations for a possible siege, heard news about the Kozukuri family, along with their close allies, defecting to Oda Nobunaga’s side. Enraged, he took immediate action and had the daughter of Tsuge Yasushige executed⁶. This was a devastating blow in response to the now severed relations between the Kitabatake clan and Kozukuri clan. Later, within the same month, Tomomori would mobilize an army and target Kozukuri castle, where Kazumasu and his newly acquired allies were currently located. Tomomori would have this castle completely surrounded, poised to terminate those deemed as enemies of the Kitabatake and their hold of Northern Ise. How will Kazumasu manage to escape this new predicament he’s fallen in?

ENDING

Takigawa Kazumasu was a critical component in Oda Nobunaga’s Northern Ise campaign, primarily for his strategic approach in claiming key points not just through force, but through the use of passive ploys behind enemy lines. Will this hold up to the very end? Stay tuned for part 3, where we’ll see what takes place when Kazumasu and the rest of the Oda force finally reach their goal and confront the Kitabatake family.


1) In another account called “Jōha Fujimi Douki” (紹巴富士見道記), it is written that the reason behind the fires was to repel attempted attacks from the Ikkō Ikki, which was a band of rebels united under the lead of Buddhist sects. To prevent them from getting in their way, the Oda force set ablaze their homes and temples in Nagajima. It is possible that, from hearing about such a devastating action, Kusunoki Sadataka became dishearten and retreated from Kusu castle.

2) These families are often labeled as the “48 Nobles of Northern Ise” (北伊勢四十八家, Kita Ise Yonjuuhachike)

3) Kōka, Takigawa Kazumasu’s birthplace, is also an area in Ōmi Province. This is quite a significant point, as the Rokkaku clan had an ongoing agreement with the many families in Kōka to support one another.

4) The root behind this supposed betrayal is most likely due to a souring relationship between the Rokkaku clan and Chigusa clan, possibly existing since their 1st encounter. Prior to the siege by the Oda force, Chigusa Tadaharu had clashed with the invading Rokkaku clan in 1555. Tadaharu and his force were able to subdue the Rokkaku clan, making them his underlings. To ensure loyalty, the Rokkaku clan had their retainer, Gotō Katatoyo, present his younger brother as an adopted son to childless Tadaharu. As the potential heir of the Chigusa clan, this boy was given the name Chigusa Saburō-saemon.

A few years later, Tadaharu would have a maternal son, who was named Matasaburō. His foster son was still under the expectation of becoming the next successor of the Chigusa clan, as he was much older and believed to have been adopted for that sake. However, when Matasaburō became older (possibly preteens?), Tadaharu announced that his maternal son would be next in line. Saburō-saemon tried to object, but was later chased out of the castle. Rejected, he sought refuge at Rokkaku castle, where he would receive asylum. It may be safe to say that due to Saburō-saemon being from the Gotō clan, and the apparent breach in the agreement his clan made years ago with Tadaharu, Yoshikata may no longer had seen eye-to-eye with the Chigusa family, thus the reason he swayed Takigawa Kazumasu to not spare Matasaburō.

5) This individual has a rather complex story, even from his origin. Although a member of the Kozukuri household, disparaging sourced state that it’s either due to a maternal link, or through adoption from another family, speculated to be Tsuge (柘植) family. Furthermore, At the time of meeting Takigawa Kazumasu he was a monk of who went by the Buddhist name “Genseiin Shugen” (源浄院主玄), although in some sources he is also called “Kozukuri Shugen”.

6) In some sources, it is said that Tsuge Yasushige’s wife and daughter were executed.

The Strategic Prowess of Takigawa Kazumasu ~ Part 1

There are many recordings of historical figures that were active during Japan’s Sengoku period. Normally stories of significant figures are readily available, but what about those who may be considered “minor” individuals yet were major players that influenced historical events? This year, a goal of mine is to cover more stories about historical figures that do not have a great deal of info in English. To start things off, this article will be about a military commander named Takigawa Kazumasu.

Who is this individual? Within Japanese history books, Takigawa Kazumasu (滝川一益)¹ is primarily remembered as the 36th retainer of the once powerful Oda Nobunaga, but it should be noted that he rose in the ranks very quickly, and became one of Nobunaga’s most reliable retainers. Even after Nobunaga’s death, Kazumasu would continue to earn merits while serving other feudal lords. In terms of his personality and traits, we learn from recorded military accounts that he was a crafty commander who utilized many tactics, some more indirect than others, to ensure victory on his side. This included psychological warfare, quick assaults and retreats, and secret raids. Kazumasu was especially fond of taking part in establishing kinship in order to gain increased support, even with those who were on the opposing side. Talented in the politics of warfare, as not only did he approach enemies with tact, he was also relied on to handle diplomatic encounters. Overall, he was talented in a variety of situations.

LOOKING AT THE BEGINNING

Kazumasu was born in 1525, and was from Kōka District, Ōmi Province (present-day Kōka City, Shiga Prefecture). His original name is said to have been Kyusaku (久作) before it was changed to Kazumasu during his military career. Other names include also Takigawa Sakon Shōgen (滝川左近将監)². In terms of parents, what is known is that he was the son of a man that is believed to have used either the name Shigekiyo (資清) or Ichikatsu (一勝). Shigekiyo was known to come from a prominent family in Ōhara Village of Kōka District, Ōmi Province, and was once lord of Taki castle.

While he is of the Takigawa family³, Kazumasu also has ties to the Ōtomo clan (大伴氏). This is possibly due to the fact that one of the Takigawa clan’s family crest, the tomoe (巴), is the same as the Tomo clan within the same Kōka Province. Ōtomo is a descendant line of the Tomo line, so speculations are that the Takigawa have an ancestral connection in this manner, but this is not 100% confirmed yet. It is also speculated that the Takigawa family has connections with a few other older family lines, such as the Ki clan, and the Kusunoki clan. It is still uncertain whether or not this is through a blood connection.

As a young kid, Kazumasu is described as having a strong, spirited personality, but was raised with bad manners. It seems he may have rebelled against the tight-knit ways of his fellow residence in Kōka District and caused trouble along the way. At some point, he left his hometown under one of two scenarios. The first is said that he opposed the “all as one” pact that was the predominant stand all the families lived by there. The second is that, through an ongoing dispute with the Takayasu clan, Kazumasu killed one of their members. Supposedly this incident forced him to flee Kōka, as he was sought out by the rest of the Takayasu members of Taki castle.

ESTABLISHING TIES

Before his inevitable departure, Kazumasu had acquired some valuable warfare skills, as he learned how to use the latest military weapons during his youth, such how to operate and shoot various types of guns. This may have been used as a selling point for him as he wandered around in Japan, looking for a place where he could find suitable work under a prominent employer. He would eventually do so, and it is believed that a sibling of his father named Takigawa Tsunetoshi helped with this. From time to time, Kazumasu would visit Tsunetoshi and show off his shooting skills. Around 1558, Tsunetoshi spoke highly about his nephew’s impeccable accuracy with a rifle to members of the Ikeda family, which he had married into. Ikeda Tsuneoki, who was a retainer of Oda family, excited by such claims, requested that he meet him. After establishing contact, Tsuneoki introduced this remarkable gunner to his lord, Oda Nobunaga, who would then request a demonstration. As requested, Kazumasu shot at several targets, hitting each of them with pinpoint accuracy. Pleased with what he had witnessed, Nobunaga took him in and made him one of his retainers. This was a fortunate opportunity for him, as he was able to align himself with the warlord of Owari Province that would later make a huge impact in his trek to conquer Japan.

In 1560, Nobunaga tasked Kazumasu with his first military task, which was participating in the first wave of attacks against the warlord of Suruga Province, Imagawa Yoshimoto, during the battle of Okehazama (桶狭間の合戦) . This battle represented the power struggle that warlords of different areas went through as they contested their might against one another, as Nobunaga made attempts to extend his range of control in the eastern part of Japan. In the long run, Nobunaga and his force were able to defeat Yoshimoto, and claim much of the territory in Suruga Provence. This was only the beginning for them, as key locations were targeted in order to strengthen their growing power and continue to contend with other potential feudal lords trying to claim absolute power as well.

A 3-panel woodblock print depicting the battle of Okehazama. Oda Nobunaga and his force are shown in the farthest right panel, while Imagawa Yoshimoto and his force are in the farthest left panel. From Wikipedia.

Within the same year, Nobunaga took action to move into Northern Ise through stationing his force at Kanie castle in Owari in 1960. This was possible through the funding from Hattori Tomosada, who was lord over the Nagajima castle of Ninoue in Owari. Initially, Tomosada was given command of Kanie castle, but later was driven out. In his place, Kazumasu was made lord of this castle, which allowed Nobunaga to claim control over one of the 5 major areas in Northern Ise.

SIGHTS ON ISE

For several years, Oda relentlessly set military campaigns throughout Northern Ise, and claimed as much as he could in order to subdue Ise Province as a whole. Takigawa Kasumasu was very active during these campaigns as part of the reserve corps. He had firsthand experience in many of the skirmishes that took place in various territories such as Kaga, Tanba, and Harima as he was assigned to mobile assault forces, which had to infiltrate these territories. An interesting note is that Akechi Mitsuhide, one of Nobunaga’s well known retainers, was recruited around the same time as Kazumasu, possibly under the same conditions of being skilled with rifles. During these infiltration missions, it is said that Mitsuhide also took part in these.

As an example, in the 2nd month of 1567 there was a push to establish suitable grounds in a campaign to subdue the Kitabatake clan, who had major control over northern Ise. Kazumasa, leading a force of 4000, was part of a scheme that targeted the Ueki, Kimata, and Fukumochi families. To start, Kazumasu placed Akechi Mitsuhide into his ranks⁴. This was due in part to Mitsuhide’s connections with a monk named Shōei, who is formally from Ise⁵. Being able to acquire Shōei’s assistance, Kazumasu used him to help in negotiations with certain opposing groups to side with Oda’s forces. Such actions proved very effective in the long run, which not only Kazumasu put into practice, but even Nobunaga as well, which is illustrated in the next paragraph below.

A map of Japan, with Ise Province in red. Northern Ise is in the upper area of Ise Province.

In the same year, Oda Nobunaga laid siege with his main force on Inabayama castle of Mino Province. This castle, along with the area of Mino, was under the control of Saitō Tatsuoki. This is not the first time Nobunaga has targeted this area; a key location in his campaign to control Ise Province, he has tried several times to defeat Tatsuoki and claim both the castle and Mino Province as his own. This time around, Nobunaga was able to gain the upperhand through having local loyalists to the Saitō family side with him, such as Inaba Yoshimichi, Ujiie Naomoto, and Andō Morinari. Gaining cooperation and necessary secrets from those defectors, Oda’s force used a ploy where they bore flags that had the Saitō family’s crest on them as they laid siege. Not being able to distinguish friend from foe, Saitō Tatsuoki was driven out, and retreated to Nagajima of northern Ise by boat. Nobunaga would then rename this castle as “Kifu castle” (岐阜城, Kifu jō).

In the 8th month of 1567, Kazumasu was part of the vanguard of Oda’s main force of 3000 as they marched towards their next target, Kusu castle⁶. At this time, the Kusunoki clan were in control of this castle, with Kusunoki Sadataka acting as the young castle lord⁷. For this battle, Kazumasu was given full command of the troops. He had the assistance of a few other important figures, such as other retainers like Ikeda Tsuneoki, as well as gained support from Kusunoki Masamori, a member of the opposing family that controls Kusu castle, by converting him to Oda Nobunaga’s side⁸. However, despite having a larger army and additional help, Kazumasu and his force were unable to capture Kusu castle, for Kusunoki Masamori too had additional help. For example, Yamaji Danjo, lord of the neighboring Takaoka castle just south of Kusu castle, was able to help defend Kusu castle, and turning the tide of the battle in their favor. In the long run, Kazumasu and his force had to turn back and retreat, but this wasn’t because they were completely defeated. Instead, Kazumasu wanted to regroup, analyze the situation, and try again. Will they be successful in the next round against his younger opponent, Kusunoki Sadataka?

FACT CHECK #1: INFLUENTIAL STRENGTH

Let’s take a moment to examine the main individual of this article. When evaluating Takigawa Kazumasu’s military career in history-related sources, it is often pointed out how quickly he rose in the ranks to being a vital asset in Oda Nobunaga’s successful rise in power. Along with his tactical sense on the battlefield, Kazumasu is also viewed as a competent advisor. As an example, he was given room to speak on military campaigns early in the years after his employment. For example, he was allowed to voice his opinion to his lord Nobunaga regarding the expansion into Northern Ise Province. In order to get the Kitabatake clan to submit, Kazumasu mentioned the importance of occupying Kuwana and Nagashima. He stressed that this would not only gain them access to other lands within Northern Ise such as as Mino Province, but such a move would grant them a better geographic advantage when going up against the Kitabatake clan and their supporters. This display of strategic oversight must’ve been to Nobunaga’s liking, for it would influence Kazumasu to have more opportunities like this.

Along with trust in his perspective on military strategy, Takigawa Kazumasu also was trusted with diplomatic matters. This is evident when he was sent to ensure the contractual acquisition of Matsudaira Motoyasu⁹. This was important because Motoyasu was a retainer to Imagawa Yoshimoto. in 1560, after the death of his lord Imagawa Yoshimoto, Motoyasu and his Matsudaira clan were the only other powerful force that could contest for Owari, yet he did not at any point oppose or challenge Nobunaga. For the span of almost 3 years, there were several contacts made between the two regarding joining forces, but nothing came of these. Finally, in 1563 Motoyasu made to trip within Owari to Nobunaga’s Kiyosu castle in Kasugai District, where he would make his official pledge to serve the Oda clan. As witnesses, Tominaga Tadayasu (a brother to Motoyasu through marriage) and Takigawa Kazumasu were present, and added their seals to the contract that was made to seal the deal¹⁰.

ENDING

Looking at his history from the beginning of his life up to this point, Takigawa Kazumasu had a slow start with his military career (he gains employment over the age of 30), but the merits he gained are plentiful in such short time. We come to the close of part 1. Stay tuned for part 2, where the story continues with Takigawa Kazumasu’s siege on Kusu castle, along with following battles that will eventually conclude the chapter on Ise Province.


1) In sources another pronunciation for his given name is Ichimasu.

2) In this case, the kanji “滝” (taki) is at times replaced with “辰” (tatsu), but still retains the “taki” sound

3) Speculations are that Kazumasu’s family name was originally Takayasu (高安). However it was changed when Kazumasu’s father Shigekiyo became lord of Taki Castle (滝城). At the time, Shigekiyo went by the name Takayasu Norikatsu (高安範勝).

4) It is thought that early in his military career, Akechi Mitsuhide was not a direct retainer of Oda Nobunaga, but would be so at a later time. Thus the reason why he labored under other generals such as Takigawa Kazumasu.

5) There seems to be a slight discrepancy with this. There are 2 individuals who bear the name “Shōei”, although the kanji in their names vary abit. In many Japanese sources the Shōei mentioned bears the kanji “勝恵”. This was a Buddhist monk of the Jōdō Shinshu sect who helped to establish Hongan Temple (本願寺, Honganji) along with other many monks from Eastern Japan. He was born in 1475 and passed away in 1557. Going by this date, he could not have been alive during Oda Nobunaga’s campaign to control Ise Province.

The other Shōei would be the one who uses the kanji “証恵”. He is the grandson of the 1st generation Shōei mentioned above. This Shōei was born & grew up in Nagajima, which is within Ise Province. It could be that he was the one who had some connection with Mitsuhide Akechi…except that his date of death is 1564. This is 3 years before the time he’s stated to have been recruited. Could it be that the date of death for both individuals named Shōei is wrong? Was there another Shōei that wasn’t recorded? Or was it a completely different person?

6) In some sources, it is said that this is also called Kusunoki castle. This is most likely true, as the kanji “楠” for Kusu can also be read as “Kusunoki”.

7) Kusunoki Sadataka is recorded as being 19 at the time, compared to Takigawa Kazumasu who was in his early 40s.

8) The full details of Kusunoki Masamori’s switch from the Kitabatake’s side to the Oda’s side is not fully described. However, it seems that this was a permanent switch due to Takigawa Kazumasu’s influence, or of some other connection. In fact, their connections will go so far that years later Masamori will marry the daughter of Kazumasu’s nephew.

9) He was the young lord of the Matsudaira clan who would later go by the name of Tokugawa Ieyasu and unify Japan.

10) This agreement is known under various names, with the most well know being “Kiyosu Dōmei” (清洲同盟, Alliance at Kiyosu Castle). Other names include “Shoku-Toku Dōmei” (織徳同盟, Alliance between the Oda clan and Tokugawa clan) and “Bisan Dōmei” (尾三同盟, Alliance between the 2 clans from Owari and Mikawa).

Looking at the True Sanada Yukimura ~ Part 2

We continue with part 2 regarding the true image of Sanada Yukimura. In part 1 we established that his real name was Nobushige, took a brief overview of his historical bio, and examined the source behind the label “Yukimura” along with the idea behind it. In this post we will look at the fictional side spurred on by the Yukimura image, and how real life accounts fit into this. Take note that when addressing non-academic source materials such as movies and novels, one should not automatically assume that these are completely false info which can can be discarded in a blink of the eye. Depending on the author/director’s intentions, these could very much follow along accurately with historical events in order to make a solid and entertaining story. They may even contain info that tends to be difficult to find. However, what is important is to recognize which points are fiction in these works, and how to discern the correct info that can be compared to factual sources.

PERSONALITY OF A HERO

A common image of Sanada Yukimura in today’s generation.

When analyzing the image of Sanada Yukimura, we see him represented as one of Japan’s greatest war heroes. This is in part to how he’s portrayed in novels, shows, and movies, both old and new. Depending on the literary work, Yukimura is given a personality that portrays him as stoic, righteous, and heroic figure. This is common especially if the individual is the main character. He is usually depicted as one who stands by his principles and doing whatever it takes to ensure victory, especially for the Toyotomi family. In instances regarding the Osaka Campaign, Yukimura is shown leading his troops head-on into the thick of battle, while in others he is resourceful with carefully analyzed plans that lead to successful outcome. One of the themes that is considered memorable is him commanding his elite warriors and having them operate as kagemusha (影武者, body double) of himself, which was a deceptive tactic to disrupt the enemies’ focus and lower their morality as they get overwhelmed dealing with multiple “Yukimura”.

Take this as an example. In the novel “Chōbō Sanada Yukimura” (智謀真田幸村), Yukimura is shown to be ever protective of his master, Hideyoshi Hideyori after the defeat during the Osaka Campaign. As an escape to Sasshū Province (western part of present-day Kagoshima prefecture) has been established, he is portrayed saying the following lines to a fellow comrade named Gotō Matabei¹:



“…今日評定の席にてあのようにもうしたものゝ、ねがはくば御身は討死を止まっていただきたい”

…considering things from where I stand right now, I want to prevent my lord from dying in this war, if granted such an opportunity”


“そのうえ時節をまって島津家において人数をまとめ、ふたゝび豊臣家を再興せんと言う所存、よって貴殿は誰れか影武者をもって、表面討死をいたしたと言う体裁になしくださるよう”

”On top of this, my thoughts are to gather a number of people, and have them reestablish the Toyotomi clan through the help of the Shimazu (Shimadzu) clan. Through this, I would want to have someone play your double, and then have him die in (the next) battle where everyone can see.”


To the very end, Yukimura dedicates his life in preserving the true Toyotomi line, even when the odds are surely against them. Establishing a new Toyotomi family, and using doubles for certain individuals that would continue the fight and eventually die at the hands of Tokugawa Shogunate would stop any pursuers coming for them. As impressive as this may sound, this is just a novel. Yet, this also goes in hand with the narrative regarding him avoiding death and managing to survive Osaka Campaign.

ADDITIONAL/SUPPORTIVE CHARACTERS

In fictional works there tends to be characters that don’t have a real historical presence, but used for the sake of the story. In the various novels that feature Yukimura, there are cases of this, sometimes being minor individuals who help to fill in the gaps where history leaves open. Other times a real figure is used to model a new character placed in the story. Since literary works regarding Sanada Yukimura were stated to be based on true events in the past, like many other novels of its kind, future generation may inadvertently mistaken fictional characters as to being actual people.

A collage of thumbnails depicting the Jūyūshi (10 brave warriors) who served Yukimura, drawn woodblock-style. From “Ueda City Digital Archive Portal Site”

Other than Yukimura himself, possibly the largest example of fictional characters is found in the “Sanada Jūyūshi” (真田十勇士), which is a label given to 10 brave warriors representing families that were allies to the Sanada clan. The appearance of this Sanada Jūyūshi is often attributed to “Sanada Sandaiki” (真田三代記), a Sanada-supportive narrative produced in the Edo period. Although viewed as fictional, these characters grew in popularity and appeared in modern-day novels, manga, movies, and the like. Some of the individuals even appeared in works centering about them, which further developed their background story to the point where they sound like they truly came out from the pages of history. The following is a list of the those individuals of the Sanada Jūyūshi²:

  1. Sarutobi Sasuke (猿飛佐助) – a famous ninja employed by the Sanada clan, he is said to be the student of the legendary Koka ryu ninjutsu master named Tozawa Hakuunsai.
  2. Kirigakure Saizō (霧隠才蔵) – a ninja who was the student of Momochi Sandayu, lord of one of the 3 powerful families of Iga Prefecture.
  3. Miyoshi Seikai Nyūdō (三好清海入道) – A monk employed by Yukimura who is renown as a hero fighting to his death during the Osaka Campaign.
  4. Miyoshi Isa Nyūdō (三好伊三入道) – Younger brother of Sekai who was also a monk, and hailed as a hero dying in battle during the Osaka Campaign.
  5. Anayama Kosuke (穴山 こすけ) – A dedicated retainer of Yukimura, he played the double of his master during the Osaka Campaign.
  6. Yuri Kamanosuke (由利鎌之助) – Once a retainer Toda Suganuma, he switched to the Sanada side after the Toda were defeated in battle.
  7. Kakei Jūzō (筧十蔵) – From the Kakei family, allies of the Sanada clan. Apart from Jūzō, other members of the Kakei family also appear in different Sanada-related stories.
  8. Unno Rokurō (海野六郎) – A fellow kinsman, as his family line is from where the Sanada line originates from.
  9. Nezu Jinpachi (根津甚八) – Once a pirate for the Kuki navy, he later becomes a retainer of Yukimura. His family line, like the Sanada line, also originates from the Unno line.
  10. Mochizuki Rokurō (望月六郎) – A mysterious ally of Yukimura who specializes in explosives. Rokurō is also known under different titles depending on the story he appears in.

Note that while they make up the Jūyūshi due to their inclusion in various works as allies of Yukimura since as early as the Edo period, this wasn’t an official title for them until sometime in the late 1800s to early 1900s. Some other things worth mentioning is that while these characters are deemed fictional, most of them are considered to have been inspired by actual people from history. For example, the concept of Sarutobi Sasuke is believed to have been based off of one of several different individuals whose names appear in different texts. The most popular theory is Sarutobi Nisuke³ (猿飛仁助), who is said to have been a thief hired to assist in the “Battle of Kanegasaki” (金ヶ崎の戦い) by a Kinoshita Tokichirō (木下藤吉郎) in 1570⁴. In another example, Miyoshi Sekai and his brother are believed to have been modeled after Miyoshi Masakatsu (三好政勝) and his family. Masakatsu became head of the Miyoshi clan and served under Hosokawa Harumoto after his father, Miyoshi Masanaga (三好政長), retired.

RED ARMOR

A staple that will probably be forever associated with Sanada Yukimura is red armor. This is something Yukimura and his troops donned on right before the Osaka Campaign. The concept of wearing red armor is thought to be intimidating due to its fiery color. It’s said that it has such a psychological effect on his enemy Tokugawa Ieyasu that his umajirushi (馬印, a battle flag on a pole inserted into a slot on the back of one’s armor) fell down, which is said to be a bad omen. Yukimura is, with no hesitation, depicted in red armor in novels and visual in artworks from Edo period. Due to these, the trend continues in modern times. This association to the red armor is not limited to Yukimura, for the Sanada clan as a whole is included as well.

News article regarding the discovery of red armor, possibly related to the Sanada clan. From Sankei News.

Of course, this claim of red armor doesn’t come without critical disputes. One of the more recent claims is that the Sanada red armor is just as much as a myth as the name Yukimura, for this famed red armor of his (Nobushige’s) has yet to be claimed and placed in a museum. One argument is that the actual armor that Nobushige wore was found, and that it was actually black. Another argument is that within certain households in Japan that have some form of link to the Sanada clan have preserved these old red armor, but the color is not a vibrant red but a dull brownish-red color. Considering how wars in the past were conducted, it is not unusual for certain things like armor to have been taken by the victor, or lost during the chaotic fray. Interestingly, in 2017 there was an article in a Japanese newspaper regarding family in Nagano, Japan coming forth with what looks to be the remains of a very old red armor, along with an aged note stating it was the possession of the Sanada clan. It was up on display at the Sanada Hobutsukan (真田宝物館, Sanada Sacred Treasures Museum) that same year.

As a side note, the idea of wearing red armor isn’t an original concept by the Sanada clan, nor was a it a rare sight. Historical sources point to the warlord of Kai province, Takeda Shingen, as being the first to devise this strategy around the mid 1500s. It’s said of intimidation the opposition with this type of color. Shingen had a designated team of soldiers wear red armor in order to catch the enemy force’s eyes and instill fear as they rushed into battle. It is from here which Sanada Masayuki (Nobushige’s father) adopted the idea of red armor within his clan. Whether or not members of the Sanada clan donned on red armor prior to the events in Osaka Campaign is still up for debate, but there is one evidence that points to this as being a thing. In Hirayama Masaru’s book “Sanada Nobuyuki: Chichi no Chiryaku ni katta Ketsudan-ryoku” (真田信之 父の知略に勝った決断力), he reveals that when an order from Toyotomi Hideyoshi came regarding being prepared for military service in 1593, Sanada Nobuyuki (Nobushige’s older brother) replied that the warriors of the Sanada clan were always ready to serve while donning on red armor. Years later, during the Battle of Sekigahara a retainer of Tokugawa Ieyasu known as Ii Naomasa (井伊直政) also adopted the idea of wearing red armor and outfitted his troops the same way. What’s unique in this is that he was a comrade to Nobuyuki, who at the time sided with the Tokugawa-Eastern forces as ordered by his father Masayuki as a means to ensure the Sanada line survives no matter which side wins.

SANADA = NINJA?!?

Since the Edo period all the way to the present, the Sanada clan is presented as heavily associated with ninja. Employing a large number of these shadowy figures, ninja from both the regions of Iga and Koga are portrayed as serving Sanada members like Masayuki, Nobuyuki, and Yukimura. While it starts off small in earlier works in the Edo period, this image became more pronounced in later works such as novel Sanada Sandaiki, where all 10 members of the Jūyūshi are ninja or related to a ninja. This even lead to more focus on the ninja theme in modern works, including movies such as “Ninjutsu Sanada Jūyūshi” (忍術真田十勇士) and “Sanada Fuunroku” (真田風雲録), as well as 2016 drama “Sanada-Maru” (真田丸)⁵.

What is the reason behind this large focus on ninja being employed by the Sanada clan? Is it just a ploy to bolster the image of Yukimura (Nobushige), which in turn developed into its own entity entirely? In some ways, yes. However, this is not a baseless creation or idea. There are records that point to the Sanada clan having a working relationship with different groups that specialized in the fundamental skills that would become what we call “ninjutsu” in modern days. According to some, the Sanada clan are also said to have engaged in ninja-like activities themselves. The root of this is generally connected to Takeda Shingen and when he was ruler of Kai Province during the early-mid 1500s. Shingen is recorded as utilizing not only a network of different groups taking part in espionage and information-gathering, but establishing an in-house system of ninjutsu, which a select number of his generals were privy to learning in order to assist in maintaining it. At the time, Sanada Yukitaka (Nobushige’s grandfather) was serving Shingen and not only had knowledge of utilizing ninja, but is said to have taken part in ninja-like operations. Yukitaka’s son Sanada Masayuki would continue this as one of the 24 top generals of the Takeda clan. In fact, some claim that after Takeda Shingen’s death and the fall of the Takeda clan, Masayuki would keep up this network of utilizing ninja.

One piece of evidence for this is found in an old historical memoir called Kazawaki (加沢記), which is an account of activities that took place in areas around Kosuke Province (present-day Gunma prefecture) during the 1500s. Ninja-like groups from Higashi Agazuma area (東吾妻方地) are written to have been utilized by Takeda Shingen and members of the Sanada Clan. This is significant due to Higashi Agazuma area featuring densely wooded routes that were used not only by the local ninja, but it said that members of the Sanada clan also had access to these as well.

A genealogy chart of the Yokotani family. On it is the name of Yokotani Sakon (Shigeuji), circled) who was a ninja employed to the Sanada clan. From the book “Sanada Ninja no Matsuei” (真田忍者の末裔)

This leads to the famed Yukimura and his Jūyūshi. The ninja members such as Kirigakure Saizō have been identified as fictional characters. Claims are that they were inspired by real life figures who may not have actually had any connections with Yukimura. Yet, could it be that there were actual ninja working closely to him? There is one that is worth mentioning. Sources point to the Yokotani family (横谷氏), who are said to have been ninja from Shinano Province (part of present-day Nagano Prefecture). While there is not a lot of info on them, it is believed that they were active throughout the 1500s to about the early 1600s as members of a ninja group from Agazuma area, who were under the employment of Ideura Morikiyo (出浦 盛清), a vassal of the Sanada clan. Notable members are Yokotani Yukishige (横谷幸重), who is said to have served Sanada Nobuyuki (Nobushige’s older brother), while his younger brother Yokotani Shigeuji (横谷重氏) had served Nobushige. Shigeuji, who also went by the title “Sakon” (左近), died during Osaka Campaign, just like others who were serving Nobushige during the battle. Some researchers believe that Yokotani Shigeuji could have inspired the idea of Sarutobi Sasuke, but this hasn’t been proven yet.

So the idea of a ninja employed under Nobushige, fighting during the Osaka Campaign, and dying as possibly a kagemusha for him is a strong possibility. On top of that, with the Sanada clan’s deep connection with utilizing ninja groups, it can be understood why they are presented the way they are. However, it is too far of a stretch to say everyone around Nobushige was a ninja, and that the Jūyūshi were composed entirely of them. See, when you have a forced portrayal of Miyoshi Seikai Nyūdō being the son of the fictional thief ninja Ishikawa Goemon as depicted in Shibata Renzaborū’s novel “Sanada Yukimura~Sanada Jūyūshi” (真田幸村~真田十勇士), it’s hard not to say that this is due to the popularity of ninja in modern society.

CONCLUSION

Here we conclude the discussion on this famous hero. In ending, writing about Sanada Yukimura (Nobushige) is a tough topic to pick up and try to address from a historical point of view. To be exact, this was a several months-long project, which included acquiring a Sanada-related books, reading through well-known novels, researching historical sources, and going through sites that spoke about both the real side and the fictional side of Yukimura, to say the least. In the long run, due to how history was recorded hundreds of years ago, it is hard to get a definitive answer on certain points, especially when writers add their creative perspective to make a war story sound more epic.


1) Chapter 54, page 431

2) Depending on the source material, some of these characters bear a different name or are presented in a revised way. The one above is a standard listing.

3) The credibility of the source that mentions Sarutobi Nisuke is also under scrutiny, thus historians feel that he may have been made up to fit some agenda.

4) This was another alias used by Toyotomi Hideyoshi, a warlord who managed to seize control of Japan in the later part of the 1500s

5) The terms ninja and ninjutsu are used loosely here, as they are modern words used to identify those who engaged in clandestine activities such as spying, and information gathering. While in the past there were different labels depending on the region and who they were employed by, the universal term was often considered to be shinobi (忍び), and their methods called shinobi-no-jutsu (忍びの術). For the sake of ease in understanding for casual readers, the terms ninja and ninjutsu were chosen to be used in this article.

Looking at the True Sanada Yukimura ~ Part 1

Those who invest time in studying up on the Sengoku jidai (戦国時代, Warring States period) of Japan will eventually come across accounts concerning the Sanada clan. Possibly one of the more popular figures, the Sanada clan are renown for their brave, unorthodox methods of warfare while under the allegiance to warlords such as Takeda Shingen and Hideyoshi Hideyori. Out of the known members of this clan, the most talked about would arguably be the one named Yukimura. To some it would be due to his fame, yet this in turn is riddled with discrepancy. Who was this Sanada Yukimura?

Primarily inspired (mainly from curiosity) through the Kai Kokushi project found in the Translation section of this blog¹, I decided to take a shot at presenting the true face of Yukimura, as well as separating him from the fabled image that is currently predominant around the world. What I’ve found out, however, that this is a task that, in the very end would still have holes due to a lack of solid factual evidence, making it near impossible to paint a perfect picture. A plus to all this is understanding the situation enough where I can at least explain it where readers can discern just how difficult it is to claim what is historically real and what is fabricated through fiction.

In this 1st post of this 2-part discussion, we will touch upon the historical story regarding of the true Yukimura, the origins of the fictional Yukimura, and the proposed reasoning behind the name.

BRIEF LOOK AT THE LIFE OF NOBUSHIGE

Picture of Sanada Nobushige (Yukimura). From Wikipedia

To understand the legend of Sanada Yukimura is to learn about how historical sources view him. For starters, Sanada Yukimura’s actual name is said to be Nobushige (信繁). His active participation in war is often recited to be around 1600, when the Western forcess of the Toyotomi clan went to war against the Eastern forces of the Tokugawa clan for control over Japan during the “War at Sekigahara” (関ヶ原合戦, Sekigahara Gassen)². During this time he was fighting alongside his father, Sanada Masayuki while establishing a strong fortification in Ueda Castle on the side of the Toyotomi clan. Records point out that Nobushige and his father went into hiding at Kudoyama (九度山) in northern Wakayama prefecture after the Tokugawa-Eastern force came out victorious in the battle and had Masayuki exiled.

Many years later, Nobushige and his troops joined allies of the remaining Toyotomi clan to occupy Osaka Castle, as well as took part in the fighting against the Tokugawa shogunate that ensued afterwards, known as the Osaka Campaign (大阪の陣, Osaka no Jin) in 1614. Nobushige is said to have been a skilled strategist, as he performed effective tactics such as securing a weakpoint on the side of Osaka castle with his own fortification called “Sanada-maru” (真田丸), which proved to be near impenetrable. He also divided his troops into smaller squads around the battlefield and attacked their enemies from multiple directions, disrupting the opposite side’s advancements a few times. As talented as he was, however, in the long run Nobushige met his end during one of the smaller conflicts that took place during the war called “Battle at Mikatagahara” (三方ヶ原の戦い, Mikatagahara no Tatakai). It is recorded that while he was wounded and tired amongst a grove of trees, Nobushige was successfully killed and decapitated. The rest of his troops shared a similar fate.

Yet, there is much mystery surrounding his death as well, as there are claims that he had managed to escape to Satsuma province (present-day Kagoshima) through the use of many kagemusha (影武者, someone posing as a double of another). These kagemusha perished in battle posing as him³. This is a recent claim made in 1941 by researchers who came across the grave of one of Nobushige’s grandchildren in Kagoshima, who’s name was Sanada Daisuke (真田大助). Speaking of graves, supposedly Nobushige has many graves around certain areas in Japan; while this isn’t an unusual thing in Japan, a few of these are in areas where certain individuals claim he traveled abit during his escape before making his residence there. Of course, these claims are made during modern times.

Is it a possibility that one of these claims are true? Could it be that the myth created from the novels that portray Sanada Yukimura as a legendary figure was the inspiration for random people to devise such plans that support the notion of Nobushige having survived the Osaka campaign? This goes against the official report by the Tokugawa shogunate where, despite soldiers claiming to have brought back the head of this fearless warrior, they were able to confirm his death through using an acquaintance of the Sanada clan to identify the correct head of Nobushige.

Image of a newspaper article from 1941 regarding the discovery of a grave of Yukimura’s grandchild. From “Rekishi Kenkyu Unno“.

In the actual records before Nobushige’s untimely death, the name “Yukimura” doesn’t come up at all. However, it becomes widely used later. In reality, surviving records show that this figure is known by the name of Nobushige, along with other titles he took on during his military career⁴. While he is a recognized warrior of the Sanada clan, Nobushige’s military career is somewhat underwhelming. When comparing merits and achievements, it appears that a few of his predecessors accomplished more. For instance, his father Masayuki is a much more renown individual due to his illustrious career on and off the battlefield serving different lords, including his long time servitude under Takeda Shingen as one of his top 24 generals.

BIRTH OF “YUKIMURA”

When does the name “Yukimura” start to come into play? The earliest example is in the war chronicle “Nanba Senki”⁵ (難波戦記), which was written in 1672, years later after the Tokugawa Shogunate was well established and had complete rule over Japan. This covers the actual events that unfolded during the Osaka Campaign, told from the supportive side of Tokugawa Ieyasu and his allies. When it comes down to speaking about the Sanada clan and their forces, who were on the opposing side, the name used to identify Nobushige was not his real name, but “Yukimura” instead.

This trend continued, as the name Yukimura also appeared in other places, such as the official family registry for lords and their retainers called “Kanseichōshu Shokafu”(寛政重修諸家譜), the Sanada lineage & history compiled in Matsushiro district (present-day Matsushiro Town, Nagano), as well as fictional war novels such as “Chibō Sanada Yukimura” (智謀真田幸村) and “Sanada Sandaiki” (真田三代記). These were all written during the Edo period. The continuous use of this name gave many the perspective that this was the official name, thus the Yukimura tag further its inclusion in historical-related subjects, especially in pop culture. For example, fans of manga may be familiar with the heroic portrayal of Sanada Yukimura in “Goshimei Bushō Sanada Yukimura: Kageroi” (御指名武将真田幸村 かげろひ -KAGEROI-), or game enthusiasts may enjoy playing as him in the video series “Sengoku Basara” (戦国BASARA).

One would think through the evidence of Nobushige being his real name, that the current descendants or affiliates of the Sanada line would dispute this fabricated name being used as almost an official identification. Surprisingly, it appears that the name “Yukimura” has not only been accepted, but also promoted as well. As mentioned before, a Sanada lineage chart was officially released from Matsushiro domain many years ago. This was under the control of Sanada Nobuyuki (真田信之) & his descendants at one time, and they compiled this lineage chart which includes Yukimura⁶. It is possible that, due to the large recognition and popularity the name brings to the history of the Sanada clan, that they have “accepted” Yukimura being a nickname of Nobushige.

THE REASON BEHIND THE NAME

Why use “Yukimura” instead of “Nobushige”? It is not 100% confirmed, but there appears to be some logical patterns behind this. For starters, it is not unusual in Japanese documents of old to change a particular figure’s name if they were on the losing side. Doing so may imply some things, such as if they are viewed as significant or not, referencing the actual individual directly may be a taboo, or in order to take some creative liberties with their story. From another point, changing Nobushige’s name may indicate a little of each of what was just mentioned with the following explanation.

A historian by the name of Atobe Ban published a book entitled “Sanada Yukimura ‘Eiyū Densetsu no Uso to Shinjitsu'” (真田幸村 “英雄伝説のウソと真実”) in 2015. In this book, Mr. Atobe explains how Yukimura (幸村) is an acronym for certain traits of the Sanada clan that bears some weight depending on how one views it⁷. He does this by dissecting the name into separate components.

Cover of Atobe Ban’s book regarding the facts and fiction surrounding Sanada Yukimura

Taking the first character Yuki (幸), the pronunciation is used for naming purposes. This character was originally used in the given name of different members of the Sanada family (such as Nobushige’s father, Masayuki), as well as the preceding clan they originate from, being the Unnō family. Bearing positive meanings such as “bountiful harvest”, “good fortune”, and “happiness”, it is no wonder why Yuki would be an acceptable component in a given name. Yet, why wasn’t Nobushige named in a similar vein? Who knows. Possibly as a nod to this, the writer of Nanba Senki may have thought the same thing when conceiving the name Yukimura.

Now for the last character mura (村). This character is in reference to the Muramasa (村正), a type of sword forged in the style by the famous swordsmith named Sengo Muramasa (千子村正). There are supposedly 2 theories why “mura” is used, but they arrive to the same conclusion.

  • The 1st one is that Nobushige, his troops, and even possibly other members of the Sanada clan used the Muramasa (村正) swords as their preferred style of blades. While there is no proof regarding this, it is one that is also not unreasonable. Muramasa swords are known for their sharpness, to the point that they would cut and harm everything and everyone indiscriminately…including the wielder (more on this in the 2nd theory). For the sake of war, these types of swords were ideal and sought after. Between the late 1400s to throughout the 1500s the Muramasa swords were mass produced and said to have been used by many throughout Japan. It would make sense that the Sanada clan would also add this to their equipment.
  • The 2nd theory spurs from Tokugawa Ieyasu’s superstition regarding the Muramasa swords. It is stated that from his youth onward, he had repeated bad experiences with these popular swords, despite the fact that it was originally a favorite in the Tokugawa household. At one time, when inspecting this type of sword, he had cut himself when drawing out this blade from its scabbard. As he got older he viewed the Muramasa to be bad luck to him and his family line, as he saw it having the possibility of bringing his family line doom. Once establishing his reign over Japan, it is said that Ieyasu ordered these Muramasa swords banned, and to have them be dismantled. Now, seeing how strongly he was against this type of sword, you can imagine how this can be applied to those who were his enemies and how they willingly armed themselves with Muramasa swords. Interestingly, it is recorded that the Sanada clan were extremely difficult to defeat due to their unconventional battle tactics and their resourcefulness. Ieyasu and his allies had many difficulties with subduing them during the battle at Sekigahara and Osaka Campaign. You can say that Nobushige (Yukimura) was like the Muramasa, as he was a thorn in the side of Tokugawa Ieyasu that could not be overlooked.

CONCLUSION

Now that a clearer picture of who the real Yukimura/Nobushige was, we’ll end part 1 here. While there is a definitive record of who he was up until his speculated death, in actuality there are some things that remain unclear due to a lack of proper documentation, as well as claims made by Sanada supporters. Part 2 will continue with looking at the fictional Yukimura, traits and items that are iconic to him, and how they may have been inspired by real life evidence associated with Nobushige.


1) You can access it by clicking on the “Translations” tab from the menu above, or you can go directly to the Kai Kokushi page here.

2) In actuality, Nobushige was active much earlier than this. Since 1592 he, his brother, and father were serving Toyotomi Hideyoshi, handling different tasks over the years such as managing Nagoya Castle in Bizen Province (present-day Saga Prefecture), taking part in the construction of Fukumi Castle in Kyoto, and occupying Ueda Castle in Nagano Prefecture.

3) Out of these kagemusha, 5 have been identified. Their names are Mochizuki Yoemon (望月宇右衛門), Yamada Kichibei (山田喜知平), Anayama Kosuke (穴山小助), Takabashi Shikibu (高橋式部) and Anayama Ichiemon (穴山市右衛門).

4) These names include Genjirō (源次郎), Saemon-no-suke (左衛門助), and Kōhakusai (好白斎)

5) Another name for this is “Osaka Gunki” (大阪軍記)

6) Some writers such as Hirayama Masaru wrote about this point. Originally, Sanada descendants in Matsushiro domain compiled “Sanada-ke Bunsho” (真田家文書, Records of the Sanada Family), which included a lineage chart. Within this only the name “Nobushige” was used. At a later date, this was converted to “Sanada-ke Keifu” (真田家系譜, Genealogy of the Sanada Family), which would include the name “Yukimura”. These were both produced during the Edo period.

It appears that these descendants accept the “Yukimura” name as being used for Nobushige after the Osaka Campaign. That doesn’t necessarily mean they believe Nobushige used it himself.

7) Apparently there is another way to write the name. In relations to the news report about the discover of his grandchild’s grave in Kagoshima made in 1941, supposedly a gravesite for Yukimura was also found. On the headstone the name “Yukimura” is on it, but using the characters “雪丸”. These characters may have been used to keep his grave hidden…that is, if this story is true.

Kuki Archives: Opposition against Yoshitaka’s Retirement

It’s been a while since I’ve posted anything regarding famous members of the Kuki clan. For those not familiar with this, I have a good number of posts regarding the Kuki family and their history as an influential group both in religious practice and military conflicts. Although I do have a topic related to them I was planning to post later this year I will be speaking about a new one that just came to my attention.

A few days ago a report appeared in The Sankei News, a Japanese online news site, about the discovery of a note written by Kuki Yoshitaka shortly after Toyotomi Hideyoshi’s death in 1598. Yoshitaka promised he and his son Moritaka will not retire from service under the guise of a monk. What does this mean, exactly? I looked further into the subject and found more info regarding this matter. Below is the actual note, along with the original Japanese.

The original letter is from Sakai Museum in Osaka, Japan. Both images are from the website Toby City

A quick explanation of the contents, Yoshitaka is promising that there will be no attempt to retire by taking up the guise of one who wants to become a monk without the permission of Toyotomi governing body. On the note, along with Yoshitaka and his son’s signatures are those of 5 magistrates who were involved in structuring Toyotomi Hideyoshi’s governing body, along with their personal seals¹:

  • Natsuka Masaie
  • Ishida Mitsunari
  • Mashita Nagamori
  • Asano Nagamasa
  • Maeda Gen’i

A key word that is associated with this is “hōtai” (法体). Taking such action as hōtai was not uncommon for those warriors who’ve spent most of their career performing military duties to retire by shaving their hair off, and living the remainder of their lives away from normal civilization such as a temple…even if they don’t officially take up vows to become a monk. It is known historically that soon after Hideyoshi’s death that Yoshitaka stepped down as head of the Kuki clan, and made his oldest son Moritaka take up the responsibilities of handling military affairs as the next successor. This was the case since, if we use this note as proof, there was no option for him to retire at a temple as a monk.

Let’s delve into this point a little more deeply. What is so significant about Kuki Yoshitaka retiring soon after his master passed away? For starters, it shows his loyalty to only Toyotomi Hideyoshi. It is also symbolic, that Yoshitaka too “died” with his master, and that he would live his life peacefully away from the turmoil in life wearing monk’s clothing and taking up a Buddhist name. This is not so different from what Hosokawa Fujitaka (father) and Hosokawa Tadaoki (son) did when Oda Nobunaga, Hideyoshi’s predecessor, died during the attack at Honnoji in 1582. Both father & son were in the same position where they expressed undying loyalty to Nobunaga, thus retired from military service by becoming monks.

On the other hand, Kuki Yoshitaka was a seasoned commander who was reaching an age where he may have been tired of fighting. On top of this, right before Hideyoshi’s death he had participated in the 1st invasion of Korea (1592-1598), where he and others were met with a very sour and disheartening defeat, especially in the hands of the Korean navy. It may very well be possible that these factors contributed to Yoshitaka to consider retiring through hōtai. Reason for this is while serving Oda Nobunaga he had much success and received many rewards, yet did not attempt to retire after Nobunaga’s untimely death. Still, this is just speculation.

At the end of the day, the discovery of this note by Kuki Yoshitaka is very significant. Documentations like these help to piece missing information about certain people or events from the past. For those who are interested. I have written numerous articles about the Kuki family and key events in their history, including Kuki Yoshitaka’s career from start to finish. These are under the series title “Kuki Archives”, which you can do a search for. To read the posts about Yoshitaka’s directly, here’s the links to part 1 and part 2.


1) On the actual note, all participants identified themselves by their family names, then by their appointed titles.

Kikuchi Senbon Yari: Crafting a Kikuchi-Style Takeyari

Recently I stumbled upon some interesting information. In the book Zustesu – Kobudōshi (図説・古武道史), there is a section that talks about of long battlefield weapons used during the warring times in Japan, such as the spear. While discussing the roots, the many variations used in battle, and the exclusiveness in training among high-ranking practitioners during peaceful times of the spear, one description regarding the origin of the spear caught my eye¹. It mentioned the use of a sharp instrument attached to one end of bamboo, which would essentially make it a takeyari (竹槍). This takeyari, or bamboo spear, is a type of weapon that doesn’t get much talk about. In the past, a takeyari was quite useful due to the fact that it was low cost in production, easy to mass produce, can outfit a large group of soldiers with this, and was simple to use. While a takeyari can be crafted without a blade, placing one on the end of a bamboo would definitely increase its overall effectiveness. This falls in line with a type of takeyari related to my studies in Kukishinden ryu sōjutsu (Kukishinden style of spear techniques) that was made famous by a member of the Kikuchi family, which I will speak on in this article.
 

TALE OF THE ESTEEMED “KIKUCHI  SENBON YARI”

There is a story in many historical books from Japan regarding an individual by the name of Kikuchi Takeshige (菊池武重), who was the 13th head of the Kikuchi family. His family line is related to those of the famed Fujiwara family (藤原家) who had relocated to Kikuchi District in Higo, Kyushu. His family supported the Southern Imperial Court for some time, since when his father, Kikuchi Taketoki (菊池武時), pledged loyalty to the Southern Emperor, Go-Daigo (後醍醐天皇).

A snapshot from the website Kikuchi Ichizoku talking about Kikuchi Takeshige and his feat called “Kikuchi Senbon Yari” (菊池千本槍)

During the early mid 1300s, There was much conflict between the Hōjō clan, who claimed Shogunate rule, and those who sided with the Southern Imperial Court. A war general by the name of Ashikaga Takeuji (足利尊氏) made efforts with others to not only regain control over Kyoto, former capital and home of the imperial family, but also Kamakura, ridding the Hōjō clan’s control. In an attempt to avoid potential usurpers, Takeuji took Kamakura himself and lauded himself with the title “Sei-i Taishōgun²”…all in the name of the Southern Imperial court. However, Emperor Go-daigo did not accept these actions, and opposed Takeuji’s plans.

Late in the year 1335, Takeuji and his brother Tadayoshi lead a large force against the Southern Court. The Southern Emperor had his faithful allies take up arms to deal with this threat from the Ashikaga, which included a reputable military Nitta Yoshisada (新田義貞). It just so happened that Yoshisada had Kikuchi Takeshige and his men employed in his army, and had ordered them to fight in the forefront. Crossing through the mountainous area of Hakone Tōge (箱根峠, Hakone Pass), Yoshisada and his force made their way to Take no Shita (竹の下), where they would clash with the Ashikaga and their army. This encounter would be called “Battle at Hakone-Take no Shita”³.

Takeshige’s force split from Yoshisada to eventually go head on against Tadayoshi’s force. To strengthen his troops, Takeshige would turn his sights to a bamboo grove, have each of them take a bamboo pole that was around 6~7 feet tall, and craft theirs into makeshift spears by inserting into one split end of it the tantō each of them carried in their belts. Doing so proved to be most effective, for despite being outnumbered 3:1 when facing off against Tadayoshi’s army of 3000, Takeshige’s force consisting of 1000 spears was more then enough to surprise and force the opposition to retreat. This greatly helped to earn a victory for their side against the Ashikaga force.

It is through this improvisation by Takeshige and victory against a much superior opponent that lead to the term Kikuchi Senbon Yari (菊池千本槍, 1000 spears of the Kikuchi clan).

CONSTRUCTION OF THE KIKUCHI-STYLE TAKEYARI

Taking a knife and fitting it on the end of a bamboo pole to make a Kikuchi-style takeyari is generally associated with this tale. This episode is believed to have inspired Takeshige to have a unique style of spear created called the “Kikuchi yari”, which utilizes very long single-edge tantō-like blades made in either hira zukuri (平造り) or shōbu zukuri (菖蒲造り)⁴. However, this doesn’t mean that the concept of a takeyari was invented by the Kikuchi clan, for it is believed to have existed way before in advance.

A snapshot of a page featuring blades of Kikuchi yari mounted for swords. From the website Usagiya

Although I’ve made a safe training takeyari (simple design with a padded end for a point) a while back, making a Kikuchi-style takeyari sounds like it would be a fun little project. From the descriptions found in various sources, the construction of this is not complex, so I figured I would give it a try. Let’s take a closer look at the method for constructing this unique takeyari.

  • Take a bamboo pole of considerable length
  • Use a tool suitable for splitting the bamboo
  • Insert knife (in this case, a wooden training knife) into the split up until where the handle completely fits
  • Take some rope and tie it over the split section to hold the knife firmly in place

The one I’ve made is just an experiment, and a great way to understand how warriors in the past may have had to improvise. Using a bamboo pole near 7 feet, I was able to fit my wooden tantō in it, and reinforce the split end with a good length of rope. The type of wrap used for the rope added more weight, giving a better balance to this takeyari, as well as could double for a tachiuchi (太刀打, wrapping used to reinforce the spear blade against impact).

Pics of crafting a Kikuchi-style takeyari, from start to finish.

ENDING

I hope you enjoy the tale of the Kikuchi Senbon Yari, which is a piece of history held in high regards in Japan. For those who have a knack for crafting, a Kikuchi-style takeyari is a fun one to try, and experiment with.


1) The original line from the book Zusetsu – Kobudōshi is on page 278 in the 1st paragraph, which reads as the following:

「…楠正成の家来天野了簡が、竹のさきに大鏑の根をくっつけて使ったのが、槍の起源であるという…」

“…it is said that the origin of the spear (in Japan) is due in part to the shaft of a large kabura (鏑, signaling arrow) being fitted on the front end of bamboo. This was a clever idea of the Amano clan, who were once retainers of Kusunoki Masanari….”

Of course, this claim was debunked in the aforementioned book, for it was actually the precursor for a small single-handed weapon called an inji yari (印地槍), or better known as uchine (打根). What really interested me from that statement was the mentioning of bamboo and a bladed instrument being used to create a spear.

2) 征夷大将軍. This is generally translated as “Commander-in-Chief of the Expeditionary Force Against the Barbarians”. Or, the shorter title of “shōgun” works just as well.

3) 箱根竹の下戦い. This title reflects that the clash between the Ashikaga army and the Imperial Court’s army took place somewhere between the Hakone Pass and the bamboo grove in Take no Shita. The area in which the battle took place is now known today as Take no Shita, Oyama Town, Shizuoka Prefecture

4) Both are types of blade-forging methods.

Shitsuden: Present-day look at past martial systems ~ Part 2

We continue our discussion on the term shitsuden and how it affects Japanese martial systems. In part 1, we learned that shitsuden indicates knowledge of technical skills or actual martial systems that have been discontinued based on one of multiple reasons, which labels them as “lost”. For part 2, we’ll explore the significance of shitsuden and how people not only study from shitsuden systems, but may try to revive them.

OBTAINING SHITSUDEN SYSTEMS

Individuals who study classical martial systems, or even modern ones with connects to older styles, may hear about specific martial schools or techniques that no longer exist. The word “exist” is a pretty vague one, but in simple terms it means they are no longer taught officially and/or being represented by a source that has licensing in them. For many this doesn’t affect their training at all, but for some, getting info regarding these, especially in the form of authentic documentation, is very enticing.

In Japan, documented martial systems that are shitsuden are treated in different ways depending on the value of the contexts. Some that are considered treasured works of cultural literature may be printed and sold in bookstores. Military-centric ones fall into this, such as Kōyō Gunkan (甲陽軍艦) and Kinetshu (訓閲集). Those that fit the above description, but possible from private collections and are in older condition may be donated to libraries and museums, where they can be kept and viewed by the public. Depending on instructions by donators, some of these documents are copied and, if permission granted, digitized and made available on particular libraries’ websites. If one is lucky, documents like this can actually be found at novelty 2nd hand bookstores that specialize in old & rare books.

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A snapshot of auction listings from <yahoo.co.jp>. Interestingly, a densho of Muhen Mukyoku ryu Sojutsu (無辺無極流槍術), which is a branch of Muhen ryu (無辺流), was sold for 7,751 yen (around 74 USD).

Not all documented discontinued martial systems are made easily accessible. There are those that are put up for sale at auctions. Thanks to the internet, there are many Japanese online auction sites that almost anyone can take part in¹. Of course, as one would expect, this can be very pricey as those interested in the same documents may bid highly for them. Other than high prices, authenticity and state of condition of these documents are always a risk.

STATE OF REVIVING DISCONTINUED KNOWLEDGE

Once knowledge of particular schools or techniques are deemed lost, does that mean they are inaccessible for good? This is a topic that can cause heated debates, as recovering lost knowledge stirs up concerns regarding proper understanding for an individual to do such a thing, as well as credibility for doing such a thing. In Japan, there are different classifications regarding martial systems and how much change (or no change) has affected them from when they originally started. This can also affect support from into specific culture-preservation organizations, such as “Nihon Kobudo Kyokai” (日本古武道協会).

Here’s a perspective to consider. Martial skills of antiquity tend to have the appearance of value, legitimacy, and a level of unique character. Those that have no break in terms of successorship and years of operation tend to be praised greatly. Katori Shintō ryū (香取神道流) and Kashima Shintō ryū (鹿島真當流) are 2 martial schools that fit such description. However, if there so happens to be a break in successorship, a certain period of inactivity, or lost contents that had to be reconstructed, this gives an indication that said martial system was revived, which tends to “lower” its image of value. Sometimes the break can be as short as one generation, other times it could be longer. Common words used for such a case in Japanese are “fukkō” (復興) and “fukugen” (復元).

Let’s use Hongaku Kokki ryū (本覚克己流派)², a martial system of known for its yawara (柔, techniques for grapples and throws), as an example. This system is going through the process of being restored, as it was discontinued after the last active successor, Ōzu Ikusuke, passed in the late 1900s without designating the next heir. Years later, through the efforts of a researcher by the name of Ota Takemitsu and those members of the bujutsu research group “Bujutsu Kenkyū Keikokai” (武術研究稽古会), the techniques of Hongaku Kokki ryu are being brought to the public once again. From cases like this, we see that words like “fukkō” and “fukugen” isn’t a bad thing or a negative label. Headmasters who are honest with their martial system’s history and their intentions for trying to revitalize a discontinued martial system will state the fact.

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A screen capture of one of the few vids of Hongaku Kokki ryu. For this particular one, you can access it through the link here.

Another example, I wrote an article a few years ago about a martial system called “Koden Koppo Taijutsu Genryu Tenshin ryu” (古伝骨法体術源流)³. Once considered a family style under a slightly different title, it was discontinued a few generations sometime during Edo period. It was later revived by a direct descendant, restructured to fit following headmasters’ needs, and is in full operation today. With such openness, it can be viewed that continual functionality is the main focus for martial schools as this. While continual transmission of a martial system is respectable, this doesn’t guarantee effectiveness or overall usefulness. It is really based on the student’s interest as a consumer.

Reviving an entire martial school from ground up is a tough feat, and one without scrutiny. Nakashima Atsumi and Kōno Yoshinori, 2 well-known scholars as well as specialists concerning Japanese martial arts, are headmasters of their own martial systems and techniques that were revived⁴. While the legitimacy of their systems is up for debate to some (i.e. how much of the original principles have be maintain, proper execution of techniques, etc.), this point has not hurt their careers, as they are quite famous even through their knowledge as researchers, and even sought after. On the other hand, in the case of Kurama ryu (鞍馬流)⁵, while it is recognized as a traditional martial system, it is viewed as a revived school that may not resemble its former glory. This is due in part of the main dojo along with official documents of legitimacy, training tools, and weapons of antiquity being lost to a severe fire in the mid 1900s. How much of the “lost” contents of the Kurama ryu was properly retained after being reconstructed cannot be verified due to no official documents to compare.

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A screenshot of Kōno Yoshinori demonstrating a jōjutsu waza (cane technique) called “Kagebumi” (影踏み). Due to his popularity, there are many vids of him online conducting interviews, performing technical demonstrations, and so on.

 

HANDLING LOST TECHNIQUES

There are instances where just certain parts of a martial system is considered shitsuden. Techniques for knowledge that are seen inapplicable for the times such as sōjutsu (槍術, spear techniques), eihō (泳法, situational swimming techniques), and kajutsu (火術, using fire-based weapons and strategies) tend to fall into this category for many older martial systems. Sometimes, it is not so cut & dry in terms of immediate usage, but could be based on internal politics between teachers and students, or said knowledge not being properly transmitted for several generations.

It is not uncommon for a headmaster to seek out a way to incorporate lost techniques. For starters, if said scrolls have adequate information, those individuals can spend time training & testing the contents, and at a later time begin teaching their students. If such method cannot be done in house, then there is another method which involves the knowledge being relearned from another branch of similar lineage. If relations are good between the different branches, that is, then this is possible; if there are any internal disagreements of any sorts, or no unity whatsoever, then they most likely won’t work with each other. An example of this is found amongst the different Shinkage ryū branches (新陰流の様々な分派), where certain older techniques and skillsets can be found in one branch, but not in another.

In other cases, certain skillsets that used to exist in a martial system may be relearned from the ground up. As an example, Hontai Yoshin ryū, once a sōgō bujutsu teaching various areas of weapons, primarily specializes in jūjutsu today, as well as bōjutsu and kodachijutsu. In the late 1900s, Inoue Munetoshi, the 18th headmaster at that time, established an iaijutsu curriculum using Toyama ryū Battōdō. This was for the sake of students having a better understanding of how to use the Japanese sword properly. While not considered part of the original transmission, usage of the sword through iaijutsu (and to a greater extent, kenjutsu) was something that most warriors a few centuries ago learned, even on a basic level, from other schools. Thus, there was no need to have a specialized sword system unique to Hontai Yōshin ryū. Since training in the sword is not common knowledge anymore due to how The Japanese society has modernized, newer generations need more in dept instructions without necessarily cross-training at a different school. This is one of the reasons why iaijutsu based on Toyama ryū is available in Hontai Yōshin ryū, even if it is not considered part of the formal curriculum.

ENDING

We come to a close on this discussion regarding martial systems that are considered as shitsuden. Curiosity naturally attracts us to things that appear unique & exclusive. For others, studying from the past may have value worth sharing to others. While there’s many martial systems of Japan that have ceased, they may not stay buried in the past as long as people can uncover them and decipher their instructions.


1) For many, if not all, you would need to have an account that vouches you have a physical address in Japan. Along with this, a Japanese bank account or similar financial funding method that is established in Japan.

2) This is a martial system of former Hirosaki District (present day Hirosaki City, Aomori Prefecture), known to have been widely trained in by various warriors in the past. Creator was Soeda Gizaemon Sadatoshi (添田儀左衛門貞俊).

3) More on Koden Koppo Taijutsu Genryu Tenshin ryu can be read in an older post here

4) To be more specific, Nakashima Atsumi and Kōno Yoshinori are both martial artists and researchers on Japanese historical texts. Mr. Nakashima is the owner of several systems, including Katayama Hōki ryū Jūjutsu (片山伯耆流柔術). This particularly is regarded as a shitsuden system that was revived, at least in more lighter conversations.

On the other hand, Mr. Kōno runs his own group where he teaches his unique martial system which has a great focus on using efficient body mechanics according to older methods from Japan’s past. While his experience began with aikidō (合気道) and Kashima Shin ryū (鹿島神流), a great deal of his system consists of techniques and teachings revived from older texts he spends a great deal of his time researching.

5) More on Kurama ryū can be read in an older post here

Hayashizaki Shigenobu: Pioneer of Sword-Drawing

For over half a year, we have been working on the basic skills and finer qualities of battōjutsu, as taught in Chikushin Martial & Cultural Training Group. Having a great interest in battōjutsu early in my martial arts career, I’ve personally been training in this based on different instructions received alongside with kenjutsu. For those curious, battōjutsu (抜刀術) is a systematic approach to drawing out a sheathed Japanese sword to cut, often labeled as “sword-drawing” and “draw-cutting”¹. Generally the techniques for sword-drawing are widely recognized by a more modern title, “iaidō²” (iai for short), although there are certain martial schools that still use the term battōjutsu (battō for short)³.

For today’s article, we’ll take a look into the origins of battō (iai), which is tied to Hayashizaki Jinsuke Shigenobu, the founder of this unique sword system. Sources used in writing this include (but not limited to) the following:

 

THE BEGINNING

The origins of battō/iai as we know it today takes place around the mid 1500s by a young man named Hayashizaki Jinsuke Minamoto Shigenobu (林崎甚助源重信). While many martial schools give credit to his extraordinary development of techniques for fast “draw-cutting”, the reasoning for him even creating such a sword style was under grim conditions. To understand this, we’ll look further into the family he was born into.

Pic of a statue of Hayashizaki Shigenobu, which is housed in Hayashizaki Iaijinja. From the book “Kanbon Nihon Bugei Shoden”.

While Shigenobu is widely known under the surname “Hayashizaki”, he was originally from the Asano family. He’s the son of Asano Kazuma Minamoto Shigeharu (浅野数馬源重治) and Sugano (菅野). Shigeharu, Shigenobu’s father, was once a guard acting as lead inspector of the northern section of the Imperial palace. From 1538 he was employed as an officer to serve Mogami Inaba-no-Kami Mitsuhide (最上因幡守満英), who was the 6th lord of Tateoka castle in Dewa Country (present day Murayama City, Yamagata Prefecture). Sugano⁴, Shigenobu’s mother, was from the Takagi family of Tateoka, Dewa Country. Shigeharu and Sugano would get married in 1540, and later have Shigenobu in Tateoka in 1542. Upon his birth, Shigenobu was given the name “Tamijimaru” (民治丸).

In the Asano family, their ancestral deity⁵ was “Kumano Myōjin” (熊野明神), whom they prayed to. Kumano Myōjin (also referred to as “Hayashizaki Myōjin” in some sources) was housed in a 3-room shrine within “Arayato no Ji” (荒宿の地), an area located in the northeast section of Hayashizaki grounds of Ōkura forest (present day Hayashizaki, Murayama City, Yamagata Prefecture). Shigeharu continued with these customs and paid his respects with his family when they had the chance to visit Kumano Myōjin shrine.

 

REASON FOR VENGEANCE

Sometime in 1547, Asano Shigeharu went to go play a game of Go⁶ with a priest at the Kumano Myōjin shrine. After spending his day doing so, he was returning home late in the night. On his way home, Shigeharu was targeted by a warrior named Sakaichi Unsai (坂一雲斎)⁷, who apparently harbored ill intentions against him. Using the night as a cover, Unsai ambushed Shigeharu and murders him. Later Shigeharu’s death is notified to his family members, as well as the identity of the murderer. Fueled with anguish, Sugano and her son plotted to get revenge against Sakaichi Unsai.

Shigenobu and his mother would remain in Tateoka, where he began receiving training in kenjutsu at the age of 8 from Higashine Keibu Tayu (東根刑部太夫)⁸, who was a warrior of Tateoka castle. In 1554, Shigenobu, at the age of 13, would periodically stay at Kumano Myōjin shrine to pray not only for protection and success in extracting vengeance to his family’s ancestral deity, but to receive further instructions to perfect his use with the sword. Armed with his late father’s family sword called Nobukuni (信國), he trained in the methods of kenjutsu, and worked hard in developing a style that would prove effective against his target. Instead of just merely practicing how to swing a sword in a duel-like fashion, Shigenobu focused on techniques that evolved around drawing the sword out of its sheath to deliver unpredictable cuts. The family sword he trained with was a rather long one, measuring to 3 shaku 2 sun⁹. Possibly made for use on the battlefield, this sword gave him exceptional reach. To effectively use it for fast-draw cutting purposes, especially against someone who used a shorter sword, Shigenobu would need to develop methods for drawing this long sword out with speed.

 

BIRTH OF BATTŌJUTSU AND HAYASHIZAKI SHIGENOBU

It is said that in 1556, Shigenobu underwent a special ritual called “Hyakunichi no Sanrō¹⁰”, where he spent 100 days at the shrine devoting himself to prayer for guidance in perfecting his ability in battō. Sometime during the evening of the 100th day, Shigenobu witnessed a divine vision. While sleeping, he was visited by Kumano Myōjin in his dreams, who demonstrated to him a secret technique called “Manji Nuki¹¹”. In learning this, Shigenobu became enlightened to the inner secrets of sword-drawing. With this revelation, he decided to call his sword system “Shinmyō Hijutsu no Junsui Battō¹²”, and set off to train further to a master-like level with the sword.

An insert from ”Jinrin Kinmō Zui, vol. #7″ (人倫訓蒙図彙7巻) from year 1690. Entitled “Iai Torite” (いあいとりて), it depicts a swordsman using methods of iai (sword-drawing method) to defeat 2 opponents. From Wikipedia.

Reaching the age of 18 in 1559, Shigenobu changed his name from “Asano Tamijimaru” to “Hayashizaki Jinsuke Minamoto Shigenobu”¹³. This was to identify his growth, as well as paying homage to the grounds where he was nurtured into a swordsman, Hayashizaki. In recognition of this growth, his sword system today is respectively called “Hayashizaki Musō ryū¹⁴”,  as this title reflects how he was divinely enlightened in the secret methods of battō.

Assuming his new name and role as a swordsman, Shigenobu set out to fulfill his family’s desire for revenge on his father’s murderer, Sakaichi Unsai. This doesn’t happen overnight, however, as time was needed to possibly track down his target. This finally becomes a reality, for in 1561 Shigenobu was able to locate Sakaichi Unsai at his home in the capitol city Kyō (present day Kyōto, Japan). Details of the confrontation varies depending on the source which tells it, so no concrete info on how it transpired. What all sources agree on is that Shigenobu was able to cut down Sakaichi and successfully extract revenge. With his mission completed, he then returned back to his hometown, and paid his respects at Kumano Myōjin shrine. He also offered the Nobukuni sword to the shrine.

 

SPREADING THE KNOWLEDGE OF SWORD-DRAWING

Upon returning home, Shigenobu was caring for his sick mother. However, a year after successfully carrying out revenge, Shiguno passed away in 1562. With no other responsibilities at hand, Shigenobu left Hayashizaki to travel around Japan and further refine his martial skills. He crossed into a few areas well known for their martial combat. For example, it is said that in 1563 he went to Kashima and received tutelage from Tsukahara Bokuden¹⁵ (塚原卜傳), founder of Kashima Shintō ryū¹⁶. Shigenobu was able to learn the secret method of Kashima Shintō ryū’s highest technique, called “Ichi no Tachi¹⁷”. It is also mentioned that he studied Tenshin Shoden Katori Shintō ryū¹⁸. Outside of kenjutsu training, Shigenobu studied “Onmyō Kaigō¹⁹ during his stay at Ichi-no-Miya (present day Omiya)²⁰ in Owari Country (present day Aichi Prefecture). The philosophy from Onmyō Kaigō was also incorporated into his sword-drawing style.

Outside of his own personal kenjutsu training, Shigenobu took the role of instructor for his own sword system. For example, in 1563 he resided in Yonezawa, Aizu (Fukushima Prefecture) for some time. During this, he was actively instructing his style of battōjutsu to those in Akai Village, Wakamatsu (Fukushima Prefecture). During the course of his journey Shigenobu gained other students. Notable names that developed their own sword drawing style based on Shigenobu’s teaching include the following:

  • Tōshimo Tsuke-no-Kami Motoharu²¹ (founder of Shinmei Musō Tō ryū²²)
  • Tamiya Heibē Shigemasa²³ (founder of Tamiya ryū²⁴)
  • Katayama Hōki-no-Kami Hisayasu²⁵ (founder of Hōki ryū²⁶)
  • Takamatsu Kanbē Nobukatsu²⁷ (founder of Ichi-no-Miya ryū²⁸)

 

A pic of Hayashizaki Iaijinja. From Wikipedia.

In his later years, Shigenobu stayed for about a year in the residence of his student, Takamatsu Kanbē Nobukatsu in Kawagoe, Bushū (present day Kawagoe City, Saitama Prefecture). In 1617, he received permission to leave on a short trip to Ōu (north-eastern section of Japan). However, during the same year he later became very ill in the middle of his travel, and passed away. Although he passed in an untimely manner, his name and his system of sword-drawing lives on. In recognition to his life, the Kumano Myōjin shrine was renamed to “Iaijinja” (居合神社).

 

ENDING

This concludes the history of Hayashizaki Shigenobu, and how he developed the martial system of sword-drawing. I hope this was a good and informative read for everyone.


1) Other older names used for the system of draw-cutting includes “saya no uchi” (鞘の内), “iai” (different from the modern naming convention, these are written as either 居相 or 坐合), “bakken” (抜剣), and “nukiawase” (抜合).

2) 居合道. Iaidō is the modern, non-violent approach to sword-drawing, which stems from the older version “iaijutsu” (居合術).

3) There have been many debates regarding the differences between the names “battō” and “iai”. Some points made range from one specializing only in seated forms to one incorporating practices such as test cutting. The truth is, there are no real differences, for they both mean the same thing.

The use of either battō or iai throughout history lies on certain factors. One example falls on which naming convention was popular at given time. Another, depended on current headmaster of specific school and what principles & philosophies that were intended to be expressed. We also have to keep in mind that as Japan moved more to periods of less wars and conflicts, some surviving schools changed their curriculum from being combat-oriented to self-development. Iaidō is a prime example of this.

All in all, while the various sword-drawing styles of today may focus on specializing in certain traits, the underlining meaning between the words battō and iai are the same.

4) Sugano is unusual as a given name. On top of this, she is also associated with another name that is written as “志我井”. This could possibly be her given name, but pronunciation is obscure.

5) Known as “soshin” (祖神)

6) 碁. Go is a Japanese board game where players try to dominate the territory of their opponent.

7) Some sources also indicate that he was known by the name “Sakagami Shūzen” (坂上主膳).

8) “Tayu” is not his given name, as it indicates his position or rank. Why is his given name not revealed is unknown.

9) 3 shaku 2 sun = 96.96 cm or 38.2 in.

10) 百日参籠

11) 卍抜. Another way it is written is “Manjiken” (万字剣).

12) 神妙秘術の純粋抜刀

13) This is done in a ceremony when a boy reaches his coming of age, which is called Genpuku (元服).

14) 林崎夢想流. Also known as “Shin Musō Hayashizaki ryū” (神夢想林崎流). Take note that Hayashizaki Shigenobu himself did not name his sword system this, but later generations did in remembrance of his contribution.

15) There is an article about Tsukahara Bokuden, which can be read here.

16) In Japanese sources, this is mentioned in a vague manner, as it is stated alongside with Shigenobu’s travel to Kashima to study under Tsukahara Bokuden. Under who and exactly where he studied Katori Shintō ryū is not made clear. While historically Bokuden learned Katori Shintō ryū at a young age, as an adult he started his own martial system.

17) The full title of what Shigenobu is said to have been taught is “Kashima Shintō ryū Saikō Hiden Tenka Dai Ichi no Ken” (鹿島新当流最高秘伝天下第一之剣).

18) 鹿島新当流

19) 陰陽開合. While the exact details are not described, this is related to rhythmic exercises, which is found in specific martial systems such as Taikyokuken (太極拳).

20) Old name is 一宮, new name is 大宮

21) 東下野守元治

22) 神明夢想東流

23) 田宮平兵衛重正

24) 田宮流

25) 片山伯耆守久安

26) 伯耆流

27) 高松勘兵衛信勝

28) 一宮流

Phases of Martial Structuring: Kyūsen no Michi ~ Part 2

This is part 2 of the discussion on Kyūsen no Michi. Here, we narrow our focus more on the components that defined how this militaristic system worked to craft those into warriors according to how battles were engaged and played out. Whereas the usage of the word “kyūsen”, along with militaristic history of Japanese archery was covered in part 1, for part 2 we will go over the known different groups & styles of archery, as well as a few recognized innovators concerning the bow & arrow. This discussion will also include some categorizing within the world of kyūsen, along with some comparing and contrasting, will be in order.

A good number of handy sources were used for this discussion, including the following:

Take note that part 2 became much bigger than intended in order to give a proper insight of Japan’s archery. Despite it’s size, it does not give a 100% definitive overview, as there are some information not added, lest it grows into something on the level of a research paper. Still, part 2 should provide enough insight on how significant and respected Kyūsen no Michi was to the point that many warriors invested their lives into it.

KORYŪ VS SHINRYŪ

In order to properly cover the specifics that make up Kyūsen no Michi, it is important to know that, on a technical and cultural level in relations to combat purposes, there are two types of archery (kyūjutsu in Japanese). The first is called Koryū kyūjutsu (古流弓術, Old-style archery), while the second is called Shinryū kyūjutsu (新流弓術, New-style archery). The categorization of these are both based on time period, equipment, and technique:

  • Koryū – Ancient times, with notable structuring from Heian period until early 1400s period
  • Shinryū – Around late 1400s onward until the abolishment of the warrior class in late 1800s

MANY SCHOOLS OF ARCHERY

Due to how integral kyūjutsu was in a warrior’s career, many groups specialized in it. Some groups preserved the lessons on archery as their own family styles, while others would learn that particular style and represent it usually indicating that they are a branch of it. Below are lists of some of the well known archery styles throughout Japan’s history, along with the founder and the time they were alive.

The first one is for those that fall under the Koryū kyūjutsu category:

Kyusen List01

The next list shows the styles that fall under the Shinryū category:

Kyusen List02

Along with this, are the different branches related to Heki ryū:

Kyusen List03

While the records pertaining to archery found in manuals & documents list these mentioned above and many more, take note that a lot of them are no longer in existance. The styles that are still active include Ogasawara ryū, Honda ryū, Takeda ryū, and Heki ryū Insai ha.

DIFFERENCE BETWEEN OLD & NEW

Here are some general descriptions between Koryū kyūjutsu and Shinryū kyūjutsu. Note that this is more in reference to how they were conducted before the warrior class was abolished as a whole.

A listing of archers of Taishi ryū, by rank. From Kanbon Nihon Bugei Shoden.

Koryū Kyūjutsu

  • Generally categorized as reisha (礼射), or “ceremonial-centric archery”, due to the emphasis on etiquette, customary practices, and focus on displaying shooting prowess.
  • During battles, archery was primarily use, both from long range to close range
  • Off the battlefield, archers demonstrated great focus and control while shooting targets at various distances.
  • Engaged in outing activities requiring feats of shooting while on horseback, such as hunting, and special target courses classified under Kisha Mitsumono (騎射三物)
  • Unison between rider and horse, called “jinba ittai” (人馬一体) in Japanese, was important
  • Considered a developing practice since ancient times, ceremonial practices within archery slowed abit due to power struggles from Heian period to early Muromachi period, as archers in battle was of necessary use
  • Once the ways of Koryū kyūjutsu was seen non-viable in combat during Muromachi period (around start of 1400s), it was revitalized and preserved in Ogasawara ryu through restructuring.

NOTES

  • Despite being considered reisha due to its high focus in shooting ability and ritualistic customs, Koryū kyūjutsu had fighting elements and was indeed acceptable training for combat
  • While much of the skillset emphasized on shooting from horseback, archers did also practice shooting while on foot
  • On foot, the bow was held at an angle when shooting arrows.
  • Although some existing styles such as Ogasawara ryū Reihō (小笠原流礼法) practice solely reisha, few groups such as Bushido Shinkōkai and Dai Nihon Kyūbakai preserve the fighting element of Koryū kyūjutsu not only with the bow & arrow, but with the tachi and naginata.

Shinryū kyūjutsu

  • Generally labeled as busha (武射), or “military-centric archery”, as this was designed specifically for use on the battlefield according to the new direction wars were approached.
  • Developed during Muromachi period between mid to late 1400s, when the tactics of war switched to large infantry, formations, and close range skirmishes
  • For the sake of combat efficiency, archers primarily performed on foot, but also had knowledge on how to shoot while on horseback
  • Archers were trained to coordinate together using group tactics
  • Trained to work under all types of conditions, including wet/bad weather, at night, on a boat, in a tower, and when the need to switch to close range fighting arised
  • Used barricades, such as tate (楯), as defense against long range attacks, as well as fenced areas as protection against flankers/disrupters
  • Contested with firearms (i.e. rifles, cannons) from mid-ending 1500s.
  • From Edo period (1603~1868) onward, once firearms took precedence in how wars were conducted, groups such as the Shimazu clan retained the effectiveness of archery by studying & incorporating rifle formations.

NOTES

  • Shinryū kyūjutsu isn’t completely unique and different. It was built off of koryū kyūjutsu, inherited certain aspects, then redefined specifically for combat purposes, thus why it’s called “the new style of archery”
  • Yoshida Shigeharu (吉田重春) is credited for implementing customary practices to Heki ryū starting in the mid 1600s. However, as it is not the same as reisha of Ogasawara ryū, Heki ryū’s is called taihai (体拝).
  • Today, existing Shinryū kyūjutsu styles such as Heki ryū retain busha, as well as practice taihai.

DIFFERENCES IN TECHNIQUES/EQUIPMENT

Here’s a short comparison between Koryū kyūjutsu and Shinryū kyūjutsu.

A mokuroku (list of techniques) of Ban Dōsetsu ryū kyūjutsu. Fron Kanbon Nihon Bugei Shoden.

Koryū kyūjutsu

  • Archers used larger bows, such as fusedakeyumi (伏竹弓, made out of wood and bamboo) and marukiyumi (丸木弓, curved wooden bow)
  • During the Heian period, wore large box-like armor called ōyoroi for added protection
  • Smaller draw due to technical issues such as mobility limitations while on horseback, large kabuto (helmet), etc.
  • Archery done by cavalry was called kisha (騎射)
  • Closing the range while on horseback increase accuracy to vulnerable areas
  • Wore tomo (lefthand glove) to prevent string from injuring hand on return
  • Carried tachi on left side

Shinryū kyūjutsu

  • Used smaller bows
  • Archery done while walking was called hosha (歩射)
  • From the Muromachi period onward, archers wore revised, slim fitting armor, which allowed less restrictions in drawing skills and mobility while on foot
  • Used larger draw and other techniques to increase an arrow’s power and penetration capabilities (i.e. allowing the bow to turn ccw in the hand)
  • Carried uchigatana (slightly shorter battlefield sword for upclose fighting) and unique equipment to adapt to certain situations, such as uchine (打根), spear point on top of bow, etc.

DISTINGUISHED INDIVIDUALS

Below are a few renown archers that are pioneers in Japan’s history of archery.

Ogasawara Sadamune / 小笠原貞宗

Picture of Ogasawara Sadamune. From Shūko Jisshu (集古十種). From Wikipedia.

 

  • Born in 1292, Sadamune was a warrior from Matsuo, Shinano Province (present day Ida City, Nagano Prefecture)
  • As a member of the established Ogasawara clan, he worked for the Kamakura Bakufu through Hōjō Sadatoki
  • Made a name for himself in Heian Kyō (Imperial capital, present day Kyōto) during the early-mid 1300s, as he participated in many battles such as the campaigns against the Mongol invasions, assault on Emperor Go-Daigo, the attack on Kusunoki Masanari’s Akasaka castle, and the battle of Kamakura
  • Sadamune earned merits for his efforts, was named “Shinano Shuei” (信濃守衛, Protector of Shinano), and established his residence in Shinshū prefecture.
  • Known for his involvement in zen, and was a worshiper of Marishiten, the “God of War” (武の神, Bu no Kami)
  • Sadamune created “Ogasawara ryu Reihō”, which features the rituals, etiquette, and customs practiced by high-ranking warrior families
  • Ogasawara ryū Reihō contains reisha, the preservation of Koryū kyūjutsu, which includes ceremonial practices, expert level with the bow & arrow, and feats of archery while on horseback
  • Sadamune established the principles of “sha – go – rei” (射・御・礼), which are the standard for reisha
  • His contributions inspired others to learn and add this to further their worth as warriors

Heki Danjo Masatsugu / 日置弾正正次

A picture of Heki Danjo Masatsugu. from the collection of the Toda household of the Bishu-Chikurin branch. From Wikipedia.

 

  • Birthdate is uncertain, although some sources say around 1444
  • Believed to have been born in either Yamato Province (present day Nara Prefecture) or Iga (present day Mie Prefecture)
  • Originally studied Henmi ryū, Masatsugu participated in many battles in the northern parts of Japan, such as Ōnin War (1467~1477)
  • While serving as a warrior, Masatsugu had opportunities on the field to utilize the bow & arrow according to how it would prove useful
  • Main focus on the redivision of archery was on militaristic usage, both in and outside of the battlefield.
  • Established the principles of “kan – chū – kyū” (貫・中・久¹) as the highest level of Heki ryū kyūjutsu
  • After a life of battles, Masatsugu traveled around Japan to test his methods. It is from this time he meets Yoshida Shigekata.
  • After choosing his successor (Yoshida Shigekata), Masatsugu retired by living in one of the temples within the mountainous region called Kōyasan located in Kishu (present day Wakayama Prefecture)
  • Some of the titles he used includes “Rurikōbō” (瑠璃光坊) “Dōi” (道以) , and “Itoku” (威徳)
  • Masatsugu is known as the “pioneer who revitalized the archery of Japan”, as he brought attention to the new ways the bow & arrow could be used in battle during a time where many viewed them as obsolete.
  • Despite his fame through the effectiveness of Heki ryū, much mysteries surround his existence, to the point where some researchers speculate that Masatsugu could be a fabrication

Yoshida Shigekata / 吉田重賢

  • Born 1463, Shigekata came from Gamō County, Ōmi Province (present day Ryūō Town, Gamō County, Shiga Prefecture)
  • Was a retainer of Rokkaku Sazaki in Ōmi Province (present day Shiga prefecture)
  • Shigekata was a skilled archer, studied different archery styles such as Ogasawara ryū, Takeda ryū, and Henmi ryū
  • When Heki Danjō Masatsugu came to visit the Rokkaku clan, he encountered Shigekata and tested him on his archery abilities. Yoshida was able to pass the test, which from there Masatsugu instructed him on the highest levels of Heki ryu before passing successorship to him.
  • Discerned the effectiveness of Heki ryū according to the times by organizing the lessons
  • Shigekata is recognized for passing down the teachings of Heki ryū to others through his family style “Heki Yoshida ryū”, which held the highest teachings of this style of archery.
  • Not much info on him, despite his legitimate family line
  • Due to the lack of info, some researchers speculate if he and Heki Danjō Masatsugu were the same person

CONCLUSION

We’ve come to the conclusion of Kyūsen no Michi. This is just a small sample of the large amount of information found in Japan’s archery history, especially when dealing with the technical side of things. Stay tuned, as we will move on to a different phase pertaining to how Japan’s methodology to combat changed and developed.


1) There is another version, which is “hi – chū – kan” (飛・貫・中). They are not 100% the same. Here’s a quick explanation.

  • kan – chū – kyū = Penetrate the target, always hit the target, and last long enough to keep doing the first two points
  • hi – chū – kan = Shoot from long range to hit the target, always hit the target, and penetrate the target

They are both associated with Heki ryū. The difference may be between the different branches and the methodology that was passed down in each one.

On another note, there are other modernized 3-point principles, but they pertain to kyūdo and are geared more towards one’s shooting form.

Tales of Bravery: Nasu no Yoichi

In my previous post I spoke about Kyūba no Michi as a systematized martial system used during the Heian period to Kamakura period. There are many stories and tales of warriors who represent this, some displaying remarkable skills against unfavorable odds, or impeccable judgment during critical moments to change the tide in their favor.

An example of this is “Heike Monogatari¹”, which is a written account of the conflicts between the Taira clan and Minamoto clan as they struggled for power to rule over Japan. In it is the heroic tale of a young warrior named Nasu no Yoichi² and his display of archery prowess. The setting takes place at the end of a battle at Yashima³ in 1185, where the Taira had moved out into the sea, and hid then 8-year old emperor Antoku on board of one of 8 boats attached together. These boats were positioned a good distance in the sea away from the shore, where the army of the Minamoto stood out of reach. As a form of a taunt, a crimson red fan with a circle drawn in the center was placed on a pole of a boat many yards away from the shore where the Minamoto army watched from, daring them to shoot it down.

Nasu no Yoichi, an individual known to possess exceptional archery skills within the ranks of the Minamoto army, was chosen among his peers to shoot the fan down. Riding his horse out into the turbulent sea, Yoichi’s fate, along with the pride of the Minamoto army, will be determined by a single arrow.

23ed28de-da39-4eab-bce4-7ec50b017567

Drawing of Nasu no Yoichi on a kakejiku (hanging scroll). Yoichi is shown drawing his bow, in preparation to take a shot at a fan.

In the original source, this tale is told entirely in 2 chapters, which are “Ōgi no Mato⁴”, and the other called “Yuminagashi⁵”. Here is the original Japanese text, along with an English translation done by myself, of this critical moment.

__________

矢の射度距離には少し遠かったので、海へ一段(約十一メートル)ほど(馬を)乗り入れたけれども、さらに扇との間は、七段ほどはあろうかと見えた。

時筋は二月十八日の午後六時頃のことであったが、ちょうどその時、北風が激しくて、磯を打つ波も高かった。船は揺れ下がり、揺れ下がり漂うので、扇も竿先で不安定にひらめいていた。沖には平家が船を一面に並べて見物する。陸では源氏が(馬の)轡を並べてこれを見る。どちらも、どちらも、晴れれがましくないということはない。

Yoichi rode his horse into the sea around 21 meters, as the shooting distance was too far from the shore. Even then, the distance of the fan appeared to be at a distance around 147 meters.

The time was around 6 pm, evening, of the 28th day of the 2nd month. Yet, at the time the wind from the north was blowing strongly, and the waves that crashed upon the shore were tall. As the boat bobs up and down, the fan also waves around on the pole troublesomely. Out in the sea, members of the Taira gather to one side of their boat as they look on. At the shore, Yoshitsune looks on while straightening the bit of his horse. There is no one, absolutely no one, who would not say this moment is grand.

与一は、目を塞いで、

「南無八幡大菩薩、我が下野国の神、日光権現、宇都宮、那須の湯泉大明神、どうかあの扇の真ん中を射させてくださいませ。これを射損じるものならば、弓を切り折り、自害して、人に再び顔を向けないつもりです。もう一度、本国へ向かわせようとお思いならば、この矢を外させなさるな」

と心の中で祈念して、目を開いたところ、風も少し吹き方が弱まり、扇も射やすそうになってきた。

As Yoichi closed his eyes, he prays in his heart, “Praise to bodhisattva Hachiman, god of Shimotsuke Province’s Nikko Gongen⁶ in Utsunomiya. Oh, great god of the Nasu family’s Yuizumi shrine, please allow me to shoot straight into the center of the fan. If I am disgraced by my shooting, I will not face my people again, as I will split my bow, and kill myself. Please, let this arrow not miss its mark, as I want to be able to return to my home country.”

Opening his eyes, he notices the wind blowing in his direction started to die down, while the fan appeared easier to aim at.

sub014-那須与一-平家の舟の扇の的-透かし

Ehagaki (postcard) showing a depiction of Nasu no Yoichi shooting the fan off of the pole on one of the Taira’s boats.

与一は、鏑矢を取って、(弓に)つがえ、引きしぼって、びゅんと放つ。小兵とはいうものの、十二束三伏の(長さの矢を射る)弓は強い。浦に響くほど長く鳴って、狙いを外さず扇の要の端から一寸ほどをおいて、ひゅんと射切った。鏑矢は海へ入ったところ、扇空へ上がった。しばらく虚空にひらめいたが、春風に一もみニもみもまれて、海へさっと散ってしまった。

Taking his whistling arrow and nocking it on his bow, Yoichi draws the string back, and lets the arrow fly. While appearing small in frame, he is a very strong archer who can group 12 arrows while pulling a long bow. The screech from the whistling went on for a long time, as it echos off the waves. The arrow did not miss its mark, as it propels straight through the center of the circle just a bit away from the outer edge. As the whistling arrow sailed into the sea, the fan rose skyward. It flutters around in the air for a bit, then is tossed around once, then twice by a spring breeze. Finally, the fan crumbles into the sea.

__________

Yoichi’s miraculous deed is an example of Kyūba no Michi, and how the importance placed upon the bow could near decide victory or defeat. Look out for more tales as such, as I will be adding those that correspond with the different phases of Japan’s martial systems.


1) 平家物語

2) 那須与一. In some sources, such as “Nasu no Yoichi no Katari” (那須与市語), the name is also written as “那須与市”.

3) Known as “Yashima no Tatakai” (屋島の戦い) in Japanese.

4) 扇的

5) 弓流

6) This is a shrine, presently known as Nikkō Futaarasan Jinja (日光二荒山神社) , located in Nikkō City, Tochigi Prefecture.