January 16, 2018 by Curtis A

Kuki Archives: Pioneering ~ Part 2

We continue with part 2 of pioneers of the Kuki clan. In part 1, we covered the origins of the Kuki through Fujiwara Ryūshin and his migration to Kuki Ura. While Ryūshin, and many of his descendants would continue to reside at Kuki Ura, at some point a new line will branch off from the main line. This happens through the hands of Kuki Takayoshi¹, who in turn gives way to a new chapter of events that further spreads the name of the Kuki family.

Kuki Takayoshi was born as the 2nd son of Kuki Takafusa², who was the 2nd child of Ryūshin as well as the 3rd generation of the main line. Takayoshi grew up in Kuki Ura, where he would most likely learn the family’s crafts, including seafaring.

The Kuki family had strong ties to the Southern Court. This is due to Ryūshin’s dedication to the Southern Emperor Godaigo. In turn, members of the Kuki clan gained employment at & worked for the Southern Court. While his father, his uncle Takaharu, and older brother Takanaga all had kept up this working history during their youth, Takayoshi instead broke this tradition by not going on the same path. Instead, he became the first to leave the nest and, in 1362 set out to migrate in a different area.

A map of Japan, with Shima no Kuni colored in red. It is along the Tōkaidō (Eastern Sea Road) which is shown shaded, estimated, in green.

Takayoshi headed east, most likely by boat. He arrived in the south eastern part of Mie Prefecture, around a peninsula. This land area, called Shima no Kuni³, has a long rocky coast that was advantageous for anyone who could set up a form of base on any of its points. With the companions that accompanied Takayoshi, they embarked on one area on the rocky coast. They made their home by building a fortress, and called it Nakiri Jo (Nakiri Castle in English)⁴. Takayoshi would reside here for the remainder of his life, thus the Nakiri-Kuki line begins.

The Nakiri-Kuki line would remain in Shima no Kuni for about the next 200 years. They would keep in contact with the main Kuki line through traveling by boat. Over the years, some would offer their services to the ruling power, and earn titles through military service. Kuki Sadataka, the 5th head of the Kuki line, is an example of this, for he worked up to the position of “宮内大輔” (Imperial Vice Minister). Although information is scarce, it is said that Sadatake was an accomplished battle commander who was lord of Nakiri Jo during the 1500s.

Artwork entitled “Shima Nakiri”, by Asano Takeji. From “Ukiyoe Kensaku“.

Interestingly, the Kuki-Nakiri line was well documented as being a powerful family within Shima no Kuni, and having quite an influence in the area. Some of their exploits can be found in old memoirs such as the “Kansei Choushūsho Kafu”⁵, “Kitabatake Monogatari”⁶, and “Shima Gunki”⁷. As the Kuki’s involvement in Shima no Kuni is very important during the medieval age in Japan, I will discuss this in detail below.
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KUKI AND THE 13 TERRITORIES OF SHIMA

Around the mid 1500s, the Kuki of Nakiri were one of 7 families⁸ that controlled 2 of the 13 territories⁹ around the coast of Shima no Kuni, which are Nakiri and Tashiro. At this time, Kuki Kiyotaka was made 6th head of the Kuki line, and was lord of both Nakiri Jo in Daiōzaki Nakiri, and Tashiro Jo in Toba City, Mie Prefecture. He was aided by his teen son Sumitaka¹⁰, and his younger brother Yoshitaka¹¹. The Kuki of Nakiri made a pact between the other families that none would wrongfully cross into the other’s territory for the sake of war. They agreed to keep the peace as they controlled the activities that happened within their borders. This possibly included monopolizing on trades, as well as benefiting off of anything and anyone who came by sea¹². This organization of territorial rule gave them the nickname “The 13 Territorial Lords of Shima”¹³.

Sometime in the mid 1500s, a prestigious clan called Kitabatake sailed into Shima no Kuni with a rather powerful battalion. The clan’s leader, Kitabatake Harutomo, was ambitious in increasing the power and esteem of his family name through force. It is also said that the 7 families became subordinates of the Kitabatake¹⁴. For some time, Harutomo gained control over Shima no Kuni and, possibly used the 7 families as an extension of his own navel force¹⁵. His rule, however, was not absolute; the 7 families still maintained their ownership over their forts and land. So on one hand, it can be said that Harutomo used them as his underlings.

Artwork of Kitabatake Tomonori. Author unkown. From Wikipedia.

For some reason, Kiyotaka devised a scheme to gain control over the other 11 territories, risking the consequences of going against the pact they made with the other 6 families¹⁶. Little by little, the Kuki and their force staged assaults on the other territories, doing so by sea and covert means. With success on their side, the Kuki clan was, for a short period of time, the dominant force and on the road to gaining complete control of Shima no Kuni.

The other 6 families, distraught by the Kuki’s treachery and bold trek for power, decided to band together to fight their stronger opponent. They also gained support from Kitabatake Tomonori, the son of Harutomo, to further strengthen their numbers with his troops and solidify their resolve. They first stormed upon Tashiro Jo, which was defended by Kiyotaka, Sumitaka, Yoshitaka, and their own force. This siege was not an easy endeavor at first for the attackers, for Tashiro Jo had natural fortification through the wetlands that surrounded its perimeter. The Kuki and their force were not pushovers due to their resourcefulness and tactics. On top of this, Kiyotaka is said to have worked hard while being on the defense, for his prowess with the yumiya (bow & arrow)¹⁷ allowed him to keep his attackers at bay.

Unfortunately, during the duration of the siege, Kiyotaka became severely ill and unable to fight. The cause and the exact condition is unknown¹⁸, but in time Kiyotaka would die from his illness. He would pass succession of the 2 forts and the family line to his son, Sumitaka upon his death bed. While their standings against the siege was fairly well at this point, it took another impact as the soldiers of the Kuki side lost morale as they learned that their respected leader had passed away. Fearing that there was no insurance of the Kuki’s survival, many had abandoned the battle.

Remains of Nakiri Jo. Photo taken by N Yotarou. From Wikipedia.

Seeing as there was no way to win this losing battle, Sumitaka, would abandon Tashiro Jo with any remaining loyal followers, and flee west to Asamayama (Mt. Asama) in Mie Prefecture. There, he would lay low within what was considered the holy grounds of worship for many traveling monks and mountain ascetics. Yoshitaka, on the other hand, would make an attempt to salvage their foothold in Shima no Kuni by returning to Nakiri Jo, and preparing to continue the fight. As expected, the opposing threat did make their way to this fort and continued their siege. Unfortunately for Yoshitaka, his limited force was overpowered, and couldn’t hold out. To avoid being captured, Yoshitaka and his remaining troops escaped from Nakiri Jo, fled to their boats, and took to the seas. Thus, the Nakiri-Kuki line left Shima no Kuni behind, and closed their chapter there, if only temporary.

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We close here with the Kuki family’s efforts to expand to another part of Japan. Although this Kuki line had a short term on Japan’s eastern coast this time around, they remain resourceful, and wouldn’t be deterred by setbacks for long. Stay tuned to the final part, where we learn of possibly the greatest achievement that cemented the Kuki family’s name in history.

***UPDATE***

A slight edit regarding Takayoshi acquiring Nakiri Jo was made, along wih several updates to notes #1, 4 and 9.

1) 九鬼隆良. All sources that I’m aware of do not state a birth date or deceased date for Takayoshi. Based on his travel to Shima no Kuni, his birth date should be around late early 1300s.

2) 九鬼隆房. Takafusa is said to have been adopted into the Kuki family.

3) 志摩の国. Usually, written as 志摩国 with the “no” being omitted, although it is said verbally. Up until the 8th century, it was written as either “嶋国” or “志麻国”, still possessing the same pronunciation.

4) 波切城. Also called “Nakiri Kuki Jo” (波切九鬼城). Here is some extra background info regarding Nakiri Jo and how Takayoshi actually acquired it below.

“Before the Kuki’s venture to Shima no Kuni, The area of Nakiri was controlled by the Kawazura family (川面氏). Around the early 1360s an agreement was made between the Kuki family and a Kawazura Genzaemon (川面源左衛門) to have Takayoshi become his adopted son through marraige with his daughter. After reaching Nakiri’s shore and all arrangements were met around 1363, Takayoshi, through the support of Genzaemon, had Nakiri Jo built.”

As a side note, forts built on the coasts were usually identified by the kanji “砦”, which is pronounced “toride” or “sai”. The reason is because it meant “a fortified structure built on top of rocks”. They tend to be smaller than a typical castle, and were at times an extention of a bigger castle used to defend against threats. Thus, in the past it was not unusual for the fort Nakiri (and others of its kind) to have this in their name instead of “城” (jo). Nowadays, the toride kanji has been replaced by jo kanji as a universal label.

5) 寛政重修諸家譜. Compiled during the Kansei period from 1789 to 1801, a written account of events by feudal lords and vassals of the Shogun over the course of history. This spans into 1,530 volumes.

6) 北畠物語. 7-volume compilation of events the Kitabatake were involved in from the 1500s to mid 1600s. Entries written by members of the Kitabatake clan.

7) 志摩軍記. Written account of Kuki Yoshitaka and his exploits in Shima no Kuni. Author is unknown, but is signed to be from the “possessions of the Kita family” (來田氏家蔵).

8) These 7 families are often called “七党” (Shichitō), which gives an implication that they banded together to govern/maintain strongholds & activities around Shima no Kuni.

As written in the “Kitabatake Monogatari” these 7 families are recognized according to their last names, which are the following:

Ousatsu (相差)
Miura (三浦)
Takeda (武田)
Kuki (九鬼)
Aoyama (青山)
Saji (佐治)
Hamajima (浜島)

9) The 13 territories are each occupied by a fortress, and controlled by one of the 7 families. The names of these forts are the following:

Obama/Kohama Jo (小浜城)
Arajima Jo (楽島城)
Ura Jo (浦城)
Chiga Jo (千賀城)
Matoya Jo (的矢城)
Anraku Jo (安楽城)
Kōka Jo (甲賀城)
Kou Jo (国府城)
Nakiri Jo (波切城)
Koshika Jo (越賀城)
Wagu Jo (和具城)
Iwakura Jo (岩倉城) (Actually Tashiro Jo [田城城] of Iwakura Town?!?)
Toba Jo (鳥羽城)

12) Some sources claim that these 7 families engaged in “pirate-like” activities. The term in Japanese used is 海賊 (kaizoku). While it shares many similarities to how the term “pirates” is used in the West, some sources claim that kaizoku in medieval Japan also engaged in business practices, albeit “shady” and borderline extortion. This includes travelers needing to pay/bribe their way through pirate territories.

13) This label is, but one of many variants of names used. None of them are official, but a naming convention based on who’s talking about them. Some of the names I’ve come across include “Shima Shichitō” (志摩七党, 7-Family Coalition of Shima no Kuni), “Jūsan Chizu” (十三地頭, The 13 Land Owners), and “Shima Jūsannin Shu” (The 13-Members Brigade of Shima no Kuni).

14) Take note that Shima no Kuni had those who officially governed it over the centuries. However, this was more of a superficial declaration and never really acted on. Reason is Shima no Kuni had no good lands for harvesting rice, which was necessary for establishing means of living. Thus one of the reasons why the 7 families could exist without much opposition for a while, albeit most close by or on the coast.

On the other hand, the Kitabatake clan claimed ownership and acted upon it by controlling the 7 families. It doesn’t appear that any confrontation took place. Possibly Harutomo was able to sway their loyalty with words and the size of his army…?

15) In documentations such as “Kitabatake Monogatari” states that the Kitabatake utilized the Kuki’s naval skills as part of their navy. Possibly the other 6 families were used as well, but maybe the Kuki of Nakiri were depended on more. Possibly the Kuki’s navy was much more accomplished than the others.

16) In the “Shima Gunki”, it is implied that the Kuki conspired with the Kitabatake to take complete control over Shima no Kuni. If this is true, then originally the Kitabatake was in favor of this, but must’ve had reasons to steer away from this scheme.

17) 弓矢. An older way of saying archery. Skills in archery was seen in high regard among warriors due to its advantage and the discipline needed to use it.

18) Many sources that summarize Kiyotaka’s death have varying comments regarding this. Some say some form of sickness, others say injury from battle.

November 17, 2017 by Curtis A

Kuki Archives: Pioneering ~ Part 1

Looking at any of the family lineage charts of the Kuki clan that are public, you will notice they are pretty large. There are many family branches on these charts, some blood line and some not. At different time periods various members migrated to different regions in Japan, with their influence having an effect on their environment one way or the other. In a 3-part series, I will focus on the main line¹ of the Kuki clan, touching upon some key historical events. Ranging from where they resided down to merits earned, we’ll look through the pages of history and discover those individuals who, as pioneers, contributed to making the Kuki name famous.

The Kuki family’s first venture is by its originator, Fujiwara Ryūshin². A descendant of an ancient & prestige clan called Fujiwara, it is no mystery that he would be recognized by this family name in many historical document. Interestingly, Ryūshin would pick up other titles and nicknames, a few based on his professions at one point³. The family name “Kuki” would come much later, which possibly is a derivative of yet another one granted to him called “Kukami”⁴. While there’s a good account of his life, there are many unclear parts to Ryūshin’s story, even up to his final days.

A map of Japan where Fujiwara Ryūshin was active in throughout his life.

Ryūshin was alive and active in the 1300s, during the Nanbokucho period⁵. He was born in the Kumano area, where his father was a head priest at the shrine called Hongu Taisha in Wakayama prefecture. In historical documentations, especially those attached to famous landmarks, his birthdate is stated as unknown⁶. Due to his family’s well-being, Ryūshin was not only educated, he was also considered a skilled fighter due to access in studying martial, military, and esoteric arts⁷. These he learned both from his family, as well as at temples up in Mt. Kurama foumd in Japan’s capital Heian Kyo (present-day Kyoto prefecture).

In his adulthood, Ryūshin resided in Sagura, located in Ise no Kuni (present day Yokkaichi city). As a supporter of the Southern Emperor Godaigo, he would show his loyalty by working at the Southern Court in Yoshino (present day Yoshino town in Nara prefecture) as a soldier. Upon climbing the ranks, he rose to the position of Chūjō, meaning “Vice Admiral”. To distinguish this, his title while in service was “Sagura Chūjō Ryūshin”⁸.

Years later, around 1346⁹, Ryūshin was attacked by a Northern court supporter named Nikki Yoshinaga¹⁰, through the betrayal of Hiraga Kurando¹¹. Details about this are scarce, for example it’s not mentioned where & how this incident took place, nor if Ryūshin along with his collegues faced this assault. In any event, this incident drove Ryūshin away from Sagura.

Ryūshin would move abit more south west, and make his new residence in an area called “Kuki Ura¹²”. Kuki Ura is generally said to be in Mie Prefecture around Kii Muro District. However, if we get more specific, most historical records would point to eastern part of Owase City found in Kii Peninsula within the southern region of Mie prefecture. This new area had many large hills and trees, giving it a natural defense against threats. A harbor was not too far away from Kii Peninsula, which gave access to naval travel to the Kuki family, as well as develop their seafaring skills¹³. This location was also useful later for the Kuki Suigun.

Ryūshin would establish a fortress called Kuki Jo (九鬼城, Kuki Castle) in the hills that overlooked the sea. Later, a town called Kuki Cho (九鬼町, Kuki Town) would be developed around Kuki Jo. With a background in Shinto practice, Ryūshin would also have a hand in the construction of a temple called Yakushiji (薬師寺), now known present day as Shinganji (真巌寺).

A picture of Kuki Jinja. Taken by and copyright of Yanai Kenichiro. Used with permission.

Kuki Takaharu¹⁴, Ryūshin’s oldest son, would later assist in the development of a shrine to the west of Kuki jo. This shrine, called Tenmangu, sat ontop of a tree-laden hill in front of the docks with this location called “Miya no Tani” (Imperial’s Vally). An offering of “Goninbari” bow¹⁵ and arrows were presented to this new shrine. Generations later, it’s name was changed from “Tenmangū” to “Kuki Jinja”.

Ryūshin and his family’s influence in this area is still seen today. While Kuki Jo is no more, Kuki Cho and the shrines they established still exist. Kuki Cho continued to grow over the many generations, with a flourishing fishing community, and a Kuki Station on the Japanese National Railway. As a form of markings from the past, many of the older houses there still bear a “Hidari Mitsudomoe” crest along the top of the roofs, which is one of the 2 kamon (family crest) of the Kuki. The influence of the Kuki clan still remains in this town.

This wraps up part 1, through the first steps of pioneering done by Fujiwara Ryūshin. Part 2 will be out soon, to continue with the ventures of the Kuki clan.

1) This line, often considered original, is nicknamed “Kunaike” (宮内家), which means “Imperial household” or “Family of the Imperial line”.

2) 藤原隆真. The name “Ryūshin” doesn’t follow the “conventional” naming style, although it’s possibly an exception for his time period. How his name may have also been pronounced is shared from Kuki-related Japanese sites as “Takazane”. Another possible pronunciation is “Takamasa”. These would not only be viewed as more culturally correct, but would put his name in line with how his descendants are named.

3) An example, “Yakushimaru” is a childhood name he used. This was given to him based on his successful conception and birth believed possible by the prayers his mother performed to the Buddhist god Yakushi at the temple Enryakuji, which is on Mt. Hiei in the northern part of Kyoto.

4) The background info of “Kukami” is related to Ryūshin’s story of martial prowess and unshaken loyalty to the Southern court Emperor Godaigo. Documentations regarding this are found in the possession of the Kuki family. For more on this, please read one of my older posts here.

On the other hand, many sources that speak either of the Kuki family’s martial traditions, military exploits, religious connections, or territorial migration give different accounts just when the Kuki name was in use. There’s much confusion when trying to sort reality from fiction. For the most part, the name “Kuki” was used later in Ryūshin’s life, possibly after residing in Kuki Ura for many years.

5) 南北朝時代. The title “Nabokucho” refers to the split in the Imperial house located in Kyoto around 1336, where 2 brothers by the names of Komyo and Godaigo were in disagreement regarding who was next in line to take the throne as Emperor. Thus, 2 Imperial courts were established that recognized each brother as an Emperor, one to the north of Kyoto (Komyo) and the other to the south (Godaigo). Despite years of conflict both on and off the battlefield, both courts were finally unified in 1392.

6) In sources from those related to the main Kuki line, Ryūshin’s birthdate is stated to be either 1317 or 1318.

7) The original martial system Ryūshin learned is called “Shinden Fujiwara Musō ryu (神伝藤原無双流). Along with esoteric training, he also studied the martial arts once taught at the temples on Mt. Kurama.

8) 佐倉中将隆真. This title means “Vice Admiral Ryūshin of Sagura”. It was not uncommon during ancient times where one’s last name (if that individual had a last name) would be dropped and replaced by either where they come from or where they are employed at.

9) Depending on the source, the actual date is conflicting. For example, in “Kiizoku Fuushiki” (紀伊続風土記), date written is 1367. Other sources, such as “Owase no Uramura” (おわせの浦村), date is 1346. Differences could be based on the calender used. Following the standards how historical events are presented by accepted sources and records, I am using the latter.

10) 仁木義長. Yoshinaga was a vassal of the Ashikaga clan, as well as a commander. Being of the Northern court, he took part in conflicts against the Southern Emperor Godaigo and his supporters. Apparently, Yoshinaga, along with the help of his brother, was able to get certain individuals from the Southern court territories to side with him.

11) Kurando was a lord of an area in Hanawa District, located in what is know known as Tsugaru, Aomori Prefecture.

12) 九木浦. While pronounced the same, Kuki Ura’s “Kuki” is different from the family name “Kuki”. The 2nd character in Kuki Ura stands for “tree”, different from the one in the Kuki family’s name “九鬼”, which stands for “demon”. Apparently, it was first written as “九鬼浦”, but changed years later to what it is now.

13) Most of Ryūshin’s knowledge of navel matters originally comes from the Kumano Betto (head priests) that administered the 3 grand shrines in the mountains of Kumano in Wakayama prefecture. For example, the head priest Tanzō (湛増) (1130-1198) is famous for commanding the Kumano Suigun (Kumano Navy) that assisted Minamoto no Yoshitsune in defeating the Taira clan in the battle “Dan no Ura” in 1185.

14) 隆治. Not to be confused with the Takaharu born in Meiji period (1886-1980), this Takaharu is the oldest son of Ryūshin and counted as the 2nd in line as head of this Kuki line. In regards to both the martial/religious traditions and the militaristic engagements of the Kuki family, Takaharu’s name doesn’t come up. Cross referencing the different lineage charts in books such as “Shinden Bujutsu” (written by Takatsuka Eichoku) and “Kukishinden Zensho: Nakatomi Shintō, Kumano Shugendō” (written by Agō Kiyohiko), his name is not on them, as if skipped. Reason for this could be that he didn’t partake in/inherit anything.

For information about this Takaharu, one would have to access other sources related to where he resided/grew up. For example, Takaharu is mentioned on the official homepage for Kuki Cho here, as well as on some other sites. Common background info is that Takaharu was employed at the Sourthern court in Ise no Kuni as a “Sunaisuke” (少輔), which is equivalent to “Assistant Vice-Minister”. You can say that he followed in his father’s footsteps and worked in the same place Ryūshin did. He returned much later home, where he aided his aging father in the construction of the shrine Tenmangū.

15) 五人張りの弓. “Goninbari” bow means a bow that requires five people to string & prep for use. That is, four people bend the bow, while one person strings it.

August 23, 2017 by Curtis A

Story of the Skillful Archer named Hangaku Gozen

There are a good number of female figures in Japanese history that are hard to come about. From acts of bravery on the battlefield, to power over the mass in political struggles, these female figures do exist in old historical books, which takes a bit of digging to come about. In today’s post, I will focus on one who is known by the name of Hangaku Gozen¹.

A artwork of Hangaku Gozen. Labeled “Hangakujo”, from the series “Yoshitoshi no Mushaburui”. By Tsukioka Yoshitoshi. From Wikipedia.

Taking her name from the pages of historical books², Hangaku Gozen is said to exemplify the image of a warrior, for she survived harsh conditions on the battlefield. She is hailed for her discipline and bravery, along with her skills with the bow and arrow. Often compared to the legendary Tomoe Gozen³, the tale of Hangaku Gozen is illustrated in older books, paintings, and in plays. Nowadays, there are jidai geki (historical drama) and cosplay (aka costume play, where one dresses up as a particular character) of Hangaku Gozen in public events especially in her hometown. Yet, even in modern society of Japan today many have not heard her name nor story. Through this post, I will share Hangaku Gozen’s tale.

HISTORY

The setting for Hangaku Gozen’s story begins in the later years of the Heian period. This period, rich in agriculture, is where the Imperial family, along with those of religious and aristocratic ties, were in the upper tiers in society. Hangaku was born in a prestigious buke (warrior family), bearing the surname Jō⁴. Having blood ties with the powerful Taira clan, famous for their political and military power, the Jō family was considerably resourceful and influential within the lands in Echigo no Kuni (present day Niigata). While the warrior class was not high in social status at this time as religious and aristocratic groups, they were still feared for their military strength, which is what the Jō family possessed.

Hangaku’s birth year is 1172. She is the daughter to the head of the Jō family, Jō Sukekuni⁵. Her mother, while name is unknown, is the granddaughter of Kiyohara no Takehira⁶, who was of a noble family. Hangaku grew up in Sangyōji Castle⁷, which stood in Okuyama Manor⁸ (present day Nakajo Town), located in Echigo no Kuni. She is the youngest of 3 children, her siblings being Sukenaga⁹ (oldest) and Nagamochi¹⁰ (middle). She also has a nephew (Sukenaga’s son) named Sukemori¹¹ she grew up with.

GROWING UP

Since the Jō family were well off financially, Hangaku and her siblings received good education, as well as versed in the ways of warfare. Hangaku showed she was exceptionally gifted in both, which her father Sukekuni soon recognized. He ensured that she received the same learning experience akin to her brothers and nephew. Due to her intelligence and talents, it is said that Hangaku was even allowed to manage castle affairs while her father and brothers were away.

Hangaku’s skills in bujutsu (warrior arts) are said to be impressive. While there are no records that go into details regarding her bujutsu studies, one can imagine that, like any warrior during these times in Japan, she was versed in the commonly used weapons and tactics, such as the tachi (sword), yari (spear), bajutsu (horsemanship), jintori (commanding troops) and so forth. In any case, Hangaku was competent enough to take the role as her nephew Sukemori’s guardian, as well as take part in administrative duties at Tossaka Castle¹², where he resides. Her diligence and sense of responsibility at such a young age earned her the title “Gozen”, which means “Lady”. Thus the reason she is most recognized as Hangaku Gozen, or “Lady Hangaku”.

TAIRA VS MINAMOTO

Her upbringing coincided with many of the changes that took place within the Jō family. In her mid teens, the Jō family took part in the ongoing struggle between the Taira clan and Minamoto clan that erupted into the Genpei war (1180-1185). Her oldest brother, Sukenaga, participated in the battles as head of the family, while Hangaku and Nagamochi remained at home. Not too long after the war began, Sukenaga passed away suddenly due to illness. Nagamochi replaced his deceased brother and took up arms in the name of Taira. There is no mention of Hangaku entering the battlefield, so it is more than likely that she remained at home to take care of matters there. Her maturity and understanding how to manage castles at a young age prepared her for this.

Nagamochi lead an army to attack Kiso Yoshinaka¹³ in Yokotagawara, Shinano (present day Nagasaki Prefecture). However, he faced a great defeat and, although fleeing east to Aizu Bange Town (located in present day Fukushima Prefecture) with a small number of soldiers, Nagamochi would later be outbested by his pursuers, and finally captured. Not too long after, the Taira clan faced defeat at the hands of the Minamoto clan which led to their demise. In late 1185, Minamoto no Yoritomo took the seat as shogun, and established the Bakufu, thus beginning the age of the Kamakura period (1185-1333). Losing abit of a foothold in terms of power, Hangaku and her family had to work harder as the ruling force was not in their favor. They were opposed by Wada Munezane¹⁴, who was appointed by the new shogun to take over the areas of Okuyama Manor in Echigo. Around this time, Hangaku, in her 20s, had grown into a superb warrior and commander. She protected her homeland leading forces against the troops of Munezane, which not only prolonged the lifeline of the Jō family, but contributed to their reputation and military might.

A postcard, featuring artwork describing a scene from the Kabuki play called “Wada Kassen Onna Maizuru (和田合戦女舞鶴)”. In this scene, called “Hangaku Monyaburi no Ba 板額門破りの場”, a young Hangaku wielding a naginata protects the castle gates from intruders. From “eHagaki“.

Around the same time, Jō Nagamochi, who was still held as a prisoner in the hands of his enemies, was pardoned for his previous actions by Minamoto Yoritomo. In exchange, Nagamochi had to pledge his loyalty. He agreed and became a retainer for the Minamoto clan under the employment of Kajiwara Kagetoki¹⁵. His motives were to most likely keep his family safe, for this ceased Wada Munezane’s attacks. Hangaku, along with her nephew Sukemori spent many days in peace as they maintained their household.

LAST STAND

While Nagamochi fought in the name of the Minamoto and entered the battlefield against Ōshu Fujiwara (known as the Battle in Ōshu), he earned merits and trust amongst his new peers. However, he kept his original displeasure for the Minamoto and the Bakufu, and schemed some way to overthrow both. At the start of 1201, after certain events, (including the passing of Yoritomo, with his younger brother Yoriie becoming the new shogun) Nagamochi made his move to try and overthrow the current government. Raising an army of his own, he would storm Heian Kyo (present day Kyoto) to challenge the Bakufu. He even tried to get support from the Emperor, requesting an imperial order in hopes to receive aid to officially rid the Minamoto from power.

Unfortunately, Nagamochi was unable to acquire the imperial order. His plans were shortly thwarted as the Bakufu military charged upon Nagamochi and his army, and were eliminated. This bold and unexpected move did not bode well for the Jō family, as Minamoto Yoriie declared an assault on the Jō family’s home. Sazaki Moritsuna¹⁶, one of shogun Yoriie’s commanders, lead a big army in the name of the Bakufu to seize control of Tossaka Castle and eliminate the remaining members of the Jō family.

While Nagamochi served the new government, most likely he was keeping in contact with Hangaku and the others. Although it is not certain whether they knew about his plans to try and overthrow the government, they did get word of his defeat and the impending assault by the government’s army. Having only a few months before the upcoming threat, Hangaku and Sukemori made preparations, each commanding their own force to deal with the threat. When the time came, they made their final stand at the Tossaka Castle, defending their home against the overwhelming military force of the Bakufu.

Sukemori tried to face the opposition, but in the long run pulled out of the fight and fled. With their chances of victory looking grim, Hangaku, as a last resort, climbed up a watchtower. With her bow in hand, she rained down arrows upon the opposing troops, taking out many of them with precise shots. It is here where Hangaku is truly remembered by her valiant actions, as she displayed her prowess with the bow and arrow. Unfortunately, a soldier by the name of Fujisawa no Shiro Kiyochika¹⁷ got the upper hand as he made his way up on a mountain behind Tossaka castle, in the blindsight of the watchtower. From there, Kiyochika shot an arrow that pierced both of Hangaku’s legs, which prevented her from standing. Shortly, she was subdued and captured by the remaining troops of Sazaki Moritsuna’s army. Hangaku was kept in captivity, and her wounds attended to before she was taken to Kamakura (present day Kamakura city, Kanagawa Prefecture), home of shogun Yoriie.

NEW LIFE

Once in Kamakura, Hangaku was brought before the presence of the shogun Yoriie. Yoriie and his officials were briefed ahead of time of Hangaku and her feats in battle. On top of that, her being a female commander greatly peaked their interest, for it was not common for women to step onto the battlefield, let alone lead her own troops. It is said as she stood before the shogun, Hangaku showed no fear and faced her captors with conviction and bravery. This shocked and amazed Yoriie, and everyone else present. She was then kept further in captivity, as her faith had yet to be decided.

The next day, Asari Yoichi Yoshitō¹⁸, a commander from Kai no Kuni (present day Yamanashi Prefecture) requested an audience with the shogun. Granted, Yoshitō stood before Yoriie and asked permission to take Hangaku as his wife. When asked why, Yoshitō took a liking to her strong qualities, and believed he could start a family that would lead to birthing a son of qualities suitable to serve the shogun. Pleased with the explanation, Yoriie granted him this request, and shortly afterwards Yoshitō took Hangaku as his wife, and they both returned back to his hometown Toyotomi Village, located in Kai no Kuni.

From here on It is said that Hangaku’s days were more peaceful. For example, she accompanied her husband Yoshitō on trips to Akita Prefecture. There, Yoshitō was chief owner of Hinai District. Hangaku also had a child with Yoshitō, who’s name was Tomoyoshi¹⁹. With that, here ends her story.

TIDBITS AND MISCELLANEOUS INFORMATION

Below are some points regarding Hangaku Gozen I feel worth mentioning. These will give you an idea how her story has been handled, as well as developed in each passing generation. Note that all Japanese text below are followed by an English translation done by myself.

A page from the book “Azuma Kagami Shiwa”, which references her fight against Sazaki Moritsuna’s army.

① Hangaku is not a common name, for her real name is unknown. It is possible that her name was changed later, possibly to reflect where she comes from. This is difficult to determine, for there isn’t any official documentations found from the Jō family.

② This actually brings to question as to how to pronounce her name correctly. While documented as “Hangaku”, there is an area exactly where she grew up pronounced as “Iizumi”, using the characters “飯角”. These 2 characters are also one of the written variations of her name. It’s possible that this is the correct way to say her name.

③ Over the years, as Hangaku Gozen’s story was portrayed in artworks and plays, what little information about her has expanded. While she is most recognized as a fearless warrior with bow & arrow in hand, she has also been associated with the naginata. For example, in the book “Kamakura Bushi: Bushido no Seika²⁰“, there is a chapter that talks about her strengths. One of the lines goes like so below.

ORIGINAL: “…無双の早業、長刀に薙ぎ拂はれ、近寄るもの傷を受ざるはなく攻めあぐみて見えける…”

TRANSLATION: “…her unmatched speed, (they are) mowed down by her naginata, and her opposition lose sight in their advance as they are unable to harm her upon closing the distance…”

Comments like this create the image that Hangaku rode out into battle not only with the bow & arrow, but also wielding a naginata. Is it possible that this happened in the few battles she participated in, let alone learned how to use a naginata? It is a possibility. However, it is a belief that has no concrete backing. In older Japanese sources such as like “Azuma Kagami”, her using anything other than the bow and arrow is not mentioned. Expanding on an image is not unusual, for as time goes on and as stories about historical figures get passed on to newer generations, certain elements may be added or even changed to make them sound more appealing.

In Hangaku Gozen’s case, her story may have been “enhanced” due to the popularity of ukiyo-e and Kabuki. This is around the 17th century onward, the same time when women started training more with the naginata²¹.

④ Here’s a popular line from the “Azuma Kagami²²“.

ORIGINAL: “この人が女性ではあっても、百発百中の腕があり、男どもを抜いております。”

TRANSLATION: “Although a woman, she possess the ability, like a man, to skillfully hit her target with a bow.”

The key word here is “百発百中” (hyappatsu hyakuchū), which describes being proficient with the bow & arrow by “shooting 100 times and hitting the target 100 times”.

⑤ Here is another line from “Azuma Kagami”. This describes the scene during her final battle defending Tossaka Castle.

ORIGINAL: “子供の用に髪を束ねて、鎧腹巻を着けて、やぐらの上に立って、射られた者で死なぬ者はありませんでした。佐々木盛綱西念の部下が沢山、彼女のために殺されました。”

TRANSLATION: “Standing at the top of the watch tower with her hair tied up like a child, and wearing an armored haramaki, all that were shot by her arrows did not survive. Many of Sazaki Moritsune’s troops were slain in the hands of this woman.”

Hangaku was a serious thorn to the opposition. There was no safe way to get close to her and put a stop to her assault without getting shot down by her bow.

⑥ This line comes from “Azuma Kagami Shiwa²³“, when Hangaku is brought before shogun Minamoto no Yoriie.

ORIGINAL: “板額は少しも惡びれた様子もなく…その態度は堂々たる勇士のやうで、体格も立派なものでした。併し顔は殆んど二目と見られない醜女でした。”

TRANSLATION: “Hangaku had a bold presence….she had the manner of a brave warrior, and her physique was excellent. However, she was an ugly woman, for one could not bear to look at her face more than once.”

This is a very different description from how Hangaku is described from her youth all the way to before her final battle. While it sounds harsh at face value, I think it is more of a compliment. To decipher this statement, I believe, is to understand the time period this all takes place.

Considering the times in (pre) medieval Japan, most women stayed at home to raise children. Women of nobility wore fine outfits and kept their features fair and attractive. Hangaku, on the other hand, was trained as a warrior and earned merits roughing it out like most men who take up arms and fight. Women were not expected to don on armor and charge into a battle, nor allowed to. Hangaku is but one of few women who has done so at a time where the warrior class was designated to men. In the last stand of the Jō household, Hangaku tied up her hair, donned on armor, and stood against her opponents valiantly. She had injuries on her as a testament of her role as a warrior. As a captive, who would give her time to freshen up and look their best in front of the shogun?

Hangaku was treated like any other men who was caught by the opposition, and left in a dirty, haggard state. This is quite frankly the true appearance of a warrior, and Hangaku fit the bill.

FINAL WORDS

This concludes this post on Hangaku Gozen. This historical tale has evolved quite a bit in Japan, and may possibly do so more if more exposure about Hangaku appears worldwide. I hope everyone enjoyed reading this, and stay tuned for the next post!

1) The most common way of writing “Hangaku” is 板額. Other ways include 飯額, 飯角, and 坂額. All of these are said to be pronounced as “Hangaku” in Japanese sources. In English sources, especially online, it is said that her name can also be pronounced as “Itagaki”, but this is possibly a mistake in the reading of her name.

2) Keep in mind that historical records around or after the Heian Period were written by the victorious and those in power. Hangaku Gozen and her family’s information comes from the records written by the Minamoto clan, which were their rivals. Some things may have been changed to suit the victors, including names of those who opposed them. This includes Hangaku Gozen.

3) Tomoe Gozen is quite possibly the most renown female warrior from the pages of Japanese literature, as well as dotted upon possibly throughout the world. Tomoe fought on the side of the Minamoto clan as they struggled for power against the Taira clan in the late 12th century.

4) Written as “城”, thus literally means “castle”. In Japanese, this surname is written as “城氏”, with the 2nd character giving indication to this.

5) 城資国

6) 清原武衡

7) 山居寺城. Note that while she was born here, and possibly raised here at an early age, Hangaku and her family moved at some point. It is not stated when this happened.

8) 奥山荘

9) 資永. Also written as 助長.

10) 長茂. Birthname was Sukemochi (助茂), but changed to Nagamochi later after taking position as head of the Jō household after the death of his older brother, Sukenaga. At some point, also used the name “Sukemoto” (助職 or 資職).

11) 資盛, which can also written as 助盛. Sukemochi also had the nickname “Kotarō” (小太郎).

12) 鳥坂城. At times, written as “Torisaka Castle” in English, but this could be in error due to the use of the same name with this pronunciation in other areas in Japan. Jo Sukenaga became owner of Tossaka Castle in 1180, followed by his younger brother Nagamochi around mid 1181.

13) 木曽義仲. He is otherwise known as Minamoto Yoshinaka (源義仲).

14) 和田宗実

15) 梶原景時

16) 佐々木盛綱

17) 藤沢の四郎清親

18) 浅利義遠. Also known as “Yoshinari” (義成).

19) 知義

20) 鎌倉武士 : 武士道の精華. Written by Takai Ranzan (高井蘭山), and published in 1916.

21) You can read more how the naginata developed into a self defense weapon for women in Japan in an earlier post of mine here.

22) 吾妻鏡. This is a compilation of written records (around 52 scrolls, missing the 45th scroll) maintained by the Bakufu, from 1180 to 1266.

22) 吾妻鏡史話. Written by Hagiwara Tokio (萩原時夫), and published in 1936.

May 23, 2017 by Curtis A

Isshi Soden and a Page from the Koka Tradition

Today I will touch upon the topic regarding a traditional practice called Isshi Soden¹. This is a common word generally associated with the world of Koryu Budo, or Classical Martial arts. For those new to this, Isshi Soden is a method or process that involves passing down of a specific martial tradition within a family or group to a younger individual. It is not limited to only the martial arts world; interestingly, other fields of artistic skills and services are found to incorporate this as well, such as chado (tea ceremony)² and shodo (calligraphy)³. It was a process used considerably in Japan’s past, but has lost its popularity immensely in modern times. For now, let’s look into Isshi Soden and how it is utilized, primarily through an old documentation connected to the renowned Koka⁴ tradition.

A SCROLL FROM MOCHIZUKI FAMILY

There are written proof of families and groups that practiced the use of Isshi Soden. For example, there is antique scroll called “Ninjutsu Ougi Den⁵“, which comes from the Mochizuki family. Here’s an entry from the scroll, followed by an English interpretation done by myself.

A section from the scroll “Ninjutsu Ougi Den”.

“近世鉋火以工夫加勝利爲子孫其不有器性無用一子相伝外雖千金可秘甚奻不思議要法”

“To our descendants do we pass down the ancient craft of incendiaries. If there is no one to pass on to, this skill will turn useless. This process is called Isshi Soden (passing on knowledge to a successor). Outside of this process, it is arguable that the knowledge (of Koka ryu) can be bought.”

The contents of “Ninjutsu Ougi Den” relate to the spirit and dedication one must have as being of the Koka tradition, and what it takes to pass on the secret trade used by those specializing in Koka ryu. The line above is a representation of this belief. The scroll was written by Mochizuki Shigeie⁶, the grandson of Koka Saburo Kaneie⁷, who’s said to have started this Mochizuki family line in Shinano no Kuni (Shinano Province)⁸. The Mochizuki family were an influential warrior family amongst those of the Koka tradition, who were primarily active during medieval Japan.

ABOUT KOKA RYU

Koka ryu is a martial system that specializes in various methods of combat, especially in shinobi-no-jutsu9. Developed in the mountainous region of Koka in Omi no Kuni (Omi Province)¹⁰, Koka ryu was a system many families who lived in that region were versed in. Unlike conventional martial systems, Koka ryu focused more on unconventional, guerrilla warfare-like tactics, including spying, sabotage, and arson. These skills were very critical during the medieval period in Japan for many daimyo, or warlords, who wished to keep track of and get the upperhand on the opposition.

Those reputed in specializing in shinobi-no-jutsu could gain employment for special tasks the average warrior couldn’t handle, even if for a short time. Due to the nature of the times and what the skills entailed, the knowledge of Koka ryu was well guarded and rarely shared to anyone outside the area of Koka.

THE ROLE OF ISSHI SODEN

Koka ryu encompassed many different families that banded together to ensure their survival, and formed organized groups such as “Kokagun Chuusou¹¹“. The knowledge of Koka ryu was treated like a special trade, and taught amongst family members. This is where Isshi Soden comes in play, for it ensures that inheritance of each particular style of Koka ryu is passed down within the family or group. The new inheritor not only gains leading role, but everything key to maintain ownership and preserve of the system (including secrets and teachings in the form of poems and sutras not shared to anyone else) is transferred in its entirety.

Generally, Isshi Soden specifies a martial system being passed down to one child of the current headmaster (generally a boy), even if there are multiple children within the family. However, it is not limited to this, and can involve passing inheritance to one who is not blood-related. In fact, it has been recorded in documents from Japan where some headmasters would go as far as to adopting an individual as their own, and from there pass on their knowledge to that one person. Case in point, in Mamiya Hyoemon’s book “Budo Shiroishi no Eiyuu”, Takagi Oriemon inherited the kahoujutsu (skills utilizing artillery) of the Muraoka family from Hyobu Muraoka, in absence of Hyobu’s son whom he hadn’t seen in a few decades¹².

Certain traits are a requirement for an individual to be chosen as an inheritor under Isshi Soden. Some of these have to be qualities that are naturally there, while others may have to be groomed. In regards to the Ninjutsu Ougi Den, it is advised that the next in line should fit a particular criteria. Here is the line from the scroll, followed by my interpretation in English:

“…人有一心矣念々句生疑永執保句捨委是人奇正爲…”

“…one must wholeheartedly have full devotion in their mind, possess no doubts, bear this responsibility for a very long time, and to never abandon faith. The (next) successor must be properly instructed (to handle the duties his role calls for)….”

From this, we can understand how important it was to properly choose the next successor. It was not a responsibility to take lightly.

UNFORTUNATE FATE

Martial systems that were dependent on Isshi Soden treated this as a means to survival. Since Japan was faced with much turmoil before peaceful times set in during the Tokugawa Shogunate from the early 1600s onward, many warrior families had a reason to be active, striving to keep their martial systems intact. Koka ryu is no different. However, once the need for specialists of shinobi-no-jutsu was no longer high in demand within the unified Japan, many families struggled to keep their trade alive. Employment as spies and the like was no longer feasible, so some had to settle for guard work, or positions similar to police work. One big effort was even made by Fujibayashi Samuji Yasutake, a descendant of the Fujibayashi family known for their role in shinobi activities. He compiled as much info he could collect on the secret techniques and methodology of the shinobi, and proposed it to the Shogunate in a large documentation called “Bansenshukai¹³” around 1676, hoping to rekindle interests in their worth. Unfortunately, this was to no avail.

A picture of Fujita Seiko, 14th headmaster of Koka ryu Ninjutsu Wada Ha. From Wikipedia.

Much of the knowledge and skills of Koka ryu have been discontinued and lost. Certain special terminologies found in the few documents remaining are difficult to interpret, due to their meanings being obscured and forgotten. Some of the reasons behind this include the last successors no longer seeing any purpose to pass on a system viewed unfit in a society that was rapidly changing, as well as not finding a suitable inheritor amongst their children. Another point, Koka ryu’s doors were not open for public admission like other martial systems that may specialize in conventional means for combat like kenjutsu or sojutsu, thus there was no chance for it to spread and evolve.

Interestingly, Fujita Seiko (1898 – 1966), who inherited his family’s ninjutsu system from his grandfather, did not completely feel the same way as other headmasters of Koka ryu. He states in his book “Ninjutsu Hiroku¹⁴” how he believes ninjutsu still has purpose, despite the view of ninjutsu not having much use in modern times. Aspects such as the spirituality and applications of ninjutsu would prove useful, as well as be a good means of self defense for people and the country (Japan) against threats¹⁵. Despite his views, Fujita Seiko did not pass down his style called Koka ryu Ninjutsu Wada Ha¹⁶, unfortunately. Presently, his system remains unknown to the public.

ENDING

This wraps up our discussion on Isshi Soden. As pointed out, practice of Isshi Soden can be beneficial, as long as it fits the purpose and the environment. It was seen as valuable, as described in the scroll belonging to the Koka tradition. Thanks for reading and stay tuned for more discussions.

1) 一子相伝. This methodology of passing down inheritance is similar to 父子相伝 Fushi Soden.

2) 茶道

3) 書道

4) 甲賀. “Koka” is considered the correct pronunciation in recent times. A more common and popular way to pronounce this is “Koga”.

5) 忍術應義傅.

6) 望月重家

7) 甲賀三郎兼家. Also known as Mochizuki Saburo Kaneie (望月三郎兼家).

8) 信濃国. Present day Nagano Prefecture.

9) 忍びの術, also can be written as 忍術. Older term for the now modernized term ninjutsu, which is written with the same characters.

10) 近江国. Present day Shiga Prefecture.

11) 甲賀郡中惣. The Kokagun Chuusou was created by a collection of several families from the Koka region that united together as a unit, with some sharing the same surname, . They banded together in preparation to defend themselves around the mid-late 1500s when Oda Nobunaga, an uprising powerful warlord, set out to invade and annihilate the areas of Koka and Iga (a neighboring area), which both operated along their own rules.

12) A clearer recount of the tale goes as follows: Takagi Oriemon set out on a years-long musha shugyo (warrior’s journey to hone one’s skills) throughout Japan during the 1600s. Early in his trip he encounters 2 monks, and travels with them for awhile. One of them, who duels with a kusarigama, goes by the warrior name of Tetsudo. Oriemon develops good relations with the 2 monks, before finally all 3 set off on their separate ways. A few years later, as Oriemon was climbing up a Mountain called, Takayama, he encountered an old man named Muraoka Hyobu, who was a skilled marksman. Oriemon assisted in taking down a wild boar while Hyobu was hunting, and carried it for the old man back to his home. Staying for dinner, Oriemon conversed with Hyobu and his wife, where it came out that they were the parents of Tetsudo, whom they hadn’t seen for around 20 years. Moved that Oriemon could bring good news about his lost son, Hyobu decided to pass down complete knowledge of the kahoujutsu unique to the Muraoka family to him. He did so as Oriemon had a strong, yet likeable quality to him that made him trust worthy, as well as for Oriemon to someday initiate Tetsudo into the family tradition in place of Hyobu.

For those interested, you can read more about this and other tales regarding Takagi Oriemon in “Takagi Oriemon: Budo Hero of Shiroishi”, a translation project by those of the Jinenkan Honbu Dojo.

13) 万川集海. Also pronounced as “Mansenshuukai”.

14) 忍術秘録

15) Fujita Seiko makes this statement in “Ninjutsu Hiroku” on page 14, starting from line 8 of the original book. The statement (in Japanese) goes as follows:

“そんなら忍術は最早や此世に必要のないものかといふに、私の考では、即々然うではない。忍術の精神と、其の術の応用とは之を新時代に適合して、個人に護身法の必要あり、國家に防敵の必要ある限り”

16) 甲賀流忍術和田派

April 20, 2017 by Curtis A

Onna Bugeisha: Women and the Naginata

Women and their role as warriors in the history of Japan is an interesting topic I’d like to touch upon. There are many literature, plays, and artworks of onna bugeisha¹, or female warriors in English, that portray their feats. Depending on the time period, onna bugeisha are said to have had their fair share of combat like their male counterparts, some in armor suited for the battlefield, and others in simple domestic wear. Women learn to use many types of weapons, according to their needs and the situation at hand. In an on-going series, I will discuss various topics related to onna bugeisha, from key figures to the martial systems they’ve specialized in. Today’s topic will start off with women and their ties with the weapon called the naginata². This will briefly cover the historical periods where women became synonymous with the naginata, along with some truths and falsehoods that stemmed from this image.

An artwork called ” Ishi-jo, wife of Oboshi Yoshio, one of the “47 loyal ronin”” (誠忠義心傳：大星良雄内室石女). Ishi-jo is shown brandishing a naginata. Artist is Utagawa Kuniyoshi, and was made in 1848. From Wikipedia.

A GLANCE INTO HISTORY

Onna bugeisha and their ties with the naginata is most recognized around Edo period (1603-1868), a time when the newly-established Tokugawa shogunate ushered in a time of peace after long periods of war. To ensure that no opposing factions or groups ever rose up to challenge the rule of the Tokugawa clan, all battlefield weapons were restricted from public possession and use. At the time, the naginata was considered a large battlefield weapon, consisting of a blade similar in length to a katana, which was mounted on a long, sturdy pole. Due to this, the naginata was subjected to strict regulations, such as “Naginata Naoshi”³. While many were converted into shorter-bladed swords, the knowledge of utilizing the naginata would soon be given a new route to stay viable during the more peaceful era that settled into most areas.

Families that have a military background were known as buke⁴, or warrior family. Members of these household were often trained in various combat arts, so to be able to protect themselves from danger, as well as to maintain the family’s martial tradition. In one instance, to ensure that homes and mansions were protected from theft and invasions, military and martial specialists trained their wives, daughters, and young women in how to wield the naginata. The techniques learned were initially from those used on the battlefield, but modified so to be adaptable for use indoors against armorless opponents. This became the norm over the years as the naginata became a favorite among women as a means for self defense due to its reach advantage against the katana, and balance due to having a long shaft. This likeness prompted the label “Onna Naginata”⁵, or “Women’s Naginata”.

Some martial systems that have naginata techniques/curriculum modified them for use by women; whereas the original techniques required wide open space for larger swings, naginata used by women were more smaller and concise for use indoors. Through this developed entirely new systems for the naginata, complete with their own lineage. Some of these lineages are even headed by female headmasters, which is a rarity throughout Japan’s martial history. An example of this is Youshin ryu Naginatajutsu, which started around 1620s as a means of self defense for the female residents living in a castle in Yanagawa Domain⁶. Youshin ryu Naginatajutsu is currently headed by Koyama Takako, who continues to actively maintain this system and ensures that quality training is available to female practitioners.

As time went on, Onna Naginata went through some transformations. For starters, during the Meiji period, a competitive version of naginata was developed alongside gekiken (a sword system using a shinai and protective gear predating modern kendo), and displayed in many gekiken competitions around Japan. Women participated using wooden naginata, and would often pit their skills against men doing gekiken. An example is Chiba Sanako, the daughter of Chiba Sadakichi Taira no Masamichi, who ran the Chiba Dojo belonging to Hokushin Itto ryu Hyoho. Sanako was not only a licensed master of Hokushin Itto ryu Kodachijutsu, but was also very proficient with the naginata. It is said that she had defeated every challenger that stepped foot into the Chiba Dojo located in Fukagawa, Tokyo.

A portrayal of Chiba Sanako with a wooden naginata dueling with a gekiken practitioner. From the 3-panel woodblock print called “Chiba Gekikenkai (千葉撃剣会) by Tsukioka Yoshitoshi in 1873(?). To see the entire print, please visit Hokushin Itto ryu Hyoho’s website here.

Next, women’s naginatajutsu further developed from Meiji period (1868-1912) onward as a kyougi budo⁷, or a sports-centric martial art. Under kyougi budo, there are many rules that dictate both movements and areas to strike. This type of naginatajutsu became the standard, and was introduced to certain schools as a physical education class for young women not only to train their bodies, but to learn discipline and refine their spirit. Sonobe Hideo (4/18/1870-9/29/1963), the 15th lineage holder of Jikishinkage ryu Naginatajutsu, contributed to this. She took the role as instructor and taught naginatajutsu at several schools and institutions around Japan from the late 1800s to early 1900s, including Himejishihan Daigaku (later changed to Hyougoshihan Daigaku), Osaka Kyoiku Daigaku (Osaka Kyoiku University), and Gakushuin Joshi Daigaku (Gakuin Women’s College).

Onna Naginata continued to develop with the times, even after Japan’s defeat during WWII and the practice of martial arts was banned for some time. Stripping away most of its combat elements, naginatajutsu was still made available to women with the intention to be more for sports and health purposes. In modern times, it further evolved to fit under the standards of Zen Nihon Naginata Renmei, the organization that oversees all participating systems of naginatajutsu for both competition and forms nationwide. Now called Atarashii Naginata⁸, it is offered in high schools to female students, giving them the chance to learn naginatajutsu in clubs, and participate in tournaments against other schools. Primarily a bamboo naginata is used alongside with protective gear (consisting of a face guard, chest guard, padded gloves, and shin guards) during competition, which is often naginata versus naginata, or, in recent times, naginata user versus a kendo practitioner. Note that while Atarashii Naginata is still associated with young women, it has also been made available for young men to learn and compete in.

DISCERNING TRUTHS AND FALSEHOODS

Now that the history onna bugeisha and their connection with the naginata has been briefly covered, let’s look at some points that will cover some of the truths and falsehoods that are associated with the image of women and the naginata.

A woodblock print of Tomoe Gozen (middle) battling Uchida Ieyoshi (left) during the Battle of Awazu in 1184. She is shown wielding a naginata while on horseback. Artist is Yoshuu Chikanobu, and was made in 1899. From Wikipedia.

1) Naginata is a women’s weapon
While there are evidence that leans towards this, primarily in the modern society of Japan today, it is not entirely true. In earlier times when wars were abundant and Japan wasn’t unified, male bushi, otherwise known as warriors, utilized the naginata a great deal. It was a heavy weapon that was effective against enemy troops and cavalry alike through its reach and large sweeping cuts. It wasn’t until Japan was ruled by the Tokugawa shogunate and big battles were almost non-existent where the role of the naginata switched from a battlefield weapon to a self defense weapon. During this time, the katana was the primary weapon that the samurai took pride in, thus many male warriors focused their attention to kenjutsu. Since women were not allowed to carry a katana, they focused their energy into being proficient with other weapons, one being the naginata.

2) Naginatajutsu is designed for women
Again, not entirely false, but not quite true either. Onna Naginata, as it is labeled was designed for women due to some important points. For starters, the naginata used by women was shorter and lighter than the version men used on the battlefield, allowing for faster cuts and ease in manipulation. This type of naginata is often called a konaginata⁹. Women at the time wore long kimono that restricted them from taking wider stances for big swings, so they needed to learn how to move with the naginata taking smaller steps, and using agility with quick body turns that matched their normal wear to move accordingly. Naginatajutsu for men, often labeled “Otoko Naginata¹⁰“, still exists, and often retains techniques used for the battlefield against armored opponents. However, Otoko Naginata is not as popular or publicly documented in Japan. This is generally found in some kobudo¹¹, such as Katori Shinto ryu, Shidare Yanagi ryu, and Kukishinden ryu.

3) Onna Bugeisha that had to go to battle did so with the naginata
This not only refers to actual female warriors in the past, but the general viewpoint of them that is now visible in pop culture. Contents that have a historical setting before Edo period tend to show these female warriors going to battle with a naginata. This can be seen in books, comics, and games. A big contribution to this image is ukiyoe¹², or woodblock prints, that were commonplace during the 1700s to 1800s. Many ukiyoeshi¹³, or woodblock artists, often took a theme from society or history, and would paint them with a more romanticized flavor in order to make the visuals more appealing. Ukiyoe, while visually stunning, tend not to be accurate. Case in point, a famous female warrior by the name of Tomoe Gozen is depicted in ukiyoe. Decked in armor, she is a prime representative of a Japanese woman not only taking part in battles, but having the prowess to best men in mortal combat. One misconception is found in the actual weapons used in battle by her. In historical accounts, it is said that during one of her last battles Tomoe was using a sword to duel and beat her opponents. However, in a ukiyoe by Yoshuu Chikanobu (shown above), the same scene is vividly recreated, but with Tomoe using a naginata instead. The change to the naginata may have been due to the current trend of women training in naginatajutsu at the time.

FINAL WORDS

In closing, onna bugeisha made great strides in being a formidable force with the naginata. Women have demonstrated its effectiveness as a means of self defense, as well as utilized its superior reach in competitions. Even as Onna Naginata transformed from a combative art to a sports-centric system, women continue to train in it with the same vigor as in the past. Hope you enjoyed today’s topic, and look forward to future posts on on female warriors!

1) 女武芸者

2) There are 2 ways of writing this in Japanese, which are 長刀 and 薙刀. The 1st one, an older version, stands for a ‘long, bladed weapon’. The 2nd one, more commonly used in recent times, stands for a ‘bladed weapon that mows down’. Both use the same pronunciation.

3) 薙刀直し. Naginata Naoshi was a movement where blades of many naginata were reforged and turned into shorter swords, usually in the style of a katana. Due to this, there are almost no naginata in existence dating back before the 1600s.

4) 武家

5) 女薙刀. Also called Josei Naginata (女性薙刀), which has the same meaning.

6) 柳河藩. Former domain during the Edo period in present Fukuoka Prefecture, Kyushu.

7) 競技武道

8) 新しい薙刀. This means “New Style of Naginata”.

9) 小薙刀

10) 男薙刀

11) 古武道

12) 浮世絵

13) 浮世絵師

February 16, 2017 by Curtis A

Kuki Archives: Deciphering the Name ~ Part 2 ~

We continue with the discussion on the Kuki family’s name and how it came to be. In part 1 of this discussion, the original name “Kukami” is introduced, followed by an explanation about the “kami” kanji in this name. This post will continue this by touching on the sources behind the Kukami/Kuki name, which includes the beginnings of the Kuki family’s history¹, their position as a wealthy & powerful family during Edo period, and how the standardization of the Japanese language affects their name. Before that, however, let’s take a few steps back and examine the kami kanji abit further, which should give better clarity in the relationship the Kuki clan has with it.

A pic of the sign board on Kishi Mojin Do, a Buddhist temple in Toshima District, Tokyo. It reads from right to left “Kishi Mojin”, with the kami (tsuno ga nai oni) kanji in use.

DEFINING THE ONIGAMI

The kami kanji, a derivative² of the oni kanji (demon character), is commonly referred to as “tsuno ga nai oni” kanji (the hornless demon). This kanji is said to represent the “onigami”, which can be described as “a figure reaching a divine status despite being of demonic origin”. To better explain this, let’s look at an insert from a website called “Shinshizo Meguri”³, which includes discussions about the kami kanji in relations to specific temples and shrines, along with some lore, found in Japan. The insert states the following:

“仏に帰依して善神になった鬼や、人助けをしてくれた鬼を表現しているものとされます。”

My translation of the text below:

“This kanji expresses meanings such as a demon becoming a deity of good through the conversion of Buddhism, as well as a demon that helps people.”

This insert offers 2 definitions to the kami kanji, with the 1st covered in part 1 through the tale “Kishi Mojin”. Note that in this case, a demon turning good is not naturally willed, but a controlled phenomenon; Buddhism is used as a means to convince a demon of rather sinister nature to turn over a new leaf and do good for the sake of mankind. The means for making the conversion happen varies. For example, in an extreme case, the trickster monkey spirit Sun Wukong’s assistance in aiding a holy priest on a pilgrimage to retrieve Buddhist sutras is ensured through a powerful headband made by the Great Buddha in the Chinese literature “Journey to the West”⁴.

BELIEF OF GOOD DEMONS

For the 2nd definition, a demon doing good by helping people is an ancient interpretation imbedded in parts of Japan’s history and culture. The idea of an onigami doesn’t only exist in Buddhism, but is incorporated into Shinto, Doukyo, Shugendo, and the like. The roots for religious and esoteric groups to view certain demons akin to deities lie in the development of Japan itself, cultural beliefs, and certain isolated events⁵. Some are based on mythical figures from the Kojiki⁶. Others on stories to inspire the best qualities in people by relating it to the fierce powers demons possess⁷.

Let’s take a look at Aomori Prefecture in Japan, which is home to several temples and shrines that worship these good demons. This has helped to develop a culture in this area where townsfolk pray to these demons for protection and good fortune. Taking Oni Jinja (also pronounced Ki Jinja)⁸ as an example, this shrine tells a particular lore of how a demon is praised as a god. From the website “Shinshi no Yakata”⁹, a short summary of that lore goes as follows:

“昔、村の人々が干ばつで作物が出来ず苦しんでいると、鬼が山（岩木山）から下りてきて用水路を作って助けてくれた。それに感謝して村人が、農耕の神として、鬼を祀ったのがこの「鬼神社」だという。”

Following this text is my translation below:

“In the past, when the villagers faced hardship and couldn’t harvest crops due to a long drought, they were saved by a demon who climbed down from a mountain (Mt. Iwaki), and made an irrigation channel that delivered much needed water to them. To express their thanks, the villagers chose this demon as a god of agriculture and established the shrine “Oni Jinja” in order to give worship.”¹⁰

This demon is addressed as “Onigami-sama”¹¹, which gives an indication that the villagers view it as a good and divine being, as well as a source of successful agriculture. On the torii (grand gate) of this shrine is a sign that reads “Oni Jinja”, but the kami (tsuno ga nai oni) kanji is used in place of the oni kanji. This is to express the belief that the demon of worship is in fact not a horrifying creature, but a deity that brings good fortune.

A page from the book “Shinden Bujutsu” written by Takatsuka Eichoku.

YAKUSHIMARU’S VISION

Now that certain key points regarding the kami kanji and its ties to religious cultural aspects have been covered, we can now turn our focus to how the Kukami/Kuki name came to be. The Kuki family are associated with Shinto practice and duties at the Kumano Hongu Taisha. However many learn about them through one of many budo schools that teach a version of the martial system originally devised by ancestors of the Kuki line. The history of this martial system, along with the family line, is said to begin with the originator named Kuki Yakushimaru Ryuushin¹².

Yakushimaru’s story is said to be found in a record called “Kongou Hihouhen”¹³, which is part of the many documentations within the Kuki family’s collection. Below is a short summary of Yakushimaru’s story taken from the book “Shinden Bujutsu”, primarily with key points important to how both the “Kukami” and Kuki” names came to be. Snippets from this book will be used to support certain points, each followed by my own translations.

Yakushimaru was born in the year 1318. His family, of a prestige status due to being descendants of the Fujiwara clan, were well to do and provided him the essentials. This included being educated through literature, and trained in martial arts. Along with this, he received Shugendo training (mountain asceticism) through his father Douyuu, as well as studied Shingon Mikkyo (esoteric Buddhism of the Shingon sect) from the monk Joukai while staying at the Sanmakuin (Buddhist temple) in Kyoto. Yakushimaru was also versed in Kuji no Ho, and Ongyou no Jutsu. These esoteric practices involve praying to, and invoking power from, different types of deities and spirits.

At around age 18, Yakushimaru participated in assisting the Ashikaga army of the Northern Court defeat the Imperial forces of the Southern Court¹³. Emperor Godaigo, of the Southern Court, was captured and held in captivity under harsh conditions, while the 3 Sacred Treasures¹⁴ were taken as spoils of war. Learning of this, Yakushimaru made an unexpected move and went to rescue the fallen Emperor Godaigo, as well as retrieve these 3 treasures. With the assistance of close trustworthy warriors, Yakushimaru was successful in freeing the Emperor from the enemies’ clutches, and fighting off pursuers with a broken nagamaki¹⁵. He delivered the Emperor to safety in Yoshino, the area where the Imperial line of the Southern Court resides. Later, he managed to retrieve and return the 3 Sacred Treasures back to the Emperor.

After witnessing his prowess, Emperor Godaigo inquired Yakushimaru about his secret techniques. Upon hearing that it was through the use of Kuji no Ho, Emperor Godaigo responded with the following text, as written in “Shinden Bujutsu”¹⁶:

“汝の忠心、神の知ろしめすところなり。汝、今日より藤原　改め九鬼と改む可し”

Translation, “The gods know well your display of loyalty. From this day forward, your family name ‘Fujiwara’ can be changed to ‘Kukami’.”

The choice of kanji for the family name is not random; there are significant meanings in the name that indicate how he should be recognized. Starting with the ‘ku’ part of the name, this is the number ‘9’ in Japanese. Ku is significant to Kuji no Ho. This is integral to his family line, as it was considered a secret methodology. Not only was it used to invoke protection, Yakushimaru applied kuji with the shaft of his broken nagamaki during battle as stated in “Shinden Bujutsu”¹⁷:

“…そこで隆真は手に残った柄をもちいて戦い、近くの敵は打ち倒し遠巻く軍勢に対しては柄の先端で虚空に九字を斬って制した。”

Translation, “…Ryuushin fought wielding the remaining shaft (of his nagamaki), felling the opponent closest to him with a strike. In opposition to the swarming troops, he slashed Kuji in the air with the front end of his shaft.”

The “kami” part of the name means “onigami” (demon god). Some references state that this was chosen because it relates to how fiercely Yakushimaru fought for the sake of Emperor Godaigo, like a benevolent demon god¹⁸. It is also believed to be in reference to actual demon gods guiding Yakushimaru to take on this endeavor. In the “Ryuko no Maki”, it is said that Yakushimaru saw Bishamonten¹⁹ in his dream. It’s written as so in “Shinden Bujutsu”²⁰:

“ある夜、隆真の夢に毘沙門天が現われて「汝、早く後醍醐天皇の難事を救ふ可し」と言ってので、喜んだ隆真は九拝してこれを受け、決起したという。”

Translation, “One night, Bishamonten appeared in Ryuushin’s dream and said, “You there, hurry and rescue Emperor Godaigo from his ordeal!”. Excited, Ryuushin bowed his head many times and rose to his feet, accepting the task at hand.”

A pic of my training naginata. This is an example of the polearm believed to have been used by Yakushimaru.

The name Kukami holds the tale of how Yakushimaru gained recognition through his vision of onigami and the power he attained through Kuji no Ho in order to save Godaigo. It is also the defining ideology behind him creating Kukishin ryu, which is deeply rooted in esoteric influences from Mikkyo Hihou in the techniques.

DUALITY OF KUKI AND KUKAMI

Today, the main Kuki line retains their martial tradition, without physically being involved, through “Kukishinden Tenshin Hyoho”. A system that utilizes the shihanke²¹ model, the current teacher overseeing the training both within Japan and overseas is Takatsuka Eichoku. However, over the years there is a growing push to acknowledge their original roots, and are using their original name more frequently. For example, their style of bujutsu is now identified as “Kukamishin ryu”.

Why not change their last name back? Why the change in the first place? There are 2 reasons for this, which are the registration as a daimyo under the shogunate, and the standardization of the Japanese language.

STATUS VS ROOTS

During the Edo period, this Kuki line in discussion was prestigious. Not only did they have strong ties with the Kumano Hongu Taisha, they also owned the Ayabe Domain in Tanba Province (present day Ayabe City in Kyoto Prefecture) and served in battle under the guise of the Kuki Suigun²², receiving merits for their efforts & contributions. In order to be recognized as a daimyo²³ under the newly established Tokugawa shogunate, certain documentations had to be presented.

An important factor on how the Kuki approached this is based on particular historical data. For starters, the Tokugawa shogunate was established by Tokugawa Ieyasu, who managed to seize control of Japan after several battles with opposing forces. Claiming as a descendant of the Minamoto clan, Ieyasu and the Tokugawa shogunate were naturally affiliated with the Imperial line of the Northern Court. The Kuki line’s roots, on the other hand, is on the side of the opposing Southern Court, under the name ‘Kukami’. This can be found in older documentation within the Kuki household.

Not wanting to risk losing their status by having this info revealed, they changed their name to ‘Kuki’ (includes replacing the kami kanji with the oni kanji), and omitted much of their history in their presented documentations during registration. It was a necessary move to retain the lands, wealth, and status the Kuki family amassed. They still kept their family documentations, fortunately, so their roots weren’t forgotten.

LANGUAGE STANDARDIZATION

During the Meiji (1868-1912) and Taisho (1912-1926) periods, efforts were made to standardize the Japanese language in order to promote unification throughout Japan. This standardized form of Japanese, called Kokugo²⁴, shaped a speaking, written, and reading form of the language the majority of the nation learns. In the case of kanji, there was a considerable reduction of derivatives each kanji possess, as well as reduction of kanji that had the same meaning as others but with slight difference in nuances. Kanji that are obscured, not adapted into the Japanese culture, or forgotten meaning were also excluded from standardized use.

This standardization became even more apparent as society moved towards the digital and electronic medium. In order for the Japanese language (includes kana and kanji) to display on interfaces such as computers, special coding types were developed, one being called JIS coding²⁵. Just about all standardized kanji have been adapted into JIS coding, making them readily usable. Some older and out-of-use kanji also have been converted into JIS coding, and can be downloaded as packets from certain online kanji resource sites. While it is possible to find many kanji that are no longer in use on the same sites, they are only in picture form just for references, however.

The kami (tsuno ga nai oni) kanji is, unfortunately, one of those out-of-use kanji that are considered dated and out of use. There are no available JIS coding packets for it, thus it cannot be typed. The oni kanji has to be used in its place, with a note identifying it is actually the kami kanji in use. While not considered part of standard Japanese, this does not stop its use entirely; temples and shrines that have a history with the kami kanji still use it when applicable, whether by writing it or having it etched in metallic or wooden signs. Interestingly, the Kuki family use the kami kanji also in printed books. How they’ve managed to acquire the means to do this is unknown. This could be one of those rare cases where it was designed specifically for use by them.

A screen capture of the different variants (異体字, itaiji) of the oni kanji. The kami kanji is circled in red. From the website “字形検索”, an educational resource and database on kanji (Chinese). It can be accessed here.

This concludes our discussion regarding the Kuki family’s name. I hope much has been put to light regarding the acquisition of the Kukami and Kuki names, along with the cultural overview of the kami kanji. A special “THANK YOU!” to those who helped guide me to useful resources and offered detailed explanations regarding the kami kanji. Thank you for reading this, and look forward to more posts concerning the Kuki family and their history.

1) The main line with direct connection to Kumano Hongu Taisha, one of the three grand shrines labeled “Kumano Sanzan”. For more information, visit an older post of mine here.

2) 異体字, pronounced ‘itaiji’ in Japanese.

3) Website can be accessed here.

4) “Journey to the West” is a famous fiction novel in China written in the 16th century. It is loosely based on the non-fictional journey by Chinese Buddhist monk named Xuanzang who, from mainland China through the Western regions of Central Asia, traveled to India to retrieve Buddhist sutras. In this novel, the Buddhist priest Tang Sanzang (same as Xuanzang) is accompanied by 4 demons (or demon spirits depending on how you interpret them) to retrieve the Buddhist sutras, each serving as his protector through reformation as Buddhist monks themselves: Sun Wukong (monkey spirit), Zu Bajie (pig spirit), Sha Wujing (sand creature spirit), and Yulong (dragon spirit in the guise of a horse).

Here’s a broader explanation how Buddhism subdued a potentially great but dangerous demon. Sun Wukong, originally imprisoned under a mountain by the Great Buddha, agreed to help the Buddhist priest Sanzang in his journey to India in exchange for freedom. However, understanding that Wukong, through his past crimes, is uncontrollable and unpredictable, a Bodhisattva named Guanyin gave Sanzang a gift in the form of a golden headband made by the Great Buddha, which would help keep Wukong in check. Tricked into wearing it, Wukong put it on his head, but couldn’t take it off. On top of this, Sanzang had only to chant a secret set of words and the band would tighten on Wukong’s head, causing great pain and immobilizing him. Through this, Sun Wukong was made, more or less, obedient to assist in the journey.

5) Japan’s history regarding openness to the idea of good/bad demons is very old in conception. This is apparent if you look into the different religions & esoteric practices, rituals, lore, literature, and artworks. One prevailing point concerning onigami that needs to be understood is they are viewed as not truly evil. This is because onigami are believed to serve specific purposes, sometimes beneficial to humans, and other times, not.

6）The book Kojiki, generally translated as “Records of Ancient Matters”, is a collection of recorded events in ancient Japan by Ou no Yasumaro in the 8th century. The Kojiki depicts the start of humanity, as well as early civilization in Japan. In its earlier chapters are many descriptions of god-like figures, demons, and spirit-like creatures, each interacting with people in Japan one way or another.

For example, Koutai Jinja (皇大神社) , which is located in Kyoto (western part of Japan), gives worship to Amaterasu Oomikami, who is the Sun Goddess as told in the Kojiki. This deity is very important in Shinto religion.

7) As an example, a temple called Kijin Jinja (鬼鎮神社) in Saitama Prefecture (eastern part of Japan) pays homage to red and blue skinned demons that wield kinbou (metal clubs). These kinbou represent absolute victory. So not only do townsfolk work hard in passing examination tests, sporting events, and the like with the vigor of an ‘oni’, but also visit Kijin Jinja to pray for added luck in succeeding in these tasks.

8) 鬼神社. Generally written with the kami (tsuno ga nai oni) kanji

9) Link is here.

10) This tale appears to have been devised to give some mystical flavor to what may have truly happened. Within the Oni Jinja there are many steel farming tools (such as sickles, spades, and hoes) that were given as a form of offerings. Some of these tools are said to be as old as 1000 years. It is believed that this is an indication that the knowledge to take care of their land was actually taught to them by foreigners possibly visiting Japan.

11) The word “sama” is an honorific label. Thus, much respect is given to this onigami.

12) 九鬼薬師丸隆真

13) 金剛秘宝遍

14) In the Nanboku era during the 13th century, the power to rule Japan was left in the hands of the 2 sons of the dying Emperor Gosaga. Both in disagreement in how and when each would hold the power to rule, soon a division spurred, which created 2 factions. One faction, called the Northern Court, resided in Kyoto (northern part of Japan geographically). The other faction, called the Southern Court, stayed in Yoshino (southern part of Japan geographically). Both sides struggled for power during the 14th century, with 6 Emperors from the Northern Court seizing power at one point, while 5 Emperors from the Southern Court claimed power at another point.

14) The 3 Sacred Treasures, also known as the Imperial Regalia of Japan, believed to be handed down by the gods. These treasures are the following: Kusanagi no Tsurugi (草薙劍, The Grass-Cutting Sword), Yata no Kagami (八咫鏡,the 8-Span Mirror), and Yasakani no Magatama (八尺瓊勾玉, Long [approx. 8 ft] string of Curved Jewels).

15) There are conflicting views when describing the weapon Yakushimaru wielded. In “Shinden Bujutsu”, it is mentioned to be a nagamaki. However, in the once available website “Kuki-Shinden”, (a site to help promote the Kuki family’s Kukishinden Tenshin Hyoho martial system, having both an English and Japanese section) in the English section where they described the same story of Yakushimaru, the info about the polearm differs slightly. For starters, it is mentioned that the weapon was a naginata. Secondly, in note 4 for the story, it is mentioned that, in the Kongou Hihouhen and Ryuko no Maki documents, the weapon was a yari (spear). The polearm being a naginata is mentioned in a document called “Kuki Bojutsu Hihouhen no Maki,” which comes from the Chosui line. Furthermore, in the book “Shinden Bujutsu”, it is written that based on the time period when Yakushimaru was alive, it would’ve been “correct” for it to have been a nagamaki.

The naginata-nagamaki reference appears to be interchangeable, for certain details may warrant either weapon to be called one or another. This is dependent on such details like the style of the blade, size of shaft, fittings, and the like. Since there are numerous documents within the Kuki family’s collections that say one way or another, there is no way to get a definitive confirmation.

Whichever weapon it was, what can be agreed on is that Yakushimaru’s weapon was indeed a polearm with a blade at the end.

16) Page 25, line 5-6

17) Page 23, line 10-12

18) It is said to be mentioned in “Kuki Bojutsu Hihouhen no Maki”, for example. This document is part of the Chosui line of Kukishin ryu. It is also mentioned here that the “ku” of Kukami is in reference to how Yakushimaru utilized his broken weapon with ever-changing responses against the opposing forces. This ability is described using the number 9 in Japanese.

19) Vaisravana in Sanskrit. He is one of the Heavenly Four Kings in Buddhism, as well as a guardian deity of Buddhism in Japan. Also one of the Seven Lucky Gods in Japanese folklore.

20) Page 24, note #2

21) A system where a teacher reaching a master level of proficiency heads the training of a martial arts school, or branches out to start a new line. This does not mean, however, inheritance of the entire system is granted to those who reach this level.

22) 九鬼水軍, Kuki Naval Force

23）大名, recognized lord who could privately own their land. Rulers of their territories, they only answer to the shogun.

24) 国語, national-standard language

25) There are other coding types, such as Shift-JIS, EUC, and Unicode.

November 30, 2016 by Curtis A

Final Chapters of Kyohachi ryu: Yoshioka ryu

We have finally arrived to the last post regarding Kyohachi ryu. So far, I have covered not only numerous points of mystery for both Kyohachi ryu and the martial schools tied to it, but how they are elevated to supernatural heights due to these points in stories and literature. Yoshioka ryu, the martial system being discussed about today, follows in suit just like the others. What makes this martial school special is that not only the details concerning the techniques of this kenjutsu school are nowhere to be found, the family who developed this system left little traces of their existence other than what others had documented about them.

A stone sign with the words “Miyamoto Yoshioka Kettou no Chi” etched in it. It is a marker in Ichijouji Sagarimatsu, a location made famous by tales of the final showdown between the Yoshioka clan and Miyamoto Musashi. From Wikipedia.

CLAIM TO EXCELLENCE

During the 1500s to mid 1600s, there lived a family by the name of Yoshioka in the former Capital city (present day Kyoto Prefecture). Through their connection with the Ashikaga shogunate, gained a prestigious reputation. Taking advantage of their current situation, they created their own martial system called Yoshioka ryu, which bears their family name. Interestingly, the strength of Yoshioka ryu on the battlefield doesn’t appear to be documented. However, with claims of its techniques based on the teachings of Kiichi Hogen, not only is attention drawn to this family martial system, but its excellence was sealed on the same level as legendary. However, on what grounds does Yoshioka ryu stake its claim as having roots in Kyohachi ryu? Let’s take a look back at how this art started.

MILITARY ROOTS

The Yoshioka clan’s exploits begin with their military career. This history starts, as far as it is recorded, with Yoshioka Naomoto. He was employed as a sword instructor for the Ashikaga shogunate sometime during the early-mid 1500s. Years later, his brother, Yoshioka Naomitsu, would also follow in the same footsteps and take up the same position. To gain such a position in the service of the shogun is a great honor, and possibly a testament to Yoshioka ryu’s strength as a martial system. Between the two, however, it is recorded that Naomoto actually saw combat on the field and earned merits for it. Naomitsu, on the other hand, established the family dojo in Imadegawa (in the western part of Kyoto not too far from the Imperial Palace) while still serving the shogun. This family dojo, called Heihoujo¹, is where he and future generations would teach Yoshioka ryu.

BEST SWORDSMAN IN THE LAND

In Yoshioka ryu’s lineage, Naomoto is recorded as the 1st successor, while Naomitsu is the 2nd successor. The 3rd successor, Naokata, continues with maintaining the family dojo in the late mid 1500s. He would continue the family’s tradition and work as a sword instructor for the Ashikaga shogunate, albeit part time. In certain books such as “Nitenki”², Naokata is described as “the best swordsman in the land”³, implying that he made a quite a reputation for himself. With such a label, one would expect he must have faced many challenges against other swordsmen. There isn’t much info regarding this, save for one. It’s a duel he had with an individual by the name of Shinmen Munisai.

*Screenshot of the many graves found in Rendaino.*

Shinmen Munisai, a seasoned warrior and master of his own style called “Touri ryu”⁴, came to Kyoto and had a match arranged between him and Naokata. It was scheduled to happen on the outskirts of Kyoto at Rendaino, a large area of land where parts of it was used for vegetation, and burying the deceased. Many witnesses were there, including the shogun himself. Both men pit each of their style’s techniques against one another using bokken, and through 3 exchanges, Munisai came out as the winner as he won 2 of the exchanges. The shogun not only declared Munisai the winner, but also endowed him with the title “Unrivaled warrior in Japan”⁵. While considered a significant piece of the puzzle in Yoshioka’s history, it is a shame that there are no detailed descriptions on how the match progressed, or the techniques used that define Yoshioka ryu.

For Naokata, to be bested in competition in front of the shogun was probably a major blow. This doesn’t mean the ending of the world for him or Yoshioka ryu, for in defeat opens the door for growth and improvement. This defeat possibly cost the Yoshioka family their position as sword instructors for the Ashikaga shogunate, unfortunately, for there is no more talk about the future generations doing such work. One thing to point out on behalf of Yoshioka ryu, is that during the duel Naokata won the 1st exchange. To his credit, if this were a fight to the death Naokata would’ve been the sure victor. A nod in favor of a martial system representing Kyohachi ryu, perhaps?

REVIVAL OF YOSHIOKA RYU

Possibly the most talked about member is Yoshioka Genzaemon Naotsuna. Featured in many Japanese programming, books & novels, and games, Naotsuna can be considered the face of the Yoshioka clan. While his birthdate and time of death are listed as unknown in official documents, it is estimated that he lived from the last quarter of 1500s to early-mid 1600s. In “Yoshiokaden”⁶, it states that Naotsuna assumed the role of 4th successor of Yoshioka ryu and, through reviving this martial system⁷, takes charge in running the family dojo in Kyoto. Through his efforts, he launched the reputation of his family style by winning several duels, some to the death. It is even stated that he claimed the title “Best Swordsman in the Land”⁸.

Faith would have it that Naotsuna’s new found fame would be put to test by another who wanted to make a name for himself, who so happened to be Miyamoto Musashi. Traveling throughout Japan at the age of 21, Musashi arrived in Kyoto in 1604 and, learning about the Yoshiokas’ reputation, sought out their residence and issued a challenge to Naotsuna. What makes this an encounter of faith is that Musashi is the son of Shinmen Munisai⁹, the same man that defeated Naotsuna’s father, Naokata, in a duel in front of the Shogun.

YOSHIOKA CLAN VS MUSASHI

The highlight of Yoshioka ryu is the the famed duel(s) between the reputable Yoshiokas and the ambitious young swordsman named Miyamoto Musashi. This encounter was recorded years after the incident in numerous written sources by different writers, each with varying views depending on which side of the combatants they were most loyal to. Due to this, none of them are considered 100% factual since certain details¹⁰ and outcomes vary based on which source declares which side the winner. In the end, this point in the Yoshioka history is where they are most remembered, as this story is revisited in novels, movies, TV series, and comics for years in Japan despite them all telling it from differentiating viewpoints. Here’s a quick summary of two of the more well known versions, with one supporting Musashi’s side¹¹, and the other supporting Yoshioka’s side.

Poster for the movie “Zoku Miyamoto Musashi Ichijouji no Kettou” that debuted in Japan in 1955 by Toho Studios. Tells a version of Miyamoto Musashi and his duels with the Yoshioka clan. From Wikipedia.

MUSASHI’S SIDE: Musashi and Naotsuna have their duel at Rendaino using bokken. During their exchanges, Musashi deals Naotsuna such a devastating blow that knocks him cold. Waking up later at his residence after being carried home by his students, Naotsuna is filled with grief from his defeat that he gives up walking the path of a warrior. His younger brother, Mataichi Naoshige, issues a challenge to get revenge on Musashi. Meeting at the Sanjuusan Kandou, a famous building due to its long design, Naoshige waited inside brandishing a very long bokken¹². Musashi, seizing the right moment, wrestles the long bokken away and in turn beats Naoshige to death with it. A third challenge is issued by the Yoshiokas to take place at Ichijouji Sagarimatsu in Kyoto, this time with Matashichiro, the son of Naotsuna, put up for the fight. Matashichiro is only a kid, however, and would most likely be no match for Musashi due to inexperience. This fact is what the students of Yoshioka ryu were hoping to make Musashi drop his guard, as around 70 of them lie in wait around the area, wielding various weapons with intent to murder Musashi. However, Musashi caught on to this plan and, proceeding to the location unnoticed, not only cut Matashichiro down swiftly, but fought off the many students before making his escape. Thus the extermination of the Yoshioka family and the ending of Yoshioka ryu.

YOSHIOKA’S SIDE: Accepting the challenge, Naotsuna and Musashi arranged their duel to take place in front of the Kyoto Shoshidai, a government administrative building. Both using bokken, they battled intensely. At some point both men struck at each other, with Naotsuna’s bokken cutting into Musashi’s eyebrow and leaving a big bloody gash. Since stopping the blood flow was an issue, the duel had to be concluded as a draw. Naotsuna later requested another match in hopes to finish their duel appropriately, but Musashi insisted that, instead of Naotsuna, he could pit his might against the next senior of the dojo. This happened to be Naoshige. Accepting the new challenge, Naoshige and fellow students of Yoshioka ryu made their way to the designated location for the duel. They waited all day, but Musashi was a no show. In the end, Naoshige was declared the winner.

OTHER TALES CONCERNING YOSHIOKA FAMILY

Whether the Yoshioka family truly battled with Miyamoto Musashi is still up for debate. If such a thing took place, discerning the true winner is another task difficult to approach. One thing that is certain, however, is that the Yoshioka family did survive this event and Yoshioka ryu was still active during the rest of the 1600s. There are written accounts of their later engagements, still being tied to Yoshioka ryu. I will list them in order according to dates.

In this woodblock print entitled “Honcho Kendo Ryakuden Yoshioka Kanefusa”, Yoshioka Matasaburo Kanefusa is shown fighting with the local authorities. Drawn by Utagawa Kuniyoshi, and published around 1846.

① In 1614, some members of the Yoshioka family were part of a public attendance for a sarugaku performance at the Imperial Palace in Kyoto¹³. One of the members got into an altercation which later got the palace guards involved and, by drawing out a hidden short sword, escalated the matter into a fight. This rash action ultimately leads to his death. There are several versions of how the commotion was started, but they all end the same way.

Most sources say that this member was Yoshioka Kiyojirou Shigekata, who was the younger brother of Naotsuna and Naoshige. Despite being a criminal act within the Imperial Palace, it didn’t mean the end of the Yoshioka family; it was only one member who fought the guards, while the others weren’t involved. Whether it’s because they didn’t know what was happening or realized the severity of accompanying their fellow brethren in a losing battle, it isn’t made clear.

② During the winter of 1614, some of the Yoshioka clan members participated in the Osaka no Jin (aka Seige of Osaka). Sources say that they were Naotsuna and Naoshige. Joining the Toyotomi forces, they assisted in protecting Osaka Castle against the army of Tokugawa Ieyasu. Ultimately Osaka Castle was overtaken, forcing the Yoshiokas to withdraw from the battlefield. Returning back to Kyoto, it is said that the Yoshioka clan left the life of bujutsu behind, and instead turned their full attention to their dye business. What is this dye business and why would they get involved in such a labor all of a sudden? More on this later.

③ In 1632, there was a bujutsu competition called “Kanei Gozenjiai”¹⁴ that took place in the Edo castle. Being a friendly competition, many representatives of various martial schools participated to demonstrate their style’s strength against others. Yoshioka Matasaburo Kanefusa, a reputed kodachi expert, participated in this event as a representative of Yoshioka ryu. There are few details about this competition, and whether it really happened is still up for debate. Still, the fact that Kanefusa is even mentioned is a positive nod to Yoshioka ryu still being an active system past the point most believe it to have died out.

⑤ Speaking of Yoshioka Matasaburo Kanefusa, he appears to be a legendary figure within his clan. He been featured in various works, primarily solo from his other well known siblings…that is if he truly bears any relations with the main Yoshioka family line. For example, Kanefusa appears in a woodblock print drawn by Utagawa Kuniyoshi (shown above). There is also a book on his adventures called “Kodachi Meijin Yoshioka Kanefusa Matasaburo” (小刀名人吉岡兼房又三郎), which was published by Hogyusha Toko in 1897. In it, Kanefusa is described as a master of Yoshioka ryu Kodachijutsu (short sword techniques).

④ In a book called “Mukashi Banashi”¹⁵, a Yoshioka Kahei¹⁶ is featured in one of the stories. It is here where Kahei explains that he is a descendant of the Yoshioka clan, and discusses abit about Yoshioka ryu Kenjutsu. No other distinguishing details about Kahei or his family.

⑤ Along with martial arts, the Yoshioka family had a separate business, where they produced a unique dye. This dye, which is called “Kenpo Iro” (Kenpo Color), is a special dark-brown color that only the Yoshioka family was able to produce for many years. It is written that one of the students of Yoshioka ryu, who was originally from China¹⁷, was very talented in producing this special dye. A dye production shop was started at Shijou Nishidouin¹⁸ in Kyoto around the mid 1600s. Today, there are few shops that have the ability to reproduce Kenpo color. There is a particular shop owned by Yoshioka Sachio who, despite bearing the same family name and sharing tales of the Yoshioka clan, claims no blood relation. You can visit Sachio’s website here.

CONCLUSION

This sums up the chapter on Yoshioka ryu. There isn’t much detailed documentation about this system, other than being a representative of Kyohachi ryu, and recollections of the incidents the Yoshioka family were involved in. Are there any scrolls, manuscripts, or training equipments that can be considered as relics of this lost art? If there are, they have not been disclosed. At this point, we can only imagine what type of kenjutsu was developed that made the Yoshioka family famous.

With this post ends my discussion on Kyohachi ryu. It is indeed a legendary methodology of kenjutsu and combat that is hard to concretely pinpoint its form and lessons. In a sense, the tales surrounding Kiichi Hogen and the 8 martial systems have lasted much longer than the techniques believed to be unbeatable.

1) 兵法場

2) 二天記. This was written by Toyota Kagehide (豊田景英) in 1776.

3) The original statement, found in the Kokura Hibun (小倉碑文), is written as “fusou daiichi no heijutsu Yoshioka” (扶桑第一之兵術吉岡). Fusou (pronounced as Fusang) is an ancient name used in China in reference to Japan.

4) 当理流

5) 日下無双兵法術者. Literal translation would be “Unrivaled warrior under the sun”. The sun reference is two-fold: 1) Japan is known as the “land of the rising sun” and 2) anything under the sun is where mortal beings (such as humans) reside, whereas “divine beings” (aka certain gods and spirits in Asian lore) live above (up in the heavens). Depending on interpretation, the phrase paints Munisai’s skills as unbeatable on a human level. However, this is only in Japan.

6) Yoshiokaden (吉岡伝) is a biography of sorts that recollects historical details of the Yoshioka family. It was written in 1684 by Fukuzumi Doyu. Certain details, however, have abit of fantasy to it, so its contents are difficult to accept as 100% trustworthy.

7) Some questions arise with Naotsuna’s claims. For starters, it indicates that Naokata had at some point retired from life as a swordsman, most likely at an early date. Books such as ” Kokura Hibun” claim that he had given up on kenjutsu after his loss to Munisai. However, due to the writters’ affiliaction with the winning side (being Miyamoto’s adopted son, Iori) there is a possibility of bias in this statement. It is abit unusual to claim reviving a martial system in Naotsuna’s case, especially since he is the next immediate generation. Maybe the real meaning is that Naokata, at some point, wasn’t actively teaching publicly. It is a possibility, but if this is the case, at least Yoshioka ryu wasn’t so inactive that it needed to be recreated.

8) 天下の兵法者 (Tenka no Heihosha). Apparently, this statement is made in Miyamoto Musashi’s book “Gorinsho”, and not by Yoshioka Naotsuna himself.

9) Historians over the years have had disagreements over discrepencies concerning Munisai’s relation with Musashi. It stems primarily on when Munisai died, who Musashi’s mother was, and the correctness of his identity. Some sources, based on a gravesite, say he died in 1580, which means he died a few years before Musashi’s birth. Others claim the date of death is incorrect, and that Munisai was alive during Musashi’s conception. Next, Munisai married twice, bearing children with his first wife. Some sources say that with his 1st wife they had a daughter and a son (Musashi). Others say that it was actually two girls, while a third child, being a boy, was adopted from another family. This boy is said to possibly be Musashi. Lastly, Munisai’s true surname is Hirata (平田), whereas Shinmen was adopted later. Apparently Munisai changed his name due to his friendly associations with a certain Shinmen clan. Identifying him to be the same can be tricky, for he may be known under one during important historical events, but then go by another later on.

10) It is not really clear what Musashi and Naotsuna used. For example, in the book “Korou Chawa” (古老茶話), it mentions that they used shinai (bamboo sword). In other sources, however, it is mentioned that bokuto (wooden sword) were used.

11) Possibly the biggest issue are the names used for the Yoshioka family in the works that support Musashi’s version. For example, Naotsuna’s name is written as “Seijurou” (清十郎). Why use different names? The reasoning is never given, thus the difficulties in learning what really happened between Musashi and the Yoshioka family. In any event, I am sticking with the names used by default for the Yoshioka family in this post for the sake of consistency and to avoid confusion.

12) The length of the bokken is stated as being 5 shaku (1 shaku = 0.9942 ft). In kenjutsu standards, this is not a normal sword size. Utilizing this bokken would be similar to that of an oodachi or nodochi, 2 types of Japanese long swords that saw more usage on the battlefield.

13) Sarugaku (猿楽) is a theatrical performance once valued in the old days of Japan. Note that normally the public are not granted entrance into the Imperial Palace to watch this, or for any event, unless on special circumstances.

14) 寛永御前試合

15) 昔咄. This book on various stories of old was written by Chikamatsu Shigemori sometime in the 1700s during Edo period.

16) 吉岡加兵衛

17) The name of this student is Li San Guan (李三官).

18) 京都四条西洞院

October 22, 2016 by Curtis A

Final Chapters of Kyohachi ryu: Kurama ryu

Today, we continue on with one of the remaining martial systems tied to Kyohachi ryu. This post focuses on Kurama ryu. Bearing the name of the place mentioned numerous times in my posts as the starting grounds of Kyohachi ryu, one would assume that this system would be the perfect representative. However, as we look into its history, you’ll see that this isn’t quite the case.

THE BEGINNING

Kurama ryu is, not surprisingly, another segment of Kyohachi that bears an unusual past. For starters, Kurama ryu is supposedly the martial system as taught on Mt. Kurama. Actually, claims by the Shuseikan dojo (where Kurama ryu is currently taught) have it that its full original name is Kuramahachi ryu¹. Furthermore, it is said that, under this title, it is the alternative name of Kyohachi ryu. As being a collection of martial combat and strategies from Kiichi Hogen as taught at Kurama Temple, this makes sense. The teachings of Kurama (hachi) ryu consists of many areas of combative arts, including kenjutsu, sojutsu, bojutsu, and battojutsu, to name a few. Kenjutsu, however, seems to be the prime focus in talks related to Kyohachi ryu, and “Kurama ryu” as discussed further down in this post is no different.

*Sketch of the type of bokken used in Kurama ryu. It’s unique due to its straighter shape, and thick wooden tsuba. Sketch done by Neal H.*

When did the knowledge kept sacred on Mt. Kurama become organized into an actual school called Kurama ryu? An individual by the name of Ono Shougen (1573-1592)² is said to be the originator of a specific version of Kurama ryu. The original titles of this martial system are “Shougen Kurama ryu”, and “Kotengu Kurama ryu”³. Interesting, Musashi Enmei ryu also has a story stating that Kurama ryu (aka Kuramahachi ryu) was originally devised by Minamoto no Yoshitsune⁴. In the history of Shougen’s Kurama ryu, Yoshitsune is also recognized for his talents in utilizing the knowledge of Kyohachi, mainly as a pioneer.

Shougen’s version of Kurama ryu kept the kenjutsu portion, and survived 14 generations of successors, perservering the war torn Sengoku period up until the more peacefully stable Meiji period. Kaneko Sukesaburou, the 14th successor, is said to have been a vassel to the shogunate during Meiji Period. There isn’t any information mentioning him running a dojo actively teaching this system. What is known, however, is he would take up a student under his wing and teach him what he knew of Kurama ryu. That one student is known as Shibata Emori.

SHIBATA LINE

Shibata Emori (1849-1925) was born in Nakatomo town, located in Yotsuya, Edo.⁵ Before becoming a student of Sukesaburou, Emori was learning Honshin Kanchi ryu Sojutsu (spear techniques) at a young age from his father, Shibata Masao. For how long it is not mentioned. When he began receiving training from Sukesaburou (as well as from his son, Kuma Ichiro), Emori was 8 years old. How this was set up it is not explained, but he would stick with his Kurama ryu teacher and train dedicatedly for 10 years. He would not only earn menkyo kaiden, but also be appointed as the 15th successor of Kurama ryu, starting a new chapter in the history of Kurama ryu. Later, Emori continued his studies and trained in another system called Onoha Itto ryu⁶. In his career he would also join the Rikigun⁷ and participate in the Seinan Senso, or better known as the Satsuma Rebellion⁸. Despite holding the position of kangocho (chief nurse), Emori had the opportunity to study many skills such as kenjutsu, sojutsu, jujutsu, and torinawajutsu.

After his time of service, Emori returned to Yotsuya, and would then open up the Shuseikan dojo⁹. He also gained employment as an instructor at the town’s police department¹⁰ helping to manage their gekiken¹¹ and martial arts training. Kurama ryu would continue being taught by the Shibata family successfully at the Shuseikan dojo for 2 more generations until an unforeseen incident occurred. In 1945, during the time when the 17th successor Shibata Tetsuo was actively in charge, the Shuseikan dojo was burnt down in a great fire by fire bombings during the Pacific War. It is said that everything related to Kurama ryu, from specialty training weapons, scrolls, and key documentations were lost in the fire. Shuseikan dojo and Kurama ryu would once again be rebuilt and revived by Tetsuo, and continue to be an active martial system even to this day.

While Kurama ryu was recovered, essential information about Ono Shougen were lost. It’s possible that within those burnt documents are details regarding how he organized the kenjutsu teachings kept in Kurama Temple into a complete system, from whom he trained under, and why he only received the kenjutsu of Kurama ryu. These documents are possibly the only legitimate way to verify the the contents of Kurama ryu, as well as the names and stories behind the other successors who are missing in the lineage chart¹². While these missing pieces won’t hinder the continuation of Kurama ryu, it is a shame to lose a piece of history.

*Screen capture of a recent public demonstration at Kashima Shrine, in Ibaraki Prefecture, Japan.*

MODERN TIMES

Today, Kurama ryu is maintained at Shuseikan dojo by the 18th successor Shibata Akio, in present day Tokyo. As far as it is known, there is but one active line of Kurama ryu, which is the Shibata line. On the dojo’s own personal website¹³, the story of Kurama ryu is also explained here (in Japanese). Along with Kurama ryu, kendo is taught there as well. Shuseikan dojo is especially well known and respected for it’s participation in the kendo world for many years, for since Emori’s time the students of this dojo participated in many gekiken competitions around Japan. Shibata Akio is also a current member of the Nihon Kobudo Kyokai. Like many koryu schools, Shuseikan dojo participates in public demonstrations, not just in Japan, but in other countries primarily in Europe.

While it’s a respected martial system in and outside of Japan, Kurama ryu’s position as a classical system is shaky due to its lack of documented history, which causes it to be viewed as a revived school. With an incomplete lineage, and lost of important materials to a fire, how accurate are the teachings of Kurama ryu to that of what was taught at Kurama Temple can only be accepted as what is verbally accounted for by the Shibata family.

SPECIALTIES OF KURAMA RYU

Compared to the more agile & dynamic swordplay attached to the image of Minamoto Yoshitsune, Kurama ryu as demonstrated by the Shibata family is very simple and straight forward. This does not detract from its strong and solid traits, however. Like a traditional school, the movements and strikes in the kata hide deep and insightful principles essential for understanding Kurama ryu’s methodology of kenjutsu.

Some of the more well known specialties of Kurama ryu include the use of a kidachi¹⁴ that has a hamaguriba¹⁵, a kata called “Seitouken”¹⁶ said to influence the shomen uchi used in kendo, and a technique called “Henka”¹⁷ that is a downward twisting strike¹⁸ also said to be incorporated in modern kendo.

ENDING WORDS

This concludes the story of Kurama ryu. As one of the few schools related to Kyohachi ryu that is still active today, you can do a search on it to see more visuals of this martial system (i.e. Youtube) and current information. The final page of Kyohachi ryu will be on Yoshioka ryu, a martial system that had gained popularity through many exploits related through stories even in present time.

1) 鞍馬八流

2) 大野将監. On many English websites the given name is written as “Shokan”, but this is incorrect.

3) Kotengu Kurama ryu (小天狗鞍馬流) and Shougen Kurama (将監鞍馬流). It is said that Kotengu was a nickname given to Minamoto Yoshitsune when he was little, possibly in regards to rumors of him being taught extraordinary sword skills by a tengu.

4) Minamoto no Yoshitsune is said to be a creator of many different martial systems, most not in existence. There are many tales tied to him, possibly due to his legendary portrayal in numerous books and stories. You can read more about his relationship with Kyohachi ryu here.

5) Nakatono Town (中殿町) is an old name for an area in Yotsuya, Tokyo. This name is no longer in use. Edo is an old name for the area which is known today as Tokyo.

6) 小野派一刀流. A kenjutsu style started by Ono Jiroemon Tadaaki. Tadaaki was the successor of Ito Ittosai Kagehisa, the originator of Itto ryu (also known as Ittosai ryu). It is said to have roots in Chuujou ryu, a martial system considered one of the 8 styles of Kyohachi ryu.

7) 陸軍. An older name for the Imperial Japanese army.

8) Seinan Senso (西南戦争) is written as “Southwestern War”. A war that lasted a bit under a year (1877), Saigo Takamori was the leader of many samurai and warriors who resisted the new Imperial government. Most of these samurai took residence in Satsuma Domain, located in the southwestern part of Japan, when their position in society became obsolete.

9) 習成館道場

10) 警視庁, which literally means police department. For a more appropriate naming scheme, this particular branch is called Tokyo Metropolitan Police Station.

11) 撃剣. Also pronounced as gekken. This form of gekiken is part of the martial system used by the Japanese police called Keishi ryu (警視流).

12) Current lineage chart layout:

Ono Shougen (1) → Hayashizaki Kansuke (2) → …. ↠ Kaneko Sukesaburou (14) → Shibata Emori (15) → Shibata Susumu (16) → Shibata Tetsuo (17) → Shibata Akio (18)

13) Shuseikan dojo’s website is here

14) 木太刀. Another name for a wooden sword, such as bokken.

15) 蛤刃. Refers to the edge of the bokken being much rounder than normal, resembling the shape of a clam.

16) 正當剣

17) 変化

18) In Japanese, named makiotoshi (written as 捲き落とし, as well as 巻き落とし).

October 11, 2016 by Curtis A

Final Chapters of Kyohachi ryu: Kyo ryu

After a short hiatus, we now set our attention to the final chapters on my discussion regarding Kyohachi ryu. Originally, this post was to cover the last 3 martial systems connected to Kyohachi ryu in one shot. However, due to how voluminous the info gathered from researching, I decided to make separate posts showcasing each of the martial systems. What makes these 3 schools connected is their claim to direct transmission to the military strategist Kiichi Hogen’s martial teachings on Mt. Kurama, but have a serious gap or inconsistency that says otherwise.

KYO RYU

The martial style called Kyo ryu¹ would sound like it has an automatic connection to Kyohachi ryu. The name meaning “(Sword) style of the Capital”, Kyo ryu gives a nod at being a martial system born in the rich culture of Heian Kyo, Japan’s Capital during the Muromachi period (1336~1573). Due to the residence of the Imperial family, as well as rich and infuential families, anything coming out of the Capital was regarded as high quality. This included instruction of martial systems found there…one case being Kyohachi ryu.

*Artwork of Yamamoto Kansuke by Matsumoto Fukou. Dated late 19th century. From Wikipedia.*

The story of Kyo ryu begins with Yamamoto Kansuke Haruyuki (1493-1561), commonly referred to by his nickname Kansuke². Born in Hoi District in Mikawa Province (present day Toyokawa City in Aichi Prefecture), he was one of Takeda Shingen’s³ famed 24 generals⁴. Kansuke is recognized for his contribution to many written works related to both the military and martial field in the Takeda house, such as Rodanshu⁵ and Heiho Hidensho⁶. He was also a major contributor in the development of Takeda Shingen’s army and the tactics they utilized, as well as gave lectures to certain high ranking individuals on topics to ensure that the might and influence of the Takeda house throughout Kai Province and neighboring lands stays constant.

*Opening the book Heiho Hidensho by Yamamoto Kansuke. The version in my collection was published by Keibunsha.*

Written accounts such as “Koyo Gunkan”⁷ and “Bukou Zakki”⁸ describe Kansuke as being skilled at martial combat, as well as an accomplished strategist. It’s here where claims of his personal system being called Kyo ryu are mentioned. Tales speak of Kansuke as very skilled and fearsome warrior, some of them making him bigger than life. For example, feats such as outbesting a certain Ishii Tozaburou⁹, who wielded a live sword, with only a mere stick¹⁰. Also, a popular portrayal of him is using a naginata for support in walking like a cane to compensate for his lame leg. Tales like these are the perfect precursor to being tied to Kyohachi ryu, whether real or not. His abilities contrast with his physical state, however, for his appearance is considered quite appalling. Kansuke was blind in the right eye, had damaged fingers, lame in the left leg, and had many scars on his body due to the rough life he endured during his journey.

In sources like “Heihoden Toroku”, it is stated that Kansuke’s first exposure to martial and military studies when he was little¹¹ is through his foster father, Oomori Kanzaemon, and military strategist named Suzuki Hyuuga-no-Kami Shigetatsu, who was a colleague of Kanzaemon. Kansuke learned a lot from the 2 of them, enough where he could pit his might against other warriors to test his skills. After the death of his mother, Yasu, Kansuke journeyed around different parts of Japan in his 20s for about 10 years as a rounin¹², in order to further his training as a warrior. He was also able to study many areas concerning warfare and strategies, such as heiho (martial combat), chikujoujutsu (castle construction and defense), and jintori (tactics against armies). What he learned during this period is possibly the makeup of Kyo ryu, although there are no scrolls or manuals that verify this under such a title.

24-generals — Art work named “武田二十四将図”, the feudal lord Takeda Shingen (top, middle) is shown sitting amongst his trusted 24 generals. Yamamoto Kansuke is present in the bottom row, 2nd to the left. Scanned from “Furin Kazan: Sengoku no Yo o Kakenuketa Meiso ‘Takeda Shingen’ to Gunshi ‘Yamamoto Kansuke'”.

The connection to Kyohachi ryu is speculated to happen before Kansuke’s employment under Takeda Shingen, through his foster father Kanzaemon and the strategist Shigetatsu. The story in Heihoden Toroku states that around mid 1300s Kanzaemon was employed as a Daikan (prefectural governor or magistrate during Edo period) at the Takabashi Manor located in Mikawa country (present day Toyoda City in Aichi prefecture). Chuujou Nagahide¹³ was also employed in the same area, and taught his system, Chuujou ryu. At the time, Chuujou ryu is said to pertain the touhou (sword methods) of Kiichi Hogen. It is believed that Kanzaemon, as well as Shigetatsu, spent some time training in Chuujou ryu, and in turn taught this to Kansuke. If this is true, then Kansuke’s kenjutsu is based on Chuujou ryu, and Kyo ryu can rightfully be said to represent Kyohachi ryu. However, there are no official records of Kanzaemon and Shigetatsu studying at the Chuujou dojo in historical documents, thus making this more of a theoretical speculation.

If Kyo ryu did exist, is it possible that Kansuke had students to pass down this knowledge? Some sources give a nod to this possibility. For example, in the book “Honcho Bugei Shoden”¹⁴, a warrior by the name of Maebara Chikuzen-no-Kami ¹⁵ is written to have been a skilled swordsman of Kyo ryu, who could cut down numerous sensu (folding fans) tossed at him. Apparently he learned kenjutsu and other skills of combat from Kansuke.

*A depiction of Yamamoto Kansuke on the battlefield. From the art series “甲越勇将傳　武田家二十四将”. Artwork by Utagawa Kuniyoshi made between 1848-49.*

In honesty, Kyo ryu’s existence is legendary, as it is tied with one of Japan’s respected historical figures, Yamamoto Kansuke. While there are documentations of Kansuke’s knowledge on kenjutsu and other areas of combat and strategy, which contributed immensely to the success of Takeda Shingen’s military campaigns and shinobi network¹⁶, there is no concrete documentation about Kyo ryu and its curriculum. Did it truly exist? Until new authentic discoveries are made, this is hard to say.

This sums up the discussion on Kyo ryu, a system just as mysterious as Kyohachi ryu. The next post will cover the history of Kurama ryu, which bears the same name as the location where Kyohachi ryu is said to have been born.

1) “Kyo” of Kyo ryu is written in 2 ways. One is with the Chinese character “京”, which stands for Capital. The other is “行”,　which has several meanings including “to journey”, “to carry out a task”, “line”, and “bank”. Which of these is the intended meaning is not mentioned. It is also possible that the pronunciation using the second character would change to “Gyo ryu” or “Ko ryu”, but this is an assumption on my part.

2）山本勘助晴幸. He acquired many other ways of writing Kansuke (勘助), where the phonetic stays the same, while the Chinese characters are written differently. He also has a religious name upon his entrance into priesthood later in his life, which is Doukisai (道鬼斎).

3) Takeda Shingen (1521-1573) was a daimyo (feudal lord) famous for his numerous successes in military campaigns, and the skilled & resourceful individuals he kept in his company. Well known by the nickname “Kai no Tora” (Tiger of Kai Province) due to his reputation as a powerful lord.

4) Takeda Shingen ran a very strict and organized househould and army. To ensure things go smoothly in his pursuit of power, Takeda kept certain individuals close that he trusted dearly. There was around 24 of them who were appointed as generals to help keep his army in top shape, as well as manage his numerous spies that keep tabs on his enemies around Japan.

5) Rodanshu (老談集) is an illustration scroll that shows hand drawn tools and weapons said to be used by shinobi.

6) Heiho Hidensho (兵法秘伝書) is a 5-volume documentation written around the mid 1500s. It is a collection of notes and pointers by Yamamoto Kansuke regarding weapon usage (ranging from the sword, staff, and bow & arrow), and strategies on and off the battlefield.

7) Koyo Gunkan (甲陽軍艦) is a collection of about 20 scrolls covering the achievements, battles, rules & punishments, and strategies of the Takeda house. It also covers the skills, ideals, preparations, and other important points for those of Koshu ryu, a martial system derived from Takeda Shingen’s military force.

8) Bukou Zakki (武功雑記) is a war journal written by Matsuura Shigenobu (松浦鎮信), a 4th generation lord of Hirado Domain in Hizen Province (divided into present day Saga prefecture and Nagasaki prefecture). Compiled in 1696, it covers the accomplishments of certain warriors and warlords that were active between 1573-1624.

9) A practitioner and swordsman of Shinto ryu (新当流).

10) 心張り棒. A short or long stick used to secure windows and doors. It is propped at an angle and wedged between the door frame and floor for a door, or the side and base of a window frame.

11) Another source of his training is credited to his uncle, whose name is Yamamoto “Tatewaki” Nari (山本帯刀成). However, it cannot be considered completely viable as there is so little info on him. On top of that, there are supposedly other relatives and/or students of Kansuke who bear the nickname “Tatewaki”, so it’s possible that the whole former point is erroneous.

12) 浪人, which means “a wandering masterless samurai”

13) Chuujou Nagahide’s Chuujou ryu is counted as a martial system related to Kyohachi ryu. This was covered in a previous post here.

14) Honcho Bugei Shoden (本朝武芸小伝) is a collection of 10 volumes of books about various fields, topics, and individuals pertaining to martial arts. It was written by Hinatsu Shigetatsu (日夏繁高) in 1714.

15) 前原筑前守. Chikuzen-no-Kami was a samurai who is said to have studied combat and field tactics from Yamamoto Kansuke as a student of Kyo ryu. He was under the employment of the Obata family in Kouzuke Province (present day Gunma prefecture).

16) Takeda Shingen developed his own group of shinobi by using the knowledge of shinobi no jutsu from Iga and Koka regions, and adapting it to his area of rule, Kai Province (present day Yamanashi Prefecture). It was a well knit system that had both in-house shinobi & civilians used as spies, all serving as the eyes of Takeda.

September 4, 2016 by Curtis A

Fun with Fukuro Shinai

Recently I became interested in adding fukuro shinai¹ to my training. Gathering some materials together, I managed to make my own working versions. This is a great substitute for a bokken in one’s kenjutsu training, permitting you to actively strike at your training partner trying to outbest him/her with technique without the need to stop inches away to avoid seriously damaging one another. This is pretty much the roots to the conception of this safe training tool, which I will explain in detail below.

*Two fukuro shinai I recently made, as an experiment. A little bigger (fatter?) than intended, but works as intended.*

The fukuro shinai was developed by a strategist and warrior named Kamiizumi Ise-no-Kami Nobustuna (1508? – 1577). Born in Joshu² during Japan’s tumultuous era of constant warring called Sengoku Jidai, Nobutsuna studied bujutsu from various martial schools such as Kage ryu, Nen ryu, and Shinto ryu. He would also take part in battles and other means to hone his skills before starting his own system, Shinkage ryu Heiho.

*A demonstration of kata using fukuro shinai (hikihada shinai) at Itsukushima Jinja in Japan. Taken by Nyuyen Thahn Thien on 11/2005. From Wikipedia.*

There is a theory of how Nobutsuna came up with the idea of the fukuro shinai within the school of Shinkage ryu. It is said that Nobutsuna would go on “shokoku rurou no tabi”³, or training expeditions, with a few of his top students. They would carry with them specific weapons, primarily a sword. Since these are real swords, they are subjected to all sorts of harsh conditions, such as dirt, rain, moisture, and collisions with nature. To protect their swords, they would put them in a soft, padded case called a saya fukuro⁴. While training, normally blunted swords or bokuto would be used, but practioners would have to hold back so not to hurt (or kill) each other. To remedy this, Nobutsuna decided to get bamboo from a bamboo forest, insert it in the saya fukuro, and use it in place of a real sword. Thus the birth of the fukuro shinai. Now, warriors can go all out and strike each other with these fukuro shinai and utilize the kenjutsu techniques they’ve studied for years, and not worry about serious injuries.

Historically, the fukuro shinai was called “Hikihada shinai”⁵ under Shinkage ryu, where the shinai is covered with a bag-like leather sleeve from the tip down to where the handle starts. Many other koryu schools adopted this type of fukuro shinai. There are other types of fukuro shinai out there. For example, Jiki Shinkage ryu’s fukuro shinai is covered from tip to about halfway point of the shinai. Others may use a tsuba (sword guard), although Shinkage ryu does not utilize this.

*A screen capture of practitioners of Kashima Shinden Jiki Shinkage ryu using a variation of fukuro shinai during the 33rd All Japan Kobudo Demonstration.*

Here’s a short rundown on the process for making the fukuro shinai that is used in Shinkage ryu, according to a related blog⁶:

① Bamboo is collected as it is grown outdoors during the winter time. It is cut from its joint at the desired length.

② For a year, it is dried in a shaded area until all water and moisture is gone.

③ Once it dried and cleaned, it is then split several times, from 6 to 8 times7. The splits happen from the tip of the bamboo down to the midway point. This allows the fukuro shinai to bend with impact.

④ The slivers of the bamboo are then taped at 3 points. These points are not taped tightly; the tape is applied just enough where the slivers have space inbetween each other, and can compact upon collision.

⑤ The handle part is then made fine with sand paper.

⑥ The fukuro, or cover for the bamboo is cow hide that is painted with a red lacquer. It also comes with a kawa himo⁸, which acts like handle wrap if needed.

⑦ The fukuro is then sewn to fit like a sleeve. The stitching acts as an indicator for the blade.

Speaking of safety, the fukuro shinai actually predates the shinai, a similar safe training tool utilized in kendo. While they both share similarities (most obviously both being made out of bamboo), the differences stand out more. For example, fukuro shinai is wrapped with a slip on cover, where as the shinai doesn’t, but instead is padded heavily at the tip. Construction of the shinai differs abit as well (i.e. split 4 times, much more sturdier, a wire attached from tip to tsuba to indicate back of blade, etc.), while a tsuba and a wrapped tsuka is considered the standard. Possibly the main difference between the two lies in how they are used; while the fukuro shinai is swung in a slashing motion, the shinai is primarily used in a stabbing motion.

*The shinai, used in kendo. From Wikipedia.*

In kendo, bougu⁹, or protective gear, is used to keep practitioners safe. The reason being that since kendo is sport-oriented and practitioners score points striking specific areas such as the hands, face, and chest, protective gear is a must to avoid internal injuries as practitioners competitively strike and (more fatally) thrust at these areas with force. For koryu bujutsu, on the other hand, protective equipment is usually not necessary, possibly because training one’s sword cuts is still systematic and controlled.

In ending, the fukuro shinai is an essential training tool for those who study classical Japanese martial arts, for it is supple and designed to not do harm (at least, not too much) upon impact. It is something I will be using more when engaging in randori-like sessions with training partners.

1) 袋竹刀. Commonly read as “Encased Bamboo Sword”, this was not always the case. While “fukuro” (袋）remains the same, at one point “shinai” was represented by the Chinese character “撓”. This character, used as a verb pronounced as “shinau”, means to bend and be flexible, with a nuance towards the bamboo. So fukuro shinai can be written as (and is at times so in Japan) “袋撓”.

Possibly the original writing for fukuro shinai in Shinkage ryu was “韜”. A rather complex character that is rarely used in Japan, it possesses a multitude of rather deep & intricate meanings depending on how it is used , such as “strategy”, “hidden talent”, and a “weapons-carrying bag”. It seems that in the case of the fukuro shinai, the 3rd meaning may have been the intended use.

The Chinese characters “竹刀” are actually read as “chikuto”, with the proper meaning of “bamboo sword”. There are records of this word being used as so with said pronunciation. So why is it that “竹刀” represents the “shinai” phonetic? Not sure, but in Japan’s history it was not unusual to use the phonetics of one character and attach it to a completely different character for the sake of written comprehension. Sorta like having 2 meanings both verbally and written form.

On a similar note, “shinai” is the same pronunciation of another Japanese word written as 死ない, meaning “not to die”. Since the purpose of the fukuro shinai is to avoid death while training in kenjutsu, I wonder if this word also had an influence on how this training tool was named…?

2) Also called Kozuke no Kuni (Kozuke Province) in the past, now known as Gunma Prefecture.

3) 諸国流浪の旅. A journey where warriors would be away from home for months’ (or years) end in the wild for the sake of training their skills. Same as kaikoku shugyo.

4) 鞘袋

5) 蟇肌竹刀, or correctly written as 蟇肌撓 in Shinkage ryu. The name means “Toad-skinned Bamboo Sword”. Although originally cow’s hide or deer skin was used for the the leather sleeve, once the red lacquer was applied it would resemble the skin of a hikigaeru (Japanese common toad).

6) From the blog “Shinkage ryu Heiho”, run by Mouri Keisuke. This can be accessed here.

7) Some schools are known to split the bamboo as few as 4 times, and as much as 8 times.

8) 革紐

9) 防具

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