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.

January 19, 2017 by Curtis A

Kuki Archives: Deciphering the Name ~Part 1~

In today’s post, we set our focus on the Kuki family’s name and it’s background story. The kanji (Chinese written characters) in their name is “九鬼”, which few locations in Japan and different branches of martial systems with certain relations also share in their titles¹. Primarily read as “kuki”, the general translation of this is “9 Demons”. However, statements from the Kuki family, who are the main stem for the aforementioned name, claim that the original pronunciation of this was not only “kukami”, but that the 2nd kanji in the name was actually a slightly altered version with a different meaning. A topic I’ve been invested in for some time, I will share some of my findings in relations to this from 2 viewpoints. This post will cover the 1st viewpoint, which looks at that one kanji in question, covering abit of its history and ties to religious matters.

Japanese character oni — A hand painting of the oni (demon) kanji. Notice the small line on top of this kanji. This line is often viewed as the “horn” (tsuno in Japanese). By Yoko A.

LOOKING AT THE ONI KANJI

In the Chinese and Japanese language, there were periods where a specific kanji had a few different ways to be written depending on usage, which in those cases gave it an altered meaning. The kanji “鬼“ is no different. Normally pronounced as “oni” or “ki”² in Japanese, it generally possesses the following meanings: demon, (evil) spirit, ghost, fierce, violent, dead body, and death. As expected, this has a negative, demonic connotation. Normally, images associated with the oni kanji in ancient times (whether on its own or in conjunction with other kanji) is ominous, frightful, and/or dreadful. Especially in ancient times of Japan, where superstitions and stories of demons had a big impact on the culture. The general image of an oni in Japan is a being with a large frame, skin that is dark red or dark blue toned, unkempt hair, wearing tiger skin loincloth, talons for fingernails, a large mouth with 2 fangs protruding out, and 1~2 horns on the head. While in popular children’s tales of old, such as “Momotaro”, the depiction of the oni may appear whimsical, the features remain the same, and the overall negative undertone of the oni persists. With such an ominous makeup, would the Kuki family, devoted followers of the religion Nakatomi Shinto, want their name associated with a word that would demonify them?

In the folklore “Momotaro”, the hero Momotaro, along with his 3 animal companions, head to Onigashima to quell the oni (demons) there. Nowadays it is not unusual for the oni (far left) to look somewhat “cute” in children’s tales.

Two pictures featuring oni characters. Click on each one for more info.

THE HORNLESS DEMON

In various publications and mediums, the Kuki family and associates of them have expressed many times that the Kuki name was not originally read as it is commonly so now. From their public website “Kuki-shinden” (which is no longer available), to the most recent published book under their authorization called “Shinden Bujutsu” (written by Takatsuka Eichoku), it has been explained that the correct pronunciation is “Kukami”, which actually means “9 Gods”. This is due in part that the oni kanji wasn’t used in their name in conception, but instead another version of this kanji. This kanji is often dubbed “tsuno ga nai oni”³, or the hornless demon.

The “tsuno ga nai oni ” kanji has its history begin first in China, with use primarily by religious sects and groups. With usage mainly in religious practices, it is rarely seen in standard writings or general use, thus quite uncommon even in the general public. The same with Japan as this kanji made its way to this island country possibly through the spread of Buddhism. In Japanese, this kanji has a few pronunciations⁴ which includes “ki” and “kami”. The meaning of this kanji is stated⁴ as “onigami”, which is a combination of oni (demon) and kami (god)⁵. Take note of this meaning, for it is a special terminology that has a deep and unique implication of its usage, which some light will be shed on through the following story below.

Japanese characters oni and kami — A hand painting of both the oni kanji (left), and “kami” kanji (right). By Yoko A.

KISHI MOJIN & CORRECTIVE WRITING

As mentioned above, the oni kanji has a small line on top that is viewed as a horn. Well, with that small line removed, this oni is now “dehorned”, and the threat is gone. What we now have is a divine being on the side of good despite retaining its demonic looks. This seems to be what the term “onigami” entails. There is an interesting tale that further supports this notion, as the “tsuno ga nai oni” kanji often compared to an old story called Kishi Mojin⁶.

Within Buddhist lore⁷ in Japan, Kishi Mojin is a tale about a raksasi (a female mythological demon) who goes by the name of Kariteimo⁸ (Hariti Ma in Sanskrit). Kariteimo resided in Rajgir⁹, at the same time when the Guatama Buddha known as Shakyamuni was living there. Being the wife of Pancika¹⁰, they beared hundreds of children together. To feed her children, Kariteimo would capture humans (primarily human children) and feed to her children their flesh. Many parents, particularly mothers, lamented to Buddha to save them from this ordeal.

Heeding their pleas, Shakyamuni made a plan to not only to bring salvation to the human race, but to also save Kariteimo in the process. For this, Shakyamuni hid Ainuru, her youngest and most dearest of her children. When she discovered her child was missing, the wife searched around the world for many days half-crazed. With no luck tracking her child, she sought help and guidance from Shakyamuni. When approached by this matter, Shakyamuni asked her if she could compare the lost of one of her hundreds of kids to the hundreds of mothers who lost all their kids due to her savage habits. In response, Kariteimo agreed that their loss is much greater than hers.

Now that she understood the pains of others due experiencing the pain of losing her own child, Kariteimo devoted herself to the ways of Buddhism, through the direction of Shakyamuni, and vowed to protect children. She became enlightened¹¹, and, as a guardian deity of Buddhism, is a patron that represents ease of child birth, safety of children, and mercy & happiness.

Hand paint of name Kishi Mojin — A hand painting of Kishi Mojin. This is the correct way it is written, but cannot be done so in computers and other electronic devices. By Yoko A.

There are various shrines and temples in Japan that honor Kariteimo and the story of Kishi Mojin. There, you will usually see artworks and statues of Kariteimo that depict her as having a womanly appearance dressed in fine robes and holding a child. Despite being a raksasi, sometimes she is depicted as not having horns¹². What is also important to note is that in signs and writings of the word Kishi Mojin outside of typed text uses the “tsuno ga nai oni” kanji. This is important to remember, and directly relates to the Kuki family’s claims regarding the correct writing of their name.

This concludes the 1st part on the Kuki family’s name. Stay tuned for the 2nd part, which will focus on the Kuki clan’s definition of their name along with the unintentional change to as we know it now. Also, the reasoning behind the use of “tsuno ga nai oni” kanji outside of electronic devices will be covered as well.

1) Some martial arts systems having a form of relation to the Kuki family bearing the “Kuki” name are the following:

Kukishinden Tenshin Hyoho (Takatsuka Eichoku)
Kukishin ryu Bojutsu (Tanaka Fumon)
Kukishinden Happou Bikenjutsu (Masaaki Hatsumi)
Tenshin Hyoho Kukishin ryu (Tanemura Shoto)

2) One of the main reasons for a kanji to have numerous pronunciations in Japan is based on if it is used based on Onyomi (音読み, China-originated reading) or Kunyomi (訓読み, Japanese reading). For examples, words that are directly borrowed from, or influenced by the manner of literacy of China, are pronounce with a Chinese-influenced phonetic (Onyomi), whereas others that are developed and used in accordance to Japanese standards are pronounced under Japanese phonetics (Kunyomi). Depending on if the Onyomi or Kunyomi of a kanji is used can change the meaning of a word.

In the case of the demon character, “ki” is onyomi, and “oni” is kunyomi.

3) 角が無い鬼. Also called “tsuno no nai oni” (角の無い鬼), with pretty much the same meaning.

4) Based on proclamation by religious groups in Japan, including the Kuki family.

5) The term onigami is written as 鬼神, with “kami” (神, gami in its conjugated form) meaning (but not limited to) the following: god, deity, divine, spirit, and amazing.

6)　鬼子母神. Also pronounced as the following: Kishi Boushin, Kishi Boujin.

7) There are, like many stories of old, different versions of the Kishi Mojin story. The roots of this tale is Hindu, and was later adapted by other countries and religions, with changes made to fit with the culture of those countries. Even in Japan there are several varying points concerning this story depending on if told from the viewpoint of Nichiren Buddhism or Shingon Buddhism. For example, in a particular version Kariteimo is not married to Pancika, while in another she is assisted by Ten Raksasi Women (Ju Rasetsunyo十羅刹女 in Japanese) in capturing human children.

9) A city in Nalanda district of Bihar, in the eastern part of India.

8) Also referred to as Karitei (Hariti in Sanskrit) depending on the Buddhist sect.

10) Pancika is a rakshasa (male mythological demon) who was one of the 8 commanders in the yaksha army of the deity Vaisravana (Bishamonten in Japanese).

11) This process of enlightenment is called “Bohdi”.

12) Raksasi that have humanly appearances are called “Manushya-Raksasi”.

January 3, 2017 by Curtis A

2017, Zodiac Calendars, and Roosters

*Illustration for 2017 being the “Year of the Rooster”.*

We are here in the New Year and it’s time for a fresh start. For those who follow the Chinese Zodiac calendar are aware that 2017 is the “Year of the Rooster”. The Chinese Zodiac calendar is part of a pretty ancient astrological system, where its role in this case is keeping track of the years and predicting how each would unfold. Japan and other Asian countries adopted this system hundreds of years ago, while other countries in the West have familiarized with it as well. What does this mean for this year, and why is it significant? Let’s take a look at some points regarding this Chinese Zodiac Calendar, the rooster, and the projection for 2017.

CHINESE ZODIAC CALENDAR FUN FACTS

*A stone carving of the 12 Animals used in the Chinese Zodiac calendar. Photo taken by Felix Andrews. From Wikipedia.*

Dates back to the Shang (Yin) Dynasty¹ in ancient China around 1700 b.c., based on written records from that time.
The Chinese Zodiac Calendar incorporates a 12-year cycle, which then resets after the cycle finishes in accordance to the complete solar orbit of Jupiter.
Each year in this 12-year cycle is made up of 1 of 12 Zodiac signs, written as “十二支” in Chinese (pronounced “Juunishi” in Japanese). These 12 signs are labeled as “Earthly Branches”, due to their connection to human traits.
These 12 Zodiac signs are each represented by an animal. Collectively, these 12 Animals are written as “十二生肖” in Chinese (pronounced “Juuniseisho” in Japanese). These 12 Animals are the following in order according to the zodiac calendar used in China²: rat, ox, rabbit, tiger, dragon, snake, horse, goat, monkey, rooster, dog, pig.
Each of these animals bear their own personalities, traits, and qualities, which not only identify people who are born in one of these animal years, but determine fortune and daily perspectives people should follow.
Along with the 12 Animals, there are 5 Elements used in this calendar. Written as “五行” (pronounced “Gogyo” in Japanese), these 5 elements are the following: fire, water, wood, metal, and earth.
Each of the 12 Animals are naturally associated with one of these 5 elements, which further affect each animal’s given traits.
Each single 12-year cycle also has the 5 Elements tied to each animal year in a particular pattern, creating a single elemental type of each animal. What this means is that there are 5 elemental types of each animal sign.
All 5 Elements will play out completely when each animal sign has had all 5 elemental types appear in 5 12-year cycles. The elements + animals combined makes the Chinese Zodiac calendar a full 60-years cycle before it resets completely, just to repeat the cycle again.
The Chinese Zodiac system, including the use of the calendar, made its way to Japan and believed to have been in use as early as Yayoi period³ (300 bce – 300 ce).
In Japan the term for observing each year is called “Eto” (干支), which is a combination of the 12 Earthly Branches (十二支), the 5 Elements (五行), and 10 Calendar Signs also referred to as “10 Heavenly Stems” (十干, which is pronounced “Jikkan”).
The use of the Chinese Zodiac calendar in Japan is very old and intricate as its use in China, for it is also used to tell the time of the day (時刻 jikoku), the Lunar month (陰暦 inreki), direction (方角 houkaku), and season (季節 kisetsu)⁴.

ROOSTER ANIMAL SIGN FUN FACTS

*Artistic work featuring a rooster and a hen. Art piece is entitled “紫陽花双鶏図 (Rooster and Hen with Hydrangeas)”. Produced by Ito Jakuchu in the 18th century. From Wikipedia.*

In accordance to the Lunar New Year (based on the rotation of the Moon), the rooster year begins from January 28 of 2017 and ends in February 15th of 2018.
The rooster is the 10th sign in the Chinese Zodiac calendar. In according to this sign (as how the calendar is used in Japan) are the following: The Lunar month is August, time of day is between 5 pm to 7 pm, direction is West, and season is Fall.
This year in Japanese is read as “Hinoto Tori” (丁酉), for both the rooster sign (酉) and the “Fire” element (丁) are next in the zodiac calendar. Together they indicate that 2017 is the “Fire Rooster” year, as well as being the 34th year in the 60-year cycle of the Chinese Zodiac calendar before it starts over completely.
The animal zodiac sign for the rooster is written as “酉” in Chinese. This same written style is used in Japan.
This zodiac character “酉” in Japanese is pronounced “tori”, which is the same phonetic sound for another Chinese character that stands for bird (鳥). While it does refer to birds, this zodiac character for the calendar actually represents the rooster (鶏), which is pronounced “niwatori”.
Originally the zodiac character “酉” didn’t stand for rooster. In fact, the 12 zodiac signs never had any relations to animals in its conception!
The zodiac signs were originally standard labels representing people’s predetermined personalities and traits. For example, “酉” is the radical used with the water (水) radical to make up the word for alcohol (酒).
The inclusion of 12 animals representing a zodiac sign came much later in China’s history, as a means to help people remember the signs much easier⁵. To determine which sign got which animal was based on the pronunciation of the sign and which animal was closest to the sound.
The rooster is a symbol for hard work, trustworthy, and dedication, due to the rooster’s nature of waking early and crowing at day’s break almost everyday. Also, the pronunciation of rooster (鶏) in standard Chinese⁶ is the same as fortune (吉), which is “ji”, making it a favorable sign to the masses.

Now, for some projections made for 2017:

The rooster represents hardwork, honesty, and doing one’s best. So, we should incorporate these traits along with the traits of our own personal animal sign.
It is advised that we put our best foot forward and focus on our dreams and goals with no hesitation. It is important to seize the opportunity to “take” good fortune and success⁷.
1st impression matters in having a successful year, so give it your 100%
This year is especially profitable for business owners of all kind. How one markets and advertises their products and services can win over customers very easily.
People under the rooster sign beware! Things will not look good for you if you don’t tread carefully!⁸

Here’s looking forward to a prosperous 2017 for all!

1) 殷代

2) Depending on the habitat, culture, and story used, the animals vary in different cultures. For example, in Japan the pig is replaced by a boar, while in Vietnam the cat replaces the rabbit.

3) 弥生時代

4) The Chinese Zodiac is a very intricate, and rather complex system that, in ancient times, played a huge role in determining one’s day, activities, luck, and so on. Based on astrological factors and imagery, it has a multitude of uses. Along with the 12 Animals (Earthly Branches), 5 Elements, and 10 Calendar Signs (Heavenly Stems), the Chinese Zodiac is also made up of, or works in conjunction with, many more subsystems that can be daunting. All in all, it has a pretty straight forward pattern in whatever field of interest is used, it just takes some familiarity and practice.

For this post, its use in a calendar system (along with small hints in its usage regarding time, direction, etc.) is presented. To cover the other uses along with the other subsystems would have to be done in a separate post.

5) One of popular folktales state that the Jade Emperor (ruler of heaven in Chinese lore) wished to appoint 12 animals to one of the 12 zodiac signs. He set up a foot race between all(?) of the earthly animals, stating that the 1st 12 will be chosen, and appointed according to which place they came in. The race had different outcomes for each of the animals, where it either brought out their best qualities (i.e. the ox waking very early in attempt to beat the faster animals and come in first, which sorta worked…), defined their personality in accordance to the sign it represents (i.e. the rat being cunning & resourceful by hanging onto the ox’s horn during the race to *officially* be 1st), to defining animals’ relationship with one another (i.e. cats hating rats due to the rat breaking a promise prior to the race, dogs hating roosters due to the rooster cheating by flying at the last moment to beat the dog).

Note that this is not *the* official version of the story. Actually, there may be no official version due to how old it was when incorporated into the Chinese Zodiac and how certain details may have been changed due to the times. There are other versions of the tale that paints the story with variations in regards to how the animals were chosen, from where the race involved crossing a stream, being a swimming race, a selection of animals to be guardians of heaven, down to a festival where only 12 animals were invited.

6) Pinyin

7) In Japanese the pronunciation of the zodiac sign “酉” also has the same sound as the word “take” (取り). As a play on words, it is advised to “take in” (取り込み) as much good you can out of the year.

8) Actually, this is said for every zodiac sign, when one’s animal sign matches the the animal for the New Year. On a fantastical level, it is the way for the Jade Emperor to punish each animal when their year comes up due to doing such a poor job. On a more theoretical level, it is sometimes explained that the year that matches one’s animal sign brings out the best in us, which in turn can backfire tremendously. Thus it is advised that we be careful when our animal year comes around, and take certain steps to avoid misfortune, such as avoiding certain colors.

December 6, 2016 by Curtis A

Kuki Archives: Family Line Expansion

Kukishinden ryu is a martial system from Japan that has connections to the Kuki family. This family, who are still active today, have a long, and often considered complicated, history. The Kuki family are very invested in religious practices, but not much in martial arts. Along with training in the martial system that bears their name, I’ve spent some personal time putting in research about the Kuki family, primarily because I find their story (and some of the odd and hard-to-explain points in the Kuki history) intriguing.

There is website called “Sengoku Busho no Kamon”¹ which has a good amount of background information about this family’s beginnings, history, and events representatives of the Kuki family were involved in. Below is an insert from this site in Japanese, followed by my own English translation.

*Picture of Kumano Hongu Taisha, one of the three grand shrines in Kumano, Wakayama Prefecture. From the book “Shinden Bujutsu” (神伝武術) written by Takatsuka Eichoku.*

“くき”という字は、元来、峰とか崖の意で、岩山・谷などを指すという。また”くき”のきは、柵の意で、城戸構えのあったところからきたともいわれる。

九鬼氏というのは、熊野本宮大社の神官の子孫で、紀伊の名族として知られている。それとは別に、熊野別当の九鬼隆真が紀伊牟婁郡九鬼浦に拠って、子孫が繁栄して一族をなしたものがある。さらにこの九鬼隆真の子の隆良が志摩国波切村に移住して、志摩の九鬼氏ができた。

九鬼氏は熊野八庄司の一つといわれ、八庄司のひとつ新宮氏であろうとされるが、熊野三山の別当家のどれかの支族であろう。”

“The characters used in the name “Kuki” originally stood for cliffs or peaks. Thus, this name made reference to cliffs, mountains, and valleys. On a different note, it is stated that the ki of “Kuki” had the meaning of fortification (柵²), with roots stemming from where fortresses were built upon.

The Kuki family is known as a reputable clan from Kii Province, as descendants of Shinto priests from the Kumano Hongu Taisha (one of three grand shrines in the mountain region in Kumano). From a different angle of their story, Kuki Takazane, the Kumano Betto (head priest) of Kumano Hongu Taisha, was able to expand his family line successfully through Kuki Ura³, located in Muro Valley, Kii Province. Along with this, Takayoshi, the son of Takazane, set his residence in Shima Province and was able to expand the Kuki line to this area.

In the Kuki records, it is mentioned that the Shingu family, who were one of eight manor owners that made up Kumano Hasshouji, are a branch of Betto Takazane’s Kuki line that belongs to the “Kumano Sanzan” (3 grand shrines in the mountains of Kumano)”.

Key points to take from this:

① The “Kuki” name has, possibly, been changed several times. There are indications that the Kuki name once referred to the type of area they lived at, such as around cliffs and mountains.

② As history goes, they have roots deep in religious practices. Part of their line does get into military/martial/piracy practices, but in the end religion is an integral part within the Kuki lineage.

③ Kuki Ura is a location on the eastern shores of Owase city in Mie Prefecture. Along with Kuki Ura, other areas such as Kuki Mura (Kuki Village), Kuki Zaki (Kuki Peninsula), and Kuki Jinja (Kuki Shrine) were established. What is interesting about these areas is that their Kuki name was also written as “九木” (9 Trees) at some time.

④ There was once an influential family in Kii Province who had control over an area called Shingu on the eastern edge of Kumano Wakayama prefecture (not to be confused with Shingu City) from Nanbokucho period to Sengoku period (between 1300s to ending of 1500s/early 1600s). This family took the name “Shingu”. What was their original name, and how they are connected to the Kuki line needs some further verification.

⑤ The Kumano Hasshouji is a collection of fairly large land areas called manors that were once owned by retired imperial and aristocratic families. These manors help those in their religious studies and pilgrimages to the many shrines around the Kumano area. While some had other several usages over the course of history (i.e. supporting military causes), today they serve to promote tourism.

⑥ Kumano Sanzan refers to the 3 grand shrines found along the mountainous region of Kumano in Wakayama Prefecture. These are the following: Kumano Hongu Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha.

This is first of several posts that are geared towards topics concerning Kuki history not normally touched upon. On another note, those interested in more about the Kuki family, especially related to their religious practices, check out “The Spiritual Influence of Ninjutsu”, written by Don Roley. You can find this, and more of his works, under “Books for Sale” at the link below:

http://coloradospringsninjutsu.com/Welcome.html

1) Site can be accessed here

2) The character “柵” has the “ki” pronunciation.

3) The “Kuki” of Kuki Ura was written as “九木” (9 Trees).

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.

July 12, 2016 by Curtis A

Myths & Tales: Kyohachi ryu ~Part 2~

We continue today with part 2 on the topic about Kyohachi ryu. The focus of discussion will be on people who have direct ties to the legend of this sword system. If you missed out on the previous discussion on the beginnings of Kyohachi ryu, you can read it here.

First on our list is Minamoto no Yoshitsune. A famous general of the Minamoto clan on his own merit and deeds, Yoshitsune is viewed as a possible representative of Kyohachi ryu. There are some speculations that he may have been one of the eight monks whose style collectively represents Kyohachi ryu. There are, unfortunately, no solid proof regarding this. The reason behind these possibilities has to do with how close he was to the source.

Let’s set our sights to the early years of his life, when Yoshitsune was known by the name of Ushiwakamaru. Around 1170, Ushiwakamaru was sent to reside in the Kurama Temple around the age of 11 up in Mount Kurama. There, under the care of the monks, he was fed, clothed, and educated in various things, including bujutsu.

Ushiwaka-maru training with tengu — Artwork called “Ushiwaka-maru training with the tengu”. (鞍馬山での修行, created in 1859 By Yoshikazu Utagawa) Features Ushiwakamaru (middle, top), Daitengu Sojobo (right, pale skin, red attire), and other tengu of different ranks. From Wikipedia.

It is written that he was very talented and skilled in the martial arts, particularly with the tachi. It is even fabled that he was taught an unusual sword method by a tengu, due to his unique sword play. However, in some written accounts it is said that the “tengu” was actually Kiichi Hogen¹. This is most likely the case, since Kiichi Hogen is associated with Kurama Temple. The Gikeiki², a written account on Ushiwakamaru’s (Yoshitsune’s) life, features detailed accounts regarding Ushiwakamaru and Kiichi Hogen’s history together. There is even an account of him stealing one of Kiichi’s prized manuals and studying it to understand the secrets of warfare³. However, the many accounts in Gikeiki are not all considered factual, so some things have to be taken with a grain of salt.

kuruma dachi artwork — *A sketch of Minamoto no Yoshitsune’s kuruma dachi (車太刀), which can be found on “Kuramadera“, the official website of the Kurama Temple here. Sketch by Neal H.*

While there are no descriptions on a systematic level in regards to what was learned while residing at Kurama Temple, what has been passed down in documentations are descriptions of Yoshitsune’s display of skills. For example, Yoshitsune apparently wielded a short tachi⁴ with great mobility. A description of it from Wikipedia illustrates his kenjutsu as:

「敏捷性を生かし、短い刀を用いて素早く敵の懐に入る剣術」

Which I’ve translated as:

“A sword art that incorporates a short sword to quickly trap his adversary through the use of agility”

Described as being quick, yet crafty & tactful at a young age, Yoshitsune was a force to be reckoned with. Could it be that this is a representation of Kyohachi ryu? Did he utilize this same unusual sword method to defeat the likes of individuals such as the warrior monk Musashibo Benkei⁵, and the thief Kumasaka Chouhan⁶?

*Artwork entitled “Ushiwaka and Benkei dueling on Gojo Bridge” (五条の大橋, 1881 by Tsukioka Yoshitoshi). From Wikipedia.*

As an adult, Minamoto no Yoshitsune is said to have been a skilled fighter and strategist during the Genpei Gassen, or the Genpei War⁷. His skills with the sword is fitting with the premise Kyohachi ryu is based on. Is it possible that some form of records or inheritance of his kenjutsu exist? There are several guesses. One of them, for example, is that Yoshitsune inspired the development of martial system known as Yoshitsune ryu. It is also known as Kurama ryu in some sources, but this is highly debated, and will be addressed at a later time.

There are no known detailed records of Yoshitsune ryu’s history or contents, which makes verifying its existence even harder. On a positive point, it is mentioned in old documents pertaining to other martial schools, Musashi Enmei ryu being one of them. Musashi Enmei ryu, which specializes in kenjutsu and iaijutsu, gives credence to several sources for its foundation, which are Shunjoubou Chougen (founder of the main line Enmei ryu), Miyamoto Musashi (founder of Musashi Enmei ryu), and none other than Minamoto no Yoshitsune. Here’s a brief summary (in my own words) of what is explained in this school’s history⁸.

“In the Heian period, Minamoto no Yoshitsune received training on Mount Kurama from the Daitengu Sojobo, as well as studied many military manuals. (Kiichi Hogen’s presumably…?) Later in the years, he developed Yoshitsune ryu. Shunjoubou Chougen too trained under the same Daitengu, and through the tutelage from Yoshitsune, was taught the inner secrets of his Kurama ryu (aka Yoshitsune ryu). From this, Chougen developed his own sword system, Enmei ryu.”

Since Musashi Enmei ryu, a branch to the original Enmei ryu, traces back to the knowledge of sword play from Yoshitsune himself, one would think that it’s possible to get an understanding of the great sword methods passed down from Kiichi Hogen. Perhaps. But with many arts that have a long history, there is a strong chance that the contents have changed based on the times, the necessity of certain techniques, and the vision the successors of the time may have had on Enmei ryu. Or association with a legendary figure like Yoshitsune may have been used as an angle to give more credibility to this sword school.

Here ends part 2 on the discussion of Kyohachi ryu and Minamoto no Yoshitsune’s connection with this sword system. In the next part, we will continue further with particular individuals said to be one of the 8 monks that received their sword training from Kiichi Hogen himself.

1) In martial arts, stories about being trained by tengu implies how extraordinary the techniques are. This also implies that the individual receiving the training was supernaturally skilled. Since there are many tales regarding Yoshitune achieving feats that seem impossible, it is most fitting to tie his abilities to be the making of the tengu.

2) Gikeiki (義経記) is a book on military-related tales concerning Minamoto no Yoshitsune. It is believed to have been written and compiled sometime between the Nabokucho period and Muromachi period.

3) Rikuto (六韜, pronounced as Liu Tao in Mandarin), which translates as “The 6 Secret Strategies”, is a famous Chinese military manual written by Jiang Ziya, believed to have been first penned in the Zhou Dynasty. (circa 1100 BCE) This is 1 of 7 writings on warfare from China, which as a collection are referred to as “The 7 Military Classics of Ancient China”.

4) The name of Yoshitsune’s sword written in kanji (Chinese characters) is “車太刀”. This is read as “kuruma dachi”, and is very akin to the kodachi (short sword). According to the book “Koshirae – Japanese Sword Mountings” by Markus Sesko, this type of sword was possibly designed for use in confined spaces, such as while riding a coach-like vehicle. The sword length of Yoshitsune’s kuruma dachi is 53 cm with a rather wide curvature.

5) Musashibou Benkei, a famous sohei (warrior monk) who was a loyal companion to Yoshitsune. A rather large and brash monk who is usually portrayed wielding a naginata, Benkei proved to be a great support in the many adventures of Yoshitsune till the very end. While there are conflicting accounts as to when, where, and how the two became acquaintances, one of the more popular versions from the book “Nihon Mukashi Banashi” (written by Iwaya Sazanami in 1894) tells the story as the following: On the Gojo Daibashi (Gojo Bridge) Musashibo Benkei was terrorizing any warriors that attempted to cross by beating them, and confiscating their swords. Benkei amassed 998 swords and would stop once he acquires 999 total. His 999th encounter so happened to be with Ushiwakamaru (Yoshitsune). Although Benkei tried intently to smite his young opponent, Ushiwakamaru used light footwork and agility to evade his attacks, and defeated him with his own counterattack. Amazed, Benkei gave full devotion to his young superior, and from there on joined Ushiwakamaru’s company.

6) Kumasaka Chouhan is a legendary leader of a gang of thieves during the Heian period. A popular version of his story from the traditional performance “Eboshiori” recites how Chouhan lead a robbery attempt with his gang of 300+ thieves on Ushiwakamaru (15 years old at the time) and his merchant companion Kaneuri Kichiji as they were traveling at night to an area called Oshu. Ushiwakamaru is said to have cut down 83 of the thieves with speed and agility, as well as beat Chouhan 1-on-1 with unique yet superior sword techniques.

7) The Genpei Gassen (1180-1185) involved the rivalry between the Taira clan and the Minamoto clan. Both sides were struggling to maintain power over the Imperial court and gain control over Japan. Minamoto no Yoshitsune contributed to ending the war through offensive warfare and strategic approach during the progression of battles, which ultimately led to the eradication of the Taira clan.

8) Full explanations can be found on Musashi Enmei ryu’s official website here

June 30, 2016 by Curtis A

Myths & Tales: Kyohachi ryu ~Part 1~

Today’s post is part 1 of a discussion on Kyohachi ryu, a martial system shrouded in mystery. It is said it possesses knowledge of unique yet superior techniques with the Japanese sword, such as the tachi. Many Japanese schools of old that have kenjutsu in their curriculum give credence to Kyohachi ryu. Some even claim hereditary traits to it, placing it on a platform that feels too high to ever reach. Before we get into the beginnings of this legendary martial system, let’s take a look into concept of tall tales found in many koryu bujutsu, and the reasoning behind them.

Japanese artwork — *The legitimacy of Kyohachi ryu: Truth or a tale to work up the imagination? Untitled work by Utagawa Toyokuni I, from ukiyo-e.org*

Those who are into the history and origin of Asian traditional martial schools (whether through research or through verbal explanations) tend to get a tale or two on a level of fantasy. This is no different with Japanese martial arts. These tales tend to present situations concerning how the founder came about with said martial system that is either surreal or plain out of this world. Examples of these tales are the following: a religious man or warrior from another country makes their way to Japan and teaches secret and amazing techniques. Or, a warrior seeking solitude in the mountains or forest for intense training and meditating for days miraculously becomes enlightened through some form of dream or revelation. Then there are those where a fighter engages with a wild animal, with the encounter helping to understand strategies in combat.

Why the tall tales? Well, one reason could be that, when establishing a martial system, there may have been a need to make it stand out and appear special. Having tales that make the founder and the course in obtaining the knowledge appear supernatural will give the teachings & techniques a more extraordinary quality. This will draw in prospect students, as well as grant employment by warlords looking for someone who is versed in winning strategies that would train his soldiers. This is especially true if the martial system is tied in with a religious practice, such as Buddhism or Shinto; techniques and strategies that have esoteric naming conventions make them feel empowered by the will of the gods.

With that little tidbit out of the way, let’s turn our attention to the beginnings of Kyohachi ryu. The time frame for this legendary martial system dates back around the end of the Heian Period¹, an era where the Imperial family resided in Heian Kyo, or Capital city of “Peace and Tranquility”². In the Northwestern area near Heian Kyo is Mount Kurama, well known for its growing religious and spiritual practices, and famous for tales of it being the home to the Tengu³. Up in Mount Kurama, an old monk versed in the way of both literary and military affairs by the name of Kiichi Hogen is said to have taught 8 priests that made their way up the mountain the mysterious secrets of Touhou, or sword methods. The priests, in return, passed on this knowledge to others by creating their own schools on sword fighting. As a whole, the 8 priests’ systems are collectively labeled as “Kyohachi ryu”, which is translated as “The 8 (Sword) Styles of the Capital”. This Kyohachi ryu, or each of the 8 martial systems, lead to the creation of many other sword schools in Japan.

So, what are the teachings received from Kiichi Hogen that would categorize under Kyohachi ryu? Unfortunately this is unknown. Were the 8 priests taught these secret lessons together? Or were they taught separately, as each one made their own personal journey up Mount Kurama? These questions are also difficult to answer without any detailed written records. It is said by historians that from the Muromachi period onward, many documentations related to Kyohachi ryu were lost, so it is difficult to accurately determine the specifics…let alone prove the existence of Kyohachi ryu at all. Yet, many stories that mention its use in the hands of swordsmen, such as Minamoto no Yoshitsune⁴ and Yamamoto Kansuke⁵, paint a picture of this sword style’s techniques surpassing others with ease. Should such high belief be placed on this elusive sword style only through tales of valor?

This here ends part 1 on the legendary sword art of Kyohachi ryu. Stay tuned for part 2, which will focus on particular individuals and martial schools dating back around the same time as Kyohachi ryu. We will look into how their involvement with Mount Kurama gives them direct ties to this legendary martial system.

1) Time frame is from 794 to sometime around 1185~1192.

2) Present day Kyoto city. Before modern times, Emperor Kammu moved his establishment from Nara to this area around the 8th century. The Imperial family lived here for many generations. As the Capital city, Heian Kyo was an important area where many migrated to live in. It was the center of Japan’s rich culture, as well as the center of many major historical conflicts between warring clans, noblemen, and religious groups.

3) A tengu (天狗) is a spirit/mythical creature that is half man, half crow. Usually depicted in the guise of a yamabushi (a mountain hermit), sometimes with the legs and wings of a crow, a red face with a long nose. There are different grades and types of Tengu throughout the history of Japan. A Daitengu (大天狗, meaning a grand or supreme tengu) by the name of Sojobo (僧正坊) is believed to have resided in Mount Kurama.

4) (1159-1189) A general of the Minamoto clan. Famous for many successful victories against the Taira clan, which ultimately lead to their demise.

5) (1501-1561) One of 24 generals of the warlord Takeda Shingen. Although described as having physical handicaps, it is documented that he was a brilliant strategist.

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