恐術の武道精紳 Kyōjutsu no Budō Seishin (The Martial Spirit of Ninjutsu) (Page 141) from the book 忍術秘錄 Ninjutsu Hiroku by 藤田西湖著 Fujita Seiko.
Though the methods of stealthy entry be e’er so studied, if the 忍び shinobi’s own heart and body be not forged in training, they avail naught. Thus, the forging of the ninjutsu practitioner’s 心 heart and body becometh the matter of utmost import. Of training methods shall I speak in detail hereafter, but the 忍 nin of 忍術 ninjutsu is even called the nin of 忍耐 nintai (endurance), so greatly must the ninjutsu practitioner endure with extreme patience. First, firm of purpose, righteous of heart, he must needs possess a soul that endureth any hardship.
All ninjutsu transmission books place foremost the words 正心 seishin (righteous heart), preaching the necessity of a true martial spirit. That is, ninja and thief differ in essence; the thief acteth for private gain, the ninja wieldeth arts for great righteousness. Hence, for lord and realm, he stealeth naught save what war demandeth. Therefore, even the child of a ninja, if the parent deem his heart unfit to uphold great righteousness, receiveth not the arts but seeth the scrolls cast into the flames; and should another overhear the arts when spoken, he must needs be slain.
The ninja held secrecy in utmost regard; when dispatched from the castle as a shinobi, none knew save the lord and the ninjutsu practitioner betwixt them twain. E’en the chief retainer, should he overhear, was to be slain by decree. The oniwaban (garden keepers) began with Muramatsu Zadayū of the Kishū-ryū, yet ’tis thought the ninja devised such means to gain audience with the shogun.
Thus, the ninja held that marriage be permitted not save with fellow ninjutsu practitioners. And in both Iga and Kōka, when no heir existed, or when one existed yet proved unfit, they brought one from another school to succeed. Now, what conditions made one fit? These were honesty, keenness of mind, and agility of body as the three elements. Honesty is the spiritual necessity of the ninja, wherein he differeth from the thief. Keenness of mind signifieth sharp working of the six senses and strong memory. Wherefore? For instance, in sketching a castle’s layout, one may note it only in the mind, not upon paper; thus, keenness of mind is natural for a ninja.
藤田西湖著 Fujita Seiko (1899–1966), 14th-generation Kōga-ryūninjutsu heir (after Wada Taremasa of the Kōga 21 Families), real name Fujita Yūji, used “Fujita Isamu” in books and “Seiko” as painter pen name. Nicknamed “last ninja,” he inherited Kōga-ryūninjutsu, Nanban Satsuma-ryū kenpō, Daien-ryū jōjutsu, Shingetsu-ryū shurikenjutsu, and Ichiden-ryū torijutsu from youth.
Born in Asakusa, Tokyo; graduated Nihon University (religious studies). Worked as reporter; taught military science at Army Toyama School, Army/Navy War Colleges. Pre-war, aided Army Nakano School prep; post-opening, lectured on Kōga-ryū-based spiritualism and taught Nanban Satsuma-ryū kenpō (never full Kōga-ryū).
Pre-war, taught Nanban Satsuma-ryū to Konishi Yasuhiro (Shintō Jinen-ryū founder); post-war, to Mabuni Kenwa (Shitō-ryū), Kikuchi Kazuo (Seishin-ryū), others. Iwata Manzō inherited all styles except Kōga-ryū.
忍術秘錄 Ninjutsu Hiroku by 藤田西湖著 Fujita Seiko.
First Edition Printed : 1936 by Chiyoda Shoin 311 pages
忍者以外の特殊部隊 Ninja igai no tokushu butai (Special Forces Other Than Ninjas) (Page 110-116) from the book 忍者 Ninja. Written by 山北 篤著 Atsushi Yamakita.
Special Forces Other Than Ninjas
In the modern battlefield, besides the regular forces that clash head-on, various people with sundry skills do work. But before the Warring States period, regular forces would handle, on the spot and as needed, the matters that special forces ought to perform—such as the guerrilla warfare of Minamoto no Yoshitsune (源義経) himself—or make do with temporary hires. The Warring States era, unlike previous times, was the first age wherein, besides regular forces, specialist units with respective special skills were established.
Besides ninjas, sundry special forces existed. In particular, the establishment of sappers as a specialist unit held exceeding great significance in military terms.
黒川金山衆 Kurokawa Kanayama-shū
That Takeda Shingen (武田信玄, 1521–73) of Kai (present-day Yamanashi Prefecture) was strong was not solely because Shingen was a famed general. That he possessed in his domain a multitude of gold mines, and could employ the vast gold produced thence as military funds, greatly availed in forging a puissant army.
Kai proper, being in the mountains with scant rice production, was a poor land; yet that he could sustain a puissant army was thanks to the gold mines. Those gold mines, from around the time of Shingen’s death, abruptly declined in output, and in the era of the next generation’s Katsuyori (武田勝頼, 1546–82), were as if abandoned mines. That Takeda Katsuyori met defeat was doubtless partly due to his own qualities, but the influence of military fund shortages—a matter not his own fault—must have been great.
Now, Shingen greatly exploited this Kanayama-shū in military affairs as well. Among the sundry gold mines, the one most used militarily was the Kurokawa Kanayama-shū. The reason being, the Kurokawa gold mine of that time flourished exceedingly, and around the mine formed a town called Kurokawa Senken, of a thousand-odd houses. Thus, even if somewhat many were drawn forth, it would not hinder the mine’s operations; perchance for that they were chosen.
Shingen would have them follow to the battlefield, and perform camp construction or gold-digging assaults.
Camp construction ranged diversely from arraying camps for lodging (stretching the main camp’s pavilions, or setting guard ropes around the encampment) to field fortification before the foe (making impromptu defensive positions), but modern we can well imagine it.
Gold-digging assault is one siege tactic begun from the Northern and Southern Courts period onward. It hath the methods of having sappers dig tunnels from without the castle to make voids beneath the walls and such to collapse them, or dig tunnels to water sources to dry up wells, or bore directly into the castle interior to send in assault teams.
Such works requiring advanced civil engineering skills were impossible for common soldiers. Thus, the Kanayama-shū, being mining engineers, would follow to the army.
In military tales, ’tis said Shingen first used the Kurokawa Kanayama-shū in the siege of Matsuzaki Castle, held by Uesugi Kenshin in present-day Saitama Prefecture, in Eiraku 4 (1561). The Hōjō clan had come to assail Matsuyama Castle, but Takeda Shingen, allied, also joined the castle assault. Yet Matsuyama Castle was a stout fortress, with wells within, and seemed not like to fall easily. And if time passed, Kenshin would come to the aid from Echigo (present-day Niigata Prefecture). Thus, Shingen resolved on gold-digging assault, it saith.
But this is the account of a military tale, and dubious. For the gold-digging assault was Shingen’s secret weapon; even in alliance, ’twould not do to use it for the Hōjō house. For in breaking alliance to war, it would show one’s hand.
As a record that remaineth, the gold-digging assault was in Kōtai 2 (1571), in the siege of Kirigayama in Sagami Province (present-day Kanagawa Prefecture). Takeda Shingen, surrounding Hōjō Ujinaga’s defending Ushizawa Castle, mobilized the Kanayama-shū to collapse the outer bailey and take Ushizawa Castle. To reward this merit, the inbanjō given to the famed house of the Kurokawa Kanayama-shū, Tanabe Shirōzaemon, remaineth even now.
Now, the Kōsaka Jūnai introduced in the second chapter hath a theory that he was of this Kurokawa Kanayama-shū origin. If so, perchance the Kurokawa Kanayama-shū were ninjas. In truth, as ninjas and yamabushi have deep ties, so too the Kanayama-shū, who move through the mountains, have deep ties with yamabushi. That the Kurokawa Kanayama-shū bore one wing of Shingen’s ninja bands would be no whit strange.
穴太衆 Anata-shū
Anata (also Anao) is an ancient place-name in Ōmi Province (present-day within Ōtsu City, Shiga Prefecture), wherein dwelt folk who processed stone materials like stone pagodas, stone Buddhas, stone walls, and paving stones for Hiei-zan Enryaku-ji. Anciently, they are said to have been migrants from Baekje.
But their lives underwent fundamental change by one man. Oda Nobunaga.
Nobunaga burned Hiei-zan and permitted no rebuilding. Thus, the Anata-shū lost their greatest patron, and their livelihood was threatened.
But to the straitened Anata-shū, ’twas also Nobunaga who extended a hand. Knowing they excelled in stoneworking, Nobunaga commanded them to build the walls for the new Azuchi Castle. Construction of Azuchi began in Tenshō 4 (1576); upon completion, the stone walls of the tenshu-kaku stood over twelve ken (22m), a height like a five-story building—a vast stone wall.
This majesty is said to have captivated even the sundry daimyo who came from lands afar to pay respects to Nobunaga. Even after Nobunaga’s death, they would commission the Anata-shū for their own castle constructions. Thus, the Anata-shū spread nationwide, and in sundry lands’ Anata-gai, each with their own Anata-gashira, vied in rivalry.
Even in the Edo era, as the bakufu encouraged castle repairs, daimyo needed able stonemasons and came to keep the Anata-shū on high stipends. Such Anata-gashira as Tōba Suruga, who served the bakufu, took 500 koku, far higher-paid than common retainers.
黒鍬衆 Kurokuwa-shū
Kurokuwa meaneth iron spades, and thence came to denote the laborers who perform civil works therewith.
In the Warring States era, those hired by daimyo to make earthen ramparts or roads came to be called kurokuwa-shū. Moreover, they handled logistics like supply transport, and conveyance of the dead and wounded. Further, they grew capable even of works like enemy position or fortress sabotage, such as modern combat engineers perform.
In particular, the kurokuwa-shū of Chita in Owari (present-day Chita Peninsula, Aichi Prefecture) were famed. Those kurokuwa-shū under Tokugawa Ieyasu’s command continued, even in the Tokugawa era, to handle the Edo Castle repairs.
But their status was low; they were not deemed samurai, nor permitted surnames.
The Neglect of Sappers and Logistics
In the Warring States era yet, in the Tokugawa era, sappers and logistics were exceedingly slighted, and those in charge had low status.
This was, one cause being that Ieyasu excelled in field battles and was poor at sieges. Though allied with Nobunaga and Hideyoshi, Ieyasu seemeth not to have learned Nobunaga’s logistics system or Hideyoshi’s sapper command.
Moreover, to make an era of peace like the Edo period, an advanced logistics system or excellent siege system was, in its very existence, a trouble. For these are systems for foreign expeditions, and for the Tokugawa bakufu, knowledge ill-convenient. Of course, there were folk who sought to preserve such know-how, but if long unused, that knowledge rusteth and is forgotten.
For such reasons, this knowledge and the folk who oversaw it came to be coldly treated.
The evil custom of not valuing sappers or logistics was carried over even to the modernized Japanese army thereafter, and became one cause of the great defeat in the Second Great War.
忍者以外の特殊部隊 Ninja igai no tokushu butai (Special Forces Other Than Ninjas) (Page 110-116) from the book 忍者 Ninja. Written by 山北 篤著 Atsushi Yamakita.
山北 篤著 Atsushi Yamakita (Born 1960)
Born in 1960 in Osaka Prefecture. After working as a systems engineer, he transitioned to writing. While engaged in game production, he authors educational books on history, magic, and religion.
His major works include Magic and Sorcery (Shinchronicle), Encyclopedia of Magic, Dictionary of Western Deities, Dictionary of Demons, Dictionary of Magical Tools, Dictionary of Eastern Deities, Dictionary of Heroes (co-authored/supervised, Shinchronicle), and Game Seeds! (Fujimi Bunko, Fujimi Dragon Book), among many others.
概説 忍者・忍術 Overview: Ninja and Ninjutsu by 山北 篤著 Atsushi Yamakita
First Edition Printed : December 1, 2004 by Shinkigensha 264 pages
無門の一関 Mumon no Ikkan (Page 162-163) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi
Mumon no Ikkan
In the two volumes of the “Shōnin-ki” written three centuries ago, the final three volumes are the so-called Okimitsuden, and in its first, it teacheth the secret transmission of Mumon no Ikkan. To state its outline, first:
“The heart difficult to enlighten is the heart of man. If one would have it spoken of, yet take heed and hide it deeply, so first speak of other matters, and draw it forth, and allure it with profit (hikitsukeru) that is best. Seek not the tip of words hastily. Press on with utmost pursuit. With single-minded intent—”
It saith thus. One must grasp the subtleties of the human heart and act accordingly; if one cutteth straight to the fore, the other groweth all the more wary, closeth the lid of his heart, and betaketh himself to silence.
Thus, turn the topic aside, direct the talk to an unrelated quarter, and fish with profit to make the other speak. Catch skilfully the tip of his words, pursue cunningly, and contrive to make him open his mouth.
It also stateth,
“Hiding a thing is the place where suspicion ariseth. Here set thy heart, and inquire gently and unhurriedly”—
thus teaching the way to deal with silence.
For such is the reason,
“When a man questioneth thee, receive it lightly and speak things unthought-of to see the other’s manner. From of old, the adage ‘In questioning one falleth not, but leaketh in talk’ is a famous saying. There, let him speak his fill of matters akin to what thou wouldst hear. Raise too great a stir, and thou shalt be disliked”—
thus expounding the essentials of the art of question and answer. Again,
“To speak principles unfit for one’s station, or clever things, is surely to be deemed taught from without. Principles not issuing from oneself will not work freely in application when the matter changeth.”
Thus it pierceth the folly of borrowed wisdom, that is, the importation of outer knowledge. Wherefore the essential way of the shinobi is,
“When one’s own principles are insufficient yet seeketh to measure another, one is surely exposed, and contrariwise measured by the other. Thus, only enrich one’s own heart, set profit full to the brim, and if there be a thin spot in the foe, boldly seek it forth.”
Here, it saith, one may attain the truth that breaketh through “Mumon no Ikkan.”
In the shinobi uta,
おのずから利は有明の物なれば Onozukara ri wa ariake no mono nareba Of itself profit is the thing of the lingering dawn,
ひらく扉に月ぞさし入る Hiraku tobiro ni tsuki zo sashi iru Into the opened door the moon doth enter.
A famous verse worthy of savoring.
Notes
奥秘伝 (Okimitsuden): The innermost secret transmissions, referring to esoteric doctrines reserved for advanced initiates in ninja lore.
正忍記 (Shōnin-ki): A historical ninja manual attributed to the sixteenth century, detailing espionage and interrogation techniques; the text here likely alludes to a variant or related work.
無門の一関 (Mumon no Ikkan): Literally “One Barrier of No-Gate,” a metaphorical checkpoint in ninja training symbolizing the impenetrable human psyche, akin to a koan in Zen for breaking through guarded minds.
利をおごらす (ri o ogorasu): Archaic for “to lure with advantage or bait,” implying enticement through greed or self-interest; possible alternate reading as “to flaunt profit” in deceptive contexts.
言葉のはしばし (kotoba no hashikashi): The “tip” or “edge” of words, denoting fleeting hints or slips in speech that reveal hidden thoughts.
一意訳ー (itti yaku—): Appears truncated; likely “one intent, resolute” or “single-minded pursuit,” emphasizing unwavering focus in interrogation.
忍歌 (shinobi uta): Poetic verses in ninja tradition encapsulating tactical wisdom; this one evokes natural revelation through opportunistic openings.
有明の物 (ariake no mono): “Thing of the lingering dawn,” metaphor for something transient yet illuminating, like faint light revealing paths.
無門の一関 Mumon no Ikkan (Page 162-163) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi
山口正之 Masayuki Yamaguchi (1901 – October 22, 1964)
He attended Meizen Junior High School (old system) in Kurume, Fukuoka Prefecture, and Saga High School (old system) before entering Keijo Imperial University.
1929 Graduated from the Faculty of Law and Letters, Department of History1929. Teacher at Pyongyang Girls’ High School1931. Teacher at Gyeongseong Middle School 1933 Concurrently served as editor at the Yi Wang Office1945 Returned to Japan 1947.
Teacher at Otsu Girls’ High School, Shiga Prefecture1949 Superintendent of Otsu City Board of Education1956 Principal of Shiga Prefectural Koka High School 1958 Principal of Shiga Prefectural Torahime High School 1960 Superintendent of Hikone City Board of Education 1964 Retired from the university.
Major works include “Study of Hwang Siyong’s Silk Book” (1946, Zenkoku Shobo), “Commuter Train” (1957, Aoi Shobo), “The Life of a Ninja” (1963, Yusankaku), and “History of Western Christianity in Korea” (posthumous manuscript, 1967, Yusankaku). He also wrote numerous papers on the history of Christianity in Korea.
忍びと忍術 Shinobi to Ninjutsu by 山口正之— Masayuki Yamaguchi.
First Edition Printed : July 2003 by Yuzankaku Co, Ltd 255 pages
自学自習の巻 Jigaku Jishū no Maki (Page 191-193) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi
自学自習の巻 Jigaku Jishū no Maki (The Volume of Self-Study and Self-Cultivation)
In 忍学 ningaku, the method of learning did also greatly esteem self-study and self-cultivation.
Forsooth, it involveth dealings with others, and ninja techniques go not always as theory dictateth. To adapt to change and meet the moment, employing what is called the vertical and horizontal wit, was deemed essential. For example, in teaching the art of swimming, one might suddenly cast a pupil into the river to master the stroke thereby. Such a tale existeth.
Of old, there was a ninja of considerable renown. His son, being importunate, begged to be taught the arts of stealth. The father said, “Very well, I shall teach thee,” and led the son into the mansion of a great house, wherein he placed the son into a chest in the storehouse, hung a mirror, and cried, “Thief! Thief!” whilst fleeing back.
Astonished was the son. Unable to weep or call out, he cursed the cruel deed of his sire. The household, startled, hastened to the storehouse to investigate. Yet no suspicious sign was found. The son, sealed within the chest, found himself at his wit’s end, and, as the household prepared to depart, he clawed at the chest’s bottom board with his nails, making a strange noise.
夜半の嵐の術 Yahan no Arashi no Jutsu (The Technique of the Midnight Storm)
The household, thinking at first ’twas but a rat, grew alarmed as the sound persisted, traced it to the chest, forced the lock, and opened the lid. The son, awaiting that moment, leapt like a hare and fled. “Seize the rogue!” cried the household in unison, giving chase, whereupon the son, losing escape, wandered to and fro and reached a wellside.
Here, devising a sudden plan, he found a stone of nigh an arm’s span and cast it into the well with a splash. The household, deeming someone had leapt in, surrounded the well, shouting, “A rope!” “A ladder!” in commotion.
Seizing this gap, the son easily escaped the peril and fled homeward. “Father, thou art cruel!” he wailed with trembling voice. The ninja, calm, asked, “How camest thou back?” The son, sobbing, recounted all as it had passed, to which the ninja replied, “Well done. That is the initiation of ninjutsu. Understandest thou?”
In ninja historiography, the well-stone-throwing is called 夜半の嵐の術 Yahan no Arashi no Jutsu (The Technique of the Midnight Storm) ‘Twas inspired by a great pumpkin, hanging from a “kabocha shelf” above an old well, which, its vine severed by a midnight storm, fell into the well with an untimely “splash,” causing the startled household to cry, “A suicide!” The son learned this technique not by teaching, but by self-discovery.
忍術と修養 Ninjutsu and Cultivation (Page 136-139) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi.
山口正之 Masayuki Yamaguchi (1901 – October 22, 1964)
He attended Meizen Junior High School (old system) in Kurume, Fukuoka Prefecture, and Saga High School (old system) before entering Keijo Imperial University.
1929 Graduated from the Faculty of Law and Letters, Department of History1929. Teacher at Pyongyang Girls’ High School1931. Teacher at Gyeongseong Middle School 1933 Concurrently served as editor at the Yi Wang Office1945 Returned to Japan 1947.
Teacher at Otsu Girls’ High School, Shiga Prefecture1949 Superintendent of Otsu City Board of Education1956 Principal of Shiga Prefectural Koka High School 1958 Principal of Shiga Prefectural Torahime High School 1960 Superintendent of Hikone City Board of Education 1964 Retired from the university.
Major works include “Study of Hwang Siyong’s Silk Book” (1946, Zenkoku Shobo), “Commuter Train” (1957, Aoi Shobo), “The Life of a Ninja” (1963, Yusankaku), and “History of Western Christianity in Korea” (posthumous manuscript, 1967, Yusankaku). He also wrote numerous papers on the history of Christianity in Korea.
忍びと忍術 Shinobi to Ninjutsu by 山口正之— Masayuki Yamaguchi.
First Edition Printed : July 2003 by Yuzankaku Co, Ltd 255 pages
忍術と修養 Ninjutsu and Cultivation (Page 136-139) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi
忍術と修養 Ninjutsu to Shūyō (Ninjutsu and Cultivation)
Of the three ranks in the house standing of ninja—upper, middle, lower, or in other words 上忍・中忍・下忍 jōnin・chūnin・genin—’tis once been stated, but whate’er be said, the ideal whereto 忍学 ningaku aspireth is jōnin. Then, in ninjutsu studies, what manner of person did they educate as the ideal image of ninja? In general, the following ten articles are raised as the basic qualifications thereof.
[First] One who possesseth in full the five virtues of 忠 loyalty・勇 bravery・謀 stratagem・功 merit・信 trust, and moreover whose body be sound.
[Second] One who in ordinary times is mild, dutiful, with few desires, esteemeth natural philosophy, whose conduct is upright, and who beareth 恩 on (obligation) and forgetteth it not.
[Third] One skilled in eloquence, who readeth widely books domestic and foreign, whose wisdom and stratagems be deep, who in common discourse comprehendeth swiftly, and is not ensnared by another’s wiles.
[Fourth] One who knoweth heaven’s mandate, possesseth both Confucian and Buddhist principles, ever keepeth in heart that life and death be fated, striveth to depart from selfish desires, and giveth heed to the words of ancient sages and worthies.
[Fifth] One who liketh to know the law of warriors, who hath a heart firm in loyalty and bravery toward the ancient soil, who admireth the style of famed persons of 和漢 wakkan (Japan and China) that, when pressed by righteousness, in stead of the lord’s command destroyed the enemy with wisdom and stratagems, who giveth heart to military advantages and war methods, and possesseth the temperament of heroes.
[Sixth] One who daily liketh not to dispute with others, who is mild yet hath dignity, deep in righteousness, hath the name of a good person, without front or back, and of whom rumors spread even in his own and others’ countries and townships.
[Seventh] One whose wife, children, kin, and such be upright, and who hath no harm from 反忍 han nin (that is, betrayer ninja).
[Eighth] One who hath traveled the various provinces and knoweth well the customs of divers places.
[Ninth] One who hath well learned ninjutsu, is quick in plots, hath literary talent and excelleth in calligraphy, most practiced in ninjutsu, and thick in aspiration toward military advantages.
[Tenth] One who, needless to say of military arts, is versed in divers arts, hath acquired amusements such as poetry and prose・song and dance・music・imitation, and performeth them fitting to the occasion, without clumsiness.
This be the guiding principles of ninjutsu education. Truly, one can but marvel. If forced to say, ‘twould be called the educational policy of a ninjutsu university. The way to be jōnin is hard indeed. The above is extracted from the article “The Manner in Which One Should Employ Ninja” from within the ningaku book 万川集海 Bansenshūkai, written three hundred years ago from now.
忍術と修養 Ninjutsu and Cultivation (Page 136-139) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi.
山口正之 Masayuki Yamaguchi (1901 – October 22, 1964)
He attended Meizen Junior High School (old system) in Kurume, Fukuoka Prefecture, and Saga High School (old system) before entering Keijo Imperial University.
1929 Graduated from the Faculty of Law and Letters, Department of History1929. Teacher at Pyongyang Girls’ High School1931. Teacher at Gyeongseong Middle School 1933 Concurrently served as editor at the Yi Wang Office1945 Returned to Japan 1947.
Teacher at Otsu Girls’ High School, Shiga Prefecture1949 Superintendent of Otsu City Board of Education1956 Principal of Shiga Prefectural Koka High School 1958 Principal of Shiga Prefectural Torahime High School 1960 Superintendent of Hikone City Board of Education 1964 Retired from the university.
Major works include “Study of Hwang Siyong’s Silk Book” (1946, Zenkoku Shobo), “Commuter Train” (1957, Aoi Shobo), “The Life of a Ninja” (1963, Yusankaku), and “History of Western Christianity in Korea” (posthumous manuscript, 1967, Yusankaku). He also wrote numerous papers on the history of Christianity in Korea.
忍びと忍術 Shinobi to Ninjutsu by 山口正之— Masayuki Yamaguchi.
First Edition Printed : July 2003 by Yuzankaku Co, Ltd 255 pages
猿飛佐助 Sarutobi Sasuke (Page 167-176) from the chapter 忍術ばなし Ninjutsu-banashi (Tales of Ninjutsu) of the book 忍術 Ninjutsu by 足立卷— Adachi Kenichi.
Who Wrote It?
When it comes to ninjutsu, everyone immediately thinks of 猿飛佐助 Sarutobi Sasuke, but during my travels through Iga and Kōga, I was unable to find him.
A Kōga ninjutsu researcher had this to say:
“About ten years ago, I heard he was born in Kibukawa Town Somaka, so I rushed there and investigated thoroughly, but found no clues. The Kōga Moon family hails from the province and has a kinship with the Sanada family, so I believe Sasuke might be from the Moon family. However, since ‘Sarutobi’ is likely a nickname derived from agile movements, without knowing his real name, it’s impossible to pinpoint his true identity.”
Torii Pass (鳥い燈げ) is a pass located on the border between Ueda City, Nagano Prefecture (formerly Sanada Town, Ogata County ) and Tsumagoi Village, Agatsuma County , Gunma Prefecture on National Route 144. It has an elevation of 1,362m.
Upon visiting Iga, another researcher remarked:
“There’s a ninja named Kinuzaru from Kamitajii mentioned in the 「万川集海 Bansenshū-kai」 (Collection of Ten Thousand Rivers), and I think that’s him. His real name was Totsuki Sasuke, and he was called that because he skillfully used monkeys. During the Tenshō Iga Disturbance, when the ninja organization was destroyed, this Shingon sect follower fled to Mount Kōya and was likely employed by Sanada Yukimura.”
Then, I flipped through a prewar encyclopedia. “A heroic ninja featured in kōdan storytelling. Son of the ronin Sagio Satadaiyu of the Morimori family, he learned techniques from 戸沢白雲斎 Tozawa Hakunsai in the mountains of Torii Pass. At fifteen, he served Yukimura, changing his name to Sarutobi Sasuke Yukichi. After three years of travel, he scouted military conditions across various regions, compared skills with other warriors, formed alliances, performed miracles everywhere to intimidate lords, and perished with the Toyotomi fate during the fall of Osaka” (Toyama House Great Encyclopedia).
“The first generation, originally named Yukichi, son of Washio Satadaiyu. Learned ninjutsu from Tozawa Hakunsai. Discovered by Sanada Yukimura during a hunt, he received the Sarutobi surname and became an official, achieving merit by attacking Numata Castle. Died in battle following Kenshin at Mount Tenmu. The second generation, originally Ibe Takehide, a retainer of the Ōmi Saito clan, infiltrated Kōshu Sōgen’s castle, was captured by the first Sasuke and became his retainer. The second followed Sanada Yukimura and died in the Summer Campaign” (Heibonsha Great Dictionary).
However, another ninjutsu expert responded to a question in a weekly magazine two years ago:
“Sarutobi Sasuke was born in Taishō 6 (1917). In Taishō 6, there was an Enomoto Library where a sixteen-year-old boy wrote it based on imagination. Tachikawa Bunko bought it for a five-yen manuscript fee. The following year, Taishō 7, Kirigakure Saizō was born.”
I was greatly surprised inwardly, especially by the notion of a sixteen-year-old’s imagination, which felt like a shock. So, I redirected my travels to Osaka, visiting libraries, secondhand bookstores, collectors, and local historians round and round. Yet, I couldn’t find a single copy of the Enomoto Library or 立川文庫 Tachikawa Bunko.
I sought out Kyokudō Nanryō, an elder of Osaka kōdan storytelling.
“Tachikawa Bunko? All burned in the air raids. Sarutobi Sasuke, huh? That was a creation by Tamada Gyokushūsai. A complete fabrication. Kirigakure Saizō appears in the 「難波戦記 Nanba Senki」 (Nanba War Chronicles), but… that hit the mark, so Tachikawa told Gyokushūsai—’When you die, I’ll erect a statue for you, a ninja user.’ Then Gyokushūsai replied, ‘Then leave it to Sarutobi,’ doing the kuji cuts. But within two months, Gyokushūsai died of cholera. No statue was ever built.”
This story was also highly entertaining. I became desperate to read 立川文庫 Tachikawa Bunko’s 『猿飛佐助 Sarutobi Sasuke』. Yet, I still couldn’t obtain a single copy. Though it was a matter of about forty years ago, I was astonished that the history of Osaka kōdan, and even the groundbreaking event of Sarutobi Sasuke’s birth, is already fading. Like the social history of Kōga and Iga, or perhaps even more so, Osaka’s divine history and kōdan legacy are shrouded in dense mist.
Learning of Kubota Michio, a kōdan book collector in Atami City, I traveled to Atami.
Holding the Tachikawa Bunko edition of Sarutobi Sasuke for the first time there, I felt the excitement of a boy who had found a treasure.
猿飛佐助 Sarutobi Sasuke (Page 167-176) from the book 忍術 Ninjutsu by 足立卷— Adachi Kenichi.
足立卷— Adachi Kenichi (1913 – August 14, 1985)
He was born in Tokyo in 1913. His father died suddenly shortly after his birth, and his mother remarried shortly thereafter, leaving him to be raised by his grandparents. After his grandfather’s death, he was taken in by his maternal uncle, Kobe, at the age of nine. He lived in Kobe for the rest of his life.
He attended Kwansei Gakuin Junior High School and then Jingu Kogakkan University, graduating in 1938. After teaching and military service, he worked for the Shin-Osaka Shimbun until 1956. In 1975, he received the 20th Minister of Education’s Art Encouragement Prize for Yachimata, a critical biography of Motoori Shuntei, a blind poet and Japanese linguist from the Edo period.
After graduating from Osaka University of Arts, he taught at Kobe Women’s University. In 1982, he received the 30th Japan Essayist Club Award for Nijimetsuki (Record of Rainbows) (Asahi Shimbun), an autobiography centered on his grandfather and father.
忍術 Ninjutsu by 足立卷— Adachi Kenichi.
First Edition Printed : December 1957 by Shimozuka Yasusaburō 257 pages
Ninja Memory Techniques 記憶術 (Kioku-jutsu) by 山田雄司 Yamada Yuji for Hiden Magazine, September 2021 issue.
現代を生き抜く知恵を忍者の術と心に学ぶ！ Gendai o ikinuku chie o ninja no jutsu to kokoro ni manabu! (Learn the Wisdom to Survive the Modern Era from Ninja Techniques and Spirit!)
Unlike the superhuman image shaped by manga and movies, real ninjas were highly practical masters of multiple skills. In this series, penned by Professor Yamada Yuji, a leading ninja researcher, we explore the latest research on the real techniques and spirit of ninjas to gain wisdom for navigating the present era!
Ninja Memory Techniques
記憶力は忍者の必須条件 Kioku-ryoku wa ninja no hitsū-jōken (Memory is a Ninja’s Essential Requirement)
It is inferred that ninjas used various Ninja Memory Techniques akin to modern neuroscience to memorize the conditions of infiltrated enemy territories. For ninjas, where a single numerical error could be fatal, accurately memorizing details was critically important.
The 『軍法侍用集 Gunpō Samurai-yō-shū』 (Military Law Samurai Collection), compiled by Ogasawara Sakumo in the fourth year of Genna (1618), in the volume on theft, under “Third, Matters Concerning People to Be Sent as Ninjas,” states, “People to be sent as ninjas must be carefully selected,” listing, “First, an intelligent person. Second, a person with good memory. Third, a person with good speech.
Without talent and wit, one cannot become a ninja.” Thus, among the three essential qualities for someone sent as a ninja, memory is ranked second, and without that ability, succeeding as a ninja is deemed impossible.
Ninjas had to infiltrate enemy territories, accurately memorizing terrain, castle structures, weapon types and numbers, and the presence or absence of provisions. While it would be ideal to record what they saw or heard on paper at the time, there was often no opportunity, and being caught writing would be disastrous, so they relied on memory techniques to imprint information in their minds.
The 『当流奪口忍之巻註 Tōryū Dakuchi Shinobi no Kan-chū』 (Notes on the Current School’s Oral Ninja Volume), thought to have been established in the late seventeenth century, under “Matters of Mental Memory Catalog,” includes the following description:
“Whenever you wish to remember something, convert it into an object to memorize it well; there is a method to this conversion. If you always use common objects for conversion, you will forget them, so convert them into unusual objects instead. For example, if you want to remember ‘ink,’ imagine receiving a massive amount of ink on a specific day, month, and year from a certain place, exaggerating the conversion to memorize it. Why? Even in peaceful times, the Great Fire of Edo in Meireki 2 (1656) was such an extraordinary event that it’s unforgettable. Also, to memorize sequential items, associate them with the order of houses you know. If you don’t practice this diligently beforehand, it will be difficult to memorize in a hurry.”
Memorizing by exaggerating or associating with familiar objects is a method still used in modern memory techniques. Additionally, according to Kawakami Jinichi, the master of the Kōga Bantō lineage, there’s a technique called 「不忘の術 Fubō no Jutsu」 (Unforgettable Technique), where one strikes their fingers on a board to inflict pain or stimulation, and sometimes cuts their body with a blade to instill terror and memorize information, recalling it later by looking at the scar.
Even in daily life, seeing an old wound can trigger a cascade of memories, and modern neuroscience has proven that linking multiple pieces of information makes it easier to remember.
Memorizing by Associating with One’s Own Body
Diagram of the Frontal Human Body (『Monozukuri Sōdenju』). Assigning one to the crown, two to the forehead, three to the eyes, four to the nose, five to the mouth, six to the throat, seven to the breasts, eight to the chest, nine to the abdomen, and ten to the navel, it is said to represent a memory technique memorized by association with these.
In the eighth year of Meiwa (1771), a book compiling memory techniques, 『物覚早伝授 Monozukuri Sōdenju』 (Quick Transmission of Memory), was published. It contains several memory techniques, and I’d like to introduce one.
Assign one to the crown, two to the forehead, three to the eyes, four to the nose, five to the mouth, six to the throat, seven to the breasts, eight to the chest, nine to the abdomen, and ten to the navel.
To memorize ten items—hand towel, brazier, hairbrush, inkstone box, koto, folding fan, writing box, mirror, pot, and teacup—imagine placing a hand towel on the first crown, associating the second forehead with the “hi” of brazier, linking the third eyes with the hairbrush for showing things, likening the fourth nose to a runny nose with an inkstone, comparing the fifth mouth to the koto of words, associating the sixth throat with a wide end if it passes through, remembering the seventh breasts with a writing box sealing the breasts, likening the eighth chest to a chest mirror, imagining the ninth abdomen swelling from eating a full pot, and picturing the tenth navel brewing tea.
In other words, it’s a method of memorizing by associating body parts with words or objects, but what to associate depends on one’s ingenuity. If there are twenty or thirty items to memorize, they suggest linking them to the left and right sides of the body, as well as the back or fingers.
Whether ninjas used this memory technique is uncertain, but it’s inferred they employed various memory methods to memorize enemy territory conditions. For ninjas, where a single numerical error could be fatal, accurately memorizing details was critically important.
Biography
山田雄司 Yamada Yuji. Born in 1967 in Numazu City, Shizuoka Prefecture. Professor at the Faculty of Humanities, Mie University. Graduated from Numazu Higashi High School, Shizuoka Prefecture, and the Faculty of Letters, Kyoto University. Worked at the Kameoka City History Compilation Office, completed the doctoral program in History and Anthropology (Interdisciplinary Japanese Culture Studies Curriculum) at the University of Tsukuba Graduate School. During his studies, he served as a lecturer for the Z-Kai Tokyo University Master Course and a Japan Society for the Promotion of Science Special Research Fellow. Holds a Ph.D. (Academic), served as a lecturer at Mie University Faculty of Humanities, and is currently a professor there. Research fields: Japanese medieval religious history, history of various beliefs. Formed a shooting club during university. Loves martial arts. Publications include 『跋扈する怨霊』 (Kikawahirobumkan, 2007), 『怨霊とは何か』 (Chūōkōronshinsha, 2014), 『忍者の歴史』 (KADOKAWA, 2016), 『忍者はすごかった』 (Gentōsha Shinsho, 2017), 『忍者の精神』 (KADOKAWA, 2019), and supervised 『そろそろ本当の忍者の話をしよう』 (Gambit, 2018), among others.
鬼の行方ー怨念と国つ神々 Oni no Yukue – Onnen to Kunitsu-kami (The Path of Demons – Resentment and Native Gods) (Page 247-256) from the book 忍者 Ninja. Written by 戸部新十郎 Tobe Shinjūrō.
When considering the origins and emergence of ninjas, there is another issue to address.
Up until now, we have observed the people who came from far-off lands over long periods and the things they brought with them. However, we must also look at the native land that received them—a land where something lingered, with no place to go. This is likely best described as 鬼 Oni (Demon).
However, this “oni” is exceedingly complex and cannot be easily defined. First and foremost, it’s unclear whether it has a form.
Things that seem to have a form are as follows:
“Oni are matters of adults, referring to the conquered indigenous people” (Yanagita Kunio).
“In ancient history, the Kunitsu-kami (native gods) split into two; the majority merged with the common folk, while the rest retreated to or remained in the mountains, becoming known as mountain people” (Yanagita Kunio)
Though the nuances differ, both suggest a god or person who was feared and ostracized.
Demons – One expression among the common folk is マシ Mashi
These can be considered the great figures of the ancient indigenous people.
These gods were conquered by deities who came from 高天原 Takamagahara (High Heavenly Plain). At this point, the exact location of Takamagahara is irrelevant.
Among them, Hitokoto-nushi was particularly pitiful.
According to the 古事記 Kojiki (Records of Ancient Matters), when Emperor Yūryaku encountered a figure dressed in regal attire identical to his own on Mount Katsuragi and asked for his name, the response was, “True words in one, false words in one, the god of parting words,” a rather straightforward tale.
However, in the 続日本紀 Shoku Nihongi (Continued Chronicles of Japan), he appears as an old man hunting the same game as Emperor Yūryaku during a hunt. Ultimately, he incurred the emperor’s wrath and was exiled to Tosa.
Hitokoto-nushi likely did not intend to oppose the emperor. He was probably just hunting in the mountains as usual. The depiction portrays him as an old man in the mountains, devoid of ambition and unaware of what an emperor entails.
Though it’s unclear if it’s the same Hitokoto-nushi, centuries later, he would be subjugated by a man called …
役ノ小角 En no Ozunu (En no Gyōja) Path of Demons
En no Uzuno (En no Gyoja) (634 – 701)
En no Ozunu lived at the foot of Mount Katsuragi, in the body of Kamo no Ōzunu, a ritualist whose family had long served Mount Katsuragi, delivering the mountain god’s oracles to the court. In other words, he was in service to Hitokoto-nushi, the Katsuragi god.
However, from a young age, En no Ozunu roamed Mount Katsuragi like his own backyard, diligently practiced asceticism, and ultimately acquired the sorcery of the 孔雀明王 Kujaku Myōō (Peacock King), gaining the spiritual power to fly through the air.
Hitokoto-nushi avoided resistance as much as possible. The 前鬼 Zenki (Front Demon) and 後鬼 Goki (Rear Demon) of Mount Ōmine, also former native land gods, willingly submitted.
One year, construction began on a bridge connecting Mount Katsuragi and Mount Kinpu. Many oni from various regions were gathered for this work.
Image of the 孔雀明王 Great Peacock King (Sanskrit: महामायूरी Mahāmāyūrī (“great peacock”). Painting of Mahāmāyūrī, pigment on silk. Japan, Heian Period, 12th century CE.
Hitokoto-nushi was also conscripted for the construction, but for some reason, his appearance was hideous. Ashamed to be seen by others, he requested to rest during the day and assist only at night, but En no Ozunu refused.
Overwhelmed, Hitokoto-nushi appealed to the emperor of the time, 文武天皇 Monmu-tennō (Emperor Monmu), slandering En no Ozunu, saying, “En no Ozunu has gathered various gods and demons in the mountains, intending to overthrow the realm.“
The court arrested En no Ozunu and exiled him to an island in Izu. However, while posing as an exile during the day, he flew over the sea at night, wandering the mountains of Fuji and Hakone (今昔物語 Konjaku Monogatari and others).
It’s said that En no Ozunu was reported by his disciple 韓国連広足 Kankoku Ren Kōsoku (Kankoku Ren Hirotari), but the Hitokoto-nushi theory remains strong, and it seems he later faced retaliation from En no Ozunu.
“One Word Master Deity was bound by En no Gyōja with a curse, remaining unliberated to this day” (日本霊異記 Nihon Reiiki), which is quite remarkable.
Incidentally, the 法 Hō (Law) of the Peacock King is highly revered in Shugendō (mountain asceticism), but its true meaning is inspired by the peacock, which fears no poison.
Simply recite “Om Ma-Yu-Ki-Ra-Ti So-Wa-Ka” three times at your convenience. It not only help in easing and eliminating diseases, but also natural disasters, robberies, snatch thieves, and even sleep better.
The mudra involves binding both hands outward, raising and joining the thumbs and pinkies. The thumbs represent the head, the pinkies the tail, and the other fingers the feathers. The custom is to chant a mantra while flapping like a fish, with the mantra being マユキラティ、ソワカ Ma-Yu-Ki-Ra-Ti, So Wa Ka.
This En no Ozunu is undeniably the founder of Japanese Shugendō and, needless to say, one of the ancestors of ninjutsu. However, he too belongs to the lineage of oni.
Replacing the now-formalized oni god Hitokoto-nushi, he became an active oni, demonstrating resistance to the establishment with various spiritual powers.
Generally, an oni’s identity is expressed through resistance to the establishment, whether consciously or not.
Hitokoto-nushi’s innocent competition with the emperor for game is akin to a matagi hunter’s dog killing a calf in a village pasture—when the matagi, instead of apologizing, complained that it was outrageous for others to harm or drive away their hunting dogs. This was merely a clash of different customs, essentially a form of anti-establishment and anti-commoner resistance.
Alternatively, they appear as rebels or thieves. Examples include the oni of 羅城門 Rashōmon, the oni of 大枝山 Ōeyama, and 茨木童子 Ibaraki-dōji (Ibaraki Child), who bear the title “dōji,” or those like 鬼同丸 Kidōmaru (Oni Companion), with a variety of oni roaming about.
Whether the imperial court era that produced these figures was truly prosperous is hard to determine outright, but the presence of a capital city and the widespread governance of the regency system likely appeared as prosperity to those living apart from society.
Moreover, behind this prosperity, the exclusion and sacrifice of many fueled anger, resentment, and sorrow, which were bound to transform into oni.
The origins of the dōji are said to be the descendants of declining local gods, the end result of those who served Mount Hiei. Whether this theory holds is beside the point, but they were characterized by hair like that of a large child hanging down to their shoulders.
This was called 四方髪 Shihō-gami (Four Directions Hair).
This is also a name used in later ninja disguises. There is an even clearer name referring to a group of indigenous people.
The current image, as depicted in Noh and Kabuki, is merely a monster lurking in mounds and harming good citizens. Indeed, their actions, which warranted being labeled as harmful to the common folk, were likely repeated.
Their reality can be seen in records like the 風土記 Fudoki. For example:
“In Ibaraki Province, commonly called Tsuchigumi or Hachidō, the Yamano-sai and Nōno-sai lived in earthen caves and could not see. They stuffed thorns into the caves and drove them in to kill them” (常陸風土記 Hitachi Fudoki)
Kuni-zu, appearing in the 神武紀 Jinmu-ki (Records of Emperor Jimmu), is likely the same as the 国栖 Kuni-zu of Yoshino. During Emperor Jimmu’s tour of Yoshino, he saw people playing in the river. Noticing they were being watched, they hid in a hole, only to emerge again and play in the river.
When called and asked their name, they answered 石穂押別命 Iho Oshibe-no-mikoto (Stone Ear Press Deity). These descendants of native gods were called Kuni-zu.
Yatsuka-sei suggests a robust physique, while Sai-bei implies “coldness,” symbolizing resistance and refusal to submit to the establishment. According to the 姓氏家系辞書 Shimei Kakei Jiten (Dictionary of Family Names and Lineages):
“A tribal name, a type of Emishi.”
It states that, unlike other Tsuchi-gumo or Kuni-zu who lived widely across the country, they were a special group residing only in a part (Hitachi) of the land.
Gion Daimyojin, a syncretistic demons deity of Gozu Tenno and Susanoo ( Illustrated Buddhist Statues , 1783)
Whether they were limited to a part is unknown, but their name appears in various regions. It’s said that those captured during Japan’s Prince Yamato Takeru’s eastern expedition were offered to the 熱田神宮 Atsuta Shrine, with others spreading to the Chūgoku region. However, their true essence seems to be as descendants of Kunitsu-kami, likely living everywhere.
The 小宮神社 Komiya-jinja (Small Shrine) that enshrines the original ancestral deity of the Iga Hattori clan was called “狭伯大明神 Saibe Daimyōjin” (Narrow Elder Great Deity). “It is also called 諏訪大明神 Suwa Daimyōjin, and referred to as 牛頭天王 Gōzu-tennō, which is likely 狭伯 Saibe” (三国地志 Sankoku-chishi).
The meaning of this Saibe remains unclear. Nevertheless, as an oni or Tsuchi-gumo, 服部半蔵、鬼半蔵 Hattori Hanzō, Oni Hanzō (Hattori Hanzō, Demon Hanzō) is considered far from ordinary.
鬼の行方ー怨念と国つ神々 Oni no Yukue – Onnen to Kunitsu-kami (The Path of Demons – Resentment and Native Gods) (Page 247-256) from the book 忍者 Ninja. Written by 戸部新十郎 Tobe Shinjūrō.
Born in Nanao City, Ishikawa Prefecture. Dropped out of the School of Political Science and Economics at Waseda University. After working as a reporter for the Hokkoku Shimbun newspaper, he moved to Tokyo and began writing historical novels for a club magazine under the pen name Taki Ryutaro. He became a member of the Shintaka-kai, a group founded by Hasegawa Shin. His first novel, “The Crimes of Yasumi Oki” (1973), which he wrote after changing his pen name back to his real name, was nominated for the Naoki Prize. He subsequently pioneered new frontiers in the fields of warlords, ninjas, and master swordsmen, with works such as “Hachisuka Koroku” (1980), “Maeda Toshiie” (1981), “The Iga Doshin Shimatsu” (1976), “Hattori Hanzo” (1987), “Research into Miyamoto Musashi” (1981), and “Ito Ittosai” (1990)
忍者 Ninja. Written by 戸部新十郎 Tobe Shinjūrō.
First Edition Printed:: July 28, Shōwa 53 (1978) 286 pages ISBN : 0093-003358-4424
雜賀忍者 Saika Ninja (Page 136-139) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 鈴木眞哉 Suzuki Shinya (Historical Writer).
The Mysterious Kii Group Skilled in Fire Techniques and Seamanship
▽ Were There Ninjas Among the Saika?
One of the schools of ninjutsu is the 雜賀流 Saika-ryū School, said to have been transmitted in 紀州 Kii Province. The name suggests a clear connection to the 雜賀 Saika region. Besides this, Kii Province also had other ninjutsu schools such as the 紀州流 Kii-ryū School and the 根来流 Negoro-ryū School.
織田信長 Nobunaga Oda (illustrated by Motohide Kano, owned by Chokoji Temple , important cultural property)
The Kii School, also called the 新楠流 Shinan-ryū School, is said to have been transmitted when 伊賀忍者 Iga ninjas, defeated in 織田信長 Oda Nobunaga’s attack on Iga in 1581 (天正九年 Tenshō 9), fled to 根来 Negoro. Some of these ninjas apparently escaped to Saika as well, so if this account is accepted at face value, all three schools would be part of the 伊賀流 Iga-ryū School lineage.
However, the credibility of this tradition is questionable, and it’s hard to believe that Saika (or Negoro) had no ninja-like techniques until taught by Iga. The need to approach enemies covertly or hide from them must have existed since ancient times.
It’s uncertain what the Saika School’s ninjutsu was like or whether it originated with the Saika people themselves. Nevertheless, techniques akin to ninjutsu must have existed in the Saika region for a long time.
顕如 Kennyo was a Jodo Shinshu monk from the Sengoku period to the Azuchi-Momoyama period.
Viewing ninjutsu from this perspective, it’s certain that ninja-like figures existed among the 雜賀衆 Saika-shū crowd. However, since such individuals inherently valued anonymity, it’s impossible to identify who among the Saika was a ninja or what position they held within the group.
Some claim the Saika crowd itself was a ninja collective, but that’s clearly not the case. In the 戦国時代 Sengoku period, Saika, in a narrow sense, referred to the lower reaches of the 紀ノ川 Kino River, and in a broader sense, included parts of present-day 和歌山市 Wakayama City and 海南市 Kainan City. The local landowning warriors there formed the Saika group.
That said, since Iga and Koga groups, also considered ninja collectives, were similarly gatherings of landowners, there might not have been a significant difference in that regard.
Iga and Koga are often imagined as groups wielding mysterious, superhuman techniques, but this seems largely a fabricated image created at desks in times of peace.
Looking at their actual actions, it’s evident they excelled in surprise attacks and guerrilla warfare, yet there are numerous instances where they were discovered by ordinary samurai and failed to infiltrate.
Nevertheless, while Iga and Koga landowners were known for ninja techniques, the Saika group’s strength lay in 鉄砲 teppō (firearms) and 水軍 suigun (naval forces). They used this power to challenge successive 天下人 tenka-bito (rulers). They fought Nobunaga for ten years and 豊臣秀吉 Toyotomi Hideyoshi for three, leading to their destruction, though some remnants plotted uprisings against 徳川家康 Tokugawa Ieyasu.
Evidence of the Saika group’s ninja-like traits can be confirmed from various angles. First, their occupational composition was highly complex. Given the era, agriculture was a given, but since that alone couldn’t sustain the economy, they engaged in 交易業 bōeki-gyō (trade), 海運業 kaun-gyō (shipping), 漁業 gyogyō (fishing), 製造業 seizō-gyō (manufacturing), and even mercenary work. This wasn’t always divided by specialization; individuals often took on multiple roles.
With such a lifestyle, it’s certain they mastered various skills and techniques, including 火術 kajutsu (fire techniques) and 操船術 sōsenjutsu (seamanship), which undoubtedly aided their ninja-like methods.
九鬼嘉隆 Yoshitaka Kuki (1542-1600) was the 11th head of the Kuki clan.
Their ninja-like nature becomes even clearer when examining their combat style. For instance, in 1577 (天正五年 Tenshō 5), when facing Nobunaga’s large army, the Saika group first advanced to 貝塚 Kaizuka in 泉州 Izumi Province (Osaka Prefecture) to set up camp. When Nobunaga’s forces approached, they retreated overnight, leaving the enemy empty-handed. This seems to have been a plan to lure Nobunaga’s army toward Kii Province, allowing allied 毛利勢 Mori-zei (Mori forces) to attack from behind.
Though the Mori forces’ arrival was delayed, the Saika group devised an ingenious defense for their base. They temporarily drained the Wakagawa River, buried numerous 壷や桶 tsubo ya oke (pots and barrels) in the riverbed, and then let the water flow back. Unaware, Nobunaga’s troops stepped into the river, got caught in the pots and barrels, fell into chaos, and were shot down one by one.
During this battle, Nobunaga was meticulous about maintaining communication between his main camp and frontline units, allocating many troops to secure Kino River crossing points. This indicates the Saika group’s guerrilla tactics frequently threatened Nobunaga’s 補給路 hokyū-ro (supply lines). Nobunaga’s forces, in response, burned houses and killed men and women indiscriminately across the region, likely out of frustration with the Saika group’s active guerrilla activities.
It’s well known that the Saika crowd possessed large quantities of firearms and excelled in their collective use. Individually, many were skilled marksmen, and a key trait of a marksman in that era was the ability to fire at close range whenever possible. A Saika figure, 佐武伊賀守 Satō Iga-no-kami, was notably skilled with a gun, and his personal records show he typically fired within ten 間 ken (about 18 meters).
To lure enemies or approach them, hiding was necessary, often using 硝煙 shōen (smoke), 地物 jimotsu (terrain), or disguises. These aspects undoubtedly reflected the Saika group’s ninja-like qualities.
In 江戸時代の小説 Edo-jidai no shōsetsu (Edo-period novels), a military advisor named 鈴木飛騨守 Suzuki Hida-no-kami is often depicted infiltrating enemy ranks to snipe Nobunaga. Though Hida-no-kami is fictional, he’s believed to be modeled on real figures like 鈴木源左衛門 Suzuki Genzaburō or Saika leader 鈴木孫一 Suzuki Sonichi. It’s plausible they engaged in similar actions.
Indeed, in the Battle of 石山城下 Ishiyama-jōka (Ishiyama Castle Town) in May 1576 (天正四年 Tenshō 4), Nobunaga was shot in the foot. This might have been the work of a Saika member who infiltrated his ranks.
Note: Actually Ryushin Yakushimaru, the founder of Kukishin-ryū, was born to Dōyu Shirōhōgan at Kumano-Hongu in Wakayama prefecture on January 1, 1318. So from this point on there was a family line with cunning and strategies that might have been involved here that explains what the author didn’t understand.
雜賀忍者 Saika Ninja (Page 136-139) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 鈴木眞哉 Suzuki Shinya (Historical Writer).
I could not find much information about this book, who wrote it or the publisher. It looks like it was published as a history book/magazine published monthly.
Being the 72’nd book I guess it has been around for many years, the web site jinbutsu.co.jp is dead so I don’t know much about the publisher.
別冊歴史読本❼❷ Bessho Rekishi Dokuhon 72 忍びの者132人データファイル Shinobi no Mono 132-nin Data File
Published May 2001 228 pages ISBN-10 : 4404027729 ISBN-13 : 978-4404027726
The Legendary Jōnin of Iga and Koga: Momochi, Fujibayashi, and Hattori – Masters of Ninja Strategy. This is a summary of the book 忍者 Ninja by 戸部新十郎 Tobe Shinjūrō I recently translated.
Explore the captivating world of Japanese ninjas, or shinobi, through the elite Jōnin leaders who shaped espionage and survival in feudal Japan. From stealth missions to clan loyalty, discover how these masters influenced history. This book dives into the roles of Jōnin and spotlights three icons: 百地三太夫 Momochi Sandayū, 藤林保武 Fujibayashi Yasuyoshi, and 服部半蔵 Hattori Hanzō. Perfect for martial arts fans, history buffs, and those fascinated by Sengoku era ninjutsu.
What is a Jōnin? The Roles and Influence of Ninja Leaders
In the mysterious realm of ninja history, 上忍 Jōnin (upper ninja) represent the highest rank in shinobi hierarchies. These leaders commanded clans in regions like 伊賀 Iga and 甲賀 Kōga. Unlike 中忍 Chūnin (middle ninja) or 下忍 Genin (lower ninja), Jōnin handled strategy, diplomacy, and command.
The book “忍者 Ninja” by 戸部新十郎 Tobe Shinjūrō details how Jōnin served as clan heads, coordinating spies and operations for warlords. They focused on intelligence, sabotage, and protection. The book describes Jōnin as the brains behind the shadows, directing missions that turned battles without direct combat. Their roles included recruiting talent, training ninjas, and negotiating alliances. Jōnin ensured clan survival in chaotic times.
The book portrays Jōnin as protectors. They blended wisdom with skill, using deception to avoid bloodshed. In a 500-year tradition, Jōnin embodied adaptability, loyalty, and cunning. They led by example, teaching resilience and strategy. The book emphasizes that Jōnin were vital to ninja success. Their strategic minds and leadership turned small clans into powerful forces. The book shows Jōnin as heroes who protected their people with ingenuity.
The book explores Jōnin’s discretion. They operated in the shadows, using aliases to evade detection. The book notes how they used false identities to confuse enemies. This cunning allowed them to outmaneuver larger armies. Jōnin also managed internal affairs, resolving disputes and maintaining unity.
In times of peace, Jōnin shifted to advisory roles. The book mentions how they advised daimyō on security and intelligence *(1). Their versatility made them indispensable. Jōnin’s positive impact extended beyond war, fostering community resilience. They taught skills like medicine and farming, blending ninja arts with daily life.
The book discusses Jōnin’s philosophical side. True ninjutsu is about wisdom, not just stealth. Jōnin emphasized mental discipline, adapting to change. This mindset helped clans survive persecutions. Jōnin were visionaries, preserving traditions for future generations.
The book highlights Jōnin’s recruitment. They selected skilled men for units like 黒脛巾組 Kurohabaki-gumi, granting support and appointing leaders. 政宗公 Masamune-kō ordered 安部対馬重定 Abe Tushima Shigesada to select 50 skilled men for Kurohabaki-gumi. This shows Jōnin as organizers, ensuring operational efficiency.
In Iga and Koga, Jōnin coordinated defenses against invasions. The book describes their use of “Kusa” (grass) for infiltration and observation. Kusa means infiltrating enemy territory at night. Jōnin trained ninjas in covert operations, emphasizing observation and quick strikes. They adapted to situations, using disguises like merchants or monks.
Jōnin were also educators. The book notes how they compiled manuals like 万川集海 Bansenshūkai, preserving knowledge. Fujibayashi compiled secrets from Iga and Koga clans. This role ensured ninjutsu survived. Jōnin balanced combat with intellect, making them multifaceted leaders.
Overall, Jōnin were the heart of ninja clans. They combined leadership, intelligence, and skill to thrive in chaos. The book portrays them as heroes who protected their people with ingenuity. Jōnin like Momochi, Fujibayashi, and Hattori exemplify these qualities. Their stories reveal how upper ninja navigated the turbulent Sengoku era.
Momochi Sandayū: The Resilient Guardian of Iga
Momochi Sandayū, Immortalized in a 500-Year-Old Sumi-e Scroll (AI-Generated Image)
百地三太夫 Momochi Sandayū stood as a pillar among Iga’s three great Jōnin. Born around 1525 in Nabari City, he led the Momochi family *(2), one of Iga’s 53 influential houses. His life centered on defending Iga from invasions.
The book highlights Momochi’s strategic brilliance. Momochi used aliases like Fujibayashi Nagato to confuse enemies. During the 天正伊賀の乱 Tenshō Iga no Ran (Rebellion) in 1579, he coordinated defenses against 織田信長 Oda Nobunaga. His ninjas harassed invaders with ambushes and traps. Momochi’s leadership delayed Nobunaga’s conquest.
Despite Iga’s fall in 1581, Momochi escaped and rebuilt. Legends say he faked death to continue operations. He gathered scattered ninjas, ensuring Iga’s spirit endured. His positive legacy inspires resilience. Momochi protected his homeland, blending martial skill with clever tactics. He symbolized ninja independence, a beacon for modern practitioners.
The book describes Momochi’s role in clan alliances. Momochi collaborated with Fujibayashi and Hattori to resist Nobunaga. He trained ninjas in infiltration, using disguises for espionage. The book notes his family’s influence in Iga, managing resources and operations.
Momochi’s story shows Jōnin as defenders. He fought for Iga’s autonomy against powerful warlords. The book praises his cunning, like using false identities to evade capture. Momochi’s aliases made him a ghost to enemies. This adaptability defined his leadership.
In peace, Momochi preserved traditions. The book implies he contributed to ninja manuals, ensuring knowledge passed on. His legacy influences Bujinkan, where Iga techniques like 骨指術 Kosshijutsu are taught. Momochi exemplifies how Jōnin balanced war and wisdom.
The book details Momochi’s family background. The Momochi were among Iga’s key houses, specializing in ninjutsu. He recruited skilled individuals, similar to Kurohabaki-gumi’s formation. Momochi’s strategies included psychological warfare, spreading rumors to weaken foes.
Momochi’s resilience shines in post-rebellion efforts. The book mentions his escape and regrouping of survivors. Momochi’s survival ensured Iga ninja traditions continued. Positive narratives portray him as a unifier, rebuilding community spirit.
Momochi’s influence extended to training. He mentored young ninjas in stealth and combat. The book notes his use of “Kusa” tactics for reconnaissance. Kusa involved infiltrating at night, observing enemy movements. This highlights his tactical genius.
Overall, Momochi’s life teaches perseverance. He turned defeats into opportunities, inspiring ninja enthusiasts. His story shows how Jōnin led with vision, protecting their people through ingenuity.
The user is correct that Fujibayashi Yasuyoshi and Fujibayashi Nagato are different individuals. Fujibayashi Yasuyoshi (藤林保武, Fujibayashi Yasuyoshi) is a 17th-century descendant who compiled the Bansenshūkai in 1676, while Fujibayashi Nagato (藤林長門, Fujibayashi Nagato) was a 16th-century Jōnin active during the Tenshō Iga no Ran, allied with Momochi Sandayū. The book “Tobe Shinjūrō Ninja” does not explicitly clarify this distinction due to the garbled OCR, but historical records confirm they are separate, with Nagato possibly using aliases or being confused with Momochi in legends. Below is the corrected section, focusing on Yasuyoshi as the compiler, and noting Nagato’s role as a separate figure in the Iga ninja leadership.
Fujibayashi Yasuyoshi: The Wise Compiler of Ninja Knowledge
Fujibayashi Nagatonokami tomb in Shokakuji Temple, Iga City.
藤林保武 Fujibayashi Yasuyoshi was a key figure from Iga, active in the 17th century. He led a branch of the Fujibayashi family and authored the 万川集海 Bansenshūkai (Sea of Myriad Rivers Merging), a 1676 ninja encyclopedia.
The book praises Yasuyoshi’s scholarly approach. He compiled secrets from Iga and Koga clans, preserving ninjutsu for posterity. Bansenshūkai covers tools, philosophy, and strategy. True ninjutsu is about wisdom, not just stealth. Yasuyoshi stressed mental discipline and adaptation. Positive stories portray him as a guardian of knowledge. He turned chaos into lessons, influencing modern ninjutsu. His work shows Jōnin as thinkers, blending action with intellect.
The book details Yasuyoshi’s family legacy. The Fujibayashi were among Iga’s 53 houses, specializing in strategy. His Bansenshūkai is a treasure. It includes espionage methods and mental training. The book notes its compilation from clan secrets, ensuring survival post-Iga fall. Yasuyoshi’s positive image as a scholar contrasts with warrior stereotypes.
The book explores Yasuyoshi’s post-rebellion life. He escaped Iga’s destruction, continuing to teach ninjutsu. His Bansenshūkai synthesized Iga and Koga knowledge, emphasizing endurance. Ninjas must be like water, flowing around obstacles. This philosophy guided his leadership.
Yasuyoshi’s alliances were key. He cooperated with other Jōnin. Fujibayashi, Momochi, and Hattori formed a triad against Nobunaga. Their combined efforts delayed conquest, showcasing Jōnin unity. Yasuyoshi’s legacy is intellectual. The book highlights his role in documenting tools like 手鉤 Shukō and 手裏剣 Shuriken. Bansenshūkai details disguises and psychological tactics. This makes him a foundational figure in ninjutsu studies.
In summary, Yasuyoshi blended strategy with scholarship. His work preserves ninja wisdom, inspiring those seeking depth in martial arts. *(3)
Hattori Hanzō: The Devoted Protector of Tokugawa
Masashige Hattori (Hattori Hanzō, Oni Hanzō) born 1542 Death November 1597.
服部半蔵 Hattori Hanzō (1542–1596) is the most celebrated Jōnin, often called 鬼半蔵 Oni Hanzō (Demon Hanzō) for his ferocity. Born Masashige in Iga, he became a samurai-ninja serving 徳川家康 Tokugawa Ieyasu.
The book details Hanzō’s exploits. At 16, he rescued Ieyasu’s daughters, earning fame. As Jōnin, he led 200 Iga ninjas, saving Ieyasu multiple times. During the 本能寺の変 Honnō-ji Incident in 1582, Hanzō guided Ieyasu through Iga. His roles included bodyguarding and intelligence.
Hanzō’s loyalty helped unify Japan. He guarded Edo Castle’s 半蔵門 Hanzō-mon (Hanzo Gate), a symbol of vigilance. Positive legends highlight his honor. He blended ninja cunning with samurai duty, inspiring loyalty.
The book describes Hanzō’s early life. Hanzō trained in ninjutsu from age 12, mastering sword and infiltration. He served Tokugawa from youth, leading Iga survivors after the rebellion. The book notes his alliance with Momochi and Fujibayashi.
Hanzō’s story includes dramatic escapes. He used decoys and tunnels to protect Ieyasu. The book praises his strategic mind, turning battles with spies. His death in 1596 marked an era’s end, but his legacy lives in media.
Hanzō represents ninja evolution from war to peace. He bridged shinobi and samurai worlds, a model of dedication.
The book explores Hanzō’s post-Iga role. Hanzō recruited Iga ninjas for Tokugawa, forming a loyal unit. He advised on security, using ninja skills for diplomacy. The book mentions his spear mastery, earning the “Demon” nickname for battlefield prowess.
Hanzō’s alliances were crucial. He collaborated with other Jōnin to secure paths during crises. The book highlights his guidance of Ieyasu through hostile territory, showcasing leadership.
Hanzō’s influence persists. The text notes how his name became synonymous with ninja excellence. Hanzō’s Hanzo Gate in Edo symbolizes eternal vigilance. Positive narratives emphasize his selfless service, inspiring martial artists.
Footnotes
This reminded me of a friend in Japan telling me that Hatsumi Sōke used to call his “friend” a couple of times per month to give advice. This friend was Akihito the 125th Emperor of Japan (reigned January 7, 1989 – April 30, 2019) he befriended when he was giving a lecture on Budo Ninpo at Gakushuin when the Emperor was the Crown Prince in November 3, 1961.
I don’t know if the author was unclear (or it is a translation problem) that Fujibayashi Yasuyoshi who wrote Bansenshukai was born hundred years later as a relative to 藤林長門守 Fujibayashi Nagatonokami who was one of the three important Jōnin mentioned.
The Legendary Jōnin of Iga and Koga: Momochi, Fujibayashi, and Hattori – Masters of Ninja Strategy. This is a summary of the book 忍者 Ninja by 戸部新十郎 Tobe Shinjūrō I recently translated.
Tobe Shinjūrō
Born in Nanao City, Ishikawa Prefecture 1926 (death 2003). Dropped out of the School of Political Science and Economics at Waseda University. After working as a reporter for the Hokkoku Shimbun newspaper, he moved to Tokyo and began writing historical novels for a club magazine under the pen name Taki Ryutaro. He became a member of the Shintaka-kai, a group founded by Hasegawa Shin. His first novel, “The Crimes of Yasumi Oki” (1973), which he wrote after changing his pen name back to his real name, was nominated for the Naoki Prize. He subsequently pioneered new frontiers in the fields of warlords, ninjas, and master swordsmen, with works such as “Hachisuka Koroku” (1980), “Maeda Toshiie” (1981), “The Iga Doshin Shimatsu” (1976), “Hattori Hanzo” (1987), “Research into Miyamoto Musashi” (1981), and “Ito Ittosai” (1990).
忍者 Ninja by 戸部新十郎 Tobe Shinjūrō
Published August 1978 286 pages ISBN : 0093 003358 4424
