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History of Ninjutsu: Qualifications for Becoming a Ninja

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Qualifications for Becoming a Ninja

Qualifications for Becoming a Ninja (Page 43-47) from the book Ninpō Chōjin no Sekai by Ōhira Yōsuke.

Akimoto, Takamatsu and Hatsumi
Akimoto (left), 33rd Head of Togakure-ryū, Elder Takamatsu (center), and the 34th Head, Hatsumi Masaaki (right), who inherited the school.

Returning to the main topic, becoming a ninja required specific innate qualities. Even those born into a shinobi family were not automatically chosen to inherit the tradition if they lacked the necessary aptitude. Instead, a suitable candidate would be sought out, rigorously trained, and granted formal certification (inka). Hatsumi Masaaki of the Togakure-ryū trained for 15 years under the 33rd Head, Takamatsu Toshitsugu, before inheriting the position as the 34th Head. If no suitable successor was found, the secret manuals and ninja tools would be completely destroyed, leaving no trace. Fujita Seiko explained that this practice is why so few authentic secret manuals have been passed down to later generations.

Fujita Seiko himself was born into the Wada Igamori lineage, one of the 53 Kōga samurai families. His grandfather, the 13th Head of Kōga-ryū, recognized Seiko’s (real name: Isamu) aptitude and, bypassing Seiko’s father, designated him as the 14th Head. From the age of six, Seiko underwent intensive training for this role.

What does “aptitude” mean in this context? The following five criteria were considered essential:

  1. A person with strong mental and physical endurance.
  2. A person of upright character.
  3. A person indifferent to all desires.
  4. A person who is meticulous yet bold, with quick thinking.
  5. A person with an unremarkable physique and appearance.

Mental strength and moral integrity were particularly emphasized, likely to prevent the misuse of ninjutsu. Once a candidate’s aptitude was confirmed, they underwent tests to assess their motor skills, patience, and lung capacity, such as the following:

Qualifications for Becoming a Ninja - Fusuma
  • Crossing Wet Sliding Doors (Fusuma): Water was sprinkled on sliding paper doors, and the candidate had to walk across them. Those who tore the paper by stepping through failed, while those who crossed quickly without damaging it passed.
  • Submersion Test: A candidate’s head was submerged in a barrel filled with water. Those who quickly pulled their head out due to discomfort failed, while the test measured how long they could endure submersion.
  • Running Test: Candidates were made to run a set distance. Those who ended up panting heavily failed.

Upon passing these tests, candidates began practical training, starting with jumping exercises. For this, hemp seeds were planted in the ground, and once they sprouted, the candidate had to jump over the growing plants every day for three years. Hemp grows rapidly, reaching heights of over two meters, and the candidate had to keep pace with its growth, practicing forward, backward, sideways, and lateral jumps daily—rain or shine—for three years.

There were various jumping techniques, but traditional ninjas adhered to specific standards: a 50-shaku (approximately 4.5 meters) drop for descending from heights, a 9-shaku (2.7 meters) high jump, and a 3-ken (5.4 meters) long jump. Remarkably, to safely descend from a 50-shaku (15 meters) height, a parachute-like ninja tool was devised as early as 500 years ago.

Qualifications for Becoming a Ninja - Togakure-ryu Shoten no Jutsu
A modern ninja training, inheriting a 500-year tradition. On the right, a ninja is climbing a near-90-degree inclined tree at high speed.

Other training included diving, tree climbing, cliff scaling, sprinting, and endurance without sleep. Ninjas would wear deer-tanned leather clothing directly against their skin to train themselves not to sweat, and they avoided eating strong-smelling foods to maintain an odorless body.

In terms of martial arts, they had to master swordsmanship, spearmanship, staff techniques, jujutsu, and fist techniques, as well as chain techniques (kusarijutsu), fire techniques (kajutsu), horseback riding, and swimming. Additionally, they needed expertise in performing arts (yūgei), disguise techniques, pharmacology, astronomy, geography, and humanities. They also studied skills like rope escape, lock-picking, forging documents and seals, and mimicking sounds and voices—a seemingly endless array of techniques.

Looking at this list, becoming a full-fledged ninja seems like an immense challenge, almost superhuman. On this matter, Okuse Heijirō, previously mentioned, commented:

“Mastering even one of the skills listed would take several years, and completing all of them would be impossible even in a hundred years. It’s likely an ideal rather than a realistic expectation.”

In practice, there were specialists—those skilled in diving, fire techniques, jumping, or throwing shuriken—who would form teams based on their strengths to accomplish assigned missions.

Living in a modern world filled with dangers like earthquakes, fires, explosions, and hijackings, how should we respond when suddenly faced with a disaster? Below, I will outline emergency evacuation methods step by step.

Excerpt above about Qualifications for Becoming a Ninja from the book Ninpō Chōjin no Sekai by Ōhira Yōsuke.

Endorsement by Hatsumi Yoshiaki
34th Sōke of Togakure-ryū Ninpō
28th Sōke of Kukishinden Happō Hiken

Upon hearing that Professor Ōhira was publishing an introductory book on ninjutsu, I was convinced that it would undoubtedly become an exceptional work on the subject. This confidence stems from the fact that Professor Ōhira has dedicated decades to researching ninjutsu—not merely by studying historical texts or research books on the subject, but by forming deep, familial bonds with living ninjas over many years. I am one of those ninjas.

Therefore, Professor Ōhira possesses knowledge of secret teachings (hiden) that a mere researcher could never glimpse.

I believe that ninjutsu is, in essence, a method of mastering the art of living with a spirit of harmony, peace, and joy (kasei waraku). To this end, ninjutsu practitioners have honed their wisdom to live happily by cultivating their body, mind, and spirit through endurance (nin).

In today’s chaotic era, isn’t the proper application of ninjutsu—despite its potentially dangerous nature—precisely what modern society needs? This book, which comprehensively elucidates all aspects of ninjutsu, not only explains the art but also serves as a personal guide for navigating life. This is why I, as a ninja, proudly endorse it to the world (kōko).


Yōsuke Ōhira (大平陽介)
Writer and literary critic. Real name: Ryōichi Yahata. Born in 1904 in Fukushima Prefecture. After dropping out of Chūō University’s Faculty of Law, he worked at Shinchōsha before serving as the inaugural editor-in-chief of NHK’s monthly magazine Broadcast and the Freedom Publishing Association’s Reading Outlook (a predecessor to the current Weekly Reading Person). He is currently a standing committee member of the Tokyo Writers’ Club and a councilor of the Japan Children’s Literature Association. His representative work is Full Moon Literature (Shunyō Bunko). Alongside his prolific writing career, he has a keen interest in exploring ancient martial arts (kobudō), and has authored works such as Sword Courage Record (Daidō Inshokan), which incorporates the secrets of martial arts. This book also reflects a portion of his extensive research accumulated over many years.

大平陽介 Ōhira Yōsuke 忍法・超人の世界 Ninpō Chōjin no Sekai

Published January 1, 1975
254 pages
ISBN-10 ‏ : ‎ 4026060314
ISBN-13 ‏ : ‎ 978-4026060316

The post History of Ninjutsu: Qualifications for Becoming a Ninja appeared first on 武神館兜龍 Bujinkan Toryu.…

History of Ninjutsu: Tenshō Iga War

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Tenshō Iga War

Okuse Heishichiro
Heishichirō Okuse (1911-1997)

Tenshō Iga War (Page 193-1199) from the book Ninjutsu Sono Rekishi To Ninja by Heishichirō Okuse.

As previously noted, the Iga ninjutsu practitioners harbored deep resentment toward 織田 信長 Oda Nobunaga, viewing him as an irreconcilable enemy, primarily due to the Tenshō Iga War.

What Was the Tenshō Iga War?

Throughout the Sengoku period (1467–1615 CE), 伊賀 Iga was largely a leaderless region. Toward the end of the Sengoku period, Niki Danjō Tomoume briefly held the nominal title of lord of Iga, supported by local chieftains, but, dissatisfied with a mere titular role, he was driven out and forced to flee—a rare event in Iga’s history.

First Iga War was lead by Oda Nobukatsu
織田 信雄 Oda Nobukatsu (1558-1630)

The one who set his sights on this leaderless Iga was Kitabatake Nobuo (also known as 織田 信雄 Oda Nobuo), who had been adopted into the Kitabatake family, orchestrated the murder of his adoptive father, and seized control of the family to become the lord of Ise. Nobuo was the son of Oda Nobunaga. When Nobuo became the lord of Kitabatake, Iga suddenly found itself directly bordering Oda-controlled territory.

Nobuo noticed that a sturdy mountain castle at Maruyama in Shimogōbe, Nabari District, Iga Province—originally built by his adoptive father, Kitabatake Tomonori, as a base for attacking Iga—had fallen into disrepair. He ordered his vassal, Takigawa Saburōbē, to repair and restore the castle.

Realizing that Nobuo’s actions marked the beginning of Oda Nobunaga’s invasion of Iga, the Iga local warriors (Jizamurai) gathered at Heirakuji Temple in Ueno Castle to discuss the situation. They resolved to set aside past grievances, uniting the northern and southern Iga warrior groups to resist the external threat. Consequently, the Iga forces launched a surprise attack on the nearly completed Maruyama Castle, burning it down and driving Takigawa Saburōbē back to Ise. This occurred in July 1578 CE (Tenshō 6).

Iga War Invasion

The First Tenshō Iga War

Upon receiving Takigawa’s report, Nobuo was enraged and vowed revenge. The following year, in September 1579 CE (Tenshō 7), he led an army of over 8,000 from his castle at Matsugasaki toward Iga. This marked the First Iga War. Nobuo, commanding a large army, aimed to conquer Iga in one swift campaign, splitting his forces into three routes. However, the Iga army (a coalition of local warriors), having received prior intelligence of this plan, skillfully used the mountainous terrain to block Nobuo’s advance.

From the morning to the afternoon of September 17, the Iga forces, with all ninjutsu practitioners mobilized, pinned down Nobuo’s army on the mountain paths. At night, they employed their signature night raids and surprise attacks, striking Nobuo’s forces. As a result, all three routes of Nobuo’s army suffered heavy losses, and by the morning of September 18, Nobuo himself was forced to flee for his life with his remaining troops. The outnumbered Iga army had triumphed over Nobuo’s large force.

When Nobunaga heard of Nobuo’s defeat, he reprimanded him, saying, “What a fool to cause trouble at such a critical time!” He ordered Nobuo to stand down and prohibited further military action against Iga. For Nobunaga, who was focused on unifying Japan, Nobuo’s attack on Iga was an unnecessary distraction—an example of “a child not understanding a parent’s intentions.” However, Nobunaga likely made a firm resolve at that moment: “Iga, you’ll pay for this! As soon as I have the chance, I’ll crush you completely!” His subsequent actions—the Second Iga War—reveal this intent.

The Second Iga War

Second Iga War was led by Oda Nobunaga
織田 信長 Oda Nobunaga (1551-1582)

Two years later, in September 1581 CE (Tenshō 9), when the tides of national power had begun to stabilize, Nobunaga suddenly gathered his generals at Azuchi Castle and ordered an immediate attack on Iga.

The announcement was so abrupt that the summoned generals were reportedly taken aback. (Nobunaga likely took great care to prevent Iga and Kōga ninjutsu practitioners from gathering intelligence, which would have given the Iga warriors time to prepare.) The invasion plan was as follows:

Iga Invasion Plan

RouteGenerals (〇 indicates overall commander)Troop Strength
1. Ise RouteKitabatake Nobuo, Oda Nobusumi, Yoshida Hyōbu 〇10,000
2. Takitsume RouteNaitō Jinzaemon, Takigawa Shōkan, Tōdō Shōkan, Dōgi Daibu, Wakebe Sakyō 〇14,000
3. Tamataki RouteUjiie Shigetake, Wakisaka Yasuharu, Yamaoka Kezukasa 〇7,000
4. Kasama Route (Yamato)Tsutsui Junkei, Tsutsui Sadatsugu 〇3,000
5. Hase Route (Yamato)Asano Nagamasa, Shinjō Suruga-no-Kami, Ikoma Uta-no-Kami, Mori Ichikigami, Toda Danjō-Shōsuke, Sawa Genjirō, Akiyama Sakon-Dayū, Yoshino Miyauchi-Shōsuke 〇10,000
6. Tarao RouteHori Hidemasa, Tarao Mitsuhiro 〇2,300
Total Routes: 623 GeneralsTotal Troop Strength: 46,300
Second Iga War invasion plan
伊賀惣国一揆 Iga Sokoku Ikki “Iga ikki” (1460–1581)

This was an enormous army for the time. Iga’s population during this period is estimated at around 90,000, meaning the invading force was over half the region’s entire population.
Nobunaga instructed his generals to thoroughly exterminate the Iga warriors and implement a scorched-earth strategy.

On September 27, the invasion forces attacked Iga from all six routes simultaneously, descending like an avalanche. The Iga coalition army, numbering fewer than 4,000 across the entire region, stood to resist them. Despite the ninjutsu practitioners leading their得意 mountain warfare, night raids, and guerrilla tactics, the outcome was predetermined by the sheer disparity in numbers.

The battle, which began on September 27, ended after seven days with a complete victory for the Oda forces, except for a few remaining pockets of resistance. Kashiwara Castle, where southern Iga warriors made their last stand, fell on October 28, marking the end of the Iga War in both name and reality.

Excerpt above about Ninjutsu History from the book Ninjutsu Sono Rekishi To Ninja by Heishichirō Okuse.

Heishichirō Okuse (奥瀬 平七郎, おくせ へいしちろう) was a Japanese novelist, researcher, and politician born on November 13, 1911, in Ueno, Japan. He passed away on April 10, 1997.​

Okuse graduated from Waseda University and studied under the renowned author Masuji Ibuse. He developed a particular interest in ninjutsu (the art of stealth and espionage), contributing to its study and preservation. Professionally, he worked for the Manchurian Telephone & Telegraph Company.​

In addition to his literary and research endeavors, Okuse served as the mayor of Ueno from 1969 to 1977. His multifaceted career reflects a deep engagement with both traditional Japanese martial arts and public service.

Ninjutsu Sono Rekishi To Ninja 318 pages was published Showa 38 (1963) by Shokusando

The post History of Ninjutsu: Tenshō Iga War appeared first on 武神館兜龍 Bujinkan Toryu.…

History of Ninjutsu: Iga and Kōga

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Iga and Kōga

Okuse Heishichiro
Heishichirō Okuse (1911-1997)

“Differences Between Iga and Kōga” (Page 118-121) from the book Ninjutsu Sono Rekishi To Ninja by Heishichirō Okuse.

When considering the origins of the Kōga ninja clans, two key points stand out. First, 飯道山Handōzan, a Shugendō training ground founded by 役 行者 En no Gyōja, is located in the heart of the Kōga region. Second, in ancient times, the Kōga region was not distinguished from Iga and existed as part of Iga District, meaning the residents of both Iga and Kōga were essentially the same ethnic group.

The name “Iga” was established in the third year of Emperor Kōrei’s reign when the Yamato court extended its governance over both Iga and Ise provinces. According to the Nihon Shoki, “The land of Ise is the land of Isetuhiko, and Iga is the land governed by Igatuhime, ruled by their vassals,” indicating that the names used by the indigenous people were officially retained.

The original inhabitants of Iga and Ise were of the same ethnic stock, with “Iga” (IGA) meaning “mountainous interior” and “Ise” (ISE) meaning “plains,” as descriptive terms for their respective regions. After the introduction of Chinese characters, the names IGA and ISE were assigned the characters 伊賀 (Iga) and 伊勢 (Ise).

History of Ninjutsu: Iga and Kōga

It’s unclear exactly when Kōga District was separated from Iga District, but it likely occurred sometime after the Nara period (710–794 CE). The authorities at the time chose the character 甲 (Kō), which shares the same “I” sound as 伊 (I), to name the new district Kōga.

Thus, Kōga is not a name derived from ancient phonetics but rather a repurposing of Chinese characters, meaning the term “Kōga” (KOGA) itself has no inherent meaning. Even after the separation, the cultural and ethnic unity between the two regions remained largely unchanged. Until the Tokugawa period (1603–1868 CE), when a rigid feudal system fully isolated the two, their customs, culture, and interpersonal exchanges continued as if they were still a single district.

A box bearing the Momochi family crest

The primary difference between the two regions lies in their political circumstances during this period. Iga was nominally under the control of temple and shrine estates (Shajiryō), so its local warriors (Jizamurai) lacked a unified military authority (Shugo, or provincial governor) to rely on. In contrast, Kōga, being part of Ōmi Province, was directly governed by the Shugo of Ōmi, a military authority connected to the central regime.

Iga’s local warriors formed a coalition government and maintained their independence, while Kōga’s warriors, whether they liked it or not, were subject to the governance of Ōmi’s Shugo.
That said, Kōga also had some temple and shrine estates, though these were limited to areas near the border with Iga District and were not significant enough to hinder the influence of the Shugo. (I even suspect that the separation of Iga and Kōga Districts may have been due to the distinction between temple/shrine estates and aristocratic estates.)

Under these circumstances, Kōga’s local warriors solidified their status as vassals (Gokenin) of the Shugo appointed by the shogunate, while maintaining strong ties with the free local warriors of Iga, navigating this era through such relationships.

It is a clear fact that these Kōga warriors learned military strategy (Heihō), which includes ninjutsu, martial arts (Bujutsu), and military science (Heigaku), at Handōzan.

History of Ninjutsu: Iga and Kōga: Handōzan.
Handōzan is one of the three sacred mountains in Koga.

Handōzan is a Shugendō training ground established earlier than Mount Hiei, making it one of the oldest Shugendō sites after Yoshino. Until Shijūkuin, a Shingon-affiliated Shugendō training ground, was established in Shijūku Village in Iga Province, Handōzan was the only Shugendō sacred site in the northern part of Iga (at the time of its founding, Kōga was likely still part of Iga District).
This training ground, which served as the foundation for transmitting the seeds of ninjutsu—Yamabushi Heihō—to Iga, was also the place where Kōga’s local chieftains trained in military strategy.

Until Shijūkuin was founded in Iga by Kūkai, the local chieftains of Iga (primarily from northern Iga) trained in military techniques alongside Kōga’s chieftains at Handōzan. It’s only natural that the Kōga warriors included a significant number of Hattori clan members, as both groups originally lived in the same region, with the Hattori being the most dominant force there. The deep blood ties between them became an invisible bond connecting the ninja clans of Kōga and Iga, a point that deserves special attention.

In any case, from the early Kamakura period, Kōga’s local warriors solidified their status by becoming vassals of the Shugo. The first Shugo of Ōmi appointed by the Kamakura Shogunate was Sasaki Sadatsuna. Sadatsuna was the eldest son of Sasaki Hideyoshi, a general loyal to Yoritomo, and the older brother of Sasaki Takatsuna, famous for his role in the Uji River battle. Their father, Hideyoshi, died in battle in Ōmi in 1184 CE (Juei 3) against Taira no Ietsugu, a Taira vassal, which likely contributed to Sadatsuna’s appointment as Shugo of Ōmi Province after the fall of the Taira clan, due to his military merits. Although there were some changes over time, the position of Shugo of Ōmi was hereditarily held by the Sasaki clan.

Iga Ueno Castle
Iga Ueno Castle (Reconstruction of the original castle from 1585, Wikipedia)

By the late Kamakura period, a remarkable figure named Takauji emerged in the Sasaki family, greatly expanding its influence. This Takauji, later known as Sasaki Nyūdō Dōyo after taking Buddhist vows, was a master of espionage (Yōkan). He skillfully navigated the chaotic times using the Kōga ninja groups, maintaining the Sasaki family’s status.

By this period, the Kōga ninja clans had become vassals of the Sasaki family, operating under the unified command of Sasaki Takauji. It’s likely that during this time, the foundation for what would later be known as the “Fifty-Three Families of Kōga” was steadily being established.

Can there really be two distinct schools that use the same manual, regard the same author as the foundational figure of their school, and do so without suspicion?

Bansen Shūkai (Held by the Okimori Collection, Iga Ueno)

If we force ourselves to find a difference, it’s only that the Kōga clans are referred to as the “53 Kōga Families” and the Iga clans as the “49 Iga Schools,” reflecting the different regions where these ninjutsu practitioners resided. In other words, two regions under different administrative authorities were inhabited by the same ethnic group, speaking the same language, and practicing the same techniques—one was simply called Kōga-ryū, the other Iga-ryū. Even these regions were artificially divided in ancient times for political reasons, against natural geographical boundaries. Naturally, Iga and Kōga are essentially a single contiguous area. (Page 178).

The 53 Kōga Families

  1. 山中十郎 Yamanaka Jūrō (Hashi)
  2. 嵯峨越前守 Saga Echizen no Kami (Hashi)
  3. 宮島掃部介 Miyajima Kamonnosuke (Hashi)
  4. 倉治右近介 Kuraji Ukon no Suke (Hashi)
  5. 平子主殿介 Hirako Tononosuke (Hashi)
  6. 葛城丹後守 Katsuragi Tango no Kami (Hashi)
  7. 杉谷与藤次 Sugitani Yotōji (Hashi)
  8. 土山鹿之助 Tsuchiyama Shikanosuke (Hashi)
  9. 美濃部源吾 Minobe Gengo (Sugawara)
  10. 隠岐右近太夫 Oki Ukon Tayū (Minamoto)
  11. 芥川左京亮 Akutagawa Sakyōryō (Minamoto)
  12. 宇田藤内 Uda Tōnai (Minamoto)
  13. 望月出雲守 Mochizuki Izumo no Kami (Minamoto)
  14. 針和泉守 Hari Izumi no Kami (Minamoto)
  15. 鵜飼源八郎 Ukai Genhachirō (Minamoto)
  16. 小川孫十郎 Ogawa Magojūrō (Minamoto)
  17. 山上藤七郎 Yamagami Tōshichirō (Minamoto)
  18. 八田勘助 Hatta Kansuke (Minamoto)
  19. 神保兵内 Jimbo Hyōnai (Koremuni)
  20. 饗庭河内守 Aeba Kawachi no Kami (Koremuni)
  21. 頼宮四方介 Yorimiya Shihōsuke (Fujiwara)
  22. 上山新八郎 Ueyama Shinhachirō (Fujiwara)
  23. 青木筑後守 Aoki Chikugo no Kami (Tatara)
  24. 小泉外記 Koizumi Geki (Tatara)
  25. 鳥居兵内 Torii Hyōnai (Taira)
  26. 杉山八郎 Sugiyama Hachirō (Taira)
  27. 夏見大学 Natsumi Daigaku (Natsumi)
  28. 多羅尾四郎兵衛 Tarao Shirōbei (Shinohara)
  29. 三雲新蔵人 Mikumō Shin Kurōdo (Tanba)
  30. 長野刑部丞 Nagano Gyōbushō (Fujiwara)
  31. 多喜勘八郎 Taki Kanhachirō (Tomoe)
  32. 野田五郎 Noda Gorō (Tomoe)
  33. 内貴伊賀守 Naiki Iga no Kami (Fujiwara)
  34. 岩室大学介 Iwamuro Daigakusuke (Tachibana)
  35. 中山民部丞 Nakayama Minbushō (Tachibana)
  36. 高野備後守 Takano Bingo no Kami (Koremuni)
  37. 大原源三郎 Ōhara Genzaburō (Tomoe)
  38. 和田伊賀守 Wada Iga no Kami (Minamoto)
  39. 牧村右馬介 Makimura Yumano Suke (Tomoe)
  40. 池田庄右衛門 Ikeda Shōemon (Fujiwara)
  41. 服部藤太夫 Hattori Tōdayū (Taira)
  42. 大河原源太 Ōgawara Genta (Taira)
  43. 大久保源内 Ōkubo Gennai (Taira)
  44. 佐治河内守 Saji Kawachi no Kami (Taira)
  45. 上野主膳正 Ueno Shuzen no Shō (Tomoe)
  46. 上田三河守 Ueda Mikawa no Kami (Tomoe)
  47. 大野宮内少輔 Ōno Miyauchi Shōsuke (Fujiwara)
  48. 岩根長門守 Iwane Nagato no Kami (Tomoe)
  49. 黒川文内 Kurokawa Bunnai (Tomoe)
  50. 高峰蔵人 Takamine Kurōdo (Taira)
  51. 高山源太左衛門 Takayama Gentazaemon (Tachibana)
  52. 伴左京介 Ban Sakyōsuke (Tomoe)
  53. 新庄越後守 Shinjō Echigo no Kami (Fujiwara)

From Page 175-177

The 49 Iga Schools

  1. Gen-Ryū
  2. Genjitsu-Ryū
  3. Gikan-Ryū
  4. Goton-juppo-Ryū
  5. Gyokko-Ryū
  6. Gyokushin-Ryū
  7. Hakuun-Ryū
  8. Hattori-Ryū
  9. Iga-Ryū
  10. Kadone-Ryū
  11. Koto-Ryū
  12. Kukishinden-Ryū
  13. Kumogakure-Ryū
  14. Momochi-Ryū
  15. Rikyoku-Ryū
  16. Ryūmon-Ryū
  17. Sawa-Ryū
  18. Taki-Ryū
  19. Takino-Ryū
  20. Tenton Happo-Ryū
  21. Togakure-Ryū
  22. Tsuji-ichimu-Ryū
  23. Uchikawa-Ryū
  24. Yoshimori-Ryū

Okuse did not list any schools in his book, it seems like it is not easy to get a total list of all the “49 schools”, but here is a few of them listed above.

Excerpt above about Ninjutsu History from the book Ninjutsu Sono Rekishi To Ninja by Heishichirō Okuse.

Heishichirō Okuse (奥瀬 平七郎, おくせ へいしちろう) was a Japanese novelist, researcher, and politician born on November 13, 1911, in Ueno, Japan. He passed away on April 10, 1997.​

Okuse graduated from Waseda University and studied under the renowned author Masuji Ibuse. He developed a particular interest in ninjutsu (the art of stealth and espionage), contributing to its study and preservation. Professionally, he worked for the Manchurian Telephone & Telegraph Company.​

In addition to his literary and research endeavors, Okuse served as the mayor of Ueno from 1969 to 1977. His multifaceted career reflects a deep engagement with both traditional Japanese martial arts and public service.

Ninjutsu Sono Rekishi To Ninja 318 pages was published Showa 38 (1963) by Shokusando

The post History of Ninjutsu: Iga and Kōga appeared first on 武神館兜龍 Bujinkan Toryu.…

History of Ninjutsu: Three Last Ninja

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Three Last Ninja

Three Last Ninja Excerpts from the book Ninpō Chōjin no Sekai by Ōhira Yōsuke.

戸隠流 Togakure-ryū 三十三代 33rd Generation 高松寿嗣 Takamatsu Toshitsugu part 1. (Page 64)

Three Last Ninja

At thirteen years old, he obtained the full mastery license of 柔体術 Jūtai-jutsu.

In Meiji 22 (1889), he was born in 兵庫県 Hyōgo-ken, 明石市 Akashi-shi. From nine years old, under his grandfather 戸田真竜軒正光 Toda Shinryūken Masamitsu, he received instruction in 虎倒流骨指術 Kotō-ryū Koppojutsu, and four years later, he endeavored to master 戸隠流忍術 Togakure-ryū Ninjutsu.

Additionally, from 石谷松太郎隆景 Ishitani Matsutarō Takekage, he was taught secret transmissions of 白雲流隠身術 Hakuun-ryū Inshin-jutsu, 八法秘剣術 Happō Hiken-jutsu, 義鑑流骨法術 Gikan-ryū Koppō-jutsu, and others.

In childhood, he was frail and a crybaby, but possessing natural talent recognized by his grandfather, at thirteen years old, he obtained the full mastery license of 不動流柔体術 Fudō-ryū Jūtai-jutsu.
That same year, three delinquent boys provoked him, and he threw them all down. These belonged to a delinquent group called 敷島国 Shikishima-koku, and in retaliation, fifty or sixty delinquents ambushed him in the dark, but he threw them all down, sustaining not a single scratch. This incident became widely known, reported in local newspapers as “The Thirteen-Year-Old Judo Master!” causing a great uproar.

戸隠流 Togakure-ryū 三十三代 33rd Generation 高松寿嗣 Takamatsu Toshitsugu part 2. (Page 85)

Three Last Ninja

Youth Era Called a Hermit or Heavenly Dog.

Under grandfather 真竜軒 Shinryūken and 石谷松太郎 Ishitani Matsutarō, he accumulated training in 忍術 Ninjutsu and 八法秘剣 Happō Hiken, and at nineteen years old, he secluded himself in the depths of shame, devoting himself to mental and physical training.

At this time, he developed clairvoyance-like supernatural abilities, and being called a hermit or 今天狗 Kon Tengu by people, it is interesting that there is a connection with the case of 藤田西湖 Fujita Saiko (see the column described later).

At twenty-one years old, he descended 摩耶山 Maya-san, crossed to the Chinese continent, and while staying in 天津 Tenshin, was recommended as president of the 北支那 Kita Shina Japanese Youth 武徳会 Budōkai.

In this era, at the suggestion of a high-ranking 支那 Shina government official, he fought a one-on-one match with 張 Chō, the foremost master of 支那拳法 Shina Kenpō, with equal strength, continuing the struggle for several hours without a decision, resulting in a draw, and they made a brotherly pact.

Returning to Japan at thirty years old, he settled in 奈良県檜原市 Nara-ken Hiwara-shi, running a diner while living a hermit’s life in his later years, guiding juniors, and passed away in Shōwa 47 (1972) at eighty-five years old.

甲賀流 Kōga-ryū 十四世 14th Generation 藤田西湖 Fujita Saiko part 1.
(Page 126)

Three Last Ninja

Father is “Demon Detective.” Master of Music and Flower Arrangement

Real name is 藤田勇 Fujita Yū. In Meiji 32 (1899), he was born in 東京 Tōkyō, 浅草 Asakusa. His real father 森之助 Morinosuke was a detective of the 警視庁 Keishichō, renowned as a master of 捕縄術 Hojōjutsu, dominating an era.

As the great boss of pickpockets, feared throughout Japan, 仕立屋銀次 Shitaya Ginzō, or when serving at the 青梅 Ōme resident police post, he conducted a sweeping crackdown on mountain bandits nesting in the 奥多摩 Okutama to 秩父 Chichibu mountains, and was sung in a ditty’s lyrics as “Detective 藤田 Fujita is scarier than a demon.”

His ancestors were, for generations, distinguished secret agents of the 徳川家 Tokugawa-ke, descending from 和田伊賀守 Wada Iga no Kami, said to be one of the 南山六家 Nanzan Rokuka or six great names among the 甲賀流五十三家 Kōga-ryū Gojūsanka, and at six years old, recognized by his grandfather, the 十三世 13th soke, he began 忍術 Ninjutsu training, enduring hardship and later inheriting the 十四世 14th soke.

Besides learning 拳法 Kenpō, 柔術 Jūjutsu, 槍術 Sōjutsu, 長刀 Naginata, 棒 Bō, 十手 Jitte, 手裏剣 Shuriken, and other martial arts from his grandfather and 橋本一夫斎 Hashimoto Ichifusai, he mastered the essence of 茶道 Chadō, 生け花 Ikebana, 音曲 Ongyoku, 舞踊 Buyō, 書画 Shoga, and others under respective masters. 西湖 Saiko is his artist’s name for painting.

甲賀流 Kōga-ryū 十四世 14th Generation 藤田西湖 Fujita Saiko part 2.
(Page 149)

Three Last Ninja

He was also the instructor of ルバング島 Rubangu-tō returnee soldier 小野田元少尉 Onoda Moto Shōi!

At seven years old, as a clairvoyance ability holder, he was discovered by 博士 Doctor 福来友吉 Fukurai Tomokichi, an authority in that field, and seized the attention of the mass media at the time.
Now called superpowers, but with clairvoyant power and accurate prophecies, at twenty years old, he was deified as a “living god” and greatly prospered. Money came in abundantly, but unable to play at cafés, it was extremely confining. Even if he tried to escape, the surveillance of his entourage was strict, and finally, riding the darkness of night, he fled to 大阪 Ōsaka—this was said to be the first practical use of 忍術 Ninjutsu.

His education was from 早稲田実業 Waseda Jitsugyō to graduating from 日大宗教科 Nichidai Shūkyō-ka. He worked as a reporter for 報知 Hōchi, 日日 Nichinichi newspapers, and from Taishō 11 (1922), served as a martial arts instructor at 陸軍戸山学校 Rikugun Toyama Gakkō, 陸士 Rikushi, 陸大 Rikudai, and other institutions, and from Shōwa 12 (1937), when the 陸軍中野学校 Rikugun Nakano Gakkō was established, he became an instructor teaching 忍術 Ninjutsu.
小野田少尉 Onoda Shōi, who returned from ルバング島 Rubangu-tō after thirty years, was also his student.

In Shōwa 41 (1966), January, he passed away at sixty-eight years old, his grave is at 飯泉山勝福寺 Iizumi-yama Shōfuku-ji in 小田原市 Odawara-shi, his posthumous name is 六大院無礙西湖大居士 Rokudai-in Muge Saiko Dai Koji.

戸隠流 Togakure-ryū 三十四代宗家 34th Soke 初見良昭 Hatsumi Yoshiaki Part 1. (Page 205)

Three Last Ninja

A Genius Recognizes a Genius

In Shōwa 6 (1931), December, he was born in 千葉県 Chiba-ken, 野田市 Noda-shi. He graduated from 明治大学文学部 Meiji Daigaku Bungaku-bu and then from 高等針医専門学校 Kōtō Shini Senmon Gakkō in 四谷 Yotsuya. From elementary school, he loved sports and martial arts, studying 空手 Karate, ボクシング Bokushingu, 剣道 Kendō, 柔道 Jūdō under respective masters, but ultimately realized that the essence of martial arts lies entirely in 古武道 Kobudō, and underwent rigorous training under prominent martial artists while traveling various provinces.

“There is nothing more for me to teach you. For anything beyond this, seek instruction from 高松寿嗣先生 Tak松 Toshitsugu-sensei in 奈良 Nara,” one of his masters suggested, and in Shōwa 18 (1943), he visited 高松先生 Tak松-sensei residing in 奈良県橿原 Kashihara-ken.

高松先生 Tak松-sensei, upon seeing 初見氏 Hatsumi-shi at first glance, recited a seven-syllable quatrain poem ending with “神州人あり、待つこと久し Jinshū hito ari, matsu koto hisashi” to welcome him, it is said.

The 老師 Rōshi, lamenting that there was no suitable successor to pass down the tradition and that the 戸隠流 Togakure-ryū lineage, continuing unbroken since the 徳川 Tokugawa era, might end, upon seeing the rare genius 初見氏 Hatsumi-shi, this poem spontaneously burst from his mouth, it seems.

戸隠流 Togakure-ryū 三十四代宗家 34th Soke 初見良昭 Hatsumi Yoshiaki Part 2. (Page 236)

Three Last Ninja

Dojo Master with Disciples in Seven Countries of the World

Greatly inspired by the acquaintance of 高松老師 Tak松 Rōshi, 初見氏 Hatsumi-shi regarded this person as a lifelong master and devoted himself, traveling from 千葉 Chiba, 野田市 Noda-shi to 高松道場 Tak松 Dōjō in 奈良 Nara, 橿原 Kashihara, at least three times a month by express train, striving in the path of martial training where master and disciple’s hearts connect.

Thus, after fifteen years passed, in the 33rd year, he was entrusted with the lineage of 戸隠流忍法 Togakure-ryū Ninpō 34th generation, as well as 九鬼神伝八法秘剣 Kukishinden Happō Hiken 28th generation, 玉虎流骨指術忍法 Gyokko-ryū Koppojutsu Ninpō 28th generation, 虎倒流骨怯術 Kotō-ryū Kokkyaku-jutsu 18th generation, 義鑑流 Gikan-ryū 15th generation, 雲隠流忍法 Kumogakure-ryū Ninpō 14th generation, 神伝不動流打拳体術 Shinden Fudō-ryū Dakentaijutsu 26th generation, 高木

心流柔体術 Takagi Yōshin-ryū Jūtaijutsu 17th generation, and other eight school headships.
忍術 Ninjutsu, until 藤田西湖氏 Fujita Saiko-shi, was extremely orthodox in both technique and spirit, but with 初見氏 Hatsumi-shi, while inheriting ancient techniques, its spirit is modern, aspiring to the internationalization of 忍法 Ninpō, managing 武神館 Bujinkan, and striving to guide juniors. Many foreign martial artists learn from him, and presently, 初見道場 Hatsumi Dōjō branches exist in イスラエル Isuraeru, インド Indo, 英 Ei, 仏 Futsu, 米 Bei, スイス Suisu, デンマーク Denmāku.

Three Last Ninja Excerpts from the book Ninpō Chōjin no Sekai  by Ōhira Yōsuke.

Endorsement by Hatsumi Yoshiaki
34th Sōke of Togakure-ryū Ninpō
28th Sōke of Kukishinden Happō Hiken

Upon hearing that Professor Ōhira was publishing an introductory book on ninjutsu, I was convinced that it would undoubtedly become an exceptional work on the subject. This confidence stems from the fact that Professor Ōhira has dedicated decades to researching ninjutsu—not merely by studying historical texts or research books on the subject, but by forming deep, familial bonds with living ninjas over many years. I am one of those ninjas.

Therefore, Professor Ōhira possesses knowledge of secret teachings (hiden) that a mere researcher could never glimpse.

I believe that ninjutsu is, in essence, a method of mastering the art of living with a spirit of harmony, peace, and joy (kasei waraku). To this end, ninjutsu practitioners have honed their wisdom to live happily by cultivating their body, mind, and spirit through endurance (nin).

In today’s chaotic era, isn’t the proper application of ninjutsu—despite its potentially dangerous nature—precisely what modern society needs? This book, which comprehensively elucidates all aspects of ninjutsu, not only explains the art but also serves as a personal guide for navigating life. This is why I, as a ninja, proudly endorse it to the world (kōko).


Yōsuke Ōhira (大平陽介)
Writer and literary critic. Real name: Ryōichi Yahata. Born in 1904 in Fukushima Prefecture. After dropping out of Chūō University’s Faculty of Law, he worked at Shinchōsha before serving as the inaugural editor-in-chief of NHK’s monthly magazine Broadcast and the Freedom Publishing Association’s Reading Outlook (a predecessor to the current Weekly Reading Person). He is currently a standing committee member of the Tokyo Writers’ Club and a councilor of the Japan Children’s Literature Association. His representative work is Full Moon Literature (Shunyō Bunko). Alongside his prolific writing career, he has a keen interest in exploring ancient martial arts (kobudō), and has authored works such as Sword Courage Record (Daidō Inshokan), which incorporates the secrets of martial arts. This book also reflects a portion of his extensive research accumulated over many years.

大平陽介 Ōhira Yōsuke 忍法・超人の世界 Ninpō Chōjin no Sekai

Published January 1, 1975
254 pages
ISBN-10 ‏ : ‎ 4026060314
ISBN-13 ‏ : ‎ 978-4026060316

The post History of Ninjutsu: Three Last Ninja appeared first on 武神館兜龍 Bujinkan Toryu.…

History of Ninjutsu: Ninja History

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Ninja History

Okuse Heishichiro
Heishichirō Okuse (1911-1997)

Excerpt about Ninja History from the book Ninjutsu Sono Rekishi To Ninja by Heishichirō Okuse.

Ancient Ninjutsu (600-700)

The Beginnings of Ninjutsu: A Chinese Origin. Ninjutsu did not originate in Japan. Between the 6th and 7th centuries, the knowledge of Chinese military strategy, specifically the “Art of Espionage” (Yōkan-jutsu) from Sun Tzu’s The Art of War (Sunzi), was imported into Japan. This became the “seed of ninjutsu,” which, over many centuries, evolved during the Warring States period (15th–16th centuries) into Japan’s unique “ninjutsu,” distinct from military strategy (Heihō) and martial arts (Bujutsu).
This section, therefore, naturally focuses on tracing when, by whom, and how this “seed of ninjutsu”—the Yōkan-jutsu from Sunzi—was brought to Japan and put into practical use. The five chapters of this section all address this central theme.

Ninja History

Ninjutsu in the Nara Period (710-794)

The Nara period (710–794 CE) was a time when Japan’s ancient indigenous culture (Shinto culture) and the newly imported Chinese culture (Buddhist culture) intermingled and began to integrate.
Due to the necessities of religious conflicts, the Chinese military strategy of espionage (Yōkan), inherited from previous eras, was further developed by Shugendō practitioners (mountain ascetics) into what became known as Yamabushi Heihō (Yamabushi Military Strategy). This development is a significant event in the formation of ninjutsu and must be thoroughly explored.
Additionally, the introduction of esoteric Buddhism (Mikkyō) and the propagation of Buddhist teachings (Fukyō), which strongly influenced this process, are indispensable elements in the formation of Yamabushi Heihō that cannot be overlooked.
This chapter focuses on tracing the historical successors of The Art of War (Sunzi)’s military strategy (espionage), examining the Shugendō tradition and its founder, En no Gyōja, and exploring how esoteric Buddhism, ancient Shinto, and Sunzi’s military strategies were blended in the hands of Yamabushi ascetics, evolving into something new.

Ninjutsu in the Heian Period (794-1185)

Ninja History - Yamabushi

The “seed of ninjutsu,” known as Yamabushi Heihō (Yamabushi Military Strategy), spread across Japan during the Heian period (794–1185 CE) as it absorbed Yin-Yang philosophy (Onmyōdō) and expanded alongside the growth of esoteric Buddhism (Mikkyō), marked by the construction of Mikkyō temples nationwide. As these temples began employing warrior monks (Sōhei) to protect and develop their estates, Yamabushi Heihō spread from the Yamabushi to the warrior monks. Over time, interactions between warrior monks and samurai (Bushi) emerged, resulting in the transmission of Yamabushi Heihō techniques to the samurai class. This phenomenon was not limited to specific regions but became a nationwide trend. Notably, the rising Genpei clans—particularly the Genji (Minamoto clan)—developed a special relationship with Yamabushi Heihō.
This section focuses on these historical developments, examining how figures such as Yin-Yang masters (Onmyōji), Genji warriors, Fujiwara Chikata, Kōga Saburō, the Hattori clan, and Heian-period bandits mastered Yamabushi Heihō, emerging as early inheritors of these techniques. Readers should pay particular attention to the frequent appearance of individuals from Iga and Kōga in these phenomena, as this highlights their significant role in the early development of ninjutsu.

Ninjutsu in the Genpei Period (1180-1185)

By the end of the Heian period (794–1185 CE), with signs of nationwide turmoil emerging, Yamabushi Heihō (Yamabushi Military Strategy) reached a stage of completion. This is exemplified by the Kurama Eight Styles (Kurama Hachiryū), a system in which military strategy (Heihō), martial arts (Bujutsu), and ninjutsu (Ninjutsu) were still grasped as a unified whole, not fully independent, but internally beginning to diverge into specialized fields.
Through the efforts of Minamoto no Yoshitsune and Ise Saburō Yoshimori, the first “ninjutsu manual” known as Yoshitsune-ryū Ninjutsu was written. While its contents are not yet fully separated from military strategy, the fact that ninjutsu emerged in a distinct, albeit incomplete, form from its foundation in the Kurama Eight Styles is noteworthy.
Another significant development of this era is the clear emergence of ninja clans in Iga. The fully developed form of Yamabushi Heihō was being passed down to the local warrior families (Jizamurai or Dogō, local chieftains) of Iga and Kōga. From this period onward, Yamabushi Heihō began to gradually transform into what would be recognized as “ninjutsu.”

Ninjutsu in the Kamakura Period (1185-1333)

During the Kamakura period (1185–1333 CE), the introduction of Zen Buddhism, which rapidly spread among the samurai class, had a significant impact on the later development of ninjutsu—a point worth noting.
In Iga and Kōga, the samurai groups that emerged internally, while operating in different environments, adopted a strict isolationist stance toward external forces. Internally, they began to advance their governance through a coalition of local chieftains (Dogō), employing a policy of direct military resistance against external enemies (through samurai unity) and a strategy of coexistence internally (balancing power among factions). It’s notable that the methods they adopted during the chaotic Sengoku period were already taking root at this time.
Additionally, two key developments influenced the later evolution of Iga and Kōga ninjutsu: the Iga ninja clan leaders, the Hattori (and Momochi) clans, reconciled with the newly arrived Ōe clan (from Kawachi), extending their influence into Yamato and Kawachi; and the Kōga ninja clans came under the control of the Sasaki clan, the provincial protectors, establishing a communication route to Kyoto (Kyōraku).

Ninjutsu in the Nanbokuchō Period (1336-1392)

During the late Kamakura period (1185–1333 CE), amidst the turmoil surrounding the fall of the Hōjō regime, a military genius, Kusunoki Masashige, rose to prominence. Masashige emerged as a master of unconventional tactics (Kihenpō), the foundation of ninjutsu, completing the framework for both offensive and defensive unconventional strategies that had been initiated by Minamoto no Yoshitsune during the Genpei period. Additionally, he established an independent organization for espionage and stratagem, advocating for the necessity of intelligence and covert operations during peacetime—what he termed Dakkōnin (political ninjutsu)—within the field of military science (Heigaku).
The ninjas of Iga and Kōga, alongside the Yamabushi, became a faction supporting the Southern Court through Masashige’s mediation.

Ninjutsu in the Sengoku Period (1467-1615)

The Sengoku period (1467–1615 CE) marks the era in which ninjutsu reached its full maturity.
It is only in this period that we can finally encounter “complete” ninjutsu.
During this time, “ninjutsu-like” practices emerged in various regions across the country, but apart from the ninjutsu of Iga and Kōga, no other form can be considered truly complete.
In this sense, Iga and Kōga ninjutsu represents the pinnacle of Japanese ninjutsu, far surpassing the hastily developed, naturally occurring ninjutsu of other regions in terms of sophistication. This is precisely why Iga (and Kōga) ninjas were so highly valued during this period.
It would not be an exaggeration to say that among the military commanders who best utilized ninjutsu, Tokugawa Ieyasu stands as the greatest and most significant. The influence of ninjutsu and ninja organizations in his rise to dominance cannot be overlooked.
Another notable fact is the significant impact that the introduction of gunpowder had on Iga (and Kōga) ninjutsu during this period.
Additionally, a key characteristic of this era is the emergence of distinct schools (Ryūha) in military science (Heigaku), martial arts (Bujutsu), and ninjutsu (Ninjutsu), with these disciplines developing a high degree of artisan-like specialization (Artisan-sei) while also becoming professionalized.

Ninjutsu During the Oda-Toyotomi Period (1568-1615)

The Oda-Toyotomi period (roughly 1568–1615 CE, spanning the reigns of Oda Nobunaga and Toyotomi Hideyoshi) was the era in which ninjutsu, perfected during the Sengoku period, flourished most vibrantly.
As mentioned previously, Japan’s largest and most formidable ninjutsu organizations—Iga-ryū and Kōga-ryū—were almost exclusively under the control of Tokugawa Ieyasu during this time.
Consequently, the history of ninjutsu in this period cannot be examined independently of Ieyasu’s policies and actions. The activities of ninjas during this era are directly tied to the establishment of the Tokugawa regime.
This section explores the adversarial relationship between Iga and Kōga ninjas and Oda Nobunaga and Toyotomi Hideyoshi, focusing on the events surrounding the Tenshō Iga Rebellion (1579–1581 CE), which was a major cause of this enmity. It also examines the movements of Iga and Kōga ninjas during this period, their nationwide dispersal, the origins and evolution of the Iga Dōshin (a ninja unit) within the Tokugawa Shogunate, and the history of the shogunate’s ninja management system within Iga.

Ninjutsu During the Tokugawa Period (1603-1868)

Overview of Ninjutsu’s Decline. Up until the early Tokugawa period, ninjutsu reached its peak, but as the demands of the era shifted, it rapidly entered a period of decline. The techniques and organizations of ninjutsu began to disintegrate swiftly, transitioning from political espionage to judicial espionage. It was during this time that ninjutsu’s secret manuals started to emerge publicly—a natural phenomenon given the changing times.
As the era of judicial espionage began, the rise of talented figures like Ōoka Echizen-no-Kami (Ōoka Tadasuke), who became the town magistrate, marked the entry of Kishū-ryū ninjas into the ranks of covert operatives.
The Shimabara Rebellion Chronicle (Shimabararanki) serves as a valuable record, casting a faint light on ninjutsu during its extinction phase alongside the last of the ninjas.

Excerpt above about Ninjutsu History from the book Ninjutsu Sono Rekishi To Ninja by Heishichirō Okuse.

Heishichirō Okuse (奥瀬 平七郎, おくせ へいしちろう) was a Japanese novelist, researcher, and politician born on November 13, 1911, in Ueno, Japan. He passed away on April 10, 1997.​

Okuse graduated from Waseda University and studied under the renowned author Masuji Ibuse. He developed a particular interest in ninjutsu (the art of stealth and espionage), contributing to its study and preservation. Professionally, he worked for the Manchurian Telephone & Telegraph Company.​

In addition to his literary and research endeavors, Okuse served as the mayor of Ueno from 1969 to 1977. His multifaceted career reflects a deep engagement with both traditional Japanese martial arts and public service.

Ninjutsu Sono Rekishi To Ninja 318 pages was published Showa 38 (1963) by Shokusando

The post History of Ninjutsu: Ninja History appeared first on 武神館兜龍 Bujinkan Toryu.…

Ninja and Sake

From 武神館兜龍 Bujinkan Toryu by Toryu

Ninja and Sake

Excerpt about Ninja and Sake from the book Ninjutsu Hiden by Heishichirō Okuse (page 172-174)

奥瀬 平七郎 Heishichirō Okuse (1911-1997)
奥瀬 平七郎 Heishichirō Okuse (1911-1997)

I heard this from Master Fujita Seiko, but apparently, to be a ninja, you also need to be quite good at handling sake. There’s not a single mention of sake in the manuals, so there doesn’t seem to be any “special way of drinking,” but given the nature of their profession, ninja had to study every method of winning people over. It’s hard to believe they wouldn’t have used something as convenient as sake for that purpose. However, sake is a tricky thing—if you only encourage others to drink without drinking yourself, it can seem too obvious. In some cases, it might even backfire:

“What’s this? You keep pushing me to drink but don’t touch a drop yourself… What, you’re a teetotaler? Tch, what a boring guy!”

Instead of winning someone over, you might end up being pushed away. This leads me to agree with Fujita’s theory—though it’s not written in the manuals, a ninja must have been a considerable drinker, which seems entirely reasonable.

Now, regarding the drinking capacity of ninja: in the past, among ninja circles, someone who couldn’t drink much was said to be at the 嗅ぐ級 Kagu-kyū (sniffing level). Those who could handle a bit more were at the 嘗める級 Nameru-kyū (licking level). Beyond that, they’d enter the 飲む級 Nomu-kyū (drinking level). You might think the “sniffing” level meant just two or three cups, or at most a bottle (tōkuri (~180 mL to 360 mL), but that would be a huge misconception.

Ninja and Sake
Standard Sake bottle is 1 Shō (1.8 Litre).

At the “sniffing” level, the minimum qualification was about one shō (roughly 1.8 liters, standard bottle size) of sake. To reach the “licking” level, you had to be able to drink at least five shō (about 9 liters), or you wouldn’t qualify. To be considered at the “drinking” level, you’d need to handle over one to (about 18 liters). And to be called “a good drinker,” you’d have to drink more than three to (54 liters) on your own—otherwise, you’d be labeled a liar.

In 1951 (Shōwa 26), Ueno City held a “Children’s Exposition,” and I was tasked with planning it. During that time, I came up with the idea for a “Ninjutsu Pavilion,” which marked the beginning of my connection with Fujita-sensei. I hope for good relations in the future, but back then, I had the chance to drink with Fujita about once every three days. However, I’m the kind of man who’s “not even fit to stand upwind of a ninja”—after just two or three cups, my face turns bright red. Master Seiko, being a proper ninja, would never get drunk on just one or two shō. When I asked the tactless question, “Sensei, how much can you drink?” he replied with a serious expression,

“Oh, I’m not much of a drinker. Just at the licking level, I suppose.”

After accompanying him four or five times, I realized that Fujita’s drinking capacity perfectly matched the “ninjutsu standard.” Truly, a gentleman knows himself—his capacity was five or six shō.

At five or six shō, he’d never get drunk. I remember thinking,

Fujita Seiko
Fujita Seiko

“Well, at this level, there’s absolutely no worry of being killed by sake,” and I was oddly impressed.

In the past, even the least capable drinkers among ninja likely trained to at least reach the “sniffing” level. If you could drink one shō, you could pretend to be drunk while keeping your wits about you, taking advantage of your opponent’s inebriation to subtly probe their intentions or quickly build rapport by slapping shoulders together—something a ninja could do with ease.

Since hearing that you can’t become a ninja without reaching at least the “sniffing” level of drinking, I’ve completely given up on becoming one. For one, there’s the saying “you need to be alive to enjoy life,” and secondly, as a salaried worker, the “training fees” for such drinking would be a considerable burden.

For these reasons, I’ve limited myself to merely studying ninjutsu.

Excerpt above about Ninja and Sake from the book Ninjutsu Hiden by Heishichirō Okuse (page 172-174)

Heishichirō Okuse (奥瀬 平七郎, おくせ へいしちろう) was a Japanese novelist, researcher, and politician born on November 13, 1911, in Ueno, Japan. He passed away on April 10, 1997.​

Okuse graduated from Waseda University and studied under the renowned author Masuji Ibuse. He developed a particular interest in ninjutsu (the art of stealth and espionage), contributing to its study and preservation. Professionally, he worked for the Manchurian Telephone & Telegraph Company.​

In addition to his literary and research endeavors, Okuse served as the mayor of Ueno from 1969 to 1977. His multifaceted career reflects a deep engagement with both traditional Japanese martial arts and public service.

Ninjutsu Hiden Book
Ninjutsu Hiden 350 pages was published Showa 34 (1959) by Bonbonsha

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The Last Ninja: Fujita Seiko ninjutsu history

From 武神館兜龍 Bujinkan Toryu by Toryu

The Last Ninja: Fujita Seiko ninjutsu history

Fujita Seiko ninjutsu history about Fujita Seiko (藤田西湖) The Last Ninja, ninjutsu history, the 14th master of Koga-ryu (甲賀流) ninjutsu, is celebrated as Japan’s last true ninja. His autobiography, Doronron: The Last Ninja, offers a vivid account of his life, intertwining Fujita Seiko ninjutsu history with Japan’s evolving cultural and military landscape. This summary traces Seiko’s journey chronologically, from a fiery childhood to his role in wartime espionage and his post-war efforts to preserve ninjutsu.

A Rebellious Childhood and Early Influences (1899–1908)

Fujita Seiko ninjutsu history: The author
藤田西湖 Fujita Seiko “The Last Ninja”

Fujita Seiko ninjutsu history began on August 13, 1899, in Tokyo’s Asakusa district. Born Fujita Isamu, he was the second son of Morinosuke Hayata, a police detective renowned for capturing criminals like the infamous tailor Ginji. Seiko’s family had deep ties to the Tokugawa shogunate, serving as onmitsu (covert agents) for 300 years. This legacy set the stage for Seiko’s lifelong connection to ninjutsu, as his ancestors’ roles under Tokugawa Ieyasu relied heavily on espionage to maintain the shogunate’s stability.

Seiko’s childhood was marked by a fiery temperament. At six, he sought revenge for his brother’s bullying, attacking eleven older children with his father’s saber. “よし、おれが仇討ちに行つてやる” (Yoshi, ore ga adauchi ni itte yaru, “I’ll go take revenge!”), he declared, showcasing his boldness. This incident led to his temporary exile to Daiji Temple in Itsukaichi, where his rebellious streak continued. Seiko desecrated sacred statues in the temple’s Enma Hall, earning both punishment and a reputation as a troublemaker.

His early life was also shaped by tragedy. In 1905, Seiko nearly died from diphtheria, a near-death experience that left a lasting impact. His mother, Tori, revived him through sheer determination, forcing chopsticks wrapped in cotton down his throat to clear his airway. However, in 1908, on his ninth birthday, Tori succumbed to intestinal catarrh. “私は幼なごころにも悲しくて、毎日、裏山をみてはボンヤリ暮した” (Watashi wa osanagokoro ni mo kanashikute, mainichi, urayama o mite wa bonyari kurashita, “Even as a child, I was sad, spending each day staring blankly at the back mountain”), Seiko wrote, reflecting on his grief. This loss deepened his yearning for purpose, setting the stage for his immersion into ninjutsu.

Training in the Mountains and Koga-ryu Initiation (1908–1915)

The author walking on the toes
足の甲で歩き不具者を装う Feigning disability by walking on the tops of the feet

After his mother’s death, Fujita Seiko ninjutsu history took a spiritual turn. At seven, Seiko followed a group of yamabushi (mountain ascetics) into the mountains, seeking solace and adventure. For over 100 days, he lived among them, learning survival techniques like cooking rice in a buried cloth and enduring harsh conditions. This experience, though not formal ninjutsu training, honed his resilience, a trait crucial to his later mastery of Koga-ryu.

At nine, Seiko returned home, where his grandfather, Shintazaemon—the 13th Koga-ryu master—began his formal ninjutsu training. “お前は見どころがあるから、これから忍術の稽古をつけてやろうと思うが、どうだ、やる気があるか” (Omae wa midokoro ga aru kara, korekara ninjutsu no keiko o tsukete yarō to omou ga, dō da, yaruki ga aru ka, “You have potential, so I’ll train you in ninjutsu—do you have the will to do it?”), Shintazaemon asked. Seiko eagerly agreed, sealing their bond with a ceremonial 金打 kanau (clash their swords’ tsuba (guards) together to make a vow).

Seiko’s training was grueling. He practiced breathing techniques to remain undetected, attaching cotton to his lips to ensure silent respiration. He mastered tsumasaki aruki (tiptoe walking) to enhance stealth, enduring pain as he balanced on his toes for hours. He also strengthened his hands by thrusting them into sand, gravel, and clay, a practice that left his fingers bleeding but built formidable strength. These exercises were foundational to Fujita Seiko ninjutsu history, preparing him for the physical and mental demands of Koga-ryu.

A Ninja in a Modernizing Japan (1915–1930)

The author in his Ninja suit
The author dressed up as a Ninja

As Japan entered the Taishō era, Fujita Seiko ninjutsu history adapted to a changing world. In his teens, Seiko studied at universities like Waseda and Meiji but was expelled for his rebellious behavior. He eventually graduated from Nihon University’s religious studies program in 1919, balancing his education with journalism and martial arts instruction. These roles exposed him to modern ideas while keeping him rooted in ninjutsu traditions.

Seiko’s expertise in ninjutsu drew attention from military circles. He began teaching at institutions like the Army Toyama School, blending ancient ninja techniques with modern warfare. His skills in stealth, espionage, and survival made him a valuable asset, as Japan’s military ambitions grew. Seiko also explored esoteric practices, later documented in works like Shinshin no Maki – Jō, reflecting the spiritual depth of Fujita Seiko ninjutsu history.

During this period, Seiko inherited the title of 14th Koga-ryu master from his grandfather, a role that came with immense responsibility. He was one of the last keepers of a tradition that once boasted 53 Koga-ryu houses, a decline he attributed to the art’s secretive nature and rigorous demands. “忍術は、よほど克己心の強い者でなければ修業できない” (Ninjutsu wa, yohodo kokkishin no tsuyoi mono de nakereba shugyō dekinai, “Ninjutsu cannot be mastered without strong self-discipline”), he noted, highlighting why the art faded as Japan modernized.

Wartime Contributions and Disillusionment (1930–1945)

The author In China
March 1932, at Torasan. From left: Miura Makoto, Kamura Ryūjirō, the author

The Shōwa era brought Fujita Seiko ninjutsu history into the realm of warfare. During the Second Sino-Japanese War, Seiko traveled to occupied territories, using his skills to open safes and decipher codes. His ninjutsu expertise made him a key operative, often flying to China on urgent missions. As World War II escalated, he taught at Nakano School, training special forces in guerrilla tactics and psychological warfare.

Seiko’s wartime contributions extended beyond combat. He inspired troops with demonstrations like rope-escaping, symbolizing resilience. “日本は今、敵のためにガンジガラメになっているけれども、技術の鍛練と精神力によっては、この通り継も抜けられる” (Nihon wa ima, teki no tame ni ganjigarame ni natte iru keredomo, gijutsu no tanren to seishinryoku ni yotte wa, kono tōri nawa mo nukerareru, “Japan is now bound by the enemy, but with technical training and mental strength, you can escape ropes like this”), he told soldiers, boosting morale amid dire circumstances.

He also developed innovations like netsuryōgan (heat-retaining pills) for soldiers and Neo-Aochin, a stimulant later misused as Hiropon. However, Seiko grew disillusioned with military leaders’ self-interest, refusing honors to maintain his independence. “私は中将の前に出れば中将と友達づきあいに話したし、大将の前に出れば大将と同格に話した” (Watashi wa chūjō no mae ni dereba chūjō to tomodachi zukiai ni hanashita shi, taishō no mae ni dereba taishō to dōkaku ni hanashita, “I spoke to a lieutenant general as a friend, and to a general as an equal”), he wrote, emphasizing his refusal to bow to hierarchy.

Post-War Preservation and Legacy (1945–1958)

Fujita Seiko ninjutsu history: 500 needles in his body
The author setting a world record of 500 tatami needles inserted to his body.

After Japan’s defeat in 1945, Fujita Seiko ninjutsu history faced new challenges. The GHQ banned martial arts, viewing them as militaristic, but Seiko used this time to preserve Japan’s traditions. He founded the Japan Martial Arts Research Institute, compiling Bujutsu Ryūmeiroku, which documented 4,420 martial arts styles, including 71 ninjutsu schools. His work ensured that Koga-ryu’s legacy would endure, even as he remained its last practitioner.

Seiko criticized the sensationalized depictions of ninjutsu in media, advocating for its scientific and spiritual depth. “忍術ほど科学的で進歩的なものはなく、しかも武芸百般を総合し、精神と肉体の練磨において、このくらい厳しいものはない” (Ninjutsu hodo kagakuteki de shinpoteki na mono wa naku, shikamo bugei hyappan o sōgō shi, seishin to nikutai no renma ni oite, kono kurai kibishii mono wa nai, “Nothing is as scientific and progressive as ninjutsu, encompassing all martial arts, with such strict mental and physical training”), he asserted, emphasizing its true nature.

In 1958, Seiko published Doronron, reflecting on his 50-year journey as a ninja. He feared ninjutsu’s extinction, noting, “わが国の正しい忍術の道統は、私を最後として絶えるものとみなければならない” (Waga kuni no tadashii ninjutsu no dōtō wa, watashi o saigo to shite taeru mono to minakereba naranai, “Our country’s true ninjutsu tradition must be seen as ending with me”). Without a successor, he aimed to leave a record for future scholars, ensuring Fujita Seiko ninjutsu history would inspire generations.

The Enduring Impact of Fujita Seiko Ninjutsu History

Fujita Seiko ninjutsu history is a bridge between Japan’s past and present. From a rebellious child to a wartime operative and post-war scholar, Seiko’s life reflects the resilience of Koga-ryu ninjutsu. His contributions—whether training soldiers, preserving martial arts, or challenging stereotypes—highlight the depth of this ancient art. Through Doronron, Seiko’s legacy endures, offering a profound glimpse into the world of Japan’s last ninja and the enduring relevance of Fujita Seiko ninjutsu history.

This above was a summarisation translated from Japanese to English from the book…

『どろんろん (Doronron)』 by 藤田西湖 Fujita Seikō

First published in September 1958 (Shōwa 33), this autobiographical work spans over 370 pages and provides a vivid and personal look into the life of Fujita Seikō, the 14th head of the Kōga-ryū school of ninjutsu. Through stories, historical accounts, and training descriptions, it captures the vanishing traditions of the shinobi, combining rigorous martial instruction with folklore and philosophical insight.

About the Author

Fujita Seikō (real name: Isamu Fujita) was born in 1898 and raised as the heir to the Kōga-ryū ninjutsu tradition. Known as the “Last Ninja,” he received his early training from his grandfather and continued his path through ascetic mountain practice and secret missions during wartime. In addition to his martial prowess, he became a widely known expert in yoga, mysticism, and traditional Japanese martial arts. He was famous for feats such as walking on the tops of his feet to impersonate the disabled, and for enduring extreme physical training. His works provide rare insights into practical ninjutsu and its survival into the modern era. He passed away in 1966.

Fujita Seiko ninjutsu history: The book "Doronron"

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History of Ninjutsu: Seven Scabbard Cord Techniques

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Seven Scabbard Cord Techniques

下緒七術 SHITAO SHICHIJUTSU (Seven Scabbard Cord Techniques) Page 201-204.

Seven Scabbard Cord Techniques. The scabbard cord (sageo) is a flat, woven strap attached to a protrusion called the chestnut shape (kurigata), located seven or eight sun (21–24 cm) from the scabbard’s mouth, on the outer side when the sword is worn. Typically, the sageo secures the scabbard to the waistband to prevent it from slipping, with a standard length of six shaku (about 1.8 m). However, ninja swords use longer cords, ranging from eight to twelve shaku (2.4–3.6 m), designed for versatile applications.

1. 座探しの術 ZAGASHI NO JUTSU (Technique of Searching While Seated)

As noted in the Art of Probing the Seat, the sageo is held taut in the mouth to keep the sword secure while probing in darkness, making it one of the seven sageo techniques.

    2. 止血・縛技の術 SHUKKETSU / SHIBARI-WAZA NO JUTSU (Technique for Hemostasis and Restraint)

    During combat, if the waistband or belt is cut, or when rising abruptly at night and unable to find the belt, use the sageo as a substitute. For wounds, cut the sageo to an appropriate length and tightly bind above the injury (closer to the heart for limbs) to temporarily stop bleeding. To restrain a captured enemy, use the eight-to-twelve-shaku sageo as a quick-binding rope.
    The “Finger-Lock Rope” or “Six-Inch Rope” method involves crossing the enemy’s hands behind their back, overlapping the fingers, and tying the thumbs’ joints in a cross pattern—six inches of cord suffice. A twelve-shaku sageo can bind six or seven enemies in a chain-like formation.

      3. 用心縄・通路仕掛の術 YŌJIN-NAWA / TSŪRO-JIKAKE NO JUTSU (Caution Rope / Corridor Trap Technique)

      As detailed later in the six articles on caution ropes, use the sageo as a low tripwire (set at knee height) stretched horizontally across a bedroom entrance. An enemy stepping in trips over the rope and falls, allowing the ninja, half-risen from the room’s center, to strike with a surprise slash (see illustratio

        4. 釣刀の法 TSURIGATANA NO HŌ (Sword-Hoisting Method)

        When scaling a wall, plant the ninja sword’s scabbard tip into the ground, using the sword and scabbard as a step. Place a foot on the guard to leap upward, grabbing the wall’s top. Hold one end of the sageo in the mouth while climbing, then pull the sword up by the sageo from atop the wall. This is called the Sword-Pulling Method.

          5. 幕張りの術 MAKUHARI NO JUTSU (Curtain-Pitching Technique)

          During wilderness camping, ninja tie four standing poles with sageo, drape oiled paper over them to form a tent, and shelter from rain, dew, or snow. For snow camping, gather dozens of fist-sized stones, arrange them in a layer, and build a fire atop them. After extinguishing the fire, lay dry grass on the warm stones, warm yourself with a dual-purpose matchlock tube (described later) tucked inside your clothing, and sleep.

            6. 旅枕の法 TABIMAKURA NO HŌ (Travel Pillow Method)

            For sleeping while traveling, tie the sageo of the long and short swords together, lay the taut sageo under your body, place the two swords upright, and lie atop them. The sageo runs horizontally under your back, with the long sword on the left and the short sword on the right, your body between them. Sleep hugging the long sword with your left arm.
            If a thief or enemy tries to steal the swords during deep sleep, the sageo’s movement under your back wakes you. Instantly, while still lying, fling the scabbard toward your feet, draw the blade toward your head, and thrust at the enemy. Ninja draw their swords by throwing the scabbard in the opposite direction, halving the time needed to unsheathe compared to standard methods.
            When pursuing an enemy or fleeing in haste without time to retie the waistband, tie the swords’ sageo together, loop it around your neck, let the swords dangle in front, and run while retying the waistband to secure them at the waist.

              7. 鑓止めの術 YARIU-DOME NO JUTSU (Spear-Stopping Technique)

              This sword technique immobilizes an enemy wielding a long weapon like a spear or long sword, rendering it useless, and allows a thrusting strike. Draw the ninja sword with its scabbard from the waist, quickly tie one end of the sageo to the hilt, and unsheathe the blade, holding it in the left hand with the scabbard’s mouth facing you. Extend the scabbard in the right hand toward the enemy at eye level, raise the blade in the left hand to an upper stance, with the sageo taut vertically along your right side. Wait calmly in this stance.
              If the enemy’s spear thrusts low toward your abdomen, cross the blade and scabbard to catch it, press it to the ground, kick the shaft to pin it, and thrust the blade to fell the enemy. If aimed high at your face, cross the blade and scabbard upward to parry the shaft, ready the blade forward, and thrust to kill.
              If the spear aims at your chest and passes to the right of the sageo, step slightly left-diagonal forward, parry the spear tip rightward, raise your right elbow to clamp the shaft under your right arm, swiftly swap the blade and scabbard between hands, and open your arms to wrap the sageo around the shaft, binding it. Restrict the spear’s thrusting or pulling, step in at the right moment, and thrust the flat blade into the enemy’s chest to kill. If the spear passes to the sageo’s left, step right-diagonal forward, parry the spear leftward, clamp the shaft under your left armpit, swap blade and scabbard, wrap the sageo around the shaft to immobilize it, and thrust as before to kill.

                These are the Seven Scabbard Cord Techniques, fully utilizing the sageo’s potential.

                This above was just one section translated from Japanese to English from the book…

                忍術の研究 Ninjutsu no Kenkyū by 名和弓推 Yumio Nawa

                First published on November 1, 1972. It contains approximately 85,000 words across 377 pages, including around 50 pages of illustrations and index. The work explores historical ninjutsu, martial strategies, and their relevance to contemporary life.

                About the Author
                Yumio Nawa (real name: Sadatoshi Nawa) was born in 1912 (Meiji 45) into a samurai family of the Ogaki-Toda domain. He was the Sōke (headmaster) of Masaki-ryū Manrikigusari-jutsu and Edo Machikata Jitte-jutsu. His other works include A History of Torture and Punishment, Studies of Jitte and Hojō, and Weapons of the Shinobi, among others. He served as an executive director of the Society for the Research and Preservation of Japanese Armor and Arms, and a standing director of the Japan Writers Club. At the time of publication, he resided in Asagaya-Minami, Suginami Ward, Tokyo.

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                History of Ninjutsu: Ninja Running Techniques

                From 武神館兜龍 Bujinkan Toryu by Toryu

                History of Ninjutsu: Ninja Running Techniques

                Ninja Running Techniques, the importance of running for ninja is evident from the escape story of Nikuruma Inosuke, as mentioned earlier. Terms like “swift-footed” or “fast-footed group” are entirely fitting for ninja.

                横走り Yoko-bashiri (Side Running)

                A distinctive ninja running technique is side running. With their back against a wall, holding a sword facing forward toward an enemy, ninja run sideways. This method is ideal for navigating narrow spaces, such as those only chest-width wide.
                The legs cross deeply in a zigzag pattern, then spread wide to the right or left in a large X-shape, repeating to move sideways, either running or hopping. In side running, even cutting through the wind, the mouth avoids air resistance, and there’s no worry of dust entering the eyes. One can eat, shout to communicate with allies, or even urinate while running. Once mastered, side running is said to be far more convenient than normal running.

                斜め走り Naname-bashiri (Diagonal Running)

                When ascending steep slopes, running straight up is less efficient than running diagonally. Zigzagging by running diagonally right, then diagonally left, is easier and helps evade enemy gunfire or arrows. Slightly lowering the face during diagonal running reduces air resistance at the mouth. Arm movement is crucial: crossing both arms broadly in front of the chest and swinging them wide imparts momentum, propelling the legs diagonally as if leaping, increasing speed and reducing fatigue.

                後ろ走り Ushiro-bashiro (Backward Running)

                While backward walking is possible, backward running is slow, and the terrain ahead is hard to see, making it frightening and impractical. I believe backward running is a ninja trick.
                Experiments in dim light show most people fail to notice this ruse, supporting my hypothesis. Backward running is used when pursued and at risk of being cut down from behind. The ninja turns to face the approaching enemy, holding the sword in a seigan (eye-level) stance or spewing fire and smoke from the mouth, then flees backward at high speed while maintaining this posture (see frontispiece illustration).
                During infiltration, ninja carry a demon or tengu mask preloaded with fireworks in their chest. When pursued closely, they ignite the firework’s fuse, place the mask on the back of their head, and, while holding the sword backward, run forward. To the enemy, it appears the ninja is retreating backward while facing them with a sword. As noted in the attire section, sandals must have heel-stop fittings.

                暗闇を疾走する法 Kurayami o Shissō suru Hō (The Method of Running Swiftly Through Darkness)

                The infamous “Sermon Bandit” from Taisho-era crime history, who broke into homes, assaulted women, stole valuables, and stayed from midnight to dawn, offers a relevant example. He preached to households, advising them to brighten the outside and darken the inside for safety or to keep dogs, biding time until just before the first train, then fleeing at high speed through the dark, breaking through police cordons before they tightened, escaping beyond their reach. His knack for sprinting through darkness kept him elusive. This ninja-like figure, Tsumaki Matsukichi, claimed to be from the mountains.

                When captured and asked how he ran through darkness, Tsumaki Matsukichi’s response mirrored ninja techniques, prompting me to ponder the connection between mountain life and ninjutsu. He explained: Holding a bamboo sword or long bamboo staff straight ahead horizontally, he lowered his face (since the dark obscured vision) and ran. When hitting a wall or obstacle, he bent his arm to absorb the impact, changed direction, and continued running in the same posture. The bamboo acted as an antenna.

                One of the Seven Techniques of the Saya Cord

                座さがしの術 Za Sagashi no Jutsu

                Ninja used the same principle to sprint through dark paths, but instead of a bamboo sword or staff, they employed the Zasaguri no Jutsu (probing technique) from the seven sageo arts. Holding the sword and scabbard horizontally forward, with the sageo’s end in their mouth to suspend the sword, they lowered their face and ran. When the scabbard’s tip hit an obstacle, it snapped back onto the blade, cushioning the impact as the scabbard slid. Ninja swords had sturdy iron kojiri (end caps), a reinforcing band, a ring-shaped kurigata (cord loop), and a robust koguchi (scabbard mouth) fitting, making scabbard damage highly unlikely.

                This above about Ninja Running techniques was just one section translated from Japanese to English from the book…

                忍術の研究 Ninjutsu no Kenkyū by 名和弓推 Yumio Nawa

                First published on November 1, 1972. It contains approximately 85,000 words across 377 pages, including around 50 pages of illustrations and index. The work explores historical ninjutsu, martial strategies, and their relevance to contemporary life.

                About the Author
                Yumio Nawa (real name: Sadatoshi Nawa) was born in 1912 (Meiji 45) into a samurai family of the Ogaki-Toda domain. He was the Sōke (headmaster) of Masaki-ryū Manrikigusari-jutsu and Edo Machikata Jitte-jutsu. His other works include A History of Torture and Punishment, Studies of Jitte and Hojō, and Weapons of the Shinobi, among others. He served as an executive director of the Society for the Research and Preservation of Japanese Armor and Arms, and a standing director of the Japan Writers Club. At the time of publication, he resided in Asagaya-Minami, Suginami Ward, Tokyo.

                The post History of Ninjutsu: Ninja Running Techniques appeared first on 武神館兜龍 Bujinkan Toryu.…

                History of Ninjutsu: Ninja Jumping Techniques

                From 武神館兜龍 Bujinkan Toryu by Toryu

                History of Ninjutsu: Ninja Jumping Techniques

                Ninja Jumping often need to escape by leaping over obstacles or walls, grabbing onto house eaves, or dodging sideways in the blink of an eye to hide from enemies. They may also have to jump across rivers too wide for pursuers or leap from low to high places to evade capture. When infiltrating enemy castles or houses, the ability to fly like a bird would render defenses and ambushes nearly irrelevant.

                Ninja techniques include the Six Jumping Methods, encompassing six types of jumps:

                1. Forward Jump (Mae-tobi)
                2. Backward Jump (Ushiro-tobi)
                3. High Jump (Taka-tobi)
                4. Long Jump (Haba-tobi)
                5. Side Jump (Yoko-tobi)
                6. Diagonal Jump (Naname-tobi)

                The standards are a high jump of 9 shaku (2.7 m), a long jump of 18 shaku (5.4 m), and a downward jump of 50 shaku (15 m). These figures likely represent ideal targets for ninja training. Beyond these, jumps were performed in pairs or trios or with tools.

                忍びの跳躍訓練 Shinobi no Chōyaku Kunren (Ninja Jump Training)

                To leap effectively, one must be light. Ninja regularly used slimming medicines made from wild coix seeds, ate tofu as a staple to maintain nutrition without gaining fat, and underwent rigorous, balanced daily training. This reduced excess fat, tightened muscles, and developed a flexible, resilient, steel-like physique.

                During intense physical training, ninja reportedly wore deer leather undergarments. Sweating from vigorous movement wetted the leather, causing it to cling and constrict the body. Enduring this discomfort during training gradually slimmed the body and reduced sweating, as body odor could betray a ninja’s presence.

                Jump training involved sowing hemp seeds in a plot of land and waiting for germination. Hemp grows rapidly, stretching taller daily. Ninja practiced jumping over it—forward, backward, sideways, and diagonally. Initially easy, the task grew harder as the hemp grew. Such training for about three years was necessary to become a competent ninja.

                二人組人馬興業停止令 Futarigumi Jinba Kōgyō Teishi Rei (Two-Person Horseback Technique)

                The term “ninba” (human horse) refers to a mid-Edo period spectacle, akin to modern circus acts, but I believe it originated as a ninja technique for leaping over high walls. Historical records claim it was devised in the Genroku era (1688–1704) for performances, but I suspect it’s older.

                In Kyoto, a performer named Numa from Kinbuya Tabee, during the Genroku era, went to Edo, joined the equestrian Sasaki Heima’s school, and allegedly created the ninba technique inspired by equestrian skills. However, equestrianism and ninba share no technical similarities.

                The Rakushu Genbun Taiheiki, Volume 4, mentions Sasaki Heima’s fame and ninba’s ability to astonish audiences. On July 24, Genbun 5 (1740), ninba performances were banned again. Though presented as derived from equestrianism, I believe destitute ninja, no longer receiving stipends, used their trained ninba skills in performances. Records show ninba was banned three times.

                The Seihōroku, in an entry for April, Hōei 4 (1707), notes: “Recently, various acrobatics called ninba have gathered crowds, leading to imitators and potential misconduct, so ninba and other acrobatic performances are henceforth prohibited.” Another ban was issued in Genbun 5 (1740), and on May 11, Kanpō 2 (1742), the Asakusa-ji Diary records the dismantling of an acrobatics booth at Asakusa Temple due to concerns that “undesirable people learning and using it could lead to trouble.” The bans were issued because ninba could be misused by thieves if publicly displayed.

                Was ninba such a shocking technique to warrant such scrutiny?

                二人組人馬の技法 Futarigumi Jinba no Gihō (Two-Person Ninba Technique)

                Jumping over a 10-meter-high wall or obstacle without tools is difficult, but with the two-person ninba technique, ninja could soar like birds (see frontispiece illustration).

                One person stands with another on their shoulders, facing a high wall. For stability, the upper person places their feet on the lower’s shoulders, firmly grips the lower’s head, and crouches to avoid falling, timing the takeoff. The lower person holds the upper’s legs for stability. Both synchronize their breathing, sprint toward the wall or obstacle at tremendous speed, and at the optimal distance, the upper person kicks off the shoulders to leap, while the lower throws the upper’s legs upward. With the momentum of the sprint and elastic body movement, the black shadow arcs through the air like a projectile, clearing the obstacle.

                For house infiltration, once one ninja lands inside, they throw a climbing rope outside, easily pulling the other over the wall (see illustration).

                三人組人馬の技法 Sanningumi Jinba no Gihō (Three-Person Ninba Technique)

                For obstacles over 10 meters that a two-person ninba cannot clear, a three-person technique is used. One person sits on a stone 4–5 meters from the obstacle, facing away, knees aligned horizontally. A second person stands naturally on the seated person’s back. The jumper starts a sprint from as far as 10 meters away, steps onto the seated person’s knees as a launch platform, and leaps upward. Just before, the seated person supports the jumper’s soles or thighs, and the standing person grips the jumper’s torso, all synchronizing to hurl the jumper high over the obstacle (see frontispiece illustration).

                These flight techniques are most dangerous during landing, and until mastered, they reportedly cause frequent fractures, sprains, and bruises. I once saw the Soviet Russian Ballet perform a Cossack dance where dancers leaped high from the stage’s back, soaring over others to land at the front, using a method nearly identical to the three-person ninba. This technique likely originated in mainland China, spread north to the Cossacks, and eastward to Japan with ninjutsu. The claim it was devised from equestrianism in the Genroku era is likely a ninja cover story or jest.

                Hop, Step, Jump

                With a four-person team, jumping onto a 3–4-meter wall is simpler. One person leans against the wall, hands on it, head lowered, standing naturally. A second person firmly grasps the first’s waist, braces their feet, tilts their head right or left, and flattens their back. A third person hugs the second’s legs, crouches low, and flattens their back. The jumper sprints, using a triple-jump approach, stepping on the first, second, and third person’s backs, then leaping from the third to grab the wall’s edge (see frontispiece illustration).

                Tool-Assisted Methods

                Using a sturdy long board and a stone, create a seesaw. The jumper stands on one end, and another person jumps from their shoulders onto the raised end, launching the jumper over the wall. Pole vaulting with a spear or pole, or swinging across with a climbing rope like a pendulum, were also used.

                This above about Ninja Jumping techniques was just one section translated from Japanese to English from the book…

                忍術の研究 Ninjutsu no Kenkyū by 名和弓推 Yumio Nawa

                First published on November 1, 1972. It contains approximately 85,000 words across 377 pages, including around 50 pages of illustrations and index. The work explores historical ninjutsu, martial strategies, and their relevance to contemporary life.

                About the Author
                Yumio Nawa (real name: Sadatoshi Nawa) was born in 1912 (Meiji 45) into a samurai family of the Ogaki-Toda domain. He was the Sōke (headmaster) of Masaki-ryū Manrikigusari-jutsu and Edo Machikata Jitte-jutsu. His other works include A History of Torture and Punishment, Studies of Jitte and Hojō, and Weapons of the Shinobi, among others. He served as an executive director of the Society for the Research and Preservation of Japanese Armor and Arms, and a standing director of the Japan Writers Club. At the time of publication, he resided in Asagaya-Minami, Suginami Ward, Tokyo.

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