伊達忍者 Date Ninja (Page 128–129) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 原遥平 Hara Yōhei (Historical Writer).
“Kusa reconnaissance or entering Kusa means infiltrating enemy territory at night. Depending on the enemy’s scale, besides the first Kusa, second or third Kusa wait behind, and the first Kusa sneaks near the enemy’s castle. Lying in Kusa means covertly observing enemy movements. Rising from Kusa means the first Kusa takes down those leaving the castle, regardless of number. If counterattacked, retreat without hesitation, fighting with the second or third Kusa. Also, annihilate enemy Kusa infiltrating the territory with full force. This is called searching the grass.”
Masamune-ki further notes, “Thus, Kusa is called 畫這 Gade.” Likely because, during the day, they crawl on the ground to observe the enemy. At night, “Kusa”; in the day, “Gade.” One can imagine those acting inconspicuously like roadside grass.
世田谷城 Sendai Castle in Miyagi county in Fukushima prefecture
Also, in “仙台封内記 Sendai Hōnai-ki,” a komusō named 芭蕉 Bashō appears:
“During 貞山様 Teizan-sama’s era, there was a komusō named Bashō accompanying the Date. Bashō was granted 四辻 Yotsuji.”
This komusō Bashō is given the land of Yotsuji, and that Bashō was a ninja is known from: “In a world of constant warfare, Bashō was used as a secret envoy and spy.”
From these records, it’s easily inferred that the Date-ke had ninjas or ninja groups. In “伊達秘鑑 Date Hikan, (written by Iida Michitoki in 1770)” the shadow army clearly reveals its name: —黒脛巾組 Kurohabaki-gumi.
Kurohabaki refers to black leather shin guards (kyahan). The name derives from this group’s emblem, and the sight of those wearing black leather on their shins, moving stealthily day and night, is somewhat eerie.
Kurohabaki-gumi was a unit directly under 政宗公 Masamune-kō.
“Masamune-kō, with foresight, ordered 安部対馬重定 Abe Tushima Shigesada, lord of 倉夫郡鳥屋城 Kurahogun Toriya-jō, to select 50 skilled men, grant them support, and name them Kurohabaki-gumi. 柳原戸兵衛 Yanagihara Toheiand 世瀬蔵人 Sese Kurōdo were appointed leaders, with Abe Tushima directing them (note).”
“Placed in various locations, some disguised as merchants, yamabushi, or ascetics, and if skilled individuals emerged, they gathered secret information as opportunities allowed, reporting it promptly. Thus, Masamune heard matters quickly, but none outside knew.”
One of Kurohabaki-gumi’s tasks was intelligence gathering, as this description shows. Members disguised as merchants, yamabushi, or ascetics—professions free to travel the land. Faith was strong then, so religious figures were likely trusted. Or, yamabushi may have been part of Kurohabaki-gumi.
伊達忍者 Date Ninja (Page 128–129) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 原遥平 Hara Yōhei (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
真田忍者 Sanada Ninja (Page 122–124) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 永岡慶之助 Nagaoka Keinosuke (Writer).
The protagonists of “立川文庫 Tachikawa Bunko” who fell in the Osaka Campaign (1614–1615 CE)
In the 戦国の世 Sengoku no Yo (Warring States era), the 真田氏 Sanada-shi, called “mysterious bow-wielders,” for some reason evoked a fearful, dimly wavering shadow, silently indicating their extraordinary history.
After all, they used the “六連銭 Rokurenzen” (six linked coins)—the payment for the dead to cross the Sanzu River—as their family crest, not only galloping across battlefields with it as a banner but also having ninjas under them who used mysterious techniques, so it is no wonder that anyone facing them would hesitate.
The Sanada-shi arose in 県郡山家郷真田 Ken-gun Yamagagō Sanada as a branch of the ancient 滋野氏 Shigeno-shi of 東信濃 Higashi Shinano. Regarding the origin of 滋野氏 Shigeno-shi, there are theories such as the 清和源氏 Seiwa Genji theory, the 渡来百済王 Torai Kudara-ō theory, the inheritance of the title of 渤海国太子滋野王船代王 Bohai-koku Taishi Shigeno-ō Funa Daiō, and others, but in any case, in the 平安時代 Heian Jidai (794–1185 CE), the 滋野氏 Shigeno-shi, as 信濃守 Shinano no Kami, went to 信州 Shinshū, resided in 小県郡海野 Chikuma-gun Ueno, engaged in provincial administration, and managed imperial pastures such as 望月段 Mochizuki-dan, called the “佐久の五牧 Saku no Gomoku” (Saku’s five pastures), gradually strengthening their power.
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.
Eventually, this Shigeno-shi split into three families, named after their bases: 雲野氏 Unno-shi, 禰津氏 Netsu-shi based in 小県郡禰津 Chikuma-gun Netsu, and 望月氏 Mochizuki-shi residing in 佐久郡望月 Saku-gun Mochizuki. As time passed through the 鎌倉 Kamakura (1185–1333 CE) and 室町 Muromachi eras (1336–1573 CE), 幸隆 Yukitaka (1486-1561 CE), born between the daughter of 雲野信濃守棟綱 Unno Shinano no Kami Munetsuna and 道端居士弾正忠頼昌 Doban Kyoji Danjōchū Yorimasa, established the Sanada-shi in 小県郡山家郷真田 Chikuma-gun Yamagagō Sanada.
Deep in this 真田の里 Sanada no Sato, the 2,354-meter-high 四阿山 Azumaya-san showed a mystical mountain form, and at 鳥居峠 Toriitoge, in the saddle between 烏帽子岳 Eboshi-dake, a first torii gate stood as the entrance to the 白山大権現社 Hakusan Daigongen-sha at the 四阿山頂 Azumaya-sanchō. The name of the 峠 Toge (pass) derives from this, and apart from the Toge, there was a shrine called 中社 Chūsha, where there was a training hall for ascetics called 花童子 Hanadōji, named 籠屋 Kagoya.
四阿山 Azumaya-san summit
As can be known from this, the mountain faith of Hakusan Daigongen, invited by Sanada-shi, combined with the 天台 Tendai and 真言密教 Shingon Mikkyō of 山伏 Yamabushi, 行者 Gyoja, and 修験者 Shugensha, achieving superhuman abilities through unique harsh practices. In fact, the 山家神社 Yamaga Jinja in 真田の里 Sanada no Sato is also the village shrine of the 白山社 Hakusan-sha at 四阿山頂 Azumaya-sanchō, and the reason 真田忍者 Sanada Ninja are considered magical and sorcerous, completely different from the scientific and rational schools of 伊賀 Iga and 甲賀 Kōga, is thought to lie in this.
As the entrance to the Hakusan Daigongen at Azumaya-sanchō, the Toriitoge with the first torii gate is also known for the anecdote where 日本武尊 Yamato Takeru no Mikoto (~2nd century CE) recollected 弟橘媛 Oto Tachibana Hime, exclaiming “吾孀はや Azuma wa ya,” but crossing it eastward leads to the 上州 Jōshū (Gunma Prefecture) 吾妻地方 Agatsuma Chihō. The ancient path stretching almost straight from the 峠 Toge to 沼田城下 Numata Jōka was called the “上田道 Ueda-michi” or “真田道 Sanada-michi,” with many houses of the 真田一族 Sanada Ichizoku scattered along it, and once an incident occurred, the ancient path came alive with energy.
This 上州 Jōshū land was also thriving with 修験道 Shugendō, and in a Meiji 13 (1880) survey, 天台宗 Tendai-shū counted 446 temples, 真言宗 Shingon-shū 624 temples, and in 群馬郡上室田 Gunma-gun Kamimuroda, on the banks of 鳥川 Torigawa, there was a mountain called 湯殿山 Yudono-san, where the three gongen of 月山 Gassan, 羽黒山 Haguro-san, and 湯殿山 Yudono-san were enshrined, such an arrangement.
上田城 Ueda Castle in northern Nagano Prefecture, Japan.
In any case, the 鳥居峠 Toriitoge, with the nearby “花童子 Hanadōji” named 籠屋 Kagoya, can be said to densely exude the mystical atmosphere of mountain faith and esoteric Buddhism, and in fact, the 真田忍者 Sanada Ninja’s representative figure, 猿飛佐助 Sarutobi Sasuke (~1580-1615 CE), appears at this 峠 Toge.
The 雪花山人 Sekka Sanjin of “立川文庫 Tachikawa Bunko” states:
Statue of Sarutobi Sasuke in front of Imabari Station
“…At the foot of 信州鳥居峠 Shinshū Toriitoge, there was a local samurai named 鷲塚佐太夫 Washizuka Satayū. Originally a vassal of 信州川中島 Shinshū Kawanakajima’s castle lord 森武蔵守長可 Mori Musashinokami Nagayoshi, but since his lord 武蔵守 Musashinokami died in battle at Komaki-yama (1584 CE), Washizuka Satayū, whose loyalty was unmatched, had no heart to serve another lord, became a rōnin, and, not far from Toriitoge’s foot, lived in seclusion, buying fields and land with modest savings to become a local samurai. This 佐太夫 Satayū had two children, the elder sister 小夜 Sayo, the younger brother 佐助 Sasuke…”
The appearance of this 佐助 Sasuke and 霧隠才蔵 Kirigakure Saizō greatly brightened the existence of 真田忍者 Sanada Ninja, making the Sanada-shi more relatable, immeasurably so. However, before their appearance, the days of hardship of Sanada’s founder 幸隆 Yukitaka continued.
真田忍者 Sanada Ninja (Page 122–124) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 永岡慶之助 Nagaoka Keinosuke (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
北条忍者 Hōjō Ninja (Page 116-117) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 清水昇 Shimizu Noboru (Writer).
Since invading 伊豆 Izu in Meiō 2 (1493 CE), with strategy and bravery as banners, rising rapidly to a leading 戦国大名 Sengoku Daimyō (1467–1603 CE), the first of the Later 北条 Hōjō clan, 北条早雲 Hōjō Sōun.
After the 応仁の乱 Ōnin no Ran (1467–1477 CE), in an era of local uprisings, not only 早雲 Sōun but warlords of every province dispatched spies, so-called ninjas, to various provinces, grasped information, devised strategies, advanced armies, carved out territories, and expanded influence. For warlords of the chaotic era, using strategies and stratagems to conquer was not 卑劣 Hiretsu (base) but rather a standard strategy.
Ninja information held the key to victory or defeat. 早雲 Sōun also dispatched excellent ninjas to battles, and through five generations—氏綱 Ujitsuna, 氏康 Ujikuni, 氏政 Ujimasa, 氏直 Ujinao—over about one hundred years (1493–1590 CE), built the 北条 Hōjō kingdom centered in 小田原 Odawara, dominating Kanto.
As for those ninjas, while ninja groups from 甲賀 Kōga or 伊賀 Iga were called shinobi or ninjas, in other provinces they were called 乱波 Rappa, 透波 Suppā (素波 Soba), 突波 Toppa, and those lurking in grass for reconnaissance were called 草 Kusa. According to the “武家名目抄 Buke Meimoku Shō,” in Kanto they were called Rappa, and west of 甲斐 Kai they were called Suppā. Regarding the background and activities of Rappa, Soba, 三浦茂正 Miura Shigesama, who served 北条氏政 Hōjō Ujimasa and wrote “北条五代記 Hōjō Godai Ki,” states:
“Formerly, the Kanto provinces were in chaos, ceaselessly taking up bows and arrows. 其比らっぱ Sonokoro Rappa and many villains existed. 是ら Korera’s people were thieves, yet not thieves. They were clever-hearted, valiant, and perverse people.”
Odawara Castle
In other words, they plundered as thieves but judged situations accurately, recorded as fearless people overflowing with loyalty.
It continues further:
Kanagawa Prefecture Odawara City Emblem
“However, the country’s daimyo supported 此者 Konomono. What is the reason for this? These Rappa skillfully 穿鑿 Sensaku and sought out thieves in our country, cut off their heads, infiltrated other provinces themselves, excelled at plundering as 山賊 Sanzoku (mountain bandits), 海賊 Kaizoku (pirates), night attacks, and robbery. With intelligence, their strategizing and maneuvering surpassed ordinary thought.”
This is none other than the Hōjō ninjas who, blending into the darkness, conducted espionage and surprise attacks, leading the five Hōjō generations to victory, and if named as a school, used 北条流 Hōjō-ryū and were called Rappa, the true identity of the shinobi. And this Hōjō ninja group was none other than the 相州乱波 Sōshū Rappa, led by 風魔小太郎 Fūma Kotarō, exceeding two hundred people of the 風魔一党 Fūma Ichitō.
Fūma depicted in the illustration of the Manji edition of “北条五代記 Hōjō Godai Ki” Fukyo depicted in the illustrations of the Manji edition of “The Chronicles of the Five Generations of the Hojo”
風魔 Fūma is said to have taken the name from living in 風間谷 Kazama-dani of 足柄下郡 Ashigara-shimo-gun, 相模国 Sagami-koku (Kanagawa Prefecture), but their origin is completely unknown. One theory says they were a cavalry group that migrated from the continent. Nevertheless, Hōjō Sōun valued the bold and fearless ninja skills of the thieving 粉い Maga clan in 風間谷 Kazama-dani, using them as spies. This is considered the start of 相州忍者 Sōshū Ninja, Rappa, and the heads of 風魔一党 Fūma Ichitō were called 小太郎 Kotarō through generations.
[Picture: 風魔小太郎 Fūma Kotarō held sway with a stronghold in 足柄山 Ashigara-yama (present 金時 Kinji) (Photo / 南足柄市 Minamiashigara-shi)]
北条忍者 Hōjō Ninja (Page 116-117) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 清水昇 Shimizu Noboru (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
上杉忍者 Uesugi Ninja (Page 110-111) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 千坂精一 Chizaka Seiichi (Writer).
▽ Uesugi Ninja – The 担猿 Tan’en had their base in the mountains from 越後 Echigo to 信濃 Shinano
Nagao Kagetora (長尾景虎; February 18, 1530 – April 19, 1578), later known as Uesugi Kenshin.
The battles of the chaotic 戦国乱世 Sengoku Ransei (Warring States period 1467–1603 CE), where warlords contended, were fierce elimination-style contests fought until a victor emerged, so to survive and advance, it was an absolute requirement to quickly and accurately grasp the rapidly shifting state of the realm and take the initiative.
Therefore, powerful warlords called 戦国大名 Sengoku Daimyō sharpened their attention to the internal affairs of the 室町幕府 Muromachi Bakufu and the movements of neighboring provinces, dispatching ninjas to various regions to collect information. In other words, just as in the modern competitive world, one investigates the overall strength of opponents or the condition of individual players in advance, devising strategies to exploit 弱点 Jakuten (weaknesses) before entering a match, it was an era prioritizing information.
The ninja groups utilized for this information gathering were called 乱波 Rappa by 北条 Hōjō, 透波 Suppā by 武田 Takeda, and 担猿 Tan’en by 上杉 Uesugi.
While 乱波 Rappa and 透波 Suppā are often heard, 担猿 Tan’en is unparalleled, likely a unique designation of Uesugi.
However, it was not named by Uesugi. When or by whom it was named is unknown, but it is said to have been named in reverence for 軒轅黄帝 Kengen Kōtei (2697–2597 BCE), an ancient Chinese emperor considered the founder of ninjutsu, using a Japanese reading.
This ninja group called 担猿 Tan’en had their base in the mountains from 越後 Echigo to 信濃 Shinano. Ninjas infiltrated deep into enemy territory to scout conditions, reported sequentially, continued covert surveillance, and once an anomaly occurred, immediately returned with 韋駄天走り Idaten-bashiri (Idaten speed) to urgently report, which was their main role, so Tan’en was a fitting name for ninjas reminiscent of monkeys agilely running through mountains and fields.
担猿はまさに山野を軽快に走り回る猿を彷彿させる忍者に相応しい呼称であった。 Literal Translation: 担猿 Tan’en was a fitting name for ninjas reminiscent of monkeys agilely running through mountains and fields.
Well Circle of 春日山城跡 Kasugayama-jō Ato, 謙信 Kenshin’s castle
However, ninja groups were, after all, shadow legions, and their exploits remained in legend, not recorded in historical facts. Ninjas were a pitiful group buried in the pages of history.
In the “上杉史料 Uesugi Shiryō,” it is only written that enemy conditions were reported “with 使介 Shikai (messengers),” and there is no mention at all of who these messengers were.
However, from the circumstances of that time, there seems to be an indication that the Tan’en group was utilized, so in a novel, one might introduce fictional characters to embellish with imagination, but here, we will describe it mixing historical facts with speculation.
Uesugi Ninja (Page 110-111) written by Chizaka Seiichi for the Bessho History Reading Book No. 72 – Data file of 132 Ninjas.
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
This morning in Japan, I got up early to visit 蛇窪神社 Hebikubo Jinja.
“Snake Hollow” shrine was founded during the Kamakura period in 1323.
The white snake has a close association with Benzaiten, and symbolizes
living a life with a pure heart and dedicated to kindness. Since 2025 is
the year of the snake, I thought it would be nice to pay my respects.
I started by taking advantage of the 撫で白蛇 Nade Shirohebi. I’ll let you
translate that one! But this feature of the snake hollow shrine was
supposed to bring good fortune and health, so I held my wife in my
thoughts since she has been struggling lately.
Then I visited the 銭回し Zeni Mawashi and 銭洗い所 Zeni Arai-sho. This is
where you bless your money and wash it to purify. The mawashi helps to
circulate wealth more freely among people. And the washing cleanses in
case there were any ill gotten gains. I guess it is a sort of spiritual
money laundering!
Of course I brought my 集印帳 shūin-chō and received a nice stamp for the
year of the snake. Then I donated to snake hollow shrine in exchange for
some 御守 omamori. I like to bring these home for my students to help
connect them to Japan and share whatever blessings I’ve found there.
Rant at Snake Hollow
At snake hollow, I stumbled across something that was new to me, a 愚痴壺
Guchi tsubo, which is a complaint pot. You lift the lid and complain
into the hole of the jar about whatever troubles you may have. Then
close the lid, leaving them in the jar. Of course I had a lot to yell
into the jar.
BEGIN RANT: The ego in in martial artists! I meet students who come to class, and when presented with a technique, they decide that it won’t work. They decide that there is something wrong with the technique, or even the teacher. Even though the reality is they can’t do it properly.
This always makes me wonder, why are they there? Why did they come to the class? Obviously not to learn.
They say things like, “That would never work on the street.” Or, the
teacher will demonstrate, and the student does something completely
different because they decided the technique is bad. It is a
self-fulfilling prophecy because they never learn how to do what is
being taught. So of course it won’t work. These students have trapped
themselves with their own opinions.
What is an alternative? As Hatsumi Sensei says, “Play!”
If you watch baby animals “play” fight, that is not real combat. But
they are preparing for real life and death situations. Or you can train
like musicians who “play” and instrument and improv with other
musicians.
These Bujinkan methods are the opposite in attitude of those
self-appointed “serious” martial artists. You know the kind who train
formal and stiff and think they know everything. They think everything
should be dressed up as “real” so they can win in the ring or survive on
the street. But they do not understand that their pretend “reality”
training is a trap they put themselves in.
I feel like a playful attitude will help you survive. This is what Soke has always said. And it is a key to training honestly. END RANT
Training with 中川将志 Nakagawa Shōshi
Later that night, I went to Nakagawa’s class. I’ve known him for many
years and used to partner up with him in Hatsumi Sensei’s classes.
Lately, I’ve also trained with him in Furuta’s dojo. So I was looking
forward to his perspective.
I just explained to him what his tshirt meant
The class was small with maybe only eight students. His style of
teaching reminds me of Furuta Sensei. Lots of humor, but he also
embodies the 雲隠流 Kumogakure Ryū
body angling that I have been studying with Furuta. This is great for
me, because it is not a style that I come by naturally. It gives me a
lot to work on.
This feels like exploring new ground. It is very easy as a student to
fall back on what you know. Then when something is not working you can
use tricks that you’ve developed over the years. But the point of going
to class is to learn something new.
He seemed really excited to be teaching. He kept going and going with no
breaks. After two and a half hours he finally noticed the clock.
I really appreciate his love and enthusiasm for training. Some teachers
kind of “phone it in” and just do the bare minimum. I won’t say who, but
maybe you’ve been to one of their classes. It seems like they just show
up to collect money.
But with only eight students, Nakagawa-san was very engaged. It’s great
to see that kind of energy and spirit for sharing. Any student or
teacher would do well to emulate his attitude in the dojo.
武田忍者 Takeda Ninja (Page 104-106) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 宗方翔 Munehō Shō (Scenario Writer).
▽ Takeda Ninja – In the Sengoku Jidai, shrine maidens conducted spy activities…!?
In the 1991 special issue of “Rekishi Dokuhon,” “Definitive Edition: All About Ninjas,” there was a description by 名和弓雄 Nawa Yumio about the female spies 歩き巫女 Aruki Miko nurtured by 武田信玄 Takeda Shingen. For me, who only knew shrine maidens as those in white robes and red hakama or as dubious fortune-tellers, the theory that shrine maidens equaled kunoichi, ninja, was very intriguing, and as I was searching for material for historical novels, I promptly visited Nawa’s residence to hear his story and went to the site.
The training center for these female ninjas, “甲斐信濃巫女道修練道場 Kai Shinano Miko-dō Shūren Dōjō,” was in 信州小県郡祢津村古御館 Shinshū Chikuma-gun Netsu-mura Furumidate (Nagano-ken Tōbu-chō). Now it is 田中駅 Tanaka-eki on the Shin’etsu Line. About thirty minutes from Karuizawa by local train, it is a hilly area along the 千曲川 Chikuma-gawa.
However, the target dojo was already gone without a trace, and even its location could not be identified. Instead, in 古御館 Furumidate, there remained a house said to be inhabited by shrine maidens. A small house built in the style of an old farmhouse, nearly a ruin, but several such houses were clustered along a narrow path.
According to 中山太郎 Nakayama Tarō’s “日本巫女史 Nihon Miko Shi” (History of Japanese Shrine Maidens), this path was once called “ののう小路 Nonō Kōji,” and the surrounding area formed a large settlement of shrine maidens’ houses, called “ののう屋敷 Nonō Yashiki,” bustling with activity.
ののう Nonō is a unique local term for shrine maidens, from the phrase “nō, nō” used when addressing people. Also, it seems to derive from the custom of calling deities “のんのんさま Nonnon-sama.”
In other words, shrine maidens who performed rituals for the sick and divined the past and future for the troubled were considered to exist between gods and humans, thus called ののう Nonō.
“Female” in ancient times entrusted politics to male kin, secluded themselves deep in palaces to serve gods, and conveyed divine oracles to people, like queens of a nation. 魏志倭人伝 Gishi Wajin Den’s 鬼弥呼 Himiko. In the era of 応神天皇 Ōjin Tennō, 神功皇后 Jingū Kōgō (169–269 CE), who long served as regent, is such an example, and this tradition extended to the female emperors 推古 Suiko, 皇極 Kōgyoku, 持統 Jitō. However, as time passed, the nature of “female” changed, and in the 平安時代 Heian Jidai (794–1185 CE), when Shugendō and Onmyōji appeared and the divination techniques of Yin-Yang Five Elements theory became popular, the power of shrine maidens, who mediated divine will, declined.
Then, from the 源平 Genpei battles (1180–1185 CE) to the 戦国時代 Sengoku Jidai (1467–1603 CE), as samurai rose, female power waned, and shrine maidens’ activities transformed into singers of 今様 Imayō or 白拍子 Shirabyōshi, and further into 出雲の阿国 Izumo no Okuni’s female kabuki in later generations.
However, during political or social upheavals, shrine maidens’ divine prophecies captured people’s hearts, always fulfilling some role. For example, in 壬申の乱 Jinshin no Ran (672 CE), the oracles of local shrine maidens allied with the 吉野軍 Yoshino-gun were referenced for strategy, and one oracle included enemy country information, contributing to victory. It is likely that shrine maidens infiltrated enemy territory for espionage. It feels like the origin of the 歩き巫女 Aruki Miko used by 信玄 Shingen for intelligence activities, which is intriguing.
Takeda Ninja (Page 104-106) written by Munehō Shō for the Bessho History Reading Book No. 72 – Data file of 132 Ninjas.
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 Esoteric Mantra Secret for Anticipating Disasters: The “Three Pulses Method” (Page 214-216) from the book Ninpō Chōjin no Sekai by Ōhira Yōsuke.
If humans possess precognitive abilities, then in the case of the All Nippon Airways crash, all 133 passengers should have felt an ominous premonition. However, only a few, including Kumada Taizō—who was saved by a “gut feeling”—and a woman named Yamanoe Motoko—who canceled her trip due to an ominous dream—escaped the disaster. This raises the question: why only a handful? The answer lies in individual differences. People vary widely—some are highly sensitive to precognitive sensations, others are less so, and some may feel it but dismiss it. Many, influenced by modern scientific education, tend to deny such feelings outright.
Kumada Taizō’s wife, for instance, was among those who most strongly sensed the danger signal. Calculating the percentage of people who survived this incident due to such premonitions, it comes to 0.003…—or roughly 3%.
Sanmyaku no Hō (Secret for Anticipating Disasters)
Assuming that everyone has some degree of danger-sensing ability, albeit with varying intensity, is there a way to accurately detect it? If so, it would be a great boon. One ancient method passed down through tradition is known as the “Three Pulses Method” (三脈の方 Sanmyaku no Hō).
According to Hatsumi Yoshiaki, this method stems from the teachings of Shingon Mikkyō (esoteric Buddhism). When you feel an ominous premonition, open your left hand and lightly press the carotid arteries on both sides of your neck with the tips of your left thumb and index finger. Then, use the thumb of your right hand to press the pulse point (radial artery) at the base of your left thumb (near the wrist).
Press these three arteries simultaneously. If the three pulses beat in perfect unison, with no delay, like a three-beat rhythm, there is no danger. If the pulses are irregular or out of sync, it signals “danger,” and you should promptly take countermeasures.
On May 15, 1868 (Meiji 1), during the Battle of Ueno, 榊原鍵吉 Sakakibara Kenkichi, the 14th headmaster of the Jikishinkage-ryū sword school, who ran a dojo at Kurumazaka below Ueno Hill, used the Three Pulses Method to foresee danger. He ordered all his disciples residing at the dojo to evacuate immediately.
Several hours later, the imperial army under the command of Chōshū’s Ōmura Masujirō positioned Armstrong cannons—purchased from Britain—on the roof of the Matsuzakaya store in Hirokōji and fired on the Shōgitai forces entrenched on Ueno Hill, determining the battle’s outcome. A stray shell landed on Sakakibara’s dojo, exploding and reducing it to rubble. Had they not evacuated, the entire school would have perished.
From my hypothesis, the autonomic nervous system (vegetative nervous system) originating in the brain influences the heart, causing “chest unease” (胸騒ぎ munesawagi), which manifests as an irregular pulse. Thus, the Three Pulses Method seems rational.
三脈の方 Sanmyaku no Hō
I have not personally experienced a major disaster, nor have I tested this method, so I cannot assert its absolute reliability. However, ancient traditions often contain wisdom derived from extensive experience or the intuition of geniuses—wisdom that modern science cannot yet explain but has proven effective in practice.
Recently, when I discussed this with Dr. Abe Tsuneo, a prominent young authority in Japanese internal medicine and an associate professor at Tokyo Medical and Dental University, he remarked, “That makes sense,” which I’ll note here for reference.
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 The Esoteric Mantra Secret for Anticipating Disasters 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
List of Ninjutsu Schools (Page 212-221) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File
List of Ninjutsu Schools
Ninjutsu (忍術 Ninjutsu) is one of the martial arts, historically used as a strategy involving espionage (候 Sō), deception (鶴計 Tsuru-kei), arson (放火 Hōka), and assassination (暗殺 Ansatsu), with examples dating back to ancient times. However, ninjutsu flourished particularly since the Sengoku period (戦国時代 Sengoku Jidai, 1467–1615), when skilled local samurai (地侍 Jizamurai) from Iga (伊賀 Iga) and Kōga (甲賀 Kōga) emerged, becoming known as 伊賀者 Igamono (Iga ninjas) and 甲賀者 Kōgamono (Kōga ninjas). They were employed by various daimyō (大名 Daimyō), established their own schools, trained disciples, developed techniques, and passed them down as secret traditions (秘伝 Hiden). One theory claims there were 73 ninjutsu schools (七十三流 Shichijūsan-ryū), but this book records over 100 schools (百余流 Hyakuyo-ryū).
The information is primarily sourced from the 増補大改訂武芸流派大事典 Zōho Daikaitei Bugei Ryūha Daijiten (Revised and Expanded Encyclopedia of Martial Arts Schools) edited by 綿谷雪 Watatani Kiyoshi. In the descriptions, the first name listed is the founder of the school. Schools labeled “unknown” (未詳 Mishō) are those whose names alone have been passed down, with little further detail.
青木流 Aoki-ryū
Associated with the 戸田家 Tōda-ke (Tōda family) of the 信濃松本領 Shinano Matsumoto-ryō (Shinano Matsumoto domain).
秋葉流 Akiba-ryū
Associated with the 尾張徳川家 Owari Tokugawa-ke (Owari Tokugawa family).
芥川流 Akutagawa-ryū
Founded by 芥川九郎右衛門義綱 Akutagawa Kurōemon Yoshitsune, also known as 刑部左衛門義任 Gyōbuzaemon Yoshitake. Part of the 甲賀流 Kōga-ryū lineage, having studied under 楠不伝正辰 Kusunoki Fuden Masatake (南木流 Nanki-ryū). In 寛文十年 Kanbun 10-nen (1670), Yoshitsune served 戸田光永 Tōda Mitsunaga of the 美濃加納領 Mino Kanō-ryō (Mino Kanō domain). As the Tōda family was reassigned, the school moved with them to 伊勢鳥羽 Ise Toba and 信濃松本 Shinano Matsumoto. The fifth-generation 義矩 Yoshinori and sixth-generation 極人 Kyokuto (father and son) were implicated in the 戸田図書事件 Tōda Zusho Jiken (Tōda Zusho Incident), a family dispute during the late 天保年間 Tenpō Gannen (1830–1844).
伊賀崎流 Igasaki-ryū
Founded by 伊賀崎孫太夫道順 Igasaki Magotayū Dōjun, the head of the 49 Iga schools (伊賀四十九流 Iga Shijūku-ryū).
伊賀流 Iga-ryū
Iga ninjas are known for their individual strength over group cohesion, with a particular emphasis on the use of fire. It’s said that if explosives (爆薬 Bakuyaku) were used, Iga ninjas were likely involved. The founder of Iga-ryū is traditionally considered to be 服部家長 Hattori Ienaga from the late 平安時代 Heian Jidai (Heian period). According to 吉田東伍 Yoshida Tōgo’s 大日本地名辞書 Dai Nihon Chimei Jisho (Great Japanese Place Names Dictionary), the Iga group (伊賀衆 Iga-shū or 伊賀者 Igamono) was a faction of low-ranking bannermen under the 徳川氏 Tokugawa-shi (Tokugawa clan), likely due to their service since 徳川家康 Tokugawa Ieyasu’s “Iga crossing” (伊賀越え Iga-goe).
The Iga ninja 服部半蔵 Hattori Hanzō is said to be a descendant of the 秦氏 Hata-shi (Hata clan), immigrants from 百済 Baekje who settled in Iga.
During the 永禄年間 Eiroku Gannen (1558–1570), 11 exceptional Iga ninjas were noted:
新堂の小太郎 Shindō no Kotarō
下柘植の木猿 Shimotsuge no Mokuzaru
同子猿 Dō Kozaru (Mokuzaru’s son)
山田の八右衛門 Yamada no Hachiemon
神戸の小南 Kobe no Konami
音羽の城戸 Otowa no Jōto
甲山の太郎四郎 Kōyama no Tarōshirō
同太郎左衛門 Dō Tarōzaemon (also of Kōyama)
野村の大炊孫大夫 Nomura no Ōisunadayū
上野の左 Ueno no Sō
There’s also a school called 服部流 Hattori-ryū.
伊賀流 Iga-ryū
Associated with the 土佐山内家 Tosa Yamauchi-ke (Tosa Yamauchi family), including 服部正信 Hattori Masanobu and other members of the 服部氏 Hattori-shi (Hattori clan).
伊賀流 Iga-ryū
Founded by 滝野定勝 Takino Sadakatsu, followed by 赤井田重勝 Akaida Shigetake, among others.
伊賀流 Iga-ryū
Also known as 北条流 Hōjō-ryū (listed separately). Based on the guerrilla tactics of the 関東乱波風魔一族 Kantō Ranba Fūma Ichizoku (Kantō Ranba Fūma clan).
一全流 Ichizen-ryū
Founded by 近松彦之進茂矩 Chikamatsu Hikonoshin Shigenori. Shigenori studied 伊賀流 Iga-ryū under 竹之下頼美 Takenoshita Yorimi of 伊賀四日市 Iga Yokkaichi and 甲賀流 Kōga-ryū under 木村康敬 Kimura Yasutake of 近江 Ōmi. He passed away in 安永七年 An’ei 7-nen (1772). The school emphasized rapid horseback travel, aiming for a daily speed of 六十里 Rokujūri (approximately 240 km).
一佐流 Issa-ryū (吉佐流 Kissa-ryū)
Founded by 佐々木三郎兵衛盛綱 Sasaki Saburōbei Moritsune. He learned techniques from a foreign master, 我桂仙 Waga Keisen, and it’s said only three families in Japan used these methods. The sixth-generation successor, 黒見勝五郎 Kuromi Katsugorō, received permission in 元治元年 Genji 1-nen (1864).
伊賀流 Iga-ryū
Associated with the 信濃松本領 Shinano Matsumoto-ryō (Shinano Matsumoto domain).
上杉流 Uesugi-ryū
Founded by 上杉謙信 Uesugi Kenshin, passed down through his retainer 宇佐美定行 Usami Sadayoshi.
内山流 Uchiyama-ryū
Associated with 伊勢 Ise.
越前流 Echizen-ryū
After the 伊賀の乱 Iga no Ran (Iga Rebellion) of 天正九年 Tenshō 9-nen (1581), Iga ninjas served the 前田家 Maeda-ke (Maeda family) and passed down their traditions.
御家流 Oie-ryū
Founded by 東忠次 Azuma Tadatsugu, followed by 東太郎左衛門 Azuma Tarōzaemon, then 城戸長次 Jōto Chōji.
大井流 Ōi-ryū
Founded by 大井孫太夫 Ōi Magotayū, also known as 大炊 Ōi. Said to be from either 伊賀野村 Iga Nomura or 和泉 Izumi.
応変流 Ōhen-ryū
Associated with the 仙台伊達家 Sendai Date-ke (Sendai Date family).
加治流 Kaji-ryū
Founded by 加治遠江守景英 Kaji Tōtōmi-no-Kami Kagehide, a disciple of 宇佐美定行 Usami Sadayoshi under 上杉謙信 Uesugi Kenshin. Possibly part of the 伊賀流服部党 Iga-ryū Hattori-tō (Iga-ryū Hattori faction).
上泉流 Kamiizumi-ryū
Founded by 上泉常陸介秀胤 Kamiizumi Hitachi-no-Suke Hidekane, the legitimate son of 上泉伊勢守信綱 Kamiizumi Ise-no-Kami Nobutsuna. He accompanied his father on martial training journeys across the country, later serving the 北条氏 Hōjō-shi (Hōjō clan) and fighting against the 里見軍 Satomi-gun (Satomi army). In 永禄七年 Eiroku 7-nen (1564), he died from injuries sustained in battle. 信綱 Nobutsuna adopted a successor who took the name 秀胤 Hidekane. The school was passed down to the 岡山池田家 Okayama Ikeda-ke (Okayama Ikeda family) and the 彦根井伊家 Hikone Ii-ke (Hikone Ii family). Its secret manual is 師鑑専要 Shikan Sen’yō.
上柘植氏流 Kamitsuge-shi-ryū
Part of the 伊賀流 Iga-ryū lineage. Details otherwise unknown.
蒲生流 Gamō-ryū
Passed down through the 蒲生家 Gamō-ke (Gamō family) of 伊勢 Ise, 近江 Ōmi, and later 陸奥 Mutsu.
紀州流 Kishū-ryū
According to the 戸隠流口伝書 Togakure-ryū Kuden-sho (Togakure-ryū Oral Tradition Manual), the 白雲流 Hakun-ryū that entered the 熊野三山 Kumano Sanzan (three sacred mountains of Kumano) evolved into 紀州流 Kishū-ryū through 修験者 Shugenja (Shugendō practitioners). Alternatively, it’s said to be a school formed by Iga ninjas who fled to 紀伊 Kii’s 根来 Negoro (雑賀 Saiga) after their defeat in the 伊賀の乱 Iga no Ran (Iga Rebellion) of 天正九年 Tenshō 9-nen (1581).
九州流 Kyūshū-ryū
Passed down through the family of 志賀如見斎 Shiga Nyomisai, the third-generation master of 本心刀流 Honshinto-ryū (a swordsmanship school).
Founded by 戸田左京一心斎 Tōda Sakyō Isshinsai. The school was passed to 百地三太夫 Momochi Sandayū and continued within 伊賀流 Iga-ryū, reaching 戸田真竜軒 Tōda Shinryūken by the end of the Edo period.
楠流 Kusunoki-ryū
Originating from 楠木正成 Kusunoki Masashige of the 南北朝時代 Nanbokuchō Jidai (Nanbokuchō period, 1336–1392). Masashige, a local lord from 河内 Kawachi (eastern 大阪府 Osaka-fu, Osaka Prefecture), used 山伏兵法 Yamabushi Heihō (mountain ascetic military tactics) in various battles. He excelled in guerrilla warfare but later died in battle against 足利尊氏 Ashikaga Takauji during a campaign in the capital.
Founded by 伊賀平右衛門家長 Iga Heiemon Ienaga (雲隠法師 Kumogakure Hōshi). Lineage: 戸田真竜軒 Tōda Shinryūken → 高松寿嗣 Takamatsu Toshitsugu → 初見良昭 Hatsumi Yoshiaki.
鞍馬揚心流 Kurama Yōshin-ryū
Founded by 塩田甚太夫 Shiota Jintayū. Also known as 塩田揚心流 Shiota Yōshin-ryū. In 安永九年 An’ei 9-nen (1780), it was established by combining 揚心流 Yōshin-ryū and 鈴木流 Suzuki-ryū. Passed down in 薩摩飯島 Satsuma Iijima.
黒田流 Kuroda-ryū
Associated with the 筑前福岡藩 Chikuzen Fukuoka-han (Chikuzen Fukuoka domain), founded by 黒田官兵衛孝高 Kuroda Kanbei Takayoshi (如水 Nyosui). The 黒田氏 Kuroda-shi (Kuroda clan) is a branch of the 近江源氏佐々木高綱 Ōmi Genji Sasaki Takatsuna line, originating from 黒田郷 Kuroda-gō in 近江国 Ōmi-koku (滋賀県 Shiga-ken, Shiga Prefecture). Due to their connection with 和田伊賀守惟政 Wada Igamori Tadamasa of the 甲賀五十三家 Kōga Gojūsan-ke (Kōga 53 families), a close associate of the 15th shogun 足利義昭 Ashikaga Yoshiaki, 甲賀流忍術 Kōga-ryū Ninjutsu is said to have influenced Kanbei’s military strategies. A famous story involves 栗山善助 Kuriyama Zensuke, who frequently visited his imprisoned lord in disguise. Later, two ninjas were reportedly dispatched to assassinate 後藤又兵衛 Gotō Matabei.
現実流 Genjitsu-ryū
A branch of 白雲流 Hakun-ryū.
源瀟 Gensō
A branch of 永雲流 Eiun-ryū.
甲賀流 Kōga-ryū
The 武芸流派大事典 Bugei Ryūha Daijiten notes that both 甲賀流 Kōga-ryū and 伊賀流 Iga-ryū have too many speculative theories regarding their founders and lineages. While I’d prefer to follow this stance, it’s not entirely feasible. The distinction between 甲賀流 Kōga-ryū and 伊賀流 Iga-ryū itself is a point of contention, likely beginning in the 戦国時代 Sengoku Jidai (Sengoku period) for several reasons:
甲賀 Kōga and 伊賀 Iga are geographically adjacent.
Both regions are similarly surrounded by mountains.
The characters for 伊賀 Iga (伊賀) and 甲賀 Kōga (甲賀), when written in cursive script (草書 Sōsho), can appear similar.
In 長享元年 Chōkyō 1-nen (1487), when 六角高頼 Rokaku Takayoshi fought against 足利義尚 Ashikaga Yoshihisa, the rural samurai of 甲賀 Kōga sided with the 六角方 Rokaku-hō (Rokaku faction) due to longstanding ties. This marked the origin of the 甲賀五十三家 Kōga Gojūsan-ke (Kōga 53 Families). Later that year, in October, during the battle at 鏡安養寺 Kagami Anyōji, 21 of these 53 families distinguished themselves, earning the designation 甲賀二十一家 Kōga Nijūikkake (Kōga 21 Families) and the privilege to bear surnames and carry swords. The lower-ranking ninjas (下忍 Genin) operated under this organization.
The 21 families within the 53 are:
北山九家 Kitayama Ku-ke (Kitayama Nine Families)
黒川久内 Kurokawa Hisanai
大河原源太 Ōgawara Genta
頓宮四方介 Tongū Shihōsuke
土山鹿之助 Tsuchiyama Shikanotsume
芥川左京亮 Akutagawa Sakyōryō
望月出雲守 Mochizuki Izumo-no-Kami
岩室大学介 Iwanomura Daigakusuke
佐治河内守 Saji Kōchi-no-Kami
神保兵内 Jinbo Hyōnai
南山六家 Minamiyama Roku-ke (Minamiyama Six Families)
大原源三郎 Ōhara Genzaburō
和田伊賀守 Wada Igamori
上野主膳正 Ueno Shuzen-no-Shō
高峰蔵人 Takamine Kurōdo
滝（多喜）勘八郎 Taki (Taki) Kanpachirō
池田庄右衛門 Ikeda Shōemon
庄内三家 Shōnai San-ke (Shōnai Three Families)
鵜飼源八郎 Ukai Genpachirō
三雲新蔵人 Mikumo Shinzōto
内貴伊賀守 Naiki Igamori
柏木三家 Kashiwagi San-ke (Kashiwagi Three Families)
伴左京介 Ban Sakyōsuke
山中十郎 Yamanaka Jūrō
美濃部源吾 Minobe Gengo
The remaining 32 families, making up the 甲賀五十三家 Kōga Gojūsan-ke (Kōga 53), are:
饗庭河内守 Aiba Kōchi-no-Kami
青木筑後守 Aoki Chikugo-no-Kami
岩根長門守 Iwane Nagato-no-Kami
上田三河守 Ueda Mikawa-no-Kami
宇田藤内 Uda Tōnai
大久保源内 Ōkubo Gen’nai
大野宮内少輔 Ōno Kinai-shōsuke
隱岐右近太夫 Oki Ukon-tayū
小川孫十郎 Ogawa Sonjūrō
葛城丹後守 Katsuragi Tango-no-Kami
上山新八郎 Ueyama Shinpachirō
儀俄越前守 Giga Echizen-no-Kami
倉次右近介 Kuraji Ukon-no-Suke
小泉外記 Koizumi Gaiki
高山源太左衛門 Takayama Genta-Zaemon
新庄越後守 Shinjō Echigo-no-Kami
杉谷与藤次 Sugitani Yōtoji
杉山八郎 Sugiyama Hachirō
高野備後守 Takano Bingo-no-Kami
多罹尾四郎兵衛 Tarōbei Taro
鳥居兵内 Torii Hyōnai
長野刑部丞 Nagano Gyōbu-no-Jō
中山民部丞 Nakayama Minbu-no-Jō
夏見大学 Natsumi Daigaku
野田五郎 Noda Gorō
服部藤太夫 Hattori Tōtayū
八田勘助 Hata Kanpachirō
針和泉守 Hari Izumi-no-Kami
平子主殿介 Hirako Shuden-no-Suke
牧村右馬介 Makimura Uma-no-Suke
宮島掃部介 Miyajima Kamonnosuke
山上藤七郎 Yamagami Tōshichirō
Under these 53 mid-ranking ninjas (中忍 Chūnin), there were lower-ranking ninjas (下忍 Genin) from branch families. During the 戦国時代 Sengoku Jidai (Sengoku period), it’s said that 300 to 400 Kōga ninjas were employed by various domains across the country.
甲賀流和田流 Kōga-ryū Wada-ryū
和田伊賀守惟政 Wada Igamori Tadamasa. One of the 南山六家 Minamiyama Roku-ke (Minamiyama Six Families) within the 甲賀五十三家 Kōga Gojūsan-ke (Kōga 53 Families).
郷家流 Gōke-ryū
Refers to the Wada faction within 甲賀流 Kōga-ryū.
高山流 Takayama-ryū (甲山流 Kōyama-ryū)
Founded by 高山四郎右衛門 Takayama Shirōemon.
甲州流 Kōshū-ryū
Also known as 信玄流 Shingen-ryū, 武田流 Takeda-ryū, or 甲陽流 Kōyō-ryū. It evolved as an independent espionage division from military strategy (兵法 Heihō). In the 武田氏 Takeda-shi (Takeda clan), ninjas were called 三ツ者 Mitsumono. Additionally, there are 忍光流 Ninkō-ryū and 忍甲流 Ninkō-ryū, both of which are in the same lineage as 武田流軍学 Takeda-ryū Gungaku (Takeda-ryū military science).
上月流 Kōzuki-ryū
Founded by 上月佐助 Kōzuki Sasuke, said to be the model for 猿飛佐助 Sarutobi Sasuke.
甲陽軍鑑的流 Kōyō Gunkan-teki-ryū
A branch of 甲賀流 Kōga-ryū. Founded by 大原数馬 Ōhara Sūma.
甲陽流 Kōyō-ryū
Founded by 武田倉玄 Takeda Sōgen. On the orders of 倍玄 Baigen, 山県三郎兵衛 Yamagata Saburōbei and 武藤喜兵衛 Mutō Kibei jointly taught the techniques to a few individuals, including 山本勘介 Yamamoto Kansuke. A branch of 甲州流 Kōshū-ryū. It was passed down to 禰津数馬 Netsu Sūma of the 松代領真田家 Matsushiro-ryō Sanada-ke (Matsushiro domain Sanada family) under 信濃 Shinano and continued until the end of the Edo period.
五遁十方万流 Gotōn Juppō Man-ryū
A branch of 白雲派 Hakun-ha.
小隼人流 Kohayato-ryū
Founded by 中川小隼人綜貞 Nakagawa Kohayato Sōtei (中川流 Nakagawa-ryū).
雑賀流 Saiga-ryū
Passed down in 紀伊雑賀 Kii Saiga.
西法院武安流 Saigakuin Buan-ryū
Founded by 村田太郎右衛門重家 Murata Tarōemon Shigeie during the 慶長年間 Keichō Gannen (1596–1615). Passed down in the 仙台伊達家 Sendai Date-ke (Sendai Date family).
三刀流 Santō-ryū
Said to originate from 佐々木某 Sasaki Bō of 山城 Yamashiro.
塩田揚心流 Shiota Yōshin-ryū
Founded by 塩田甚太夫 Shiota Jintayū. In 安永九年 An’ei 9-nen (1780), he learned 場心流 Bashin-ryū from 中田元随 Nakada Mototsume of 肥前 Hizen (佐賀 Saga and 長崎 Nagasaki), combined it with 鈴木流 Suzuki-ryū, and established the school. Later renamed 鞍馬揚心流 Kurama Yōshin-ryū.
神道流 Shintō-ryū
Founded by 飯篠長威斎家直 Iishino Chōisai Ienao or 尊胤 Sontake. Officially called 天真正伝香取神道流 Tenshō Jisshōden Katori Shintō-ryū, often abbreviated to 香取神道流 Katori Shintō-ryū. This school is a comprehensive martial art, with its swordsmanship (剣術 Kenjutsu) passed down through 塚原安幹 Tsukahara Yasutake to 塚原ト伝 Tsukahara Tōden.
神秘洋 Shinpiyō
Founded by 小林妙現 Kobayashi Myōgen. Known as 神仙術 Shinsensjutsu (Taoist immortal techniques), acquired in 昭和十一年 Shōwa 11-nen (1936) from 高野源八郎峰洞 Takano Genpachirō Hōdō. Includes spiritual magic techniques such as rope-breaking (断縄 Dannawa), iron (鉄 Tetsu), needle-walking (針行 Hari-gyō), hand-wax (手蠟 Terō), and tile-breaking (破瓦 Haga).
新楠流 Shinkusunoki-ryū
Founded by 名取三十郎正澄 Natori Sanjūrō Masazumi. Also called 名取流 Natori-ryū.
全流 Zen-ryū
Founded by 徳川吉通 Tokugawa Yoshimichi. Officially called 武道全流道しるべの伝 Budō Zen-ryū Michishirube no Den. Yoshimichi was the fourth-generation head of the 尾張徳川家 Owari Tokugawa-ke (Owari Tokugawa family).
大気流 Taiki-ryū
Founded by 塚田紫雲斎 Tsukada Shiunsai (fifth generation).
滝野流 Takino-ryū
Founded by 滝野半九郎定勝 Takino Hankurō Sadakatsu.
滝流 Taki-ryū
Founded by 滝不雪 Taki Fuyuki during the 貞享年間 Jōkyō Gannen (1684–1688). Said to have been established by combining 伊賀 Iga and 甲賀流 Kōga-ryū.
琢磨流 Takuma-ryū
A lineage of 武田竜芳 Takeda Ryūhō (the second son of 勝頼 Katsuyori, of the 海野氏 Umino-shi).
武田流 Takeda-ryū
A lineage of 甲州流 Kōshū-ryū.
多羅尾流 Tarao-ryū
Founded by 多羅尾四郎兵衛光広 Tarao Shirōbei Mitsuhiro. One of the 甲賀五十三家 Kōga Gojūsan-ke (Kōga 53 Families).
忠孝心貫流 Chūkō Shinkan-ryū
Founded by 平山行蔵 Hirayama Gyōzō, an 伊賀同心 Iga Dōshin (Iga agent). He mastered 心貫流 Shinkan-ryū and established this school. He set up a dojo in 四谷伊賀町 Yotsuya Iga-chō, training unique disciples such as 吉里香敵斎 Yoshisato Kateki, 相馬大作 Sōma Daisaku, and 勝小吉 Katsu Kogichi.
柘植流 Tsuge-ryū
Refers to the ninjutsu of the 柘植党 Tsuge-tō (Tsuge faction) within 伊賀流 Iga-ryū.
天幻流 Tengen-ryū
Founded by 大月八兵衛 Ōtsuki Hachibei, a retainer of the 甲斐武田家 Kai Takeda-ke (Kai Takeda family).
Said to originate from 戸田真竜軒 Tōda Shinryūken. During the 養和年間 Yōwa Gannen (1181–1182), it branched off from 白運道士 Hak’un Dōshi’s 白雲流 Hakun-ryū. It passed through 百地三太夫 Momochi Sandayū (of 丹波 Tanba), merging into both 甲賀 Kōga and 伊賀流 Iga-ryū. From Momochi’s lineage, it entered the 紀州藩名取流 Kishū-han Natori-ryū (Kishū domain Natori-ryū), and after 信綱 Nobutsuna, it was passed down to the 戸田氏 Tōda-shi (Tōda clan).
戸田流 Tōda-ryū
A manual exists from 黒塚十太夫 Kurotsuka Jūtayū.
頓宮流 Tongū-ryū
Founded by 頓宮四方介之祐 Tongū Shihōsuke no Suke. A lineage of 甲賀流 Kōga-ryū.
永井流 Nagai-ryū
Passed down in 伊勢 Ise.
中川隼人流 Nakagawa Hayato-ryū
Founded by 中川小隼人綜貞 Nakagawa Kohayato Sōtei. Same as 中川流 Nakagawa-ryū.
中川流 Nakagawa-ryū
Founded by 中川小隼人綜貞 Nakagawa Kohayato Sōtei. Sōtei served 津軽倍政 Tsugaru Baisei of 陸奥弘前 Mutsu Hirosaki, acting as the head of the 早道之者 Hayamichi no Mono (scouts) with a stipend of 200 koku. A lineage of 甲賀流 Kōga-ryū. The 早道之者 Hayamichi no Mono also captured 相馬大作 Sōma Daisaku, the mastermind of the 津軽侯暗殺事件 Tsugaru-kō Ansatsu Jiken (Tsugaru Lord Assassination Incident, also known as the 山騒動 Yama Sōdō), in his hideout in Edo.
中山流 Nakayama-ryū (忍 Shinobi)
Associated with the 津軽藩 Tsugaru-han (Tsugaru domain), under 津軽政 Tsugaru Masa’s retainers, with ninjas following the 甲賀伝 Kōga-den (Kōga tradition). The head of the 早道之者 Hayamichi no Mono (scouts) managed 200 members. Founded by 中川小隼人綜貞 Nakagawa Kohayato Sōtei. His original name was 小源太 Kogenta, changed to 小隼人 Kohayato in 天和元年 Tenna 1-nen (1681), and later to 次郎太夫 Jirōtayū in his final years. He passed away in 禄元年 Roku 1-nen (1688). The 早道御役 Hayamichi Goyaku (scout role) was abolished during the 宝暦年間 Hōreki Gannen (1751–1762) but was reinstated a few years later (Ōkufuji Monogatari). The scouts were central to espionage during peasant uprisings and internal conflicts among senior vassals over the lord’s succession. They also searched for the hideout of 相馬大作 Sōma Daisaku, who failed to assassinate the Tsugaru lord, and were referred to as 早道之者 Hayamichi no Mono ninjas dispatched from the domain.
名取流 Natori-ryū
Emerged from 甲州流 Kōshū-ryū. Founded by 甲州先手の士 Kōshū Senkō no Shi (Kōshū vanguard samurai) 名取余市丞正俊 Natori Yoichijō Masatoshi. In 元和五年 Genna 5-nen (1619), he died of illness in 信州 Shinano under the 真田 Sanada clan. The second-generation 三十郎 Sanjūrō studied 楠流軍学 Kusunoki-ryū Gungaku under 楠不伝 Kusunoki Fuden, and further learned various schools under 島田潜斎 Shimada Sensai and others. He revised Yoichijō’s teachings into 真補流 Shinpo-ryū and served the 紀州藩 Kishū-han (Kishū domain).
南木流 Nanki-ryū
A lineage of 楠不伝正辰 Kusunoki Fuden Masatake. In 寛文十二年 Kanbun 12-nen (1672), 木村奥之助久康 Kimura Okunosuke Hisayasu, a retainer of the 尾張徳川家 Owari Tokugawa-ke (Owari Tokugawa family), adopted this name. Hisayasu was originally a 山伏 Yamabushi (mountain ascetic) from 甲賀 Kōga. His younger brother, 木村久種 Kimura Hisatake, served as a leader of 50 men in the 遠江横須賀藩 Tōtōmi Yokosuka-han (Tōtōmi Yokosuka domain).
忍光流 Ninkō-ryū
A lineage of 武田流 Takeda-ryū.
忍甲流 Ninkō-ryū
Same as 忍光流 Ninkō-ryū.
根来電光流 Negoro Denkō-ryū
Founded by 根来電光 Negoro Denkō (of 紀伊 Kii).
根来流 Negoro-ryū
Founded by 杉之坊明算 Suginobō Meisan. His secular name was 津田明算監物 Tsuda Meisan Kanmotsu. Together with his older brother 津田算長監物 Tsuda Sanchō Kanmotsu, they created 根来流忍法 Negoro-ryū Ninpō from traditions passed down through generations. Sanchō introduced firearms (鉄砲 Teppō) from 種子島 Tanegashima, commissioning blacksmiths in front of 根来寺 Negoro-ji (Negoro Temple) to produce them. Since then, Meisan and the monk-soldiers of Negoro-ji possessed a significant number of firearms and excelled in marksmanship.
野間流 Noma-ryū
Founded by 野間半左衛門重直 Noma Hanzaemon Shigenao. A lineage of 甲賀流 Kōga-ryū.
白雲流 Hakun-ryū
Founded by 白雲道士 Hak’un Dōshi during the 養和年間 Yōwa Gannen (1181–1182).
羽黒流 Haguro-ryū
Passed down in 出羽久保田 Dewa Kubota to the 佐家 Sa-ke (Sa family).
波多野流 Hatano-ryū
Passed down in 丹波 Tanba.
服部流 Hattori-ryū
The ninjutsu of the 服部党 Hattori-tō (Hattori faction) within 伊賀流 Iga-ryū.
備前流 Bizen-ryū
Founded by 香取平左衛門 Katori Heizaemon. A branch of 伊賀流 Iga-ryū. Passed down in the 岡山池田家 Okayama Ikeda-ke (Okayama Ikeda family).
福島流 Fukushima-ryū
Founded by 野尻次郎右衛門成正 Nojiri Jirōemon Narimasa. Passed down among the retainers of the 広島藩福島 Hiroshima-han Fukushima (Hiroshima domain Fukushima). Derived from 伊賀流 Iga-ryū. Here, ninjas were reportedly called 外聞 Sotobun.
福智流 Fukuchi-ryū
Founded by 福智有勝 Fukuchi Arukatsu (of 下野宇都宮 Shimotsuke Utsunomiya). His disciple was 木村知氏 Kimura Tomouji during the 享保年間 Kyōhō Gannen (1716–1735).
藤林流 Fujibayashi-ryū
Founded by 藤林長門寺 Fujibayashi Nagatoji (of 伊賀塚田 Iga Tsukada). The ninjutsu of the 藤林党 Fujibayashi-tō (Fujibayashi faction) within 伊賀流 Iga-ryū. Served the 藤堂家 Tōdō-ke (Tōdō family).
扶桑流 Fusō-ryū
Founded by 武内宿解 Takeuchi Sukukai. The revitalizing founder was 藤田麗斎 Fujita Reisai.
不動真徳流 Fudō Shintoku-ryū
A manual exists from the 文政年間 Bunsei Gannen (1818–1830).
北条流 Hōjō-ryū
Said to be founded by 乱波の風魔小太郎 Ranba no Fūma Kotarō. Also called 風魔流 Fūma-ryū due to their elusive, ghost-like nature. This likely stems from the 風魔一党 Fūma Ittō (Fūma clan) being a nomadic group of hunters (猟師マタギ Ryōshi Matagi) and mountain dwellers (山窩 Sanka). Ninja designations were standardized as 草 Kusa, かまり Kamari, 物見 Monomi, 突破 Toppa, and 乱波 Ranba.
北条流無楽派 Hōjō-ryū Muraku-ha
Same as 氏隆流 Ujitaka-ryū and 上泉流 Kamiizumi-ryū (military strategy). The manual 土鑑専要 Dokan Sen’yō exists, which includes ninjutsu techniques.
堀内小隼人流 Horiuchi Kohayato-ryū
Founded by 大津育亮 Ōtsu Ikusuke.
松田流 Matsuda-ryū
Founded by 松田金七郎秀人 Matsuda Kinshirō Hideto, a man from 大和 Yamato, and a disciple of 小幡勘兵衛 Obata Kanbei. He first served 前田利家 Maeda Toshiie, then 浅野光晟 Asano Mitsutake of 安芸広島 Aki Hiroshima. Passed down in the 水戸徳川家 Mito Tokugawa-ke (Mito Tokugawa family).
松元流 Matsumoto-ryū
Passed down in 下野 Shimotsuke.
美濃流 Mino-ryū
During the era of 斎藤道三 Saitō Dōsan, ninjutsu was practiced by the 黒川党 Kurokawa-tō (one of the 甲賀五十三家 Kōga Gojūsan-ke, Kōga 53 Families) and 美濃透破 Mino Suppa’s 稲田九郎兵衛 Inada Kurōbei.
名映流 Meiei-ryū
Passed down in 紀伊 Kii.
無極量情流 Mukiryōjō-ryū
Passed down in 駿府 Sunpu during the 万治年間 Manji Gannen (1658–1661). Founded by 浅見忠勝千葉河内 Asami Tadakatsu Chiba Kōchi.
百地流 Momochi-ryū
Founded by 百地三太夫泰光 Momochi Sandayū Taikō, an 上忍 Jōnin (high-ranking ninja) of 伊賀流 Iga-ryū. The lineage is recorded as: 百地泰光 Momochi Taikō → 百地泰久 Momochi Taihisa → 百地泰遠 Momochi Taien → 百地保好 Momochi Yasutake → 百地保理 Momochi Yasutake → 百地保重 Momochi Yasushige.
森川理極流 Morikawa Rigoku-ryū (理極流 Rigoku-ryū)
A branch of 甲賀流 Kōga-ryū.
森流 Mori-ryū
The ninjutsu of the 森組 Mori-gumi, covert agents of the 江戸幕府 Edo Bakufu (Edo Shogunate).
山形流 Yamagata-ryū
Founded by 山形将監 Yamagata Shōkan, a man from 尾州 Bishū, in 寛永十二年 Kan’ei 12-nen (1635). Passed down in the 仙台伊達家 Sendai Date-ke (Sendai Date family).
大和忍法 Yamato Ninpō
Founded by 矢野剛秀 Yano Takeshide.
山中流 Yamanaka-ryū
Founded by 山中山城守長俊 Yamanaka Yamashiro-no-Kami Nagatoshi, a man from 甲賀 Kōga. He initially served 六角義賢 Rokaku Yoshikane, then 織田倍長 Oda Baichō, and was favored by 豊臣秀吉 Toyotomi Hideyoshi, leading him to join the Western Army at the 関ヶ原の合戦 Sekigahara no Gassen (Battle of Sekigahara). However, he later served the 徳川氏 Tokugawa-shi (Tokugawa clan). Two volumes of a 術書 Jutsusho (technique manual) have been preserved.
義経流 Yoshitsune-ryū
Said to be founded by 源九郎義経 Gen Kurō Yoshitsune. He trained in 修験道 Shugendō at 鞍馬山 Kurama-yama, excelling particularly in jumping techniques (跳躍術 Chōyakujutsu), with 伊勢義盛 Ise Yoshimori’s 伊賀流忍法 Iga-ryū Ninpō incorporated. Passed down through generations in the 福井藩 Fukui-han (Fukui domain). Ninja designations were 隠忍術 Inninjutsu and 志能便 Shinōben.
理極流 Rigoku-ryū
Same as 森川理極流 Morikawa Rigoku-ryū. A branch of 甲賀流 Kōga-ryū.
黄門流 Kōmon-ryū
A branch of 白雲流 Hakun-ryū.
和田流 Wada-ryū
Founded by 和田伊賀守惟政 Wada Igamori Tadamasa. A lineage of 甲賀流 Kōga-ryū. Refers to the 甲賀流和田派 Kōga-ryū Wada-ha (Kōga-ryū Wada faction).
Bessho History Reading Book No. 72 – Data file of 132 Ninjas.
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
Qualifications for Becoming a Ninja (Page 43-47) from the book Ninpō Chōjin no Sekai by Ōhira Yōsuke.
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:
A person with strong mental and physical endurance.
A person of upright character.
A person indifferent to all desires.
A person who is meticulous yet bold, with quick thinking.
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:
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.
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 Dainichi effect happened around midday, but first this morning I
went to the 大江戸骨董市 Oedo Antique Market with Peter Crocoll. This market
is quite large with many collectibles, art, and weapons. Many people
bought and even wore vintage clothing. Peter found a book of 春画 shunga
full of erotic woodblock prints as an amusing gift for one of his
students back home.
From there we made a visit to 美術刀剣松本 Bijutsu Tōken Matsumoto.
Peter brought another tsuka from home to be wrapped and restored. You
may remember my trip last year when he had his first tsukamaki from
Matsumoto. While we were there, a koshirae for a dagger caught his eye.
The fittings had a rare decorative 海老鞘 ebisaya and Peter couldn’t resist
adding it to his collection.
The Dainichi Effect
Later, seeking some inspiration, I returned to ponder the copy of Dojo
Giga at the bookstore. When I randomly opened the pages, it fell open to
Hatsumi Sensei’s painting of 大日如来 Dainichi Nyorai. Dainichi represents
the center, and is the sun Buddha in Japanese esoteric Buddhism such as
密教 Mikkyō.
Depictions of Dainichi often show the hand gesture or mudra of 六大
rokudai. Each finger is part of the 五大 godai: chi, sui, ka, fu, and ku.
They enclose the sixth element, 識 shiki, which is consciousness.
In the text of the painting, Soke wrote the name of 運慶 Unkei
(1148-1224), who was a famous sculptor among the warrior class during
the Kamakura era. Soke did this because in the year he painted, a new
sculpture of Dainichi had been discovered and attributed to Unkei.
Hatsumi Sensei’s painting was influenced by this discovery. This
sculpture sold at Christie’s Auction house for an unprecedented
$14,377,000 US dollars.
Hatsumi Sensei’s Dainichi painting hangs in the Bujinkan honbu dojo
Hatsumi Sensei’s Dainichi painting is currently hanging in the Bujinkan
Honbu Dojo. The text on the painting is a sort of memorial. It has the
posthumous Buddhist names of both Takamatsu Sensei and Hatsumi Sensei. I
first learned of these names some years ago when I climbed a ladder to
help install shelves for the gold 位牌 ihai, which are Buddhist mortuary
tablets displaying the names above the Kamidana.
I have an emotional memory related to Dainichi in the Dojo. It was the
day Hatsumi Sensei had to move his wife into a care home. They had been
married for many decades and Soke provided care for her in recent years.
But he couldn’t manage it anymore.
When he entered the Dojo, he skipped his usual, jovial conversation, and
walked straight to the altar of Dainichi under the Kamidana. He sat
with his back to all of us and spent many minutes in private prayer.
Afterwards, he began to quietly describe some items,
I bought that green tengu when Takamatsu Sensei passed away. At the end
of 42 years, I got the one below it here. And here is Dainichi Nyorai. I
was born in the year of Dainichi. At this 50 year anniversary maybe
it’s some kind of divine message that these things come. This 50 year
anniversary just came very suddenly, and next year with this completion
of mutō dori, everyone will become a Daishihan and start teaching for
themselves. That’s why all of the Daishihan should become friends and
have a close community.
While Hatsumi Sensei was talking, I sat maybe a meter behind on his
right side. I listened carefully since his back was to me. All of the
sudden he asked the entire room who should be the next Daishihan.
Several people pointed at me. Hatsumi Sensei turned to see who they were
pointing at and he instantly agreed, exclaiming “Ok, ok!”
Senou Sensei reads Michael Glenn's Daishihan for presentation by Hatsumi Sensei
The very next class he called me up to the front of the Dojo to sit
before him. Senou Sensei read the new certificate and passed it to Soke,
who then bestowed it on me. I bowed and everyone applauded. Hatsumi
Sensei said, “There is a time for these things and when the time is
right they should be given.” That this happened on the same day Hatsumi
Sensei experienced a very personal life change makes me very humble and
reflective. Maybe this is the Dainichi effect.
Training with Furuta Sensei
After these moments of reflection, I went to class with Furuta Sensei.
Of course he gave me a ride from the train station. Training was in the
school gymnasium, which is very large and has nice mats set up for Jūdō.
During the drive, he explained that he had just come from a meeting with
Hatsumi Sensei and all of the new Soke. He wanted to share details, but
I think he felt he couldn’t tell us everything. But he did share a few
things.
He said that there was a new website (bujinkanhombuoffice.com)
in the works for the Bujinkan. It will have official rules and rank
order forms in an effort to streamline this process. There is also a new
Daishihan lapel pin if you feel like showing off. Furuta Sensei also
said that for someone to be recommended for Daishihan, they need letters
from at least 3 current Daishihan.
Furuta started class with Ukemi, Sanshin, and Kihon Happō to warm up. He
began to focus on the details of the 表逆 omote gyaku. He used some of
his characteristic 雲隠流 Kumogakure Ryū angles. He showed this against a
resisting opponent. Whereupon he emphasized how even one finger can
break the resistance like a “push button.”
Furuta Sensei explains details of Oni Kudaki
Pushing the button transitions into 裏逆 ura gyaku. And even further into
手枕 temakura, which he also showed as 袖枕 sode-makura. Then the last henka
was 鬼砕 oni kudaki.
He changed to 半棒術 hanbōjutsu against a knife stab. He grew very
energetic during this portion of the class. I think the Starbucks caught
up with him. He yelled, jumped, and charged at opponents using very big
swings of 八文字振りhachimonji furi. It was very funny and we had a lot of
laughter. He described this energetic feeling as 気魄 kihaku, which is a
fighting spirit.
Furuta Sensei next gave us a lesson about making mistakes. When you try
to hit 小手 kote with only the tip or edge of the hanbō, you might miss.
This is very natural. But you don’t want this mistake to be your defeat.
Instead, you embrace the mistake and turn it into something useful.
Furuta Sensei uses a Hanbo against two knives
He said that people don’t train for mistakes. They try to do perfect
technique (which is impossible), but we should train for mistakes
instead. Because we will always make some. Real combat is a clumsy,
chaotic affair, so we should train for that reality. As Furuta Sensei
said in his blunt English, “Mistake is good.”
The class had a lot of laughter and a good feeling. I think that is
really the spirit that Hatsumi Sensei has given us. People try to be so
serious, but training with a good heart and lots of laughter is best.…
