猿飛佐助 Sarutobi Sasuke (Page 167-176) from the chapter 忍術ばなし Ninjutsu-banashi (Tales of Ninjutsu) of the book 忍術 Ninjutsu by 足立卷— Adachi Kenichi.
Who Wrote It?
When it comes to ninjutsu, everyone immediately thinks of 猿飛佐助 Sarutobi Sasuke, but during my travels through Iga and Kōga, I was unable to find him.
A Kōga ninjutsu researcher had this to say:
“About ten years ago, I heard he was born in Kibukawa Town Somaka, so I rushed there and investigated thoroughly, but found no clues. The Kōga Moon family hails from the province and has a kinship with the Sanada family, so I believe Sasuke might be from the Moon family. However, since ‘Sarutobi’ is likely a nickname derived from agile movements, without knowing his real name, it’s impossible to pinpoint his true identity.”
Torii Pass (鳥い燈げ) is a pass located on the border between Ueda City, Nagano Prefecture (formerly Sanada Town, Ogata County ) and Tsumagoi Village, Agatsuma County , Gunma Prefecture on National Route 144. It has an elevation of 1,362m.
Upon visiting Iga, another researcher remarked:
“There’s a ninja named Kinuzaru from Kamitajii mentioned in the 「万川集海 Bansenshū-kai」 (Collection of Ten Thousand Rivers), and I think that’s him. His real name was Totsuki Sasuke, and he was called that because he skillfully used monkeys. During the Tenshō Iga Disturbance, when the ninja organization was destroyed, this Shingon sect follower fled to Mount Kōya and was likely employed by Sanada Yukimura.”
Then, I flipped through a prewar encyclopedia. “A heroic ninja featured in kōdan storytelling. Son of the ronin Sagio Satadaiyu of the Morimori family, he learned techniques from 戸沢白雲斎 Tozawa Hakunsai in the mountains of Torii Pass. At fifteen, he served Yukimura, changing his name to Sarutobi Sasuke Yukichi. After three years of travel, he scouted military conditions across various regions, compared skills with other warriors, formed alliances, performed miracles everywhere to intimidate lords, and perished with the Toyotomi fate during the fall of Osaka” (Toyama House Great Encyclopedia).
“The first generation, originally named Yukichi, son of Washio Satadaiyu. Learned ninjutsu from Tozawa Hakunsai. Discovered by Sanada Yukimura during a hunt, he received the Sarutobi surname and became an official, achieving merit by attacking Numata Castle. Died in battle following Kenshin at Mount Tenmu. The second generation, originally Ibe Takehide, a retainer of the Ōmi Saito clan, infiltrated Kōshu Sōgen’s castle, was captured by the first Sasuke and became his retainer. The second followed Sanada Yukimura and died in the Summer Campaign” (Heibonsha Great Dictionary).
However, another ninjutsu expert responded to a question in a weekly magazine two years ago:
“Sarutobi Sasuke was born in Taishō 6 (1917). In Taishō 6, there was an Enomoto Library where a sixteen-year-old boy wrote it based on imagination. Tachikawa Bunko bought it for a five-yen manuscript fee. The following year, Taishō 7, Kirigakure Saizō was born.”
I was greatly surprised inwardly, especially by the notion of a sixteen-year-old’s imagination, which felt like a shock. So, I redirected my travels to Osaka, visiting libraries, secondhand bookstores, collectors, and local historians round and round. Yet, I couldn’t find a single copy of the Enomoto Library or 立川文庫 Tachikawa Bunko.
I sought out Kyokudō Nanryō, an elder of Osaka kōdan storytelling.
“Tachikawa Bunko? All burned in the air raids. Sarutobi Sasuke, huh? That was a creation by Tamada Gyokushūsai. A complete fabrication. Kirigakure Saizō appears in the 「難波戦記 Nanba Senki」 (Nanba War Chronicles), but… that hit the mark, so Tachikawa told Gyokushūsai—’When you die, I’ll erect a statue for you, a ninja user.’ Then Gyokushūsai replied, ‘Then leave it to Sarutobi,’ doing the kuji cuts. But within two months, Gyokushūsai died of cholera. No statue was ever built.”
This story was also highly entertaining. I became desperate to read 立川文庫 Tachikawa Bunko’s 『猿飛佐助 Sarutobi Sasuke』. Yet, I still couldn’t obtain a single copy. Though it was a matter of about forty years ago, I was astonished that the history of Osaka kōdan, and even the groundbreaking event of Sarutobi Sasuke’s birth, is already fading. Like the social history of Kōga and Iga, or perhaps even more so, Osaka’s divine history and kōdan legacy are shrouded in dense mist.
Learning of Kubota Michio, a kōdan book collector in Atami City, I traveled to Atami.
Holding the Tachikawa Bunko edition of Sarutobi Sasuke for the first time there, I felt the excitement of a boy who had found a treasure.
猿飛佐助 Sarutobi Sasuke (Page 167-176) from the book 忍術 Ninjutsu by 足立卷— Adachi Kenichi.
足立卷— Adachi Kenichi (1913 – August 14, 1985)
He was born in Tokyo in 1913. His father died suddenly shortly after his birth, and his mother remarried shortly thereafter, leaving him to be raised by his grandparents. After his grandfather’s death, he was taken in by his maternal uncle, Kobe, at the age of nine. He lived in Kobe for the rest of his life.
He attended Kwansei Gakuin Junior High School and then Jingu Kogakkan University, graduating in 1938. After teaching and military service, he worked for the Shin-Osaka Shimbun until 1956. In 1975, he received the 20th Minister of Education’s Art Encouragement Prize for Yachimata, a critical biography of Motoori Shuntei, a blind poet and Japanese linguist from the Edo period.
After graduating from Osaka University of Arts, he taught at Kobe Women’s University. In 1982, he received the 30th Japan Essayist Club Award for Nijimetsuki (Record of Rainbows) (Asahi Shimbun), an autobiography centered on his grandfather and father.
忍術 Ninjutsu by 足立卷— Adachi Kenichi.
First Edition Printed : December 1957 by Shimozuka Yasusaburō 257 pages
Ninja Memory Techniques 記憶術 (Kioku-jutsu) by 山田雄司 Yamada Yuji for Hiden Magazine, September 2021 issue.
現代を生き抜く知恵を忍者の術と心に学ぶ！ Gendai o ikinuku chie o ninja no jutsu to kokoro ni manabu! (Learn the Wisdom to Survive the Modern Era from Ninja Techniques and Spirit!)
Unlike the superhuman image shaped by manga and movies, real ninjas were highly practical masters of multiple skills. In this series, penned by Professor Yamada Yuji, a leading ninja researcher, we explore the latest research on the real techniques and spirit of ninjas to gain wisdom for navigating the present era!
Ninja Memory Techniques
記憶力は忍者の必須条件 Kioku-ryoku wa ninja no hitsū-jōken (Memory is a Ninja’s Essential Requirement)
It is inferred that ninjas used various Ninja Memory Techniques akin to modern neuroscience to memorize the conditions of infiltrated enemy territories. For ninjas, where a single numerical error could be fatal, accurately memorizing details was critically important.
The 『軍法侍用集 Gunpō Samurai-yō-shū』 (Military Law Samurai Collection), compiled by Ogasawara Sakumo in the fourth year of Genna (1618), in the volume on theft, under “Third, Matters Concerning People to Be Sent as Ninjas,” states, “People to be sent as ninjas must be carefully selected,” listing, “First, an intelligent person. Second, a person with good memory. Third, a person with good speech.
Without talent and wit, one cannot become a ninja.” Thus, among the three essential qualities for someone sent as a ninja, memory is ranked second, and without that ability, succeeding as a ninja is deemed impossible.
Ninjas had to infiltrate enemy territories, accurately memorizing terrain, castle structures, weapon types and numbers, and the presence or absence of provisions. While it would be ideal to record what they saw or heard on paper at the time, there was often no opportunity, and being caught writing would be disastrous, so they relied on memory techniques to imprint information in their minds.
The 『当流奪口忍之巻註 Tōryū Dakuchi Shinobi no Kan-chū』 (Notes on the Current School’s Oral Ninja Volume), thought to have been established in the late seventeenth century, under “Matters of Mental Memory Catalog,” includes the following description:
“Whenever you wish to remember something, convert it into an object to memorize it well; there is a method to this conversion. If you always use common objects for conversion, you will forget them, so convert them into unusual objects instead. For example, if you want to remember ‘ink,’ imagine receiving a massive amount of ink on a specific day, month, and year from a certain place, exaggerating the conversion to memorize it. Why? Even in peaceful times, the Great Fire of Edo in Meireki 2 (1656) was such an extraordinary event that it’s unforgettable. Also, to memorize sequential items, associate them with the order of houses you know. If you don’t practice this diligently beforehand, it will be difficult to memorize in a hurry.”
Memorizing by exaggerating or associating with familiar objects is a method still used in modern memory techniques. Additionally, according to Kawakami Jinichi, the master of the Kōga Bantō lineage, there’s a technique called 「不忘の術 Fubō no Jutsu」 (Unforgettable Technique), where one strikes their fingers on a board to inflict pain or stimulation, and sometimes cuts their body with a blade to instill terror and memorize information, recalling it later by looking at the scar.
Even in daily life, seeing an old wound can trigger a cascade of memories, and modern neuroscience has proven that linking multiple pieces of information makes it easier to remember.
Memorizing by Associating with One’s Own Body
Diagram of the Frontal Human Body (『Monozukuri Sōdenju』). Assigning one to the crown, two to the forehead, three to the eyes, four to the nose, five to the mouth, six to the throat, seven to the breasts, eight to the chest, nine to the abdomen, and ten to the navel, it is said to represent a memory technique memorized by association with these.
In the eighth year of Meiwa (1771), a book compiling memory techniques, 『物覚早伝授 Monozukuri Sōdenju』 (Quick Transmission of Memory), was published. It contains several memory techniques, and I’d like to introduce one.
Assign one to the crown, two to the forehead, three to the eyes, four to the nose, five to the mouth, six to the throat, seven to the breasts, eight to the chest, nine to the abdomen, and ten to the navel.
To memorize ten items—hand towel, brazier, hairbrush, inkstone box, koto, folding fan, writing box, mirror, pot, and teacup—imagine placing a hand towel on the first crown, associating the second forehead with the “hi” of brazier, linking the third eyes with the hairbrush for showing things, likening the fourth nose to a runny nose with an inkstone, comparing the fifth mouth to the koto of words, associating the sixth throat with a wide end if it passes through, remembering the seventh breasts with a writing box sealing the breasts, likening the eighth chest to a chest mirror, imagining the ninth abdomen swelling from eating a full pot, and picturing the tenth navel brewing tea.
In other words, it’s a method of memorizing by associating body parts with words or objects, but what to associate depends on one’s ingenuity. If there are twenty or thirty items to memorize, they suggest linking them to the left and right sides of the body, as well as the back or fingers.
Whether ninjas used this memory technique is uncertain, but it’s inferred they employed various memory methods to memorize enemy territory conditions. For ninjas, where a single numerical error could be fatal, accurately memorizing details was critically important.
Biography
山田雄司 Yamada Yuji. Born in 1967 in Numazu City, Shizuoka Prefecture. Professor at the Faculty of Humanities, Mie University. Graduated from Numazu Higashi High School, Shizuoka Prefecture, and the Faculty of Letters, Kyoto University. Worked at the Kameoka City History Compilation Office, completed the doctoral program in History and Anthropology (Interdisciplinary Japanese Culture Studies Curriculum) at the University of Tsukuba Graduate School. During his studies, he served as a lecturer for the Z-Kai Tokyo University Master Course and a Japan Society for the Promotion of Science Special Research Fellow. Holds a Ph.D. (Academic), served as a lecturer at Mie University Faculty of Humanities, and is currently a professor there. Research fields: Japanese medieval religious history, history of various beliefs. Formed a shooting club during university. Loves martial arts. Publications include 『跋扈する怨霊』 (Kikawahirobumkan, 2007), 『怨霊とは何か』 (Chūōkōronshinsha, 2014), 『忍者の歴史』 (KADOKAWA, 2016), 『忍者はすごかった』 (Gentōsha Shinsho, 2017), 『忍者の精神』 (KADOKAWA, 2019), and supervised 『そろそろ本当の忍者の話をしよう』 (Gambit, 2018), among others.
鬼の行方ー怨念と国つ神々 Oni no Yukue – Onnen to Kunitsu-kami (The Path of Demons – Resentment and Native Gods) (Page 247-256) from the book 忍者 Ninja. Written by 戸部新十郎 Tobe Shinjūrō.
When considering the origins and emergence of ninjas, there is another issue to address.
Up until now, we have observed the people who came from far-off lands over long periods and the things they brought with them. However, we must also look at the native land that received them—a land where something lingered, with no place to go. This is likely best described as 鬼 Oni (Demon).
However, this “oni” is exceedingly complex and cannot be easily defined. First and foremost, it’s unclear whether it has a form.
Things that seem to have a form are as follows:
“Oni are matters of adults, referring to the conquered indigenous people” (Yanagita Kunio).
“In ancient history, the Kunitsu-kami (native gods) split into two; the majority merged with the common folk, while the rest retreated to or remained in the mountains, becoming known as mountain people” (Yanagita Kunio)
Though the nuances differ, both suggest a god or person who was feared and ostracized.
Demons – One expression among the common folk is マシ Mashi
These can be considered the great figures of the ancient indigenous people.
These gods were conquered by deities who came from 高天原 Takamagahara (High Heavenly Plain). At this point, the exact location of Takamagahara is irrelevant.
Among them, Hitokoto-nushi was particularly pitiful.
According to the 古事記 Kojiki (Records of Ancient Matters), when Emperor Yūryaku encountered a figure dressed in regal attire identical to his own on Mount Katsuragi and asked for his name, the response was, “True words in one, false words in one, the god of parting words,” a rather straightforward tale.
However, in the 続日本紀 Shoku Nihongi (Continued Chronicles of Japan), he appears as an old man hunting the same game as Emperor Yūryaku during a hunt. Ultimately, he incurred the emperor’s wrath and was exiled to Tosa.
Hitokoto-nushi likely did not intend to oppose the emperor. He was probably just hunting in the mountains as usual. The depiction portrays him as an old man in the mountains, devoid of ambition and unaware of what an emperor entails.
Though it’s unclear if it’s the same Hitokoto-nushi, centuries later, he would be subjugated by a man called …
役ノ小角 En no Ozunu (En no Gyōja) Path of Demons
En no Uzuno (En no Gyoja) (634 – 701)
En no Ozunu lived at the foot of Mount Katsuragi, in the body of Kamo no Ōzunu, a ritualist whose family had long served Mount Katsuragi, delivering the mountain god’s oracles to the court. In other words, he was in service to Hitokoto-nushi, the Katsuragi god.
However, from a young age, En no Ozunu roamed Mount Katsuragi like his own backyard, diligently practiced asceticism, and ultimately acquired the sorcery of the 孔雀明王 Kujaku Myōō (Peacock King), gaining the spiritual power to fly through the air.
Hitokoto-nushi avoided resistance as much as possible. The 前鬼 Zenki (Front Demon) and 後鬼 Goki (Rear Demon) of Mount Ōmine, also former native land gods, willingly submitted.
One year, construction began on a bridge connecting Mount Katsuragi and Mount Kinpu. Many oni from various regions were gathered for this work.
Image of the 孔雀明王 Great Peacock King (Sanskrit: महामायूरी Mahāmāyūrī (“great peacock”). Painting of Mahāmāyūrī, pigment on silk. Japan, Heian Period, 12th century CE.
Hitokoto-nushi was also conscripted for the construction, but for some reason, his appearance was hideous. Ashamed to be seen by others, he requested to rest during the day and assist only at night, but En no Ozunu refused.
Overwhelmed, Hitokoto-nushi appealed to the emperor of the time, 文武天皇 Monmu-tennō (Emperor Monmu), slandering En no Ozunu, saying, “En no Ozunu has gathered various gods and demons in the mountains, intending to overthrow the realm.“
The court arrested En no Ozunu and exiled him to an island in Izu. However, while posing as an exile during the day, he flew over the sea at night, wandering the mountains of Fuji and Hakone (今昔物語 Konjaku Monogatari and others).
It’s said that En no Ozunu was reported by his disciple 韓国連広足 Kankoku Ren Kōsoku (Kankoku Ren Hirotari), but the Hitokoto-nushi theory remains strong, and it seems he later faced retaliation from En no Ozunu.
“One Word Master Deity was bound by En no Gyōja with a curse, remaining unliberated to this day” (日本霊異記 Nihon Reiiki), which is quite remarkable.
Incidentally, the 法 Hō (Law) of the Peacock King is highly revered in Shugendō (mountain asceticism), but its true meaning is inspired by the peacock, which fears no poison.
Simply recite “Om Ma-Yu-Ki-Ra-Ti So-Wa-Ka” three times at your convenience. It not only help in easing and eliminating diseases, but also natural disasters, robberies, snatch thieves, and even sleep better.
The mudra involves binding both hands outward, raising and joining the thumbs and pinkies. The thumbs represent the head, the pinkies the tail, and the other fingers the feathers. The custom is to chant a mantra while flapping like a fish, with the mantra being マユキラティ、ソワカ Ma-Yu-Ki-Ra-Ti, So Wa Ka.
This En no Ozunu is undeniably the founder of Japanese Shugendō and, needless to say, one of the ancestors of ninjutsu. However, he too belongs to the lineage of oni.
Replacing the now-formalized oni god Hitokoto-nushi, he became an active oni, demonstrating resistance to the establishment with various spiritual powers.
Generally, an oni’s identity is expressed through resistance to the establishment, whether consciously or not.
Hitokoto-nushi’s innocent competition with the emperor for game is akin to a matagi hunter’s dog killing a calf in a village pasture—when the matagi, instead of apologizing, complained that it was outrageous for others to harm or drive away their hunting dogs. This was merely a clash of different customs, essentially a form of anti-establishment and anti-commoner resistance.
Alternatively, they appear as rebels or thieves. Examples include the oni of 羅城門 Rashōmon, the oni of 大枝山 Ōeyama, and 茨木童子 Ibaraki-dōji (Ibaraki Child), who bear the title “dōji,” or those like 鬼同丸 Kidōmaru (Oni Companion), with a variety of oni roaming about.
Whether the imperial court era that produced these figures was truly prosperous is hard to determine outright, but the presence of a capital city and the widespread governance of the regency system likely appeared as prosperity to those living apart from society.
Moreover, behind this prosperity, the exclusion and sacrifice of many fueled anger, resentment, and sorrow, which were bound to transform into oni.
The origins of the dōji are said to be the descendants of declining local gods, the end result of those who served Mount Hiei. Whether this theory holds is beside the point, but they were characterized by hair like that of a large child hanging down to their shoulders.
This was called 四方髪 Shihō-gami (Four Directions Hair).
This is also a name used in later ninja disguises. There is an even clearer name referring to a group of indigenous people.
The current image, as depicted in Noh and Kabuki, is merely a monster lurking in mounds and harming good citizens. Indeed, their actions, which warranted being labeled as harmful to the common folk, were likely repeated.
Their reality can be seen in records like the 風土記 Fudoki. For example:
“In Ibaraki Province, commonly called Tsuchigumi or Hachidō, the Yamano-sai and Nōno-sai lived in earthen caves and could not see. They stuffed thorns into the caves and drove them in to kill them” (常陸風土記 Hitachi Fudoki)
Kuni-zu, appearing in the 神武紀 Jinmu-ki (Records of Emperor Jimmu), is likely the same as the 国栖 Kuni-zu of Yoshino. During Emperor Jimmu’s tour of Yoshino, he saw people playing in the river. Noticing they were being watched, they hid in a hole, only to emerge again and play in the river.
When called and asked their name, they answered 石穂押別命 Iho Oshibe-no-mikoto (Stone Ear Press Deity). These descendants of native gods were called Kuni-zu.
Yatsuka-sei suggests a robust physique, while Sai-bei implies “coldness,” symbolizing resistance and refusal to submit to the establishment. According to the 姓氏家系辞書 Shimei Kakei Jiten (Dictionary of Family Names and Lineages):
“A tribal name, a type of Emishi.”
It states that, unlike other Tsuchi-gumo or Kuni-zu who lived widely across the country, they were a special group residing only in a part (Hitachi) of the land.
Gion Daimyojin, a syncretistic demons deity of Gozu Tenno and Susanoo ( Illustrated Buddhist Statues , 1783)
Whether they were limited to a part is unknown, but their name appears in various regions. It’s said that those captured during Japan’s Prince Yamato Takeru’s eastern expedition were offered to the 熱田神宮 Atsuta Shrine, with others spreading to the Chūgoku region. However, their true essence seems to be as descendants of Kunitsu-kami, likely living everywhere.
The 小宮神社 Komiya-jinja (Small Shrine) that enshrines the original ancestral deity of the Iga Hattori clan was called “狭伯大明神 Saibe Daimyōjin” (Narrow Elder Great Deity). “It is also called 諏訪大明神 Suwa Daimyōjin, and referred to as 牛頭天王 Gōzu-tennō, which is likely 狭伯 Saibe” (三国地志 Sankoku-chishi).
The meaning of this Saibe remains unclear. Nevertheless, as an oni or Tsuchi-gumo, 服部半蔵、鬼半蔵 Hattori Hanzō, Oni Hanzō (Hattori Hanzō, Demon Hanzō) is considered far from ordinary.
鬼の行方ー怨念と国つ神々 Oni no Yukue – Onnen to Kunitsu-kami (The Path of Demons – Resentment and Native Gods) (Page 247-256) from the book 忍者 Ninja. Written by 戸部新十郎 Tobe Shinjūrō.
Born in Nanao City, Ishikawa Prefecture. Dropped out of the School of Political Science and Economics at Waseda University. After working as a reporter for the Hokkoku Shimbun newspaper, he moved to Tokyo and began writing historical novels for a club magazine under the pen name Taki Ryutaro. He became a member of the Shintaka-kai, a group founded by Hasegawa Shin. His first novel, “The Crimes of Yasumi Oki” (1973), which he wrote after changing his pen name back to his real name, was nominated for the Naoki Prize. He subsequently pioneered new frontiers in the fields of warlords, ninjas, and master swordsmen, with works such as “Hachisuka Koroku” (1980), “Maeda Toshiie” (1981), “The Iga Doshin Shimatsu” (1976), “Hattori Hanzo” (1987), “Research into Miyamoto Musashi” (1981), and “Ito Ittosai” (1990)
忍者 Ninja. Written by 戸部新十郎 Tobe Shinjūrō.
First Edition Printed:: July 28, Shōwa 53 (1978) 286 pages ISBN : 0093-003358-4424
雜賀忍者 Saika Ninja (Page 136-139) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 鈴木眞哉 Suzuki Shinya (Historical Writer).
The Mysterious Kii Group Skilled in Fire Techniques and Seamanship
▽ Were There Ninjas Among the Saika?
One of the schools of ninjutsu is the 雜賀流 Saika-ryū School, said to have been transmitted in 紀州 Kii Province. The name suggests a clear connection to the 雜賀 Saika region. Besides this, Kii Province also had other ninjutsu schools such as the 紀州流 Kii-ryū School and the 根来流 Negoro-ryū School.
織田信長 Nobunaga Oda (illustrated by Motohide Kano, owned by Chokoji Temple , important cultural property)
The Kii School, also called the 新楠流 Shinan-ryū School, is said to have been transmitted when 伊賀忍者 Iga ninjas, defeated in 織田信長 Oda Nobunaga’s attack on Iga in 1581 (天正九年 Tenshō 9), fled to 根来 Negoro. Some of these ninjas apparently escaped to Saika as well, so if this account is accepted at face value, all three schools would be part of the 伊賀流 Iga-ryū School lineage.
However, the credibility of this tradition is questionable, and it’s hard to believe that Saika (or Negoro) had no ninja-like techniques until taught by Iga. The need to approach enemies covertly or hide from them must have existed since ancient times.
It’s uncertain what the Saika School’s ninjutsu was like or whether it originated with the Saika people themselves. Nevertheless, techniques akin to ninjutsu must have existed in the Saika region for a long time.
顕如 Kennyo was a Jodo Shinshu monk from the Sengoku period to the Azuchi-Momoyama period.
Viewing ninjutsu from this perspective, it’s certain that ninja-like figures existed among the 雜賀衆 Saika-shū crowd. However, since such individuals inherently valued anonymity, it’s impossible to identify who among the Saika was a ninja or what position they held within the group.
Some claim the Saika crowd itself was a ninja collective, but that’s clearly not the case. In the 戦国時代 Sengoku period, Saika, in a narrow sense, referred to the lower reaches of the 紀ノ川 Kino River, and in a broader sense, included parts of present-day 和歌山市 Wakayama City and 海南市 Kainan City. The local landowning warriors there formed the Saika group.
That said, since Iga and Koga groups, also considered ninja collectives, were similarly gatherings of landowners, there might not have been a significant difference in that regard.
Iga and Koga are often imagined as groups wielding mysterious, superhuman techniques, but this seems largely a fabricated image created at desks in times of peace.
Looking at their actual actions, it’s evident they excelled in surprise attacks and guerrilla warfare, yet there are numerous instances where they were discovered by ordinary samurai and failed to infiltrate.
Nevertheless, while Iga and Koga landowners were known for ninja techniques, the Saika group’s strength lay in 鉄砲 teppō (firearms) and 水軍 suigun (naval forces). They used this power to challenge successive 天下人 tenka-bito (rulers). They fought Nobunaga for ten years and 豊臣秀吉 Toyotomi Hideyoshi for three, leading to their destruction, though some remnants plotted uprisings against 徳川家康 Tokugawa Ieyasu.
Evidence of the Saika group’s ninja-like traits can be confirmed from various angles. First, their occupational composition was highly complex. Given the era, agriculture was a given, but since that alone couldn’t sustain the economy, they engaged in 交易業 bōeki-gyō (trade), 海運業 kaun-gyō (shipping), 漁業 gyogyō (fishing), 製造業 seizō-gyō (manufacturing), and even mercenary work. This wasn’t always divided by specialization; individuals often took on multiple roles.
With such a lifestyle, it’s certain they mastered various skills and techniques, including 火術 kajutsu (fire techniques) and 操船術 sōsenjutsu (seamanship), which undoubtedly aided their ninja-like methods.
九鬼嘉隆 Yoshitaka Kuki (1542-1600) was the 11th head of the Kuki clan.
Their ninja-like nature becomes even clearer when examining their combat style. For instance, in 1577 (天正五年 Tenshō 5), when facing Nobunaga’s large army, the Saika group first advanced to 貝塚 Kaizuka in 泉州 Izumi Province (Osaka Prefecture) to set up camp. When Nobunaga’s forces approached, they retreated overnight, leaving the enemy empty-handed. This seems to have been a plan to lure Nobunaga’s army toward Kii Province, allowing allied 毛利勢 Mori-zei (Mori forces) to attack from behind.
Though the Mori forces’ arrival was delayed, the Saika group devised an ingenious defense for their base. They temporarily drained the Wakagawa River, buried numerous 壷や桶 tsubo ya oke (pots and barrels) in the riverbed, and then let the water flow back. Unaware, Nobunaga’s troops stepped into the river, got caught in the pots and barrels, fell into chaos, and were shot down one by one.
During this battle, Nobunaga was meticulous about maintaining communication between his main camp and frontline units, allocating many troops to secure Kino River crossing points. This indicates the Saika group’s guerrilla tactics frequently threatened Nobunaga’s 補給路 hokyū-ro (supply lines). Nobunaga’s forces, in response, burned houses and killed men and women indiscriminately across the region, likely out of frustration with the Saika group’s active guerrilla activities.
It’s well known that the Saika crowd possessed large quantities of firearms and excelled in their collective use. Individually, many were skilled marksmen, and a key trait of a marksman in that era was the ability to fire at close range whenever possible. A Saika figure, 佐武伊賀守 Satō Iga-no-kami, was notably skilled with a gun, and his personal records show he typically fired within ten 間 ken (about 18 meters).
To lure enemies or approach them, hiding was necessary, often using 硝煙 shōen (smoke), 地物 jimotsu (terrain), or disguises. These aspects undoubtedly reflected the Saika group’s ninja-like qualities.
In 江戸時代の小説 Edo-jidai no shōsetsu (Edo-period novels), a military advisor named 鈴木飛騨守 Suzuki Hida-no-kami is often depicted infiltrating enemy ranks to snipe Nobunaga. Though Hida-no-kami is fictional, he’s believed to be modeled on real figures like 鈴木源左衛門 Suzuki Genzaburō or Saika leader 鈴木孫一 Suzuki Sonichi. It’s plausible they engaged in similar actions.
Indeed, in the Battle of 石山城下 Ishiyama-jōka (Ishiyama Castle Town) in May 1576 (天正四年 Tenshō 4), Nobunaga was shot in the foot. This might have been the work of a Saika member who infiltrated his ranks.
Note: Actually Ryushin Yakushimaru, the founder of Kukishin-ryū, was born to Dōyu Shirōhōgan at Kumano-Hongu in Wakayama prefecture on January 1, 1318. So from this point on there was a family line with cunning and strategies that might have been involved here that explains what the author didn’t understand.
雜賀忍者 Saika Ninja (Page 136-139) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 鈴木眞哉 Suzuki Shinya (Historical Writer).
I could not find much information about this book, who wrote it or the publisher. It looks like it was published as a history book/magazine published monthly.
Being the 72’nd book I guess it has been around for many years, the web site jinbutsu.co.jp is dead so I don’t know much about the publisher.
別冊歴史読本❼❷ Bessho Rekishi Dokuhon 72 忍びの者132人データファイル Shinobi no Mono 132-nin Data File
Published May 2001 228 pages ISBN-10 : 4404027729 ISBN-13 : 978-4404027726
The Legendary Jōnin of Iga and Koga: Momochi, Fujibayashi, and Hattori – Masters of Ninja Strategy. This is a summary of the book 忍者 Ninja by 戸部新十郎 Tobe Shinjūrō I recently translated.
Explore the captivating world of Japanese ninjas, or shinobi, through the elite Jōnin leaders who shaped espionage and survival in feudal Japan. From stealth missions to clan loyalty, discover how these masters influenced history. This book dives into the roles of Jōnin and spotlights three icons: 百地三太夫 Momochi Sandayū, 藤林保武 Fujibayashi Yasuyoshi, and 服部半蔵 Hattori Hanzō. Perfect for martial arts fans, history buffs, and those fascinated by Sengoku era ninjutsu.
What is a Jōnin? The Roles and Influence of Ninja Leaders
In the mysterious realm of ninja history, 上忍 Jōnin (upper ninja) represent the highest rank in shinobi hierarchies. These leaders commanded clans in regions like 伊賀 Iga and 甲賀 Kōga. Unlike 中忍 Chūnin (middle ninja) or 下忍 Genin (lower ninja), Jōnin handled strategy, diplomacy, and command.
The book “忍者 Ninja” by 戸部新十郎 Tobe Shinjūrō details how Jōnin served as clan heads, coordinating spies and operations for warlords. They focused on intelligence, sabotage, and protection. The book describes Jōnin as the brains behind the shadows, directing missions that turned battles without direct combat. Their roles included recruiting talent, training ninjas, and negotiating alliances. Jōnin ensured clan survival in chaotic times.
The book portrays Jōnin as protectors. They blended wisdom with skill, using deception to avoid bloodshed. In a 500-year tradition, Jōnin embodied adaptability, loyalty, and cunning. They led by example, teaching resilience and strategy. The book emphasizes that Jōnin were vital to ninja success. Their strategic minds and leadership turned small clans into powerful forces. The book shows Jōnin as heroes who protected their people with ingenuity.
The book explores Jōnin’s discretion. They operated in the shadows, using aliases to evade detection. The book notes how they used false identities to confuse enemies. This cunning allowed them to outmaneuver larger armies. Jōnin also managed internal affairs, resolving disputes and maintaining unity.
In times of peace, Jōnin shifted to advisory roles. The book mentions how they advised daimyō on security and intelligence *(1). Their versatility made them indispensable. Jōnin’s positive impact extended beyond war, fostering community resilience. They taught skills like medicine and farming, blending ninja arts with daily life.
The book discusses Jōnin’s philosophical side. True ninjutsu is about wisdom, not just stealth. Jōnin emphasized mental discipline, adapting to change. This mindset helped clans survive persecutions. Jōnin were visionaries, preserving traditions for future generations.
The book highlights Jōnin’s recruitment. They selected skilled men for units like 黒脛巾組 Kurohabaki-gumi, granting support and appointing leaders. 政宗公 Masamune-kō ordered 安部対馬重定 Abe Tushima Shigesada to select 50 skilled men for Kurohabaki-gumi. This shows Jōnin as organizers, ensuring operational efficiency.
In Iga and Koga, Jōnin coordinated defenses against invasions. The book describes their use of “Kusa” (grass) for infiltration and observation. Kusa means infiltrating enemy territory at night. Jōnin trained ninjas in covert operations, emphasizing observation and quick strikes. They adapted to situations, using disguises like merchants or monks.
Jōnin were also educators. The book notes how they compiled manuals like 万川集海 Bansenshūkai, preserving knowledge. Fujibayashi compiled secrets from Iga and Koga clans. This role ensured ninjutsu survived. Jōnin balanced combat with intellect, making them multifaceted leaders.
Overall, Jōnin were the heart of ninja clans. They combined leadership, intelligence, and skill to thrive in chaos. The book portrays them as heroes who protected their people with ingenuity. Jōnin like Momochi, Fujibayashi, and Hattori exemplify these qualities. Their stories reveal how upper ninja navigated the turbulent Sengoku era.
Momochi Sandayū: The Resilient Guardian of Iga
Momochi Sandayū, Immortalized in a 500-Year-Old Sumi-e Scroll (AI-Generated Image)
百地三太夫 Momochi Sandayū stood as a pillar among Iga’s three great Jōnin. Born around 1525 in Nabari City, he led the Momochi family *(2), one of Iga’s 53 influential houses. His life centered on defending Iga from invasions.
The book highlights Momochi’s strategic brilliance. Momochi used aliases like Fujibayashi Nagato to confuse enemies. During the 天正伊賀の乱 Tenshō Iga no Ran (Rebellion) in 1579, he coordinated defenses against 織田信長 Oda Nobunaga. His ninjas harassed invaders with ambushes and traps. Momochi’s leadership delayed Nobunaga’s conquest.
Despite Iga’s fall in 1581, Momochi escaped and rebuilt. Legends say he faked death to continue operations. He gathered scattered ninjas, ensuring Iga’s spirit endured. His positive legacy inspires resilience. Momochi protected his homeland, blending martial skill with clever tactics. He symbolized ninja independence, a beacon for modern practitioners.
The book describes Momochi’s role in clan alliances. Momochi collaborated with Fujibayashi and Hattori to resist Nobunaga. He trained ninjas in infiltration, using disguises for espionage. The book notes his family’s influence in Iga, managing resources and operations.
Momochi’s story shows Jōnin as defenders. He fought for Iga’s autonomy against powerful warlords. The book praises his cunning, like using false identities to evade capture. Momochi’s aliases made him a ghost to enemies. This adaptability defined his leadership.
In peace, Momochi preserved traditions. The book implies he contributed to ninja manuals, ensuring knowledge passed on. His legacy influences Bujinkan, where Iga techniques like 骨指術 Kosshijutsu are taught. Momochi exemplifies how Jōnin balanced war and wisdom.
The book details Momochi’s family background. The Momochi were among Iga’s key houses, specializing in ninjutsu. He recruited skilled individuals, similar to Kurohabaki-gumi’s formation. Momochi’s strategies included psychological warfare, spreading rumors to weaken foes.
Momochi’s resilience shines in post-rebellion efforts. The book mentions his escape and regrouping of survivors. Momochi’s survival ensured Iga ninja traditions continued. Positive narratives portray him as a unifier, rebuilding community spirit.
Momochi’s influence extended to training. He mentored young ninjas in stealth and combat. The book notes his use of “Kusa” tactics for reconnaissance. Kusa involved infiltrating at night, observing enemy movements. This highlights his tactical genius.
Overall, Momochi’s life teaches perseverance. He turned defeats into opportunities, inspiring ninja enthusiasts. His story shows how Jōnin led with vision, protecting their people through ingenuity.
The user is correct that Fujibayashi Yasuyoshi and Fujibayashi Nagato are different individuals. Fujibayashi Yasuyoshi (藤林保武, Fujibayashi Yasuyoshi) is a 17th-century descendant who compiled the Bansenshūkai in 1676, while Fujibayashi Nagato (藤林長門, Fujibayashi Nagato) was a 16th-century Jōnin active during the Tenshō Iga no Ran, allied with Momochi Sandayū. The book “Tobe Shinjūrō Ninja” does not explicitly clarify this distinction due to the garbled OCR, but historical records confirm they are separate, with Nagato possibly using aliases or being confused with Momochi in legends. Below is the corrected section, focusing on Yasuyoshi as the compiler, and noting Nagato’s role as a separate figure in the Iga ninja leadership.
Fujibayashi Yasuyoshi: The Wise Compiler of Ninja Knowledge
Fujibayashi Nagatonokami tomb in Shokakuji Temple, Iga City.
藤林保武 Fujibayashi Yasuyoshi was a key figure from Iga, active in the 17th century. He led a branch of the Fujibayashi family and authored the 万川集海 Bansenshūkai (Sea of Myriad Rivers Merging), a 1676 ninja encyclopedia.
The book praises Yasuyoshi’s scholarly approach. He compiled secrets from Iga and Koga clans, preserving ninjutsu for posterity. Bansenshūkai covers tools, philosophy, and strategy. True ninjutsu is about wisdom, not just stealth. Yasuyoshi stressed mental discipline and adaptation. Positive stories portray him as a guardian of knowledge. He turned chaos into lessons, influencing modern ninjutsu. His work shows Jōnin as thinkers, blending action with intellect.
The book details Yasuyoshi’s family legacy. The Fujibayashi were among Iga’s 53 houses, specializing in strategy. His Bansenshūkai is a treasure. It includes espionage methods and mental training. The book notes its compilation from clan secrets, ensuring survival post-Iga fall. Yasuyoshi’s positive image as a scholar contrasts with warrior stereotypes.
The book explores Yasuyoshi’s post-rebellion life. He escaped Iga’s destruction, continuing to teach ninjutsu. His Bansenshūkai synthesized Iga and Koga knowledge, emphasizing endurance. Ninjas must be like water, flowing around obstacles. This philosophy guided his leadership.
Yasuyoshi’s alliances were key. He cooperated with other Jōnin. Fujibayashi, Momochi, and Hattori formed a triad against Nobunaga. Their combined efforts delayed conquest, showcasing Jōnin unity. Yasuyoshi’s legacy is intellectual. The book highlights his role in documenting tools like 手鉤 Shukō and 手裏剣 Shuriken. Bansenshūkai details disguises and psychological tactics. This makes him a foundational figure in ninjutsu studies.
In summary, Yasuyoshi blended strategy with scholarship. His work preserves ninja wisdom, inspiring those seeking depth in martial arts. *(3)
Hattori Hanzō: The Devoted Protector of Tokugawa
Masashige Hattori (Hattori Hanzō, Oni Hanzō) born 1542 Death November 1597.
服部半蔵 Hattori Hanzō (1542–1596) is the most celebrated Jōnin, often called 鬼半蔵 Oni Hanzō (Demon Hanzō) for his ferocity. Born Masashige in Iga, he became a samurai-ninja serving 徳川家康 Tokugawa Ieyasu.
The book details Hanzō’s exploits. At 16, he rescued Ieyasu’s daughters, earning fame. As Jōnin, he led 200 Iga ninjas, saving Ieyasu multiple times. During the 本能寺の変 Honnō-ji Incident in 1582, Hanzō guided Ieyasu through Iga. His roles included bodyguarding and intelligence.
Hanzō’s loyalty helped unify Japan. He guarded Edo Castle’s 半蔵門 Hanzō-mon (Hanzo Gate), a symbol of vigilance. Positive legends highlight his honor. He blended ninja cunning with samurai duty, inspiring loyalty.
The book describes Hanzō’s early life. Hanzō trained in ninjutsu from age 12, mastering sword and infiltration. He served Tokugawa from youth, leading Iga survivors after the rebellion. The book notes his alliance with Momochi and Fujibayashi.
Hanzō’s story includes dramatic escapes. He used decoys and tunnels to protect Ieyasu. The book praises his strategic mind, turning battles with spies. His death in 1596 marked an era’s end, but his legacy lives in media.
Hanzō represents ninja evolution from war to peace. He bridged shinobi and samurai worlds, a model of dedication.
The book explores Hanzō’s post-Iga role. Hanzō recruited Iga ninjas for Tokugawa, forming a loyal unit. He advised on security, using ninja skills for diplomacy. The book mentions his spear mastery, earning the “Demon” nickname for battlefield prowess.
Hanzō’s alliances were crucial. He collaborated with other Jōnin to secure paths during crises. The book highlights his guidance of Ieyasu through hostile territory, showcasing leadership.
Hanzō’s influence persists. The text notes how his name became synonymous with ninja excellence. Hanzō’s Hanzo Gate in Edo symbolizes eternal vigilance. Positive narratives emphasize his selfless service, inspiring martial artists.
Footnotes
This reminded me of a friend in Japan telling me that Hatsumi Sōke used to call his “friend” a couple of times per month to give advice. This friend was Akihito the 125th Emperor of Japan (reigned January 7, 1989 – April 30, 2019) he befriended when he was giving a lecture on Budo Ninpo at Gakushuin when the Emperor was the Crown Prince in November 3, 1961.
I don’t know if the author was unclear (or it is a translation problem) that Fujibayashi Yasuyoshi who wrote Bansenshukai was born hundred years later as a relative to 藤林長門守 Fujibayashi Nagatonokami who was one of the three important Jōnin mentioned.
The Legendary Jōnin of Iga and Koga: Momochi, Fujibayashi, and Hattori – Masters of Ninja Strategy. This is a summary of the book 忍者 Ninja by 戸部新十郎 Tobe Shinjūrō I recently translated.
Tobe Shinjūrō
Born in Nanao City, Ishikawa Prefecture 1926 (death 2003). Dropped out of the School of Political Science and Economics at Waseda University. After working as a reporter for the Hokkoku Shimbun newspaper, he moved to Tokyo and began writing historical novels for a club magazine under the pen name Taki Ryutaro. He became a member of the Shintaka-kai, a group founded by Hasegawa Shin. His first novel, “The Crimes of Yasumi Oki” (1973), which he wrote after changing his pen name back to his real name, was nominated for the Naoki Prize. He subsequently pioneered new frontiers in the fields of warlords, ninjas, and master swordsmen, with works such as “Hachisuka Koroku” (1980), “Maeda Toshiie” (1981), “The Iga Doshin Shimatsu” (1976), “Hattori Hanzo” (1987), “Research into Miyamoto Musashi” (1981), and “Ito Ittosai” (1990).
忍者 Ninja by 戸部新十郎 Tobe Shinjūrō
Published August 1978 286 pages ISBN : 0093 003358 4424
毛利元就 Mori Motonari focused heavily on “strategy” and “subterfuge.” Subterfuge means deceiving the opponent. Those who excel at subterfuge win; those who fail lose. He used ninjas like his hands and feet to outwit the enemy, create internal discord, and weaken them. It seems he thought of little else day and night.
It is well known that Motonari sent spies disguised as merchants, yamabushi, or biwa priests to the strongholds of 陶晴賢 Sue Harukata or the 尼子氏 Amago-shi, spreading rumors or gathering intelligence.
As much as Motonari emphasized using spies, he was extraordinarily cautious of enemy spies sent against him.
“Don’t speak of such things lightly. Amago Haruhisa is the opponent I’m about to fight. The ninjas might be spreading such talk to make me let my guard down.”
Motonari attacked 西条鏡山城 Saijō Kagamiyama-jō (Higashihiroshima City) in June of 大永三年 Tai’ei 3 (1523), when he was still under 尼子経久 Amago Tsunehisa, who ordered him to lead the vanguard.
The castle lord was 蔵田備中守房肩 Kurata Bingo-no-kami Fusatomo, allied with 大内義興 Ōuchi Yoshioki.
Starting the attack on June 13, the castle’s defenses were strong, and it didn’t fall easily. Motonari sent ninjas as secret envoys to contact Fusatomo’s uncle, enticing him to betray with promises of retaining his domain in 安塔 Antō and preserving the family name.
Fusatomo’s uncle accepted, rebelling against Fusatomo within the castle. Motonari sent ninjas to support the uncle, and the castle fell on the 28th. Castle lord 蔵田房信 Kurata Fusanobu fought valiantly but, seeing flames rise within and no hope of victory, committed seppuku. Motonari skillfully dismantled the enemy, earning praise from Amago Tsunehisa.
Afterward, Motonari broke the promised conditions to Fusanobu’s uncle and beheaded him.
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.
毛利忍者 Mori Ninja (Page 132–133) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 祖田浩一Sota Kōichi (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
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
