THE TRANSLATION AND TRANSCRIPTION OF THE KITŌ RYŪ JŪJUTSU SENSHIGATA NO HANASHI KIKIGAKI AN AMATUER TRANSLATION PRODUCED FOR THE INTERESTS OF THE AMER

Transcription

1 THE KITŌ RYŪ JŪJUTSU SENSHIGATA NO HANASHI KIKIGAKI 2018

2 THE TRANSLATION AND TRANSCRIPTION OF THE KITŌ RYŪ JŪJUTSU SENSHIGATA NO HANASHI KIKIGAKI AN AMATUER TRANSLATION PRODUCED FOR THE INTERESTS OF THE AMERICAN FEDERATION OF JUJUTSU PRODUCED FROM THE ORIGINAL DOCUMENT POSTED AT THE INDICATED WEBPAGE Persons wishing to view the original document as produced by the Japanese should consult the web address included in this text. Privately Published BY LOGAN WEYMOUTH, SHIHAN AUSTIN, MINNESOTA 2018

3 TRANSLATOR'S PREFACE I didn't write a preface for the other two Kitō ryū texts we produced so far to this date (the Jūjutsu No Ben and the Jūjutsu Kiroku) since it seemed unnecessary? But it seemed advisable in the case of the Jūjutsu Senshigata No Hanashi Kikigaki (that's... quite a mouthful, don't you agree?) The third text that was included in this set of Handbooks was the Kitō Ryū Jūjutsu Torigata No Oomune (also known as the Kitō Ryū Jūjutsu Torigata Oomune Heiden Nukigaki) We don't have it finished yet. Language and Textual Notes: This is the Jūjutsu Senshigata No Hanashi Kikigaki. First off, the language of the text is really quite different in terms of the way it speaks, what idioms it uses and what Kanji constructs are common to it. The material it is speaking about and the way that it conveys it. Quite different, indeed. We aren't really sure why the difference, but it's rather obvious. The original version of the text that we used to make this one was a 20 th language adaptation of an 18 th and 19 th Century text, dated 's, based off a text penned out sometime between c.e. The document seems to be a minor handbook that is part of a set of handbooks intended as a study aid to the adherents of the Kito Ryu. As such it is highly relevant to the 18th century KITŌ RYŪ JUJUTSU YOROI-GUMIUCHI NO DENSHO that we translated and posted on the date of February of Anyone whose Jujutsu, Judo, Aikido or Karate school is derived from either the schools of Kano Jujutsu or Kodokan Judo would be able profit from these Kito Ryu documents, as it is well known that the Kito Ryu provided quite a lot of the techniques that form both Kano Jujutsu and Kodokan Judo. The original text we used here is definitely NOT an Abridgement, unlike some of the other text that it came along with. It's a mid 20th Century Japanese language adaptation. We presented the Translated Version with the following duly noted changes. Even that original has been altered in this version, most usually to replace missing Kanji characters which had been marked by in its lines. Also, about 40 instances of the name Yūken ( 遊軒 ) which had been mistaken for the name Yūzan ( 遊斬 ) as a typographical error, no doubt. This typographical error might have resulted from the fact that the historical personage in question (to which the name refers) was better known later in history by the name Yūken ( 遊軒 ), which might have been a posthumous renaming from Yūzan ( 遊斬 ) the Beheader to Yūken ( 遊軒 ) the Gambler. He was listed as a rōnin (masterless wandering samurai warriors) both in this text and several other known historical references to him. He is called Ronin No Yūzan in the text, which means Yūzan of the rōnin masterless samurai. This is important since it betrays a kind of higher rank among the rōnin, otherwise it would be perhaps more usual to call him Yūzan rōnin the rōnin warrior Yūzan. I would have left the name Yūken ( 遊軒 ) as the 20 th century adaptation had written it, but the problem is that his name occurs 40 some odd times in the text, when thoroughly checked out, the Historical museum version clearly reads Yūzan ( 遊斬 ) instead. So I corrected the text to agree with the Historical version. There were also some number of other typographical error (documented right in the pages of the book) and a very large number of missing kanji that we used the Historical version to replace, wherever possible. Much of these changes were documented and reference given to its position in the copy of the original historical version of this text that was available 'on line' at the Toyama Prefecture Library in its Gallery of Antique Books and Manuscripts. I indicated Frame number and line number. This Translation and transcriptions was made using that original version to replace missing kanji characters, and also to make the text corrections discussed here but also... PLEASE NOTICE: at the time that the original Version we used to make this one with (PLEASE TAKE NOTE!!): As an example, the Kanji character ( 㨿 Kyo//Yoru) did not exist at all in Computer Font characters, and it occurs with some frequency in the text. When encountered in the original 20 th Century version of the text, it had instead ' ' to denote a missing character. THERE WERE A GREAT MANY OF

4 THE MISSING KANJI THAT WERE LIKE THIS, there was no computer font for the old kanji when the original was made. By the time that I made this version, most of these old rare archaics had become available, PLEASE NOTICE ALSO: There may be more than one historical version, dating anywhere between c.e. That do not agree textually speaking with the Historical museum version that we based this one and that means that there could be some disagreement in the Kanji characters we replaced. The original 20th C. text had contained some number of these and the Historical version also had contained some number of the handy Side Kana pronunciation guides, they are written tiny kana characters (in this case, old 18th & 19th Century Katakana) put right beside the word or character itself. These were sometimes useful in determining the kanji and the romaji for some things in this translation. The lines of the text of the original 20 th Century version do not agree with the lines of the historical version of the text, they do not begin and end in quite the same places. We presented the Our Version with the duly noted changes listed here, as otherwise it was written. Logan (J.T.) Weymouth Shihan, Rokudan (6D) AFJ Shinden Yōshin Ryū Yondan, AFJ American Judo. April 15 th, 2018

5 起倒流柔術先師方之噺聞書 KITŌ RYŪ JŪJUTSU SENSHIGATA NO HANASHI KIKIGAKI Recorded Conversations about the Ways of Instruction in the Jujutsu of Kito Ryu 先師方之噺聞書 一堀田佐五右衛門貞斎頼庸は生国丹波之人にて有る時野辺へ出しに途中に巾は二間計りの川有り 向こうへ越んとせしが至って深く如何せんと当りを見廻せば遙か下に橋あり 廻りては過分の道の損故思案する所積金と申す角力の関取参り合わせ御士は何を御考と尋ねる 佐五右衛門答えけるは向こうへ越んと思え共川巾も廣く又水も深し 下もの方へ廻れば余程の道の損故案じ居る由申しける 積金曰く 御士を越て上るは易き事也 私も向こうへ越んと思え共御浼の如くの太り故飛ぶ事叶わず 私は橋へ廻り貴君を越えて上げんと云うて佐五右衛門を持て向こうへ投げる 佐五右衛門積金の脊の帯に手掛け分かれる 佐五右衛門は向こうの土手の上へ落ちる 積金はは土手を越して水田の中へあおのきに投げ込まれ享 (?) 起き上り積金殊の外立腹して申しけるは 御士貴君の御為と存じ越して上たるに却って私を水田へ投げ込まれる事相済まずと怒りければ 佐五右衛門申し様尤も也 貴殿深切に越して呉れられる故に其の答礼に又貴殿を越して参らせんと思いしに はずみすぎて水田へ落ちられし事は誠に気の毒也と挨拶を申しければ 積金申しけるは 御申しは去る事なれ共私儀も日本に名得し角力也 貴君に投げられては角力立ち申さず 依って今一度組合て勝負致さん と申す 佐五右衛門段々なだめけれ共少しも聞入れず 是非々勝負致さんと申す故㨿なく去れば勝負致すべし 向こうの百姓屋より参りされにて組合わんと申す 夫より両人共百姓屋へ参り右の訣を噺し手に身拵えして取り掛かる 佐五右衛門積金を五六度も投げれば積金殊の外気をもみ掛かる処四十度計りも投げれば積金弱りて肩にて息を致し無言にてうつむき居る処を佐五右衛門其場を早々去りて帰りければ積金跡にて殊の外残念に思い 佐五右衛門が通る先へ近道を廻りて行き 山陰に忍び尤も此の処は乃々は山の切り岸斤々は大川にて其の中の往来の処也 此処に忍び居て佐五右衛門通る処をやり過ごし 後よりめのこだきにして申しけるは士先刻の緩怠如何 川へ投げ込む由申しける 佐五右衛門少しも動ぜず其侭頭にて積金の胸を一心に打ちければ ああと云て倒れ気絶する 佐五右衛門 に川へ蹴落とし帰りける 其後川下へ積金の死骸上り何の故か分からずと也

6 Senshigata No Hanashi Kikigaki Recorded Conversations about the Ways of Instruction -- Regarding Hotta Sa'uemon Teisai Yoritsune, he was a native resident of Tanba(-ichi?) at the time, proceeding towards the vicinities of Tokino [Alt Trans: "...proceeding through the vicinities of the open fields..."] and was midway along the river where it measures about two ken measurements wide [e.g.; about 11.9 feet, or, 3.6 meters]. Turning towards it, he approached to cross it, he was deeply struck and dismayed by what he saw as he looked it over, being that the bridge had collapsed. As he turned this way and that, giving particular thought to the damage to the general roadway, and what money he had placed in reserve [to qualify as] as a ranked wrestler in the sumo meets. [Thinking over] what he had been able to glean about the other honored gentlemen in his inquiries about them. Sa'uemon then turned back towards [the river] thinking to cross it, even though the river was very wide and it was deep water there. As he would have turned and gone down into [the river], the roadway was so greatly damaged that he was becoming very much concerned for himself, to say the least. What was said about the money [he had placed in reserve] was that [by default] it could easily be given up to the other honored gentlemen. I myself want to cross [the river], he thought to himself, much as if to ask a great favour, particularly that he could just suddenly fly [over the river] knowing that it would not be granted. He said to himself, I want to cross the bridge like you other people who already crossed it! Sa'uemon took grip upon himself as if to cast himself [across the river], Sa'uemon's hand reached for and clenched the rest of the money [in the pouch tied] at the back of his obi sash. Sa'uemon went down the embankment of the river and dropped himself into it. About the rest of his money, while he was crossing the embankment of the river, looking up as he was passing through the water filled rice paddy fields, as he would throw himself up and over, the rest of his money [in the pouch] kept bouncing sharply up and down on his hip. He was thinking about the honored gentlemen and the honored activities [of sumo] more and more, wanting to cast himself over the water filled rice paddy fields. It seemed as if it would never come to an end and he began to get angry. Sa'uemon was in a very sorry state. If you kind gentlemen [he said to himself] whom have already crossed [the river] would only do me a favour, I would upon my return visit [return the favor]! Otherwise you honored gentlemen would not cross back over to help me, I am thinking. Having gained too much momentum he fell right into the water filled rice paddies. Regarding the subject, really there was a kind of poison in his spirit, as one could say due to the conversations he had with himself. As for what one could say about [the pouch] of his remaining money, one would say that it got left behind. All for the sake of making a name for himself in Japan. When you would throw yourself about then you are not taking a stance known to Sumo. That would be done only for the cause of victory and defeat in a bout. More and more Sa'uemon was serving no such purpose, and would paid no attention to it at all. With absolute certainty, as one would engage in victory or defeat, this is to particularly to be leaving behind what ought to be done when engaging in a bout. And what would come of it when faced with the peasant folk in the markets upon your visitations, who come to watch your matches? This causes both the shopkeeper folk and the peasant folk to dissent together in speaking of you. Beginning to go about clenching whatever of their equipment they have in their hand. The [pouch of the] Sa'uemon's remaining money would have been dropped about five or six times. Just by insisting on clenching the money [pouch] caused a discrepancy in Sa'uemon's spirit. Just stopping to count it about forty times would have been enough to cause him to drop it. The money was weakening the shoulder [of the arm he used to keep hold of it with], and causing his breathing to become labored. And he never said anything about this when talking to himself. Sa'uemon's circumstances are growing quite quickly towards driving him back and forcing him to return home defeated. Fearing what yet remained of the money and how much he lost. As Sa'uemon was travelling along, he was trying to take a short cut rather than the main road, very much stealing along in the shadows of the mountains so as not to be seen (yama kage ni shinobi mottomo). About this kind of circumstance, accordingly the mountains cut the sloping shores, and there might be large rivers also blocking the travel route. About travelling incognito like this, Sa'uemon found it necessary to support himself by the haft of his spear while travelling, what might he need explain to his own children about why he was so lax as a warrior?? About the reasons why he would have practically thrown himself over the river, Sa'uemon could only move but very little, that condition always on his mind, and the money a burden on his chest he couldn't escape. That all being the case his spirit became quite faint. Sa'uemon [?word?] toward the river kicking his way [through the rice paddies], and forced to turn back. After he fell like that at the river, he could have ended up a corpse sticking up [in the rice bodies] with the rest of his money. Just how one is supposed to understand that is not very clear

7 一瀧野専右衛門遊斬貞高は生国丹波にて堀田佐五右衛門門弟の内二番めの弟子也 佐五右衛門老年に及て師範を弟子へ譲り度く 一の弟子何某は技術遊斬より少し劣る也 故頼庸心に任せ難く惣門弟中へ打ち出し 談也 門弟中より兄弟子と申すも有り 又は遊斬と申すも有り 爰にて詮議色々也 其内に一統より申すは 兄弟子と遊斬と取合致させ 勝ちたる方へ師範御譲り然るべしと申す 頼庸㨿無く其意に任せ惣門弟中相見んにて両人へ残り合いを申し談ずる 両人共承知にて身拵して享 (?) に立ち向かう 中四尺程明けて立て居しが 半時計りも何事も無く立て居しが 遊斬後ろへ少しそると見えしが 兄弟子の方より手を出すと遊斬其の手を取て投げる 遊斬贔屓の人々勝ちたり勝ちたりと申す 其夜上方を逃げて江戸へ出 日本橋浮世少路に居住して起倒流柔術師範す 其名高し Regarding Takino Sensuke Emon Yūzan Sadataka, he was a native of Tanba(-ichi?) and was the second student of all the students of Hotta Sa'uemon. Besides Sa'uemon being in old age he had been the student whom had the occasion of inheriting the title of Shihan Master Instructor. Regarding his number one student, to some extent, he learned the techniques of artifice (gijutsu) from Yūzan but tended to fall behind in them. Particularly with Yoritsune it was hard to know what to expect the two doing whatever they wanted to do, [?word?] stories are told about how hard it was for their younger students to work things out. The senior students left the junior students wherever they were. Or otherwise it was Yūzan who was doing so. Here there are various shades of [wrongful?] things to be discussed. Regarding what happened later on down the generations of this lineage, the senior students and Yūzan still engaged in making bouts (toriai). The ways of capturing taught by their Shihan master instructor one could say must have been part of their inheritance. Yoritsune caring for no other grounds was always seen leaving everything up to somebody else among all the students. What remained of both sets of people meet to discuss it. Both sets of people knowing full well what it would take(?) then got dressed for the fight. Their stance was that things with Yūzan had become quite clear. Half the time when reviewing it whether seated or standing nothing eventful was occurring. But just a little while afterwards they were seen to be going at it again. The way the senior students were turning their hand to it, they were then tossing and throwing (torite nageru) [dice?]. People bestowed patronage upon Yūzan and that was the victory they say was the only victory that he preferred to take. That evening from the vicinities of Kyoto heading towards Edo [modern day Tokyo], Japan being but a bridge through this fleeting world that has so few avenues the Shihan Master Instructors of Jujutsu of the School of the Rousing Conquest (kitō ryū) came to take residence. That is name worth exalting. Trans Note: At line one of this passage, character 9, which is the second kanji in a dual compound construct (a person's) name, the (original 20 th century) text had a typographical error caused by using a very similar looking kanji. The original version of the (20th century) text read: 瀧野専右衛門遊軒貞高は... or, ( Regarding Takino Sensuke Emon Yūken Sadataka... ) but should instead have read: 瀧野専右衛門遊斬貞高は... ( Regarding Takino Sensuke Emon Yūzan Sadataka.. ) Seems clearly that the name Yūzan ( 遊斬 ) and not Yūken ( 遊軒 ) was written in the (Historical) original version of the text, first time at Frame 4 of 23, line twelve (12) of the left page at the top left of the page, 9th character. I went ahead and swapped the kanji out for the correct one, I documented the occurrence of the typographical error and placed the font in a different colour to help denote the change IMPORTANT PLEASE TAKE NOTE : The name in question occurs between times throughout the remainder of the text. When (several) other examples of it were checked THEY ALL show the same kanji in the name Yūzan ( 遊斬 ) and not Yūken ( 遊軒 ).

8 一其頃攝州三田の領主九鬼長歰疾渋川伴五郎の弟子にて大の力者にして剛勇の方也 伴五郎ももてあまし免許を伝授申し上げる 家中の人々を御相手に成られ或いは手をくじき足をいため散々になさる 人々大困りする 有時遊斬の沙汰を御聞きに成られ何卒遊斬と御手合わせ成られ度く依て遊斬方へ御使者を立てられ仰せ遣わさる様は何卒手合致し度く早 く外桜田霞ヶ関迄罷り越し申すべき様其頃遊斬虗疾を百日計り相滞り打ち臥し居る故御使者の趣き起 (?) 奉り全快次第早束罷出べき旨御請け申し上げる 長歰疾御聞きに成られ遊斬此方に恐れたるかと仰せられ又々使者を以て是非々参るべき旨三度迄使者を遣わる 遊斬御大名の御意余り恐れ入るとて行水のぎは御免下さるべし 髪月代は仕押して罷出て御取り次ぎを以て申し上げるは度々の御使者伋り恐れ入り病中押して罷り出る故御相手の儀は何分御免下さるべしと申しければ 長歰疾御聞き入れ無く恐れたるかと仰せられ是非々仕合致すべく遊斬に仕合の用意致すべき旨仰せらる故㨿無く御請け申しける 依て茶むくの下着一つに成り御書院へ罷り通り控え居る処長歰公差し この稽古着一つ召さる 御挨扱有りていざ参れよと仰せ有り 御書院筋違に御間の方より長歰公御縁の方より遊斬相方立上り二三尺運びけるが遊斬下に居て申し上げるは恐れながら勝負合の事故時に依ては土足に掛ける事も御座る 此義は御免下さるべき旨申し上げる 長歰公尤もの義也 勝手次第と仰せらる 夫より相方立ち寄り長歰公大力にて掴み幹がんと気追い掛けられる処を身を屈み下に居る長州公あまされて向こうへ二三尺計り弱めく処を遊斬立ち上がり尻を蹴治 (?) ければ長州公土縁へ蹴落とされ真逆さまに落ちて額を摺りむき血流れて衎に起き上り脇差を取りて仰せられけるは諸疾を土足に掛るは慮外也 依て真の勝致さんと柄に手掛け御怒り也 遊斬慎んで申し上げるは夫故に先に御断り申し上げたり 仮令御前真剣を御持ち成られても勝負合の事故是非もぎ取るなり 柔術の勝負合は兎も角も諸疾が浪人の遊斬に御腰物を無刀取りに取られ成られては是こそ諸疾の御一分立ち難きかと申し上げれば長州公尤もなりとて暫く待吳 (?) とて直に麻上下召され扨々先生の手際感心成りとて直に弟子になる あいた何分宜しくとて師弟の契約也 夫より起倒流御修行 家中も今はけがもなしとて悦び和か成る御相手にて大也 長州公終に免許伝授也 -- It was then that the Feudal lord of Sesshū Sanda, Kuki Nagashibu(?) Tsugimasa, the student of Shibukawa Bangorō who was a great swordsman known for his bravery and prowess. It was said that Bangorō spared him nothing [due to his social rank] by way of training instruction for the license level (menkyo). Each and every person in the family served as an opponent [in the training], so thoroughly done that their arms were wrenched and their legs and feet injured. Each one of them became greatly concerned. There was at the time the [legal] hearings and sentencing of Yūzan, all the while Yūzan had been humbly begging to engage in the bouts. Consequently, the messengers came standing (before?) Yūzan as they had been sent to him. Regarding the situation, he was unfailingly swift to engage in the bouts, [?word?] outside of Sakurada like a mist gathering in the gates he would come calling upon the governmental centers. The situation with Yūzan was measured out swiftly over the course of some hundred days, and was hindered by being covered up. Particularly in regard to the meaning of the appearance of the messengers, whom had presented it all as if he had need of a recovery of his good health. The orders for them to come forward and answer to inquiry were piling up, largely due to his popularity, they say. Nagashibu(?) Tsugimasa had been hearing about it, and Yūzan was afraid about this, and what was being said about it. Also and again, the messengers came three times yet more, being dispatched to see about it. Yūzan thought about the Daimyo chief feudal lord and even more fear entered the picture, flowing like currents of water. About how he might need beg pardon and forgiveness. Having been made to shave off

9 the hair of the upper forehead on grounds of compulsory civic service, and regarding what they say about retiring from these offices, quite often the messengers would beg off feigning sickness. Entering and making their appearances only by forced compulsion. And particularly in regard to the addressees some of these would beg off as well it's said. Nagashibu(?) Tsugimasa heard that they were not entering because they were afraid, and so stated that this was a contest of both right and wrong to be doing. That Yūzan really ought to be preparing for the bouts, and that this was his own wish for it. But that in not doing so his popularity was growing. Depending upon what underlies the robes of Tea serving as they approach the study room, they may end up being dismissed since there is text copying going on. It was an allowance known of Nagashibu(?) and this was how he handled the training robes (keikogi) [of Jujutsu]. A proper handling it is not due to what may come of it, but one obeys the command of superiors. Such absurdity in the study room as at intervals was the way that Nagashibu(?) officiated and relied upon this way, Yūzan himself and his [training partner] were standing up about two or three feet apart. Yūzan dropped to a seated position and then was afraid to arise, of which coincidentally there is the problem that taking victory in a bout particularly depends upon it. He even insisted on wearing his footwear when seated! They say that this was his customary way of begging off. It was even rather the custom of the official Nagashibu(?). And so it's the wish to be acting according to one's own inclinations, and so making a passing stop to stand with his training partner Nagashibu(?) taking grip upon the hilt of a long sword and having the spirit of pursuit about himself, the inclination [of his training partners] was to stop and take a seat. Thus did Nagasu spare himself the confrontation by the span of a mere two or three feet. Further weakening the position of Yūzan whom he spurred on sharply. The civic official Nagasu relied upon it even to the point of making it a kicking throw down (keri otoshi keri otosu) sending him flying headlong and blood came flowing from his forehead, to his good pleasure. But they say that he arose and took hold of his wakizashi short sword, and although there are many illnesses with insisting on wearing one's footwear, unexpectedly this proved not to be one of them. Depending upon the truth of how he actually took his victory, his hand was clinging in fury to the hilt [his wakizashi short sword]. As to why Yūzan would refrain from standing up [from his seat], they say that one reasonably sees why at this point. Even when prior to the appearance of the live bladed sword (shinken), he had a reasonable grip on the situation, obviously. On the subject of victory and defeat in a bout, this is most surely to have made the capture. Victory and defeat in Jujutsu bouts, there is one way or another a swift variety. With the wandering samurai (rōnin) Yūzan he would make sword disarms (mutō dori) captures by way of his hips and buttocks and most certainly there are a swift variety of ways to do it, about 1/10 of which they say are difficult to be done when standing. The civic official Nagasu was kept waiting only a short while, they soon and straight away called for some length of rope [to bind him with]! The impressive performance of the Sensei was observed first hand by his students. Ouch! But it was agreed between them that all was well with both master and student. From this came some of the training practices of the Kitō ryō [?word?] among its practitioners. Nowadays, even when without any injury and so being pleased thereby, peacefulness has been established. Largely for the opponent. The official Nagasu was eventually awarded a license of instruction. Trans Note: At line one of this passage, character 14, the (historical) text used a rare archaic variant of the kanji ( 歰 ) it is the same kanji and meaning as ( 澀 ) that has no water radical and uses only one sword above and the same form of the base in the Shintaiji descended of it: ( 渋 ). I documented it to clarify the reason I used it to replace the missing kanji represented by in the corrected text. PLEASE NOTE:All of the kanji that I replaced in these texts used the exact same or closest possible Classical kanji (including rare variants) whereas the text itself uses chiefly the Shintaiji. I cannot replace the missing characters with Shintaiji, I have to use the original character because there are various Shintaiji including Rare Characters (of the Shintaiji) that are descended of these kinds of kanji characters. It would likely produce error (usage of the wrong Shintaiji) of I myself were to select the Shintaiji replacement. So I resolved the dilemma by only replacing the missing characters with the best example of the original character utself.

10 一遊斬先生の稽古場へ有る時和州郡山城主松平甲州疾家中比留川彦九郎と申す雲向流の剣術者此人の術唐紙の立て合わせの処へ刀を打ち込むに左右へ開け際に庛附かずと云う 又人の頭へ御備い餅を一つ置きて刀にて打切るに餅は二つに切れども頭には少しも庛附かず 奇妙之術者也 此人麻上下着にて柔術を伴見に来る 弁当所持にて終日伴見す 又翌日も同じ 彼是日数十日の間来り 十日目に遊斬へ向え何卒今日より先生の御弟子に成り度き由遊斬承 にて直に立合 彦九郎遊斬の胸ぐらを持ちじっと顔を見る 遊斬やや有て胸ぐら之手の袂を指二本にて持て引き倒す 彦九郎恐れ入りたるとて平伏する 遊斬更ば形を教え申さんと体を一つ教る 彦九郎習って遊斬又次の形と申す 彦九郎一つにて澤山 又跡より御習い申すとて一つを三十日稽古して跡の形を習う 三年にて皆伝す 遊斬先生に娘有り 松田金之助の妻となる 遊斬浪人にて跡はなし -- There was at the time on the practice grounds of Sensei Yūzan the Lord of the Castle Kooriyama at Ai-shū province Matsudaira Kōshū Tsugimasa who was in the home of Hirukawa Hikokurō. This man was a practitioner of the swordsmanship of the School of Passing Clouds (unkō ryū), and was met standing on sheets of thickened paper and was striking away to the left and right sides with his long sword (katana). They say that he was not exactly clinging to it in doing so. And the Head men were being served mochi rice cakes. He struck and cut in two every other rice cake. This was not even close to being acceptable to the Head men themselves. There were practitioners of the strange arts (kimyō no jutsu) present. They were seen to come and bind this man with hemp rope from head to foot, employing Jujutsu. He remained bound in braids throughout most of the day. And the next day it was much the same. It went this way for about 10 days. In about 10 days they looked towards Yūzan and to this day without fail there are still the students of this Sensei. And that is the reason why they listened to Yūzan [?word?] so readily about making the bouts (tachiai). Hikokurō took a grip on Yūzan's lapels and then saw the look on his face and his fixed gaze. Oh my, what had possessed Yūzan as he gripped with two fingers the sleeve of the arm that had him by the lapels and then jerked him off his feet ( hiki taosu). Hikokurō had fallen prostrate before him and begging forgiveness. Yūzan had a natural knowledge of the Kata patterns as if his body simply knew straightaway how to do them. Hikokurō took instructon from him and thereafter could do the Kata patterns himself as well. Hikokurō was foremost in Sawayama. And also there was the foremost indicators of the Kata pattern learned in a thirty day training regiment, he was taught the Kaiden level over about three years. There was an unmarried young girl with Yūzan, whom became the wife of Matsuda Kinnosuke. Yūzan remained with the Rōnin wandering samurai. Trans Note: At line six (6) of this passage, at character 41, it has a really old rare archaic variant form of the character 誈 (same character as 誣 ) to Accuse; Slander, in the Historical version it occurs at (Frame 22 of 23 left side page line 5, 14th character.) I swapped the missing character marker for the kanji character ( 誈 ).

11 一加藤忠藏有慶長正先生は生国丹波浪人にて遊斬先生の高弟にて遊斬の出府を聞きて跡をしたい江戸へ来り 下谷和泉橋居住す 此先生は元来正直いちがい無欲の先生也 技術は遊斬先生に抜群に増りて離業の名人也 遊斬先生ももてあまして居らる所有慶先生方へ遊斬先生の弟子に何某と申す人参られ野子義昨日何流の剣術免許伝授の由風為散申さる有慶祝儀を申し述べる 彼の人申されるは何と先生剣術免許済の人にても無刀取は出来るものかと尋ぬる 有慶正じき成る人故何の思慮も無く夫は同事と申さる 彼の人申しけるは素人は兎も角も免許済を無刀取りとは少し緩怠也と申し 如何致して取られるやと尋ねければ 有慶先生唯やと云て手を広げれば取るものと申す 彼の人去らば私を取りて貰い度く由申す 有慶先生夫は入らぬ事と色々なだめける共少しも聞き入れず是非々取て貰い度しと申す 有慶先生㨿無く更ばとて彼人に撓を持たせ向こうより打つ処を先に申した通りやあと云うて手を広げもぎ取る 彼人今一度と申す 又同じ手にてもぎ取る 以上三度也 彼人殊の外恐れて平伏する 夫より此子細を遊斬先生へ噺し併是は相済まず有慶は格別の修行にて妙を得る故尤也 此事を弟子共宜しき事と存じ間似致す則は起倒流名おれとなる 中々並々の手際にて取れ申さず事と云いければ遊斬先生尤也 是は相済まずとて是より有慶の稽古出席を断り足留めに成る 元来有慶先生は自分に増りて業物故邪磨に成る 幸爰にて手切れとなる 其後に遊斬先生勝掛と申す物を拵え是は有慶には未だ伝授致さずとて跡の弟子中へ伝える 有慶先生は先師の伝計りにて勝掛を用いず 自分にて起倒流師範也 -- Regarding Sensei Katō Chūzō Yūkei Nagamasa, he was a native resident of Tanba(-ichi?) and having become a Rōnin he was the best student of Sensei Yūzan, when he heard that Yūzan was going to the Capitol he then and there retraced his steps heading for Edo (modern day Tokyo), where he had stayed in the residence of Shimotani Izumibashi. Regarding this Sensei, he was a teacher who was unselfish and frankly honest. Regarding the techniques and artifice (gijutsu), Sensei Yūzan was quite outstanding and he was a master at increasing what feats he could do. And this is to say nothing of the things Sensei Yūzan did in the places where he lived. Sensei Yūkei turned to and became a student of Sensei Yūzan's, to some extent, and practiced the customs of the use of Asian Ginseng. He had been instructed to menko level license of Swordsmanship in the School of 'What Meaning Has Yesterday' (sakunichika ryū, or, sakunichinan ryū) [Note: could also be translated as "School of Yesterday's Gone"] and made a habit of keeping a vast collection of their loose-leaf documentations of which [Sensei] Yūkei took great pleasure in and would tell about them at the celebrations. Regarding what those people who were there had been saying, even the people whom had completed the Sensei's Menkyo license were asked if he would be willing to perform the sword disarmings (mutō dori), [Sensei] Yūkei performed them correctly, particularly in regard to what prudent discretion that others often do not show. But otherwise they say it was the same thing done. As for what people had been saying about it was that even common laymen whom had completed the menkyo license level are often rather negligent about the sword disarms [much less a master like this to be so scrupulous]. He was inquired of as to how he had made the captures, Sensei Yūkei, however, simply stated that it was done by extending and sweeping out one's hand and taking [the sword] away. He also said that while the people there were leaving, some took hold of and gave me monetary contribution. even if Sensei Yūkei would not have taken anything from them, there were people that were bowing low and taking it into hand. Then they fled down the avenues having extended and swept out their hand and took [the money] away. And so the people who were there did so once more, even when it was otherwise the same hands taking it. No less than three times! The other people that were there became very afraid and were all prostrating themselves. Upon this cause they turned to Sensei Yūzan to discuss it together. But it did not bring an end to this. About [Sensei] Yūkei his skill and practices were really quite superb. The students were all quite correct about this subject, mainly by having known what similar things [they had seen] done. This concerns rulings about how the good name of the Kitō ryū would be led to ruin. They say though that the ordinary and general performance of the captures has not

12 been spoken of. Sensei Yūzan was most outstanding. Since it isn't really complete without it, the practices of [Sensei] Yūkei were to look for indications of [retreat] and prevent the escape. In regard to the personal nature of Sensei Yūkei, he himself [believed that] wickedness only increases the number of swords in the world and then sharpens them, and that amounts to severing all relationships as surely as cutting off a hand. Afterwards, Sensei Yūzan still clung to the preparations for taking victory. About that and [Sensei] Yūkei his instruction still did not do that. Signs of both conveyances existed among the students. Sensei Yūkei weighed out the teachings of the former masters and made no use of clinging to victory. For him, this was to be a Shihan Master instructor of the Kitō ryū. Trans Note: At line four of this passage, character 24, the (historical) text (Frame 7 of 23 left side page line 12) used a rare archaic variant of the kanji ( 散 ) and I could not find a handy and readily available example of the specific rare archaic variant kanji in the computer fonts. So I just used the old standard Classical kanji ( 散 ), because there was no doubt about it, due to the side kana pronunciation guides included in the text (chire (-ru) written right beside it). The word is in its verb form Chireru 散る meaning (1) to Fall (2) to Scatter; be Dispersed; (3) to Break up; Disintegrate (all of leaves, flower petals, small thin objects). I would also like to point out again that many many of these older rarer kanji variants have multiple Shintaiji characters descended from them, I couldn't use the Shintaiji myself when replacing missing characters in this or the other texts like it that we handled. I would be at risk of having chosen the wrong Shintaiji (some of these kinds of Shintaiji do NOT have quite the same meaning as the needed character, for example. Separate Note: At line nine (9) of this passage, character 22, the (historical) text (Frame 8 of 23 right side page line 8) used a rare archaic variant of the kanji ( 撓 ) and I could not find a handy and readily available example of the specific rare archaic variant kanji in the computer fonts. So I just used the old standard Classical kanji ( 撓 ) to replace it, because there was no doubt about it, due to the side kana pronunciation guides included in the text ( shinai (from verb form shinau) written right beside it. The word is in its verb form Shirau 撓う meaning: (1) to Bend; to Warp; to Yield. I DID NOT DOCUMENT OUTRIGHT THE REPLACEMENT OF ALL MISSING KANJI, SINCE SOME OF THEM LOOK SO VISIBLY SIMILAR TO THE HANDWRITTEN FORM IN THE (HISTORICAL) TEXT, I merely satisfied myself by using a specific colour font to demarcate the replacement of these kinds of the missing kanji. 一有慶先生の稽古場へ加州のおでこの何某と申す大力の大男来り 何卒弟子入り仕り度く由申し込む 先生承知にて五六席も稽古仕り何卒先生御手際伴見仕り度く由申して胸ぐらを持つ彼是する内におでこ投げられて稽古場の腰板破れて外へ顔を出す おでこ恐れて平伏する 有慶申されるは中々此方の力にては腰板破れず矢張り貴殿の力也と申す おでこ悉く随心して修行致すと也 -- The training hall of Sensei Yūkei in Ka-shū province was to some extent prominent, and so gave him the immense power of a much larger man. There were those whom unceasingly applied to become his [and his training hall's] accepted students. The Sensei would make them apply some five or six times before even beginning to accept them. Even then he would only let them observe the performances of skill, and then serve as the attendants [to the training hall]. Grasping the lapel this way or that, taking it in hand and then he would throw them. Sometimes practically throwing them through the wooden panels of the training hall. They would grow pronounced in their fear and prostrate themselves. Regarding what was said about [Sensei] Y0kei, he was considerably strong, they said that the wooden paneling did not easily break, much as in your own home [it was pretty strong]. His prominence was altogether caused by having taken the training cautiously to a gratifying length.

13 一ある時有慶両国辺にて繪屋の見世先に立ち錦絵を見物致し居る処摺の賊来り 有慶先生の懐中へ手を入れ紙入を取んとする処右の手にてちょいと手首を持て一向に拘わらず 見物して居る 賊は色々手をもがんとすれ共一向取れず やや有りて摺の顔を見て汝は憎き者也 我れ上方より参り当地馴れぬ者也 夫を摺らんとは憎き者也 是非私宅へ迄参れとて其侭引くに唯小児を引く如く摺り色々すれ共術計り故叶わずして何の苦もなく住宅ゑ引込んで夫より段々と摺の業を悉く教訓して戒めて併し我が懐中を心掛たる故懐中の金子は残らず呉る也とて一歩二朱有りや合いたり呉られ其上に汝は酒を呑かと尋らるるは少々下ださる由申す故 向うの酒屋へ摺りに通いを持たせ酒を取寄せ 自分も呑み摺にも呑ませ返されける -- On one occasion, [Sensei] Yūkei was in the vicinities of the Ryōgoku area (of Edo, modern day Tokyo) viewing prints and paintings in a painting shop and some of them got scratched up by a thief. [Sensei] Yūkei was about to reach into his pocket and pull out his wallet [to buy something], but then did not want to expose himself to the threat of having his right wrist taken a hold of [by the thief, trying to steal the wallet]. He was only out sightseeing in the place. The thief put his hand to all sorts of things but did not manage to take anything. And, oh my! When he saw how [the thief] was scratching them up [he said to him]: You blockhead! What animosity will you provoke in these people? I came visiting this place from the vicinities of Kyoto and I'm quite familiar with people like these [who make and sell paintings]. These scratches will bring animosity from these people! They'll surely come straight to your home and pull you out of it like pulling away a little child! And so he used the various scratches made on the print paintings as a strategy that did not come about quite so easily, even though it was not true about their coming straight to his home and pulling him out [like an angry mob]. He used the print paintings like a technique to teach him a lesson, having admonished him, but really [the Sensei] had [the wallet] in his pocket more in mind that not, particularly what money in it that he didn't want to give up. Even though taking a mere one or two steps would meet rather quickly with [the thief], as one must fathom what bitter drink one might have to swallow. Although it might be the smallest quantity one need drink if but to vanquish him. In [one of] the print paintings is a Sake wine shop and someone being sent down the avenue to deliver a bottle of rice wine. Drinking some of it oneself might still restore the scratches [as by fuzzy vision having become intoxicated.] Trans Note: "...Drinking some of it oneself might still restore the scratches [as by fussy vision having become intoxicated.] " was meant to say that, after the incident, maybe a small drink would help calm the nerves that got frazzled by the whole incident. 一有慶先生の門人に八木宗安相弟子三四人申し談じ 何卒先生を呼び寄せ入り口の戸を入る処にてしないを以て頭を一つ打て見んとて申し合わせる 併此先生は無類の名達一向に手に合わず八畳間にて廻りを建て切り三四人してとらえんとするに手に合わず色々外れて稲妻蜻蛉の如く適とらえれば存外に投げられて手に合わず 又宗安居宅の入口の溝に厚さ三寸の小橋有り 先生前を通る節宗安居るかと申して橋を竹杖にて突かれるにかんかんと音出る其間似して人々突き見るにとんとんと申す ヶ様の先生故中々六つヶ敷く去りながら先生呼びに参るべしとてまかり越し先生今晩宗安宅にて御酒一つ差し上げたく何卒御出下さるべく申し上げる 忝なしとて承知也 人々申し合わせし入口のくぐり戸の内にしないを構えて待ち居る 先生杖をつきて来る 戸を明けて入る処を打ちければ先生外にて笑いて我を打んとてすうすうと息を込て居る音三丁先より聞こゆると申されける 何れも驚いて打ちたる物を見れば杖の先に頭巾を掛けて入られと也 夫より笑うて内に入り酒宴して物語と也

14 -- On one occasion, [Sensei] Yūkei was in the vicinities of the Ryōgoku area (of Edo, modern day Tokyo) viewing prints and paintings in a painting shop and some of them got scratched up by a thief. [Sensei] Yūkei was about to reach into his pocket and pull out his wallet [to buy something], but then did not want to expose himself to the threat of having his right wrist taken a hold of [by the thief, trying to steal the wallet]. He was only out sightseeing in the place. The thief put his hand to all sorts of things but did not manage to take anything. And, oh my! When he saw how [the thief] was scratching them up [he said to him]: You blockhead! What animosity will you provoke in these people? I came visiting this place from the vicinities of Kyoto and I'm quite familiar with people like these [who make and sell paintings]. These scratches will bring animosity from these people! They'll surely come straight to your home and pull you out of it like pulling away a little child! And so he used the various scratches made on the print paintings as a strategy that did not come about quite so easily, even though it was not true about their coming straight to his home and pulling him out [like an angry mob]. He used the print paintings like a technique to teach him a lesson, having admonished him, but really [the Sensei] had [the wallet] in his pocket more in mind that not, particularly what money in it that he didn't want to give up. Even though taking a mere one or two steps would meet rather quickly with [the thief], as one must fathom what bitter drink one might have to swallow. Although it might be the smallest quantity one need drink if but to vanquish him. In [one of] the print paintings is a Sake wine shop and someone being sent down the avenue to deliver a bottle of rice wine. Drinking some of it oneself might still restore the scratches [as by fussy vision having become intoxicated.] Of those whom had entered the gates of Sensei Yūkei as his students, Yagi Sōan and three or four of his fellow students were said to be discussing things together with some other people. Straightaway and without fail the Sensei was summoned [by someone else entirely] and entered into the doorway and was seen to confront and deliver a strike to the head with a bamboo sword (shinai). The Sensei having joined them this way, the Sensei gained an unparalleled name for himself by having met it no other way and by his own hand. He had turned and crossed the distance of eight (8) tatami mats performing three or four strikes against these people whom could not stop his hand. Various [people] whom were outside [the room said that he did so] unexpectedly, it was like dragonflies flitting about in flashes of lightning. It would be said later that, contrary to their expectations, he did not throw any of them. Also, outside the home of Sōan there was a small three inch thick bridge over the ditch in front of it. it was said that just before the Sensei had passed over it upon the occasion, he did ask someone if it was where Sōan lived. In his anger he was harshly poking at the bridge as he crossed it, people heard and saw that he was striking the bridge repeatedly, tap-tap tap-tap. The individual way that the Sensei had handled it and particularly in having lain out six points and then turning and leaving, even if he should have first called out to them when entering. The Sensei bending down and crossing under [the front lift gate of the home's entrance], was not unlike carrying a portable shrine and the sacred bottle of Sake rice wine upon it. He was seen to approach and kneel [before the lift gate, to open it], and the arise [having properly opened it]. Although not having indebted them, they did give their agreement about the matter. Each person had agreed upon it, the way that [the Sensei] had gone under the lift gate and the way that he had held his body posture [was proper to the action]. The Sensei had come poke-thrusting with the [bamboo] cane. After having fully entered the lift gate was when he had been striking [the bridge]. Afterwards he laughed [and said] I struck it several times and my breathing [was that of an angry man]. They say that the echo made one strike sound like three. Everyone who saw me striking it were quite surprised, but there was a piece of cloth bound to the tip of the cane. From this incident arose laughter and [incorrect] tales of drunken brawling. Trans Note: "...Drinking some of it oneself might still restore the scratches [as by fussy vision having become intoxicated.] " was meant to say that, after the incident, maybe a small drink would help calm the nerves that got frazzled by the whole incident.

15 一有慶先生下野壬生之城主鳥井丹州侯御師範にまかり出いつも藁草履にて玄関の真中より上りしと也 夏の頃さいみの帷子を着され沸しみて匂い殊の外悪しし 鳥井公の近臣より申し上げ縮の御紋付帷子一重御廣蓋に入れて下さる処有り難く旨御請け申し上げ 次の間へ下がり帷子一つ着し下着は御預け申し上げるとて御近臣へ渡す 先の着のさいみの帷子をまるけて屏風の間へ押し込て置き 又御前へ出色々申し上げて帰る 翌日鳥井公にて屏風の間よりさいみの帷子出る故是は先生の着物成りとて洗だくして先生方へ使いに持たせ遣わさる 先生是は御丁寧と挨拶し 御中間へでも遣わされて宜敷きにと申し 折節物貰い参る故御使の目前にて遣わす 誠に無欲の先生也 生涯着物は折々鳥井公より下されしと也 At retirement from public office of Torii the Marquis of Ta(n)-shū province Lord of Castle Mibu/?or?/Kasei the Shihan Master instructor Sensei Yūzan bowed low to him while upon straw zori mats while in the middle of the front entrance, and then arose. Around summer-time and dressed in light robes to avoid becoming overheated, and among other things to avoid the offense of causing a foul odor. The vassal attendants of the Official Torii said that he could enter since it was unlikely that he could be wearing [illegal] body armour under his clothes given how thin his robes were, so he was allowed to enter and express his gratitude. At the next interval he lowered himself arranging his garments suitably, awaiting them to call upon him and conduct him through. Arriving at that point, avoiding [offense] by [manipulation of] his thin robes as the folding screen doors were pushed open, and when leaving they said [that his conduct] was outstanding. The next day he again avoided [offense by manipulation] of his thin robes at the point when the folding screen doors [were being pushed open] before the Official Torii. Particularly in how the Sensei handled his garments. And the way that the Sensei had trotted along with the attendants like a proper person, carrying on what they were dispatched to do. In this it was about the Sensei's ritual courtesy and the salutations. And towards the middle of the episodes, how he went along so suitably with the dispatch party. Occasionally beggars would call out, and particularly that this was right before the eyes of the dispatch. Indeed it was the unselfish of the Sensei. Regarding clothing in one's lifetime, occasionally the Official Torii would place a suitable decision about it. 一有時有慶先生筑後久留米の大守有馬玄番公へ召さる故まかり出る時御取り次ぎの人と先立ちして行く其跡に附いて行く御間境にて唐紙の陰より大力の大男左右より組附くを左の人を右へ右の人を左へ投げて下に居て何れへ通りやす事と申す 大守御透見て御感心にて五百石に御拘い成られ度く段仰せ出さる 有慶申しけるは業を御覧前なら五百石にて御請仕る 御覧の上は千石なら兎も角も御免の由申し上げる故御拘いに成らず -- Once when Sensei Yūkei was on a journey headed for a visit with the Official Kurume Oomori Arima Genba(n) [name means: "Mysterious Great Defender on Horseback"] of Chikugo. He was being led there as he went by the people of [the Official's] agency, and they were [being followed] by the tracks left as they went along. His travel companion were along the borders [waiting] in the shade of a thickened paper shelter. And there was a powerful and big man came and attacked to the left and right in controlling the group of them. He had been throwing the people on the right down towards the left hand side and the people on the left down towards the right hand side. They did not know what avenue to take [and escape him]. Oomori had been watching with some admiration from Gohyakukoku as they were engaged against each other. To some extent he said that he wanted to proceed [and intercept them all] but did not. What Yūkei said about it was that while watching their techniques beforehand from Gohyakukoku that would serve to inform one somewhat. Since they were

16 observing, generally speaking it was like a sieve [sifting the thing] telling one what piece of information to discard. Particularly, what was not set and fixed on how they were engaging. 一有慶先生の相弟子に小野澤勘助とて大器用の先生有り 此人器用に住て起倒流を取り崩し花やかなる事共仕出し今に其の除ふう少し残ると也 此先生の弟子三人申し談じ何卒人を投げて見度くとて吉原辺へ参り色々人物を見立てれ共或いは尖くて危く故虚敷くかえりける 其の道上野山下車坂辺に老人一人小田原提灯を持ち堀へ小便を致し居る故是こそと存じ後ろより掛る処を彼の老人小便しながら身をひねりければ堀へ真逆さまに投げ込まれ跡二人同じく掛ると身をひねり二人共堀へ投げ込まる 彼の老人小便を仕廻い提灯を上げて短刀を抜き汝らは悪き者也 老人を堀へ投げ込もうとは返々悪き者也 命を取ろうか助けようかと申して提灯にて顔を見んと申す 三人の者共恐れて水中に蟄して居る 老人先ず此度は命を助け遣わすと申して返りける 翌日有慶先生小野澤勘助方へ参り勘助おりやるか 昨夜爰の弟子であったろう車坂にて小便を致し居る処を後ろより無闇に掛かってひとりでに三人共堀へこけ落た悪き者也 大方爰の弟子であったろうと申す 三人者顔を見合わせ荒おそろしや有慶先生であったものと恐れけり -- When Onosawa Kansuke and his fellow students under Sensei Yūkei noted amongst themselves that they now have a person of great talent in the Sensei, this group of people having dwelt within the School of Rousing conquest (kitō ryū) had gained skillfulness themselves in being able to destroy [an enemy]. It having begun to bloom in full glory, and before long huffing and puffing somewhat trying to take a hold of what yet remained so that they could have it. These three students of the Sensei were discussing it amongst themselves, that one could easily see that one can throw people over and over again without fail. While visiting the vicinities of Yoshihara, they selected and observed a variety of kinds of people, observing what angles they move at when endangered. Particularly in relationship to their responses to openings and to deceptions. Upon that road disembarking from the carriages at Uenoyama, one person with them was the old man Sakanabe who had brought a collapsible paper lantern in hand with him, had gone and urinated alongside the moat canal. Particularly, this was after having arrived and striking camp that the old man had gone and relieved himself like this to urinate alongside the moat canal. Two of them had gone [to find him] retracing his footprints and fell headlong into the moat canal right where he had relieved himself, he had thrown them into it himself [for the offense of walking up on him]. That old man had turns of civic duty that he would do and upraise the collapsable lantern even while having drawn a tantō dagger to dissuade those of you whom have wicked intentions. Much the same the old man had countered a wicked intent when he threw them into the moat canal where he had urinated. What assistance one gives by what captures one makes in one's lifetime, they say that the paper lantern is so that one can illuminate and see their faces. Three of such people as you blockheads learned horror in the waters where [you came upon the place] where he was hiding himself. The old man had this kind of this occasion sometimes, in the assistance that he was dispatched to perform in his lifetime. They say that he was good at countering it. The very next day, Sensei Yūkei had gone to visit with Onosawa Kansuke, and was over at Kansuke's. That evening some of the students came to Kurumazaka, and some had to urinate, and afterwards three people whom were acting recklessly were also dropped into the moat canal for the wickedness they intended. They say to the larger extent it was done by the students. These three persons had been exchanging rather rowdy looks upon their faces, and Sensei Yūkei was rather horrified by that occurrence.

17 一ある時有慶先生神田明神下を通る節人々夫れ御隠居病犬と申す声諸共に左の方よりわっと云いて食い付くをいつの間にか左の足を上げ右の杖を左へ廻し 犬を余け右の手にて扇子抜き持ちて犬の口へ突き込みける 是は人々の為とてぐっと突込みければ犬は死す 奇妙の術也 -- Once Sensei Yūkei had gone down to visit Kanda Myōjin shrine [in Edo, present day Tokyo] and upon this occasion observed that several people were trying to hide from a rabid dog. They were all crying out together and trying to move to the left away from the dog who was snapping at them. Lifting up his left foot [to evade the animal's bite] and swinging his cane to the left, the dog then went for his right hand, he thrust the dog in it's mouth with a folding fan that he had held in his hand. Seeing what he had just suddenly done,several other people began to thrust the dog until they had killed it. This is [an example of] the Strange arts. 一有慶先生老年に及び段々耳も遠く成る ある時牛込神楽坂にて後ろより御旗本参られ 先徒ほう々と声を掛けれ共耳遠くて聞こえず故除けず 先徒たまり兼て後ろより突き放すと有慶先生身をぐるりと廻ると先徒は坂下へ真逆に倒れる 有慶先生おおあぶのござると申す -- Sensei Yūkei had begun to get very old and even his hearing had gone dim. Once he went to Ushigomekagurazaka and while behind it a direct retainer of the Shogun came to call upon him, whom he had just previously called out an idle greeting to. But being hard of hearing he did not hear the reply and did not remove himself as told to. Being he was idle they thrust him aside, but [automatically] Sensei Yūkei turned and spun bodily away from them, and they fell down the hill, but he absolutely did not throw them. They said that Sensei Yūkei had only reacted to avoid them. 一有慶先生は誠に無欲の人にて少しも邪気なし ある時弟子の内に三千石取りの御旗本何某と申す人稽古に参られ先生食事を致し居らる ぬか味噌漬けの茄子をたべて居られしが 御旗本取り合せ申さる 先生誠にぬか味噌漬は結構と 私も好物の由申さる 先生御好物なら召し上げらるべしと申して香物鉢を御旗本の前へ差し出す 是非と申す故御旗本先生の邪気無き由を能く存じ居る故更ばとてくわれける 是は結構と挨拶致さる 先生宜しくば台所の桶に沢山に漬け込んで有るに依て取り出し召し上げらるべしと強いて申さる故先生の意を破り難くよんどころ無く三千石の御旗本ぬか味噌桶へ手を入れて取り出したべられける 是先生の徳也 -- Regarding Sensei Yūkei, indeed he was an unselfish man and somewhat lacking in maliciousness. Once some of his inner students had taken him to Sanzengoku, and there were certain of the direct retainers of the Shogun there. They were coming to call upon a Sensei for training, who was at the time eating a meal of pickled eggplant. The retainers of the Shogun were making the arrangements, so to speak, and indeed to the Sensei the Misodzuke beans and fish was quite nice! I too favor this dish, if the truth be told. Anyways, they took and removed the Sensei's favorite dish, as it's told. The retainers of the Shogun held out his pot of pickled vegetables trying to get him to submit to them. This was both right and wrong being that they were retainers of the Shogun, and particularly the Sensei had no maliciousness about himself quite often about this sort of thing occurring. Given how mature he tended to be about things. And so to this [otherwise offensive act] he gave a splendid greeting. Being the Sensei had behaved so well, the bucket having been put back in the kitchen, and there was

18 ever so much more to be pickled anyways, depending upon how much they had actually forcibly taken from him, the Sensei thought it would be harder to defy them than to wait for more of the goodies not having any better way to handle the circumstances. The retainers of the Shogun in Sanzengoku had taken away and pocketed the rice-bran paste anyways! This was the virtue of the Sensei. 一有慶先生段々老年に及び有る時門弟中へ申されけるは 私病死仕りなば御一統追善下さるべき哉と申さる 一度に夫れは急度仕る由申す 更ば死してよしは今存命の内に何卒駒込吉祥寺にて追善下さるべくと頼み故皆一度に申し合せ吉祥寺に於て追善有り 先生仏段の前に居て僧数多寄りて経をよみ終わりて弟子中順を正して焼香し菓子などを出し終わる 世話人より先生へ此度之御追善門弟中より寄り集まりの金子諸入用仕り跡五両余り此金子先づ先生御持参り成らるべしと申す 先生請け取り彼是する内に見ずやあれ先生は早や御帰りと人々跡より出る処向うの料理茶屋より呼び掛け唯今先生金子五両を置きて跡より追々弟子中参る間何にてもたべさせて下さるべしと申して御帰り也 夫故御料理の手当仕る由申す 何れもよんどころ無く食事して帰りけり -- Sensei Yūkei was growing older and older, and once his pupils came in and were asking him about things. And he said: I am going to die from the illnesses [in old age], alas! All of you of the lineage [of our school], there will be need to perform a Buddhist Mass for the Dead on my account. All at once for them, the need for it seemed severe. It being obvious that he would soon die, although he was still alive right then and there they went to Komagome in Kichijōji neighborhood [in Edo, present day Tokyo] to arrange a Buddhist Mass for the Dead. Before the Sensei reached the stage of death, many of the monks had approached him, chanting the Sutras to their conclusion, the students complied with the customs correctly. Burning the incense offerings and presenting the pastry cakes through to the end. The ritual managers performed the Buddhist Mass for the Dead on the Sensei's account with the students suitably gathered about and collected the payments funds from them as was necessary. The grave site they paid for to honour the Sensei was at Goryō where later they carried him and laid him to rest. And so the Sensei had received it one way or another, but was not observed during the course of it. Regarding the Sensei, by this time was interred and everyone left the grave site and met in a restaurant and as each arrived they called out 'here I am'. The money paid on the Sensei's account was five ryō currency units. Occasionally the students would visit his grave site, however often they did as one should pay visit. Along with the handling made for the dead. But it was unavoidable that they had eaten [after leaving the grave site.] 一有慶先生は無類の人にて誠無頓着也 住宅の南の方の壁を夏は棒にて突き落とす 弟子中先生是は如何と尋ぬれば風入り悪敷き故と申され又冬になると寒く故弟子中へおまい方かかて此壁を付て呉れと申されける ヶ様の事毎年也 八十二才にて死去也 男は中男中肉にて無類の先生也 噺も数多有れ共先づ略す -- Sensei Yūkei was an unparalleled man, carefree and sincere. He had a wall in his southernmost home that would be pushed open and propped up with a pole. The inner students of this Sensei had given inquiry to the spread of wickedness and in particular what ill effect it would conclude in. As they were poling up the wall, they were discussing what the students might be able to do about it all. They returned to the subject every year until he died at 82 years old. When he was a young man of years old he was of medium build. And as a Sensei he was unparalleled. He gave many talks and in them made points of strategic management.

19 一鈴木政右衛門潜龍斎重峯若名は伴藏と申す 此先生は公儀の御徒方にて有慶先生の弟子にて別に師範也 此先生は元来力料も有り 大丈夫の人にて目形も二捨貫目有り 中男にて太り勝の方残合の時は体の目形四捨貫目計にして取ると申される 至て気を強く遣う事に妙を得たり 少し強勇の方也 -- Regarding what is said about Suzuki Masaemon Hisomu Ryūsai Shigemine Wakana and also of Banzō. This Sensei went on foot with the students of Sensei Yūkei to the Imperial Shogunate courts, particularly with the Shihan master instructor among them. In the beginning this Sensei included elements of force and strength, ideas that say weighing in at a minimum of 165 lbs. (75 Kg 20 kanme unit of weight measure) makes people feel the more secure. As a young man between 17 and 20 years old he was a round and heavy weight fellow whom took victory by employing his greater size and weight at the time. They say that he made capture by the fact that he weighed almost 330 lbs (150 Kg 40 kanme weight units). That to be skillful is to have this boldness of spirit. A way of gaining a small measure of bravery for oneself. 一町にて稽古場拵え弟子中を集め稽古致されしか となりは仕事師の頭にて弟子中の内子共衆がわるさを致したとてとなりの頭気追い掛かりて参り先生を相手にして無闇に組掛かる故先生投げらる処境の壁破れて自分の宅の水ため桶の中へあおのきに落る 夫より仕事師共百人計も集まり先生方へ飛口を以て一事に押込む 先生刀の柄に手を掛けにらみ留めたると申す 夫より町内の者共中挨拶して事済み仕る -- Having a training hall in the town, his inner students engaged in practice had increased. Being a Chief enterpriser, the wives of his students together with a great number of others were put to good use. They were always chasing after this or that in visitation after visitation. The Sensei had his rivals and opponents, and sometimes he would act rashly, particularly that he would attack and throw them. He had indoor plumbing in his home and was even known to throw them into his toilet. This enterpriser and fully 100 other people of his company would break in quickly to fly off at the mouth and push even a single subject through. The Sensei would cling to the hilt of his sword and had to be stopped [from drawing it], they say. About this matter the people in the town sought to make special arrangements to keep things more polite about it all. 一ある時政右衛門先生本所金し堀住宅の近辺を夜着流し一刀にて豆藏頭巾をかむり小田原提灯を手に持ち行かれる処跡より士三人連にて来り先生の提灯明かりを借りてきながら色々じょうだんを申す 我等の行方へ参る 宜敷き提灯持ちなどと申て色々余り緩怠を申す故四五丁も行きて手を振り上げ振り帰れば三人共思わず二三間下がりてあおのきに倒れける中に一人豆腐屋の見世へ倒れ込み豆腐桶の中へ倒れて桶こわれて水は流れ中の豆腐は皆損して豆腐屋殊の外怒って是非桶と豆腐と弁えと申す よんどころ無く右の値を置き三人の面々我々は柔術を知らぬ故ひどきめに合困た 何卒鈴木政右衛門先生方へ弟子入り致し度とて政右衛門先生へ申し込む 先生承知にて度々稽古に参る 後に噺けるは我々は先達此辺にてこわきめに合い五尺余りの親父豆藏頭巾かぶり着流にて帯刀も分からず小田原提灯にて先へ行く故に其提灯を借りながら色々とじょうだん申す処豆腐屋の前にて振り帰りたる時其丈一丈余りに成りて白眼付けられて思わず三間計り下がりて倒れたりあの手にて打たれたら気絶仕るべし 天狗かと怪しむ計り也と申す

20 -- Once, Chief Sensei (honjo sensei) Masaemon had such concern for money that he was in the vicinities of the Horizumi household drifting about in night clothes with a sword hidden under them and wearing a bean patterned black zukin bandanna on his head. He had a collapsible paper lantern in his hand as he was going about and following three people as the [unsuspected] warrior who led them. They say that he was holding the lantern up having been hired as a guide and was just illuminating the way. {He admitted later] My whereabouts were in question at the time... and they treated me as if I were simply a suitable lantern bearer and just left out the rest of it not knowing it was in the picture. He went along like this particularly for about three or four street intersections, waving [the lantern] to and fro. And as they were returning home the three people did not think much of it, when at a distance of some feet ( meters 3 ken measurements) he lowered [the lantern] and dropped it to throw someone to the ground in a tofu bean seller's shop. Throwing him into a large pail. The water and bean curds in it all spilled and was wasted, the tofu bean seller of course took exception and was quite angered. Certainly one understands that [his anger] was about the lost beans curds. Out of necessity, each of the three people placed payment for the lost bean curds. They said [to him] we understand that Jujutsu is meant to be used when there is concern that one will be treated harshly. Straight away they became students of Sensei Suzuki Masaemon and so he had accepted them at the time upon their request for audience. The knowledge of the Sensei would quite often come out during the course of training practice. After a while, when speaking about it [they said] we were met with the fact that this guide we had hired was of terrifying power. There was but five feet between us and the old man, this fellow [the Sensei] was dressed casually and incognito wearing a zukin bandanna, and we did not know about the sword in his belt at the time. The collapsible paper lantern was kept in front of us the whole time, in particular he had waved it to and fro and held it up even in front of the tofu bean seller's market shop, at lengths of ten feet sometimes. We did not think that we would be met with such cold unwelcoming eyes, and at only a distance of 17 1/2 feet ( 5.45 meters 3 ken measurements) he had dropped [the lantern] and threw [the offender] with a hand strike that made the man swoon and collapse. One suspected to some extent that [he was ] really a Tengu goblin [and not a man]! 一鈴木伴治郎誠斎重斯先生は政右衛門先生の嫡子にて父の師範を請次ぎ 宝藏院流の槍術初代中村市右衛門尚政中村派岩田伝兵衛随翁の師範を請け次 剣術は神明夢想東流右三流師範也 七才の時有慶先生へ弟子入りして程無く有慶先生死去にて跡は政右衛門先生へ附て修行也 此先生は有慶先生の風を請け次ぎ悉く語言に掛る事自由也 又悟道を得て心気の扱い自由也 夫れ故離業の先生不断の稽古も不断の行いも並の人とは少し替り格別の名達也 -- Regarding Sensei Suzuki Hanjirō Seisai Shigeshi, he was the legitimate son of Sensei Masaemon and so he was invited to the successive rank of Shihan master instructor by his father. In the first generation of the School of the Shadows of the Hōzō family (Hōzōin Ryū) of Spearmanship (yarijutsu) Nakamura Uemon Naomasa of the Nakamura branch the older and venerable Iwata Denbee Shitagō was invited to the successive rank of Shihan master instructor. Regarding swordsmanship (kenjutsu), the School of the Vision of the Easter Gods (Shinmyō Musō Ryū) along with the Shihan master instructors of the three previously named schools. From the age of seven years old, he had been a student of Sensei Yūkei and shortly thereafter Sensei Yūkei had died. Masaemon received the succession at the grave site and continued to cling to the practices taught. Regarding this Sensei, he had successively inherited the traditions [lit, "the winds"] from Sensei Yūkei, and freely clung to the language and terminology entirely as it had been taught him. He had also sought the path of Buddhist spiritual enlightenment, and would freely handle that. Particularly of this the constant practice of feats by the Sensei even being constant in his conduct. in which should the average man succeed in doing so will be transformed to the exceptional.

21 一伴治郎先生若かりし時戸田流弟子入りして参る ある時早く参り未だ稽古も始まらぬ故師匠申されるは貴殿起倒流を取られる事一向に存じ申さず幸い今日は早き故取り合うて見度由申さる 伴治郎先生自退致す 是非々と申さるる故組合致す処師範家を二拾返迄投げ初めて起倒流の有り難き味を知り悦ぶ処師匠今一度取合度し 流儀に秘伝の手有りと申さる 伴治郎先生又取り合う処何となく眼もくらみおかしに成る故今を限りと当身を致す 両人共倒れて気絶する 御旗本稽古場へ参り見る処何やらす両人共気絶故介抱致す処伴治郎先生は正気附く 師匠は漸く一時計り立て正気附く 互いにきもをつぶし右の物語して別れけり 其御旗本は夫れより替流して伴治郎先生の弟子となる 御旗本も師匠も名を憚って申されず -- Sensei Hanjirō while yet young at the time was also a student of Toda Ryū, once while having made visitation, even despite what training he had that he found to be useful, particularly when being told what to do by an instructor, who said to him: You claim that you have not mastered the capturing techniques of the School of Rousing Conquest (kitō ryū). So, fortunately for you today, you will have opportunity to observe making the capture in the bouts (toriai). Sensei Hanjirō himself was obliged to retreat. Most certainly indeed, it would be said particularly when engaged in grappling bouts (kumiai), there are [because of it all] up to 20 counter throws in the tradition that descends from this Shihan master instructor's household used in the School of Rousing Conquest (kitō ryū). One knows it is with the taste of trouble, and becomes pleased by the counsel of a Master instructor (shishō) as once more one engages in the mad scrabble of bout after bout. In the customs and practice of the school (ryūgi) they say that is where the techniques of the Hiden secrets level comes from. Sensei Hanjirō also [said that] in the mad scramble of the grappling bouts (toriai) one must not allow their own vision to become hazed and confused. Particularly when it will include body striking (atemi). Both parties swoon and fall together. The retainers of the Shogun made visitation upon the training hall, uncertain in their observations since both parties [in a kitō ryū kata technique] swoon and fall together, particularly upon [tori's] nursing arm embrace. Sensei Hanjirō [while doing so] clinging in quite a sober fashion. Both together [swooning] as if their spirits are crushed. And this quite separate from what tales [of the Sensei] have already been told here! Those retainers of the Shogun [seeing that] this exchanging flow of movement was common between Sensei Hanjirō and his students, the retainers of the Shogun were hesitant of the name of the master instructors [from this successor back to earlier headmasters] and did not utter them. 一伴治郎先生心易くする鍛冶の処へ参り居ると折節大雲流の柔術の先生何某と申す人参り合せ鍛冶申しけるは此方は大雲流の先生彼方は起倒流の先生と申す 伴治郎先生下がりて申されけるは大雲流とは珍敷き名也と 其様子を尋ねるに彼先生云 大雲流とは自ら名附けし名也 我が体は大雲の覆わるが如く敵より取得んとすれ共雲をつかむが如くと申して高慢也 男は大兵にて力も大力の様に見得其顔色するどく色々高慢して其上是非取合致すべしと申す故伴治郎先生も修行最中の事故更ばと申して鍛冶の庭にて相方立合い彼是時刻も移る時彼の先生よりうんと掛かる処を伴治郎先生左の手にて向こうの脊の帯を持ち分れる 彼の先生となりの境の垣根へ顔を突込み 暫くものをも云わず其隙に伴治郎先生早々手廻して帰りけり -- As intimate and carefree as Sensei Hanjirō was, his visitations were like a blacksmith [hammering and forging]. And occasionally a certain Sensei of Jujutsu of the School of Great Clouds (Taiun Ryū) would come and speak with the Sensei of the School of Rousing Conquest (kitō ryū). Sensei Hanjirō would lower himself [to his seat] while they were talking, they would discuss the lay out of the names [of the headmasters] of the School

22 of Great Clouds (Taiun Ryū). When inquiring about that affair, that Sensei said: About the School of Great Clouds (Taiun Ryū) personally it's about clinging to name after name. My own person is like the covering of a great cloud that sweeps away the enemy. And is much like a cloud [insubstantial] when someone is trying to lay hold of me, although I don't mean to be arrogant in saying this. When a man is large and powerful he exploits his body posture to engage it and has various looks of arrogance upon his face. Certainly beyond that when he is grappling, there is what he speaks. Particularly this is even the case in the practices of Sensei Hanjirō when caught up in the middle of the affair, it is particularly too late to actually say anything and being faced with the charging opponent is like being [iron] in the court of a blacksmith. In an instant one has been forcibly shifted and so at that point the Sensei clings to his man. Sensei Hanjirō wraps his left arm around the man's back from in front of him and grips [the back of] the belt line. The Sensei is using that as a hedge against being thrust in the face. From that point and saying nothing, Sensei Hanjirō then swiftly turns and changes the position of his hands and arms to the opposite arrangement. 一伴治郎先生ある時大力の人に出合い彼人申すは起倒流何程の先生成り共某が力にて首を脇鋏みなば致方有るまじと りふじんに首を脇挟む 先生挟まれながら脇下の毛を少しつまみて引ければ彼男びっくりと気を遣う 其時脊の帯を左の手にて持ち分れる -- Sensei Hanjirō once met with a man of the long sword, that man said: How much of a Sensei of the School of Rousing Conquest (kitō ryū) are you? With a sword, a man can take a clip at the side of the neck. And that is the way one ought do it! So the man wielded [the sword] at the side of his neck. The Sensei took grip around and up under the man's armpit and side, somewhat gripping the man's hair like a handle too pulling upon him. To the man's amazement, as he became fixated on this. Then [the Sensei] took grip with his left hand on the back of the man's belt. 一伴治郎先生ある時車引きを七八人頼みて砂場の処にて稽古の為に相手に取りて投て見るに八人を代り々に投げ又或二人も一度に投て見る併真の敵とは違いいたまぬ様にする故代り々起ては掛りする故余程面倒の由に申さる -- Sensei Hanjirō was once being pulled along in a rickshaw and 7 or 8 people requested him to engage in a practice bout in a sand pit. As he was making the practice bouts they observed that he captured and threw his opponent each time even despite that all 7 or 8 were swapping out in the sandbox with him. They observed that even when two men entered the sandbox at once, he threw them. Even when they collectively entered the sand box, the only real difference was in particular that he had clung to each substitute [opponent] which caused them some degree of trouble [in their group movements] and got them thrown down.

23 一伴治郎先生方へ御旗本松平相州公の家来に何之源兵衛と申す人弟子入りして柔術修行する 先生形を教え心気の事申す処をつなあんばいに極める故先生申さるは貴殿はいやなあんばいに極めらると申せば 源兵衛答えて申すは形は先生に御習い申すが 腹は私の方に一物あり 高柳新十郎文献先生の悟道弟子にて先生に任せ難くと申す 伴治郎先生是は面白し 貴殿の悟道の腹気を釣り上げて見せんと云う 源兵衛も是は面白し 更ば釣上げて貰い度しと申して心気を丹田へ納めて座をする 伴治郎先生も向う三尺程置きて又座をする 余程の間互いに座をして居たりしが先生少し苦敷げに見ゆると源兵衛思いしが 腹気動きて少し上る さてはと思う内に又少し上る 是はならぬと押し下げんとす 又水落迄上ると伴治郎先生声を掛けどうだ釣り上げたがと申さる 源兵衛甚だ感心して恐れたり 早速に文献先生へ噺す 文献の申さるは貴殿よりは伴治郎の方が悟道増されり 釣り上げられまいと申す一つの弱みあり 又伴治郎苦しむと気の附きたる一つ 是れ二つの弱み也と申さる 伴治郎先生と文献先生とは互いに存じ居る也 両方より右の噺し承る 伴治郎先生は徳芳と申す禅宗の律つ僧に附て悟道修行也 此徳芳と申すは生涯綿腹に鼠の麻衣本所の庵室に居られけり 不断庵室ての飯をこしらいず木の巣を食して夏冬共或は松の緑又は茅の根を少しかじりて食の代りとす 人より施すれば何にてもくう也 又祈祷の上手也 何も段も入らず 御供物も入らず 何にてもそこに有合の物を以て祈祷する ある時一つ橋の御屋形にて御祈祷仰せ付けらるる時そこに有りし近臣の脇差を取り持て是を抜て廻して祈祷する 之に依り江戸御構となり本所に住す -- The retainers of the Shogun along with the servants of the Official Matsudaira Aishū came to Sensei Hanjirō in some regard to what Genbee had said since people were becoming his students and practicing his Jujutsu. The Sensei was instructing them in the Kata patterns, and speaking of the sentiments in the subject. About keeping one's calmed composure through to the end. Particularly, what the Sensei was talking about was that how you can be borne along like this all the way through a thing. Genbee had replied and said: In regard to the Kata patterns, they are the main point that a Sensei engages in training someone over, and really that is what I myself intend as well. In the texts written by Takayanagi Shinjūrō for a sensei it's much like the path of spiritual enlightenment, it is hard for a sensei to leave everything up to someone else. Sensei Hanjirō found this amusing. Your path to spiritual enlightenment they say should be seen to raise your spirits and fortitude. Genbee found this to be amusing. Naturally being uplifting, they say it's so as one has accepted and acted upon it. When seated the gut reactions are being restrained (shinki wo tanden-(h)e (w)osamete). At this point Sensei Hanjirō turned and paced the three feet to the edge and seated himself. They were about to take a seat with him and the Sensei appeared to become somewhat distressed. [Sensei] Genbee's breathing, they thought, rose somewhat at that point. And on top of all that, it also made people reconsider being in the place at all. All this could not help but to put a damper on things. Some were also even getting butterflies in their stomach, but Sensei Hanjirō called out to them and the sound of his voice was uplifting. Genbee was quite impressed with this since they were afraid. Immediately the Sensei began to speak of the reference books. In speaking of the reference books, You Hanjirō have increased their understanding of the path of enlightenment. It being uplifting as has been said, there is yet one weakness. And Hanjirō complained that one must pay particular attention to this one weakness. And said that [in this one weakness] there are two weaknesses. Both Sensei Hanjirō and the Sensei whom wrote the books agreed on this point. And so one has heard both sides of the story. Sensei Hanjirō said that the virtues gained were comparable to that of the adherence of the monks in Zen Buddhism when practicing the ascetics of the path of enlightenment. Regarding what gets said about the virtues gained, in the course of your lifetime, it would be much like the intentions of a mouse when making a lint nest in the pocket of your robe. Persistent in making the lint nest it will even forego food when making it. Then eat and drink in it's next during both summer and winter. Or possibly gather the greenery of a pine tree, or it might instead gather and eat grasses and roots. People would

24 perform it much the same, prayerful recitation is a chief way it's done. And there are the levels that one will not be able to enter. And the offerings to the Gods that will not be entered. Even despite how many of these there may be, it meets those things which are needful, as does prayerful recitation. Once at Hitotsubashi palace, during the appointed times of prayerful recitation, there were some of the vassal attendants whom had taken a hold of their wakizashi short swords. They had turned and drawn these at the prayerful recitations. All of Edo (present day Tokyo) gave response since this is a main custom of one's life. 一伴治郎先生若かりし時岩田随翁の稽古場へ肥後の大守細川家の番中仕合に来り 大兵にて黒羽二重の小袖革袴に緋の精好の裏を付けたるを着し顔色するどくして剛勇と見得たり 折節稽古場には鈴木伴治郎と長沼右馬之助と仕合して居る 相方劣らぬ相弟子にて長沼は鈴木の具足の銅を突折る 鈴木は長沼の面を突折る 随翁先生細川家の士に向い両人の内何れ成り共先づ御相手に成らるべしと申す 彼の士儀持病差起こり今日は先づ見合て重てと申して帰りけり 其後来ず 右両人の手並に恐れたるかと申す 長沼右馬之助は公儀御勘所附にて半席の人大の福家也 槍術大執心にて又遊びの数寄也 伴治郎先生は武術而巳数寄にて ある時両人稽古帰り長沼申しけるは両国にて仕度しまいかと申す 伴治郎先生も宜しと申す 長沼先立してりっぱな茶屋へ上る 程無く酒肴持出す 芸者一組来る 長沼さんと云う調子にて何やらん茶屋も芸者も懇意の様子 伴治郎先生少しも拘らず袂よりにぎり飯取り出し同じく竹皮に包みたる梅干煮豆を出して食す 長沼見兼て鈴木今飯を申し付たと申す 伴治郎先生少しも拘らず残らず食して姉さん御茶一つと申す 通の女盆に茶を持ち来る 茶を呑んで銭を二十四銅を其盆の上に置き さあ長沼御先と申しぐっと帰りけり 長沼は芸者共へ附て面目を失い困りたると申す 伴治郎先生は長沼を困らせるのに致した事也 修行して終に師範請次しと也 -- When Sensei Hanjirō was younger, he had gone to the training hall of Iwata Zuio(-na) [and was in] the household of Oomori Hosokawa in Higo to engage in the bouts (shiai) at Bannaka. Being a fairly large man he was wearing a double layered Kurobane 'black winged robes' with short leather sleeves and his hakama had a scarlet red inner lining. The expression on his face and the posture of his body showed the prowess of bravery. Occasionally in the training hall, Suzuki Hanjirō would engage in bouts with Naganuma Umenosuke, this being the case the training partner [of each man] was among the best of all their fellow students. Naganuma broke Suzuki's copper kogusoku dagger and Suzuki broke Nagauma's face. Sensei Zuio(-na) and the gentlemen of the Hosokawa household with him said that given what both men do when engaged in a bout together, they make a good training partner to each other. But seeing that some of the gentlemen there were beginning to suffer a chronicle [contagious] illness, they all left and returned to their homes. Afterwards there was no future involvement. It was said that both men [Suzuki and Naganuma] were afraid of the skill possessed by the other. Regarding Naganuma Umenosuke he was eventually given a seat in the Shogunate government and was known as the 'Big man of Fuke'. He had a great devotion to both spearmanship (yarijutsu) and of more elegant pursuits. Hanjirō became known for his Martial artifice (bujutsu) and also of the more elegant pursuits. They say that quite a lot of preparation had gotten made in the Ryōgoku area [of Edo, present day Tokyo]. Hanjirō did quite well they say, whilst Naganuma ended up owning and running a tea house, soon thereafter running a food catering business employing a set of Geisha girls in its performance. They say that Mr. Naganuma set the rhythm (chōshi) in the tea house and the Geisha girls took care of the social niceties. Sensei Hanjirō pretty much didn't concern himself over any of it, but would take a meal there and the waitresses would perform the tea ceremony for him. The female officiator would come with the serving tray in her hands. Sipping the tea while placing the payment upon the tray of some 24 copper Sen coins. Come again, Naganuma would say, as he would

25 leave and return home. But they say that Naganuma disgraced himself by clinging to the Geisha girls. Sensei Hanjirō was quite concerned for Naganuma because of it. [Hanjirō] having continued in practice training eventually concluded in his becoming the successive Shihan master instructor [of the kitō ryū]. 一伴治郎先子ある時本所立川筋を通りし時十三才計の子が四才計の子を脊におぶって川へ落て水を呑みだぶ々と苦しみ居る 人々あれよ々と申した計り 先生是を見て股立ちを高く鋏みて雪駄を後の帯に鋏みて飛び込み 彼子共両人を引上げ助け遣わす 親共大悦即刻御礼に参る 百姓の事故時の茄子瓜西瓜等大籠に入れて持参仕り誠に今日は先生の御影を以て子共両人の命助かり重々有り難く仕合是は余り怪少の品なれ共取りあえず進献仕る 又追っ而御礼仕るべしと申して厚く礼を申す 伴治郎先生逢対して懇ろの段忝なく由申て併此の礼の品物は請け難くとて返されしが 百姓申すは余りの怪少故左様に仰せ下さるるは尤も也と申す 先生申すは左に非ず 今日の子共の助け方甚だまずし 苦しみを見て股立ちを取り雪駄を鋏みする事川深くして皆濡れたれ共いったいまずし 我が子ならば其侭飛び込むに人の子と我が子と隔てる事甚だ恥じかしく存る 依て礼は請け難し 去りながら折角の志故茄子を少々貰い跡返されける 百姓甚だ恐れ入て帰りけり -- Once Hanjirō's now deceased father at the time was traveling to Honjo Tachikawa, he was a boy of 13 years old, [he was passing such and such a place] where a younger boy at about three years old was defecating in a river, his back to it, and the boy fell in had inadvertently drank some of the water [in danger of drowning]. Everyone there had become quite alarmed and tried to take helpful measures, when the Sensei [at age 13 years old] saw this he cut away his hakama pantaloons at the pleats along the upper thigh and tucked his leather-soled sandals into the back-side of his belt at the backside of his hip, then jumped in [to save the boy]. people were immediately sent to help both fellows and pulled him and the boy up out of the water. The boy's parents were absolutely overjoyed, and bowing over and over quite deeply. There was once likewise an incident with the farmer peasants as the were loading eggplants, melons and water melons into a cage ribbed cart, he was helping to carry them along and the sensei caught glimpse of a boy's shadow, having become endangered by the load and both he and other people came to assist against this. The difficulty in this kind of bout is that one does not really know how much the articles weigh [and what danger exists from it] one surely does not take a hold of it when advancing upon it as if it were a mere tea cup! And so they were expressing gratitude with a sudden vigour, and all bowing with an intense humility. Sensei Hanjirō was being met with this kind humility which he did not feel was quite due him given the causes for which they had all met together. So he found it hard to know how to reply to such subjects. Regarding the farmer peasants, the rest of the episode remained a mystery, particularly in regard to what orders they were said to have been given about it all. But it was said not to be very related to the subjects that follow hereafter [in these writings]. Now his son together with what if his assistants started out in a certain direction, seeing that there was distress had gathered up their hakama pantaloons at the hip vents and tucked away their leather soled sandals because the river was rather deep and they were going to get wet and that generally it was a rather poor circumstance. If it had been one's own child, one would surely cast themselves into it [he later stated]. Indeed one would feel ashamed if one would not do so over one's own child! But it was hard to accept the undeserved reputation brought on by all the bowing and expressions of gratitude they gave. While we were leaving, the gentlemen had all taken great pains, particularly to take as gratuity some of the eggplant to enjoy upon our return. The farmer peasants were quite sad to see us go. Trans Note: At line one of this passage, there us a typographical error (in the original computer font version) at character 6, it has written 一伴治郎先生ある時... translating as: Sensei Hanjirō'was at the time... but the (historical) text (Frame 18 of 23 right side page line 11) used instead: 一伴治郎先子ある時... or by way of translation Hanjirō's now deceased father at the time... I have no idea how this typographical error occurred but the Historical text is quite clearly written (examine it yourself, if you please: (Frame 18 of 23 right side page line 11, 6th character.) This being the case, I swapped out

26 and changed back to the proper kanji and word. One might think to argue that senshi ( 先子 ) means more like "first born son", due to the elements of the construct. But it is also parallel to the word senshi 先師 "former teacher" which has otherwise an identical pronunciation. And in fact, there is a distinct possibility that, in this context in this exact usage in the book, the word senshi ( 先子 ) was actually meant as the word senshi 先師 "former teacher". Possibly so? Separate Note: At line Five, character 6 in the historical text it used the character: ( 巠 ) which is a rare archaic variant for the Classical kanji: Kai; Yasu ( 怪 ) meaning " (to be) Unusual; suspicious; mysterious". In the historical text ut occurred twice as it did in the rendering above, first occurence is at Frame 18 of 23, left side page at line Five, first character in that line. 一伴治郎先生御徒組頭にて西の御丸御玄関詰也 文政六年未四月二十三日西の御丸御番頭酒井山城守組御小納戸松平頼母嫡子外記御雇て西の御丸番也 駒場御成の節遺恨にて西の御丸に於て殿中刃傷八百石本多伊織即死 八百石沼間左京即死 千五百石神尾五郎三郎手負翌日死す 三百俵御雇戸田彦兵衛即死 外記二十一才にて右の面々討はたし直ぐに切腹致す 此騒動に諸席残らず席を明けて逃げ散り 或は御縁の下へ隠れるも有り 又押入れへ隠れるも有り 又雪隠へ隠れるも有り 又外へ逃げ出すも有り 誰有て外記の始末する者無し 其内に切腹する 御徒方の席は伴治郎親子始末宜しき故唯の一人も伴治郎親子の武勇を頼んで席を去る者無し 之に依り日を追て伴治郎先生御普代席御天守番半席に仰せ付けらる -- Sensei Hanjirō was serving as one of the Heads of the bodyguards in service to the Shogun, at the entrance to the Western-most toiletry. During the sixth year of the Bunsei era ( [1824?]), in the year of the Ram, on the 23rd day of April at the Western-most toiletry, the Head clerk Sakai Yamashiro Morigumi(?) recorded in the outer chronicles as being the legitimate son of Onō Tomatsu Taira Yorimo made use of the Western-most toiletry while he [Hanjirō] was on watch duty. While on the occasion of visiting Komaba, there was an incident of enmity at the Western-most toiletry. There was bloodshed in the palace Yao(-mono?) Ishimoto Taira [name 織?] died instantly. Yao(-mono?) Ishinuma Masakyō died instantly. Sengohyaku Ishigami Osaki Gorōsaburō was injured and died the next day. Mitsuo Hyōmisaki(?) Yatoi Toda Hikobee died instantly. In the Outer chronicles the former is listed as having been only 21 years old, all died by attack against their person, all others involved committed ritual suicide (seppuku). During this rebellion no stone was left unturned as they investigated it and several were dropped while trying to escape, whilst others remained hidden in the background. And so they were pulled from the closets in which they were hiding, even those whom had been hiding in the toiletries and those caught outside whom were fleeing the place. None were left of those whom had originally started the entries in the Outer chronicles itself. One after another committed ritual suicide (seppuku). Regarding the positions of the lesser ranked, the parents and children of Hanjirō himself dealt with it all adequately. The one man particularly Hanjirō and so his parents and children were cited as having been one of the few whom had not left their post. With each passing day Sensei Hanjirō having generally managed his post correctly upon inspection was eventually appointed to take a position in Oten Shūbanhansetsu [place name]. 一伴治郎先生仰せらるは 私方へは盆暮の附礼金等は下さるに及ばす 尤も何ぞ少々下されても私方にては元祖より代々の先師方を神棚に勧請し皆下される物を何に寄らず少しも見ずして先師へ供え入用の節は神棚より下ろして先師より貰い申すと心意て遣う故どなたから下されたる品物か私方にては分り申さず 夫故たんと下されても少し下されても同じ事唯執心の人が私かわゆくと申されけり -- Regarding the statements of Sensei Hanjirō, [he said] no matter what direction I turned it was like being clung to at the Bon festivals and being asked to pay a finder's fee reward. And much more had occurred during it all as well. No matter what conclusions that could be drawn as I turned this way and that, I approached it as I was taught to by the Founders and the generations of our former headmasters, as if praying before the household shrine for the Deity to make an appearance. And I remembered the advice of my former instructor, to use the mind and particularly when someone is making investigation and drawing conclusions. They say not to speak of how one understands things oneself. Particularly this when the conclusions reached entail the need to make further conclusions just the same. They have said that one should ease into one's own devotion.

27 一伴治郎先生噺には先師方の年季には追善仕り門弟中よりも入用金集る故其節の入用をして跡の残金に引達にて遊斬先生は菩提寺は下谷入谷の専得寺也 是伺堂金上る 有慶先生は菩提寺は下谷七間町御屋敷下の圓照院 是へ伺堂金上る 先師政右衛門先生は菩提寺禅宗今度の潮江院 是へ伺堂金上る 江戸の先師方へは皆伺堂金を付る 又自分の代々の法事には出家を宅へ頼みて廻向して貰う さて一類へは一人へ金二朱づつ遣わし何某の年廻なり 是にて菓子成り共蕎麦成り共蒲成り共ただで下さるべくと申して持たせ遣わす 宅へ御呼び申しても手狭にて夏は暑し 冬は寒し 火鉢にて寒さしのぐも難儀也 わづかの簾菜時一飯に礼服にて狭き処にて身を苦るも難儀也 夫れよりは人々の勝手にするが宜しかるべし -- Regarding the stories told about Sensei Hanjirō, the way that his apprenticeship went with his former instructor, he having been one of those whom attended the Buddhist mass for the dead given for the instructor and how afterwards he began to accept students himself but upon the requirement to pay high entry fees. And particularly how he extended the money remaining from that. And regarding Sensei Yūkei and the grave-side shrine in the valley and entering the valley to receive the succession [to Shihan master instructor] having occurred there. All this was called into question during the inquiries at the Golden hall [e.g.; the governmental inquiries after the incident described in the entries above.] About Sensei Yūkei and the grave-side shrine, and the involment of/with Enshō-in [female nobility rank, name or title] of Shimotani Shichikenchō Okachimachi [series of place names]. The inquiries by the Golden hall went on. About the former instructor Sensei Masaemon and the Zen Buddhist grave-side shrine, currently placed at Chūkō-in [?Shioe-in?]. The inquiries by the Golden hall went on. Regarding when former instructor had gone to Edo (present day Tokyo) all these things were clung to in the inquiries of the Golden hall. Also about himself and his context in the generational succession methods [of the kitō ryū], and how he had made that succession, and how reliable he had really been during the Buddhist memorial service. Well then, the dispatches clad in scarlet red and gold about that same kind thing went for a year or so. And here the offering cakes having been placed, and also the soba buckwheat. And the cattail bulrushes all of this given at no cost. And how the dispatches bore these in hand. And the invitation to return home even when cramped in the summer and even in midsummer's heat, and even the cold depths of winter. Even if the hibachi brazier was not working well. How the bamboo screen blinds were set with the offering of cooked rice and how they entered in the ceremonial dress robes, even if scowling from bodily affliction. Of which every person ought to do of their own volition. 一伴治郎先生は初め重峯先生時は御徒町の組屋敷也 夫れより本所金し堀の組屋敷へ引越し重斯先生の代に成りて後に御徒組頭に仰せ付けらる 又御徒町組屋敷へ引越す 重強先生の代に成りて御徒を離れて御天守番半席故居屋敷之無く之に依り本所吉岡町へ地面を借りて引越す 又同所の三つ目通り地面を借りて引越す 伴治郎先生初めの御徒町の時近辺懇意の人の嫡子ろうがいやみにてぶら々致し居る故親の頼みにて大師に広小路へ同道する 六阿弥陀横町にて彼の病人せき (Ht) けれてたんを吐く 跡より仕事師の頭来り 摺り違いて先へ出る処へ思わずたんを吐くと仕事師の顔へ吐き掛ける 頭殊の外怒る 病人恐れて侘びる 彼者少しも聞き入れず伴治郎先生も色々侘びすると先生へ取り掛かりて組付くを取て投げければ早々立ち去りけり 暫く立て仕事し七八十人計り飛口を以て来る 先生を見て一度に掛ると伴治郎先生そこに有りし涼台を引出して腰を掛けおのれらは推参なやつ也 一人も遁さんとにらみ付ければ皆気後れして進み得ず 其内町内より中人はいりて皆一統あやまって分れと也 是大機を以て真空を押すと云うに同意なるか

28 -- Regarding Sensei Hanjirō and that he was a topmost Sensei right from the beginning of his tenure. His residence among lower class samurai involved with the Okachimachi Fuedal Police department (Okachimachi kumiyashiki). How it was by means of the money that he had changed residence and moved out from the moat canals of the residence among lower class samurai involved with the [Okachimachi] Fuedal Police department (kumiyashiki) and in that generation had become an esteemed Sensei. And afterwards was even appointed one of the Chief bodyguards in service of the Shogun ( okachigumi). Also returning to the subject of his having moved from the residence among lower class samurai involved with the Okachimachi Fuedal Police department (Okachimachi kumiyashiki). In the generation when he became one of the strongest of the Sensei, once he left Okachi far behind, for the localities of Oten Shūban-hansetsu [place name]. Particularly that he came to want for nothing in it, and quite particularly upon the grounds of having borrowed money from Honjo Yoshiokachō to afford the moving of his residence from there. And also of his having made audience with persons of higher rank three times total [regarding the matter of] borrowing the money to change residences. It was for Sensei Hanjirō the kindness of friends and their legitimate children, from the start, in the viciniteis of Tokichika-hen of Okachimachi as well as those whom had disliked him intensely. Particularly the advice of parents to pursue the broader course of becoming a great teacher. To forsake foul language of the lessors upon that path in favour of the stations [of the shrines?] of the Six Amitabha Buddhas to become a top chief among the enterprisers and instructors. Proceeding with the differences in the mold pattern at that point, spitting out and otherwise not giving consideration to the circumstances, even to spit out the look on the faces of other enterprisers. It is anger that differences between head people and what are not head people. It is fear and grief that make a person ill. Such people somewhat refuse to listen, even Sensei Hanjirō was able to find the various beauties in poverty and simplicity, right from the outset of having become a Sensei. Even to quickly take one's leave of capturing and throwing in the act of grappling. Having made short work of that affair, seven or eight, then tens of people then measuring it came swiftly into being his students. Seeing what good the Sensei had to offer they clung to it, and Sensei Hanjirō made good use of this, seating them in lines on outdoor benches [outside his dojos] seeing that they had made unannounced visits. Any one person would cling to escape [the threat of an enemy] but one cannot advance with such a loss of nerve. And in the course of events the single lines of branching out in disarray that spread through the entire neighborhood and vicinity. By means of this greater mechanics, there is said to a vacuum-suction pull [that weakens you] and this is agreed upon [between the various sources]. 一伴治郎先生愚に教えて曰く 起倒流は不断の行い方も同断也 敵如何様にして掛る共来たなと気を一つ落し付て然て後に掛るぽんと気を一つ外す所に伝有る 人と掛合する共同断向うよりせき込て物云い掛ける共来たなと気を一つ落して掛け合う 又遊女を遊ぶにも同断也 むまく勤めたらむまくやるなと気を一つ落付ると虚言能く分る 又むまく来たと胸にて請けると家も内藏も無くなる 併付き合いにて遊所へ参るなら百疋なり二百疋なりむだに捨てるも益無し 向うのつとめを請て扱うて遊ぶ時は深入りせず都而気を扱う事萬事の肝要也 -- It's said about what folly Sensei Hanjirō did instruct upon, that even the school of Rousing Conquest (kitō ryū) itself has some persistence of conduct just the same. The enemy making what trickery he does, combined with a singular intent to vanquish in a single move wherever possible, and afterwards [fail or not] he will still be clinging to it [and may retry it] is said to be the circumstances that are being instructed upon. The number of peoples caught up in this will increase, and one will be faced with what terms of conduct and need to judge resolutions are outplaying. It's said that it will be clung to as it proceeds, as even we demonstrate a singular intent to vanquish in a single move wherever possible. Much the same as if one is seeking the enjoyment of prostitutes. Aye then if we seek the services of this Succubus, supposing one is spreading one's seed in her, as if that would calm us and allow us to regain self composure, quite frequently then one is deceiving oneself and one must realize that! To continue frequenting that succubus and be received at her breast, there will be no lack of unlikable secrets being hid in one's household. When clinging to this unlikable union, it is to cling to the possibility of death in the pursuit of idle entertainments. Like doing so in a nest of 100 small creatures that will grow to become 200 small creatures, otherwise abandoning what one could have been making right good use of. And so come to lack any advantage from it. When making one's way to inquire after these service, and handling things that way as if merely to trifle and play, at the time one should not have become so deeply involved with the Capitol cities. Handling and controlling things is a vital element of the [emerging and outplay of the] 10,000 things.

29 Trans Note: The entry says: Mumaku Tsutome Taramu-maku-yaru Nato (I-)Ki Wo Hitotsu Oshi-tsukeru To Kyoben Yoku Wakaru (... むまく勤めたらむまくやるなと気を一つ落付ると虚言能く分る...) "...Aye then if we seek the services of this Succubus, supposing one is spreading one's seed in her, as if that would calm us and allow us to regain self composure, quite frequently then one is deceiving oneself, and one must realize that!..." Very comparable to Older European statements about the same thing (Noble Science of Defense, Scienzia de armes and etc). I didn't want anyone to think it was a mistranslations so, here are the elements of the line spelled out: Mumaku ( むまく 夢魔く "Succubus; incubus; nightmare", Tsutome ( 勤め 勤める Tsutomeru) "services" from verb def: "to work (for); to be employed (at); to serve (in/as)", Maku ( まく ) 撒く ) "to Scatter; to Sprinkle; to Strew", Yaru ( やる ) 犯る "to have Sex with", Nato [conjunctive participle adapted from 'to' "and (then)"], (I-)Ki Wo Hitotsu Oshi-tsukeru ( 気を一つ落付る ) [compound verbal construct] "to Seek to calm and recompose oneself (as a singular course of action)", To ( と ) [conjunctive participle 'to' "and/then"], Kyoben ( 虚言 ) "Deception; Falsehood; Lies", Yoku ( 能く ) [adv] " frequently; often; nicely; properly; quite well",wakaru ( 分る ) " to Understand; to Comprehend; to Grasp" 一文政七年未八月十六日惜しい哉行年五十七才にて卒去也 今戸光照寺にほおむる 法名智門院徹山勇道居士 噺数多く有れ共先ず略す -- 16th Day of August Seventh Year, Year of the Ram, in the Bunsei era ( [1825?]) Time of the occurrence of unfortunate incidents, the Nobleman died at 57 years old. The cheeks of Imado Kōshōji have paled. The Empress Dowager in her wisdom has given him the posthumous name Tetsuzan Takeshi. There is a great deal of talk which from the start should have been omitted. 一鈴木伴治郎専斎重強先生は若名小伴治と申す 重斯先生の嫡子也 父の三流の師範を請次て父に劣らぬ先生也 外より仕合に来ても負けたる事無し 中にも五六年以前に牛込の中野金四郎門人に亀井孫三郎と申す人起倒流に於ては江戸一番と自慢にて重強先生の門人須田萬吉と申す者を以て取合を申込む 先生承知故相見として今井吉之助と申す者同道にて仮令艮死仕ても苦しからずとて勢い切て来たる 互いに身拵えして取り掛かる 相方一返宑直に取りて後に残合と成る 重強先生は取り方孫三郎は請方二三本取りて残り合う 左へ投て起て掛る処を又右へ投る 互いに挨拶して又一つと申す 此度は取りて分れたる処桂に打附られてひどく痛む 今一つと申す故此度は強く投たる処境の戸へ投げ附ければ戸こわれて外る 土間へ投げ落されて最早叶わぬと申して恐れ入て御じぎをする 又重て罷り出たし由申す故重強先生は何時成共御出成らるべしと申す 孫三郎恐れ入て帰りけり -- Regarding Sensei Suzuki Hanjirō Sensai Shigesune when he was young he was called Tomoji/?or?/Tomoharu. He was the legitimate son of Sensei Shigeshi. His father had been the successive Shihan master instructor of three schools, well known for being a Sensei among sensei. Beyond this even his approach to making bouts (shiai) had very little to do with suffering a defeat. Among other things, he had previously spent five or six years as a student of Ushigome Kinshirō and it's said also of Kamei Magosaburō, people whom held the School of Rousing Conquest (kitō ryū) as being one of the chiefmost schools around Edo (present day Tokyo) of which they boasted. Astudents of Sensei Shigesune, a one Suda Mankichi as he was called had made some appeal to struggling in the bouts (toriai wo mōshikomu). The knowledge of the Sensei, particularly about when being confronted, compelled him to go about accompanied by Imai Kichinosuke in hopes of stopping any incident of [his] death. Being that he was not a youngster he was capable of some force indeed. They would always get prepared together for a journey. When passing together through the towns [word means "towns or villages built around a well"] they would always take the initiative. Afterwards they would settle what yet remained. Regarding Sensei Shigesune he held two or three books about the capturing methods of Magosaburō Ukekata and made up the rest of the difference himself. When throwing to the left, arise to one's feet and cling [bodily] and likewise when throwing to the right side. And so they say giving one another a mutual greeting of sorts. Upon this occasion averting one's own capture, moving as if to injure and throw down a Judas tree. Once more time and again, they say. Particularly on this occasion throwing down the stronger. And if one can to throw him at a door on the edge of the place to break it open [through which one may then flee].

30 Throwing him down into the dirt, they say that this may prove impossible and it will be astonishing if one does so. As many times as one would withdraw, for which they say there are various reasons, particularly in regard to Sensei Shigesune, he would say that about the time one sees a way to exit then one is headed that way! Magosaburō became astonished as they were headed home. Trans Note: At line one of this passage, at character 7, it has a really old rare archaic variant form of the character ( 専 ) used to write the name Sansai, in the Historical version it's at (Frame 21 of 23 left side page line 5, 7th character.) I swapped the missing character marker for the kanji character ( 専 ). 一瀧野遊斬先生之門人に千石取りの御旗本鈴木清兵衛と申す人是も師範して遊斬先生有慶先生の強き口を借りて人々に噺す 奥州白川の城主阿部能州侯其頃は武州忍の城主也 此屋敷へ御師範に罷り出る ある時色々高慢咄して起倒流へは当身のきかぬ物だの又すわり居る処を真甲を刃にて打掛ける共剣は左右へ流れると度々申す どなた成り共私の真甲を散を以て一つ打て御浼なさえと申す 近臣人々皆恐れて出る物なし 折節例に今澤力蔵と申して屋敷の剣術之師範家有り 此人を剣術者とも知らず清兵衛手を以て引き出し先づ一つ討てみなさいと申す 力蔵今は遁れずと栓方無く誈を以て真甲を思いの侭討ちければ清兵衛存外に打たれて此度は気合が外れました 今一度と申す 又重て打ければ此度も又気合が外れましたと申す 是より阿部公の御出入り留りたり 元来遊斬先生有慶先生の気術妙術を伝の事也 並の修行にては其間似しては叶わぬ事也 -- The students of Sensei Takino Yūzan had taken him to [?-San-?]zengoku, and there was certain of the retainers of the Shogun there, one called Suzuki Seibee. This man had been known to make himself deeply indebted by his own admissions to Shihan master instructors such as Sensei Yūzan and Sensei Yūkei and had tales to tell about such people. At Ōshū [ old name for Japan's Mutsu province] the Lord of Castle Shirakawa, the Marquis Abe Nōshū and then [also?] Lord of Castle of Bushū(w)oshi. At this residence he made appearance before the Shihan master instructor, and of this on one occasion was making various snide remarks about the School of Rousing Conquest (kitō ryū) obstinately attacking its corpus (atemi) and the like of it. All while seated at the moment, having a sword jutting out from his armour. It is often said that [the sight of] a sword allows one to control the left and right sides of a trend in a situation. As to whom had committed it, [he said] I myself strike and disperse by means of armour, they say that it's not besmirching. All of the vassal attendants were quite horrified and wished to e allowed to leave quietly. Occasionally in this instance, Imasawa Rikizou as he was to be called, whom was a practitioner of swordsmanship at the status of Shihan master instructor, this man was at the time not understood to have been a practitioner of swordsmanship. Seibee drew sword with his own hand, and they say that he measured it but with a single glance. Rikizō made no effort to evade him, and having no other way to halt it had used slander as if he thought it was truly armour by which he would be able to attack. Contrary to their expectations, Seibee was struck things having gotten out of control. They say it happened yet once more. He was struck yet again as things had worsened and then got out of control. As the Official Abe was entering and exiting throughout all this then they put a stop to it. Essentially Sensei Yūzan and Sensei Yūkei were transmitting the subjects of the superb artifice that is the Weird arts ( kijutsu myōjutsu). Regarding the average of these ascetic practices, and otherwise what resembles them, is quite an impossible subject. Trans Note: The entry says "[...Seibee was struck...] things having gotten out of control..." the idiomatic clause used is important and interesting for those whom are studying Kiai-jutsu and Aiki-no-jutsu. Observe: (i-)kiai Ga Hazuremashita (... 気合が外れました...) "[...Seibee was struck...] things having gotten out of control..." This demonstrates yet another example of the actual language application of the term 'kiai', literally it says (as an idiomatic clause) "control was offset to the outside" which is simply how the language construct worded the idiom. There was no implication of any sort of "spirited shout or utterance", the term 'kiai' doesn't really mean anything like that. Also at line six (6) of this passage, at character 41, it has a really old rare archaic variant form of the character 誈 (same character as 誣 ) to Accuse; Slander, in the Historical version it occurs at (Frame 22 of 23 left side page line 5, 14th character.) I swapped the missing character marker for the kanji character ( 誈 ).

31 一播州龍野の城主脇坂侯家中に包成久平と申す人は近臣にて先伴治郎先生の弟子にて天の巻迄伝授也 ある時脇坂公の御次にて久平咄すは起倒流には当身きかぬものと申す 例より渋川流の免許済の人是は面白し 何卒一つ当て見度よし申す 久平も云い掛り故何時成り共と申す 其由中務公御聞き成られ何卒見度よし仰せ有り 夫れより両人御次にて立ち合う 久平両手を上げて立て居る 渋川流の人横腹へ手の平にて勢一盃打込むと久平申すは夫れ切りかと尋る 是切申す故久平是からわしがものだと申して後の上帯を持ち勢一盃分かれると御次の障子折れて御縁の外へ投げられて気絶する 中務公御感心有て過分の御ほうび下されけり 翌日先生方へ御礼に参り右の訣を咄す 先生夫れはあぶなき事也 流儀は身を寄添うて和らか故当身聞かずと云う 併し何として請けられたるやと尋ぬるに久平申すは向う陽に打込む故陰に請ては危うし 陽に輪を掛けて陽にて請くべしと存じ打ち込む時にうんと腹気を掛けたる処向うの打ちたる手はじきたり 併あばら骨二三本折れたると申す 誠に気張りの強き人也 -- At Banshū [old name for part of Hyogo prefecture] the whole family of the Lord of Castle Tatsuno, the Marquis Wakisaka, Tsutsumi Shigeru Kyūhei as he was called. Regarding the man, among his vassal attendants was Sensei Sakitomo Jirō and his students whom are taught about in the Ten no maki Book of Heaven. On one occasion the successor of the Official Wakisaka was conversing with Kyūhei, and was said to have adamantly insulted the corpus (atemi) of the School of Rousing Conquest (kitō ryū). Given the usual customary completion requirements of the Menkyo license for Shibukawa family school (shibukawa ryū), this was rather amusing. They say that he was observed to have insulted it without failure. Kyūhei was said to have clung [to the insults] for whatever duration of time. His official duties were sometimes called in question for such causes, but he was ever heard to make such statements. From all of this both men's successors were pitted as if a bout of contest (toriai). Kyūhei as if raising both his hands towards the contestant. Alongside the men of the Shibukawa family school (shibukawa ryū), as if striking with an upturned sake cup in the palm of their hand, and otherwise what is said about Kyūhei, one can fathom why he was cutting away at us like this. Said to have been tolerated only to that final time, particularly from Kyūhei, as one would otherwise expect, after and beyond all that was said one rather takes grip on the sash to avert the strike of the upturned sake cups. The parting the Shoji paper sliding doors to the extent of throwing them outside while feinting and swooning. There was the admiration expressed by the Official Nakatsukasa in the way that we drop ourselves [when performing the throws], the very next day he paid visitation to the Sensei and bowed while speaking of these very secrets. The Sensei did not know if he was very much in agreement about these subjects? In regard to the customs of the school, having nestled the body up closely, almost as if yielding (yawaraka) particularly in this they say that it's unheard of to be able to use atemi body striking [against is in this position]. However, by whatever means prove necessary one must deal with what is being dished out, and so when inquired of, what was said about this is that Kyūhei confronted by actively and openly lashing out. But particularly in secret was inviting his own peril. To have gone so openly across the lines one would be making such invitation, one knows when considering such lashing out at the time. It leaves one clinging to gut instincts in the circumstances, as the hand lashes out and wrenches in whatever direction. Along with two or three of whichever of your ribs got broken, they say. Indeed there are people whom exert themselves to do so. Trans Note: The entry (as do others besides) says: feinting and swooning this is how the language in the text describes the movements visible in the Sutemi-gata ( sacrifice style ) throws use din the Kito ryu. Specifically at the point where one wraps the arm around grabbing the back of the belt and then drops one's body to the ground in performing the throws. 吉田 Yoshida 奥丞 Ōjō 文政十一年子四月記す 花押 Stylized signature 印 Seal here Written in April 11th Year, Year of the Rat, in the Bunsei era ( [1829?]) 有恒 Aritsune/?or?/Yūkō

32 [ KITO RYU JUJUTSU SENSHIGATA ENDED HERE ]