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