Samurai and Ninja: The Real Story Behind the Japanese Warrior Myth That Shatters the Bushido Mystique

by Antony Cummins

  To know if an enemy ambush is laying in wait in an area where you expect them to be, [go around and] pass on after that area and move deeper [into enemy territory] then examine the route that the enemy may have taken [to identify if there are any signs of their passing]. Also shoot muskets to discover [if they are there].

  伏蟠（カマリ）可有処を探り候尓ハ先風下へ廻り物音を可聞定也捨火縄見せ旗 作り人形抔有之者也第一地響尓心を付候者也

  To check a place you expect ambushes to be laid, move downwind first and listen for any noise. You may find abandoned fuses and fake flags and also fake figures. You should mainly pay attention to if there are any vibrations in the ground.

  物見の習とハ第一人数積第二備の立様第三足場の善悪第四町間第五旗の有所 右無御尋候ても可申上也

  The teachings of the scout:

  ♦ Estimate how many people there are

  ♦ Observe what [the enemy] formation is like

  ♦ Check if the footing is good or bad

  ♦ Distance

  ♦ The position of battle flags

  If the general does not ask about the above you should still report it to him.

  物見の心掛ハ口上の立派をも不好武者振をも不作只敵の知愚人数の多少地の 利備の前後の次第押敵可引敵可陣取敵可不取敵可戦を好む敵可不好敵可戦を 待敵可不待敵可川を渡す敵可不渡敵可敗るる敵可堅き敵可人数を分る敵可集 る敵可加る敵可落る敵可抔と其位を能見分ケ無疑様尓思考の通り聢 可申上也

  Monomi should not “speak fair with insincere words” nor should he distinguish himself on the field of battle.

  Monomi should just identify the following:

  ♦ If the enemy has wisdom or not

  ♦ The number of people they have

  ♦ If the land is tactically beneficial or not

  ♦ Their preparation to the front and the rear

  ♦ Observe if the enemy will attack or retreat

  ♦ Observe if the enemy will encamp or not

  ♦ Observe if the enemy wishes to fight or not

  ♦ Observe if the enemy can wait for beneficial timing in battle or not

  ♦ Observe if the enemy will allow our forces to cross the river or not

  ♦ Observe if the enemy are grouping their forces together or separating them

  ♦ Observe if the enemy approach is unified or divided

  ♦ Observe if the enemy increases or decreases

  Monomi should inform on these matters and others, but they should discard their own thoughts and not try to pass on only positive information.

  民家の焼る煙ハ黒く厚く見へ狼烟ハ細く高く見へ其明ハ大方薄く廣く見ゆる者也

  Smoke from private houses that are burning looks black and thick, while signal fire smoke looks thin and reaches high. The light from the fire signal will look vague in color but will still be wide.

  夜の物見ハ必忍者を召連て出候者也

  When scouting at night, always go with shinobi no mono.

  夜の物見尓出候て水の浅深を可知尓ハ細縄の先尓小石を付け所 引破紙を 付弓弭（ユハヅ）尓結付て可知也惣して水を渡り候尓ハ七尺深きも二丈三丈 深きも同し事也

  When scouting at night and you wish to know how shallow or deep water is, attach a small stone to the end of a thin rope. Next, splay the rope a little here and there and place paper through it and tie the rope to the horn of a bow [then dip the stone in the water until it hits the bottom]. Use the same method when you cross water even to the depths of seven shaku, two jo, or even up to three jo.

  兵の野尓伏候時ハ飛鳥列を亂り月の夜ハ其方必曇と云也

  When soldiers are lying in a field, flying birds will break formation. On a moonlit night, the direction [of the ambush] will be cloudy.

  野伏の計略尓鳥獣の真似を成し或小鳥抔を持行事有之也

  One trick of nobushi—bandit samurai—is that they sometimes mimic the sound of birds and beasts or take small birds or other such creatures with them.

  矢倉の辺尓ハ伫の口を能包ミ水の不入様尓埋て可置也若シ敵方より地下を鑿 或ハ夜討抔来り候時右の伫の口尓耳を付候へハ其方角能聞へ候也

  Stretch [material] over the mouth of an earthenware jar, bury it [up to the rim] in the ground, but do not let water into it. When the enemy are tunneling underground or approaching with a night attack, listen with your ear against the [covered] opening of an earthenware pot. You can clearly hear the direction that the enemy are coming from.

  物見の矢倉尓ハ相圖の貝鐘太鼓等必可有之也

  In a lookout turret there should always be conch shells, bells and drum, etc., for signaling.

  堀の内尓ハ水鳥の羽を切て放し可置也敵の間者来候時羽音躁て味方心付候也

  Take a waterfowl that has had its wings clipped and put it on a moat. When the enemy’s spy approaches, the waterfowl will beat its wings and create a fuss. In this way you will know when the enemy is approaching.

  Written on the fifth day of the sixth month in 1690.

  The Ways of the Hattori Clan and Doson-Ryu

  The name Hattori is well known in the world of the shinobi. It is one made famous by the shinobi scroll named Shinobi Hiden, supposedly written by Hattori Hanzo (but most likely by his father).* Furthermore, the shinobi scrolls of the military war manual, Gunpo Jiyoshu—a staple in the study of shinobi no jutsu—were heavily influenced by a warrior of Iga called Hatori Jibuemon. However, more Hattori manuals do exist and the following translation is of a manual written by Hattori Doson. The scroll is currently in the collection of the Ikedake Bunko in Okayama University Library. The document is in “letter form” and is housed in tandem with another document titled Gunpo (“military code”). The shinobi scroll itself is highly interesting and uses various ideograms to represent the different types of shinobi. It even goes as far as to give the ages and social classes of the various types of spy. While a complex matter, it is echoed in other manuals that clandestine, commando-like infiltration is considered the task of younger shinobi-ashigaru (shinobi foot soldiers). The tasks of conspiracy and classic spying are the realm of the older man. The Bansenshukai shinobi manual also makes a distinction between the two, but concentrates on a slightly different angle—that those of the samurai class are better suited for classic spying due to their education. However, this is not considered an absolute rule and many shinobi had to undertake both covert commando missions and those of classic spying.

  The following is a translation of the two above-mentioned scrolls, while both are stored as a single document. The first scroll is not shinobi arts but basic military code, but has been inserted here to keep it in its correct historical place. It has great importance due to its connection with the Siege of Osaka. The second manual is the Hattori shinobi scroll from a school called Doson-Ryu. The first scroll, Gunpo, has been given a simplistic translation to iron out any of the confusing aspects, for the main focus is the second text. The first manual is concerned with the Siege of Osaka in 1614.

  The First Scroll:

  軍法

  Gunpo

  Military ways

  Once that all is fixed and arranged between the vanguard, the close retainers to the commander and the right and left flanks—keep your position firm and secure, even if you find your position undesirable.

  When taking up position in an open space and there are buildings in that area, do not move to take a stand within the buildings.

  The vanguard and the first and second troops should be designated at the end [before the battle].

  When determining the order of the troops [front or rear], even if there is a dispute to decide which troop should be the vanguard, the second troop and other formations must be fixed steady and proper order must be given throughout the army.

  The entou
rage troops to the lord or those in the right and left flank should not advance to achieve distinction without the direct order of the lord.

  Supplementary:

  If group captains give commands, follow what they have ordered after discussing the points in full.

  Do not mix in the positions of troops from other provinces [who are stationed within the same army]—if you have to go to such a place then only leave after informing your group captain.

  Supplementary:

  If someone is opposed to soldiers from another troop, deal with the one from your own troop, without investigating who is right or wrong.

  Concerning fights that erupt within your own men—make sure to punish both parties involved.

  If a horse is released, or a bird or animal comes out around the position, do not raise your voice or become confused.

  Do not allow a horse to bolt when in a battlefield camp.

  If the roadways are bad, do not call out and interrupt a Kudashiuma (horse messenger) [which has been sent from the lord to the battlefront].

  Hachiman Daibosatsu will punish those who violate the above points.

  Written on the tenth day of the tenth month of Keicho 19 (1614).

  By Harutaka 玄隆*

  The Second Scroll:

  服部道尊一流ﾉ忍之法

  Hattori Doson Ichi-Ryu no Shinobi No Ho

  Hattori Doson’s direct line and school of shinobi ways

  ♦ Know the two concepts of Insei 陰盛 (yin and prosperous), and Yokyo 陽 虚 (yo and insubstantial)—this is an oral tradition.

  ♦ Shinobi no mono 竊盗ノモノ should be between the ages of 23 and 35 and [this type of shinobi] are called shinobi-ashigaru—“shinobi foot-soldiers.” Great generals supervise and utilize them accordingly—this is an oral tradition.

  ♦ There are also shinobi of disguise 變形ノシノビ and shinobi of speech 言 語ノシノビ and these people are from 47–48 to around 60 years old. These shinobi シノビ infiltrate the enemy province and record the topography to see how steep or not or how impregnable a difficult place is. Also, they obtain the manners and customs of the enemy and of the enemy lord’s ways. They also observe the entertainment used in enemy provinces and they approach “men of lesiure”* to obtain information on whether the province, town or village in question is strong or weak. [For this type of shinobi] you should choose people who are quick-witted and intelligent to perform this task—this is an oral tradition.

  ♦ Knowing the different points to keep in mind concerning animals and birds during both the nighttime and the daytime—this is an oral tradition.

  ♦ The art of knowing the distance on a road by night—this is an oral tradition.

  ♦ Important points about the haraita “abdomen plate”—this is an oral tradition.†

  ♦ The art of the two types of fire—this is an oral tradition.

  ♦ The art of “asking the earth” 地ニ問フ事—this is an oral tradition.

  ♦ Knowing the different points to keep in mind concerning insects during both the nighttime and the daytime—this is an oral tradition.

  ♦ The art of knowing if the topography of an area is beneficial or hazardous to your allies—this is an oral tradition.

  ♦ The two different mindsets you should have for shinobi infiltration, depending on if it is an enemy castle or a military camp—this is an oral tradition.

  ♦ You should be aware that your object cannot be fulfilled without knowing the routes [around the provinces]—this is an oral tradition.

  ♦ The art of ignition—this is an oral tradition.

  ♦ Fire according to the four seasons—this is an oral tradition.

  ♦ The two types of kagimono—this is an oral tradition.

  ♦ There are various ways to prepare throwing torches and powder torches and there are a myriad of versions in the world—this is an oral tradition.

  ♦ The art of the Taratara-bi—“dripping fire”—this is an oral tradition.

  ♦ Points you should keep in mind to make contacts within the enemy force—this is an oral tradition.

  ♦ Mindsets shinobi should have, for night and daytime—this is an oral tradition.

  ♦ You should mix in with the enemy to know if they are strong or weak, as well as to record their passwords and identifying marks—this is an oral tradition.

  Other than the above set of skills, shinobi シノビ also perform the tasks of guards; and kamari ambush troops. In addition to this they also patrol the area around an army on the march, around a castle, and around a military camp. Furthermore, they defend against other shinobi 忍ビ and thieves when a lord is taking lodgings during a journey. The details of these skills are written in another manual. Therefore they will not be explained here.

  Written on the twenty-eighth day of the third month.

  Postscript

  The above twenty points are the ways of shinobi, I am now writing to present them to you.

  There are details to teach for each point, but I, the writer, am too old to write them all down. I feel hesitant to ask someone to do it in my stead. Therefore, I have written things in the above manner. Furthermore, although it does not seem to be so common, [the lord] heard of me and thought it would be helpful for the younger people and had me serve in the service of our clan [lord]. I wonder if this was helpful.

  I have three ways of the shinobi path fully transmitted to me, two of which include many gadgets from ko-ryu—old schools. These are to be constructed. There are a lot of tools [in these latter schools] and there are many things that are not explained in detail. A person (or people) from Doson-Ryu [unintelligible text] accompanied the lord when the lord returned [from battle] to our province and reported [to the lord] in detail.

  The man named Doson lived as late as into the reign of Lord Nobunaga. The above person (or people) said there was no other shinobi as good as Doson, anywhere within Iga. After the battle of Sekigahara, Lord Gongen (Tokugawa Ieyasu) formally instructed Yamaoka Doami to retain the descendants of Doson. Doami received the order but Doami informed the lord that there were no descendants of Doson remaining—this I heard from a reliable source.

  At the time of the rebellion of Shimabara, the person (those people) offered service to Sir Ogasawara Iki-no-kami as good shinobi シノビノ上手 and he considered it was a good offer and discreetly suggested [their service] to Sir Izu and Sir Sanai about sending the said samurai to infiltrate the castle [as shinobi] and burn the huts down, but [in the end] this was not to be allowed. One of Sir Iki-no-kami’s retainers, whose name is Asa… [from here the remaining three lines of the text are unintelligible].

  Points of interest found within the above text:

  Some of the ideograms used in the text are of great importance in the history of the shinobi. They designate different forms of the term shinobi. They show that the ideograms 竊盗 represent stealing into areas, commando, or thief-style infiltration. The spying forms, in this case, come under the now famous ideogram 忍; others have also been included in the body of the text.

  Concerning “dripping fire”—“Tara-tara” is a Japanese onomatopoeia, a word that represents a sound. In this case it is the sound of fluid dripping at speed before it begins to pour, like that of a fast dripping tap not fully on nor off. The addition of hi 火 (or bi) makes this a “fast dripping fire,” most likely a fire that drips down a structure.

  The Shoka no Hyojo—Shinobi Extracts

  The same samurai who wrote the Gunpo Jiyoshu manual of c. 1612–19, Ogasawara Saku’un, authors this manual. The Shoka no Hyojo is the follow-up to the previous work and part of a trilogy of manuals. This writing post-dates the Gunpo Jiyoshu but is still of an exceedingly impressive date, being somewhere in the first two decades of the 1600s. When dealing with shinobi manuals, the rule of thumb is that the closer to the date 1603, the more reliable the information. While other manuals of later times are considered mainly correct, the following information is, without a doubt, transmitted by a samura
i fighting during the Sengoku Period, and one who has witnessed Warring States Period shinobi.

  外聞きに可遣人之事

  Togiki ni Tsukawasu Beki Hito no Koto

  The people who should be sent for the job of togiki

  An old samurai said:

  “Togiki is so named because those who undertake this task ‘listen to external issues.’ Therefore, the job of togiki includes listening to discover the enemy status and situation by moving around the guardhouses. He listens finding gaps in their night patrols, or by stealing in close to the enemy. Also it can be safely said that those who go to an enemy province to conduct military tactics are also called togiki. They investigate and observe the enemy province, their behavior and manners. Although shinobi no mono know this task very well, there are important things that need to be understood when conducting military tactics. These things are difficult to achieve unless [the togiki scout] is a brave samurai who comprehends tactics. In addition to the above, the task of togiki is to judge and return with information on the geography of the enemy province. He is to judge if rumors [concerning] the enemy are suspicious [and false or not] and report if anything is suspicious within their boundaries. This appointment [of togiki] cannot be done in full by someone who is without wisdom or good memory; they also need to have good wit and excellent speech.”

  関所の番別而念可入事

  Sekisho no Ban Besshite Nen wo Irurubeki Koto

  Those who guard check points should be extremely cautious

  An old samurai said:

  “Those who guard checkpoints should not be weak of mind in any way. If someone suspicious comes through, they should be stopped and thoroughly checked. Those who do the job of shinobi and togiki are people of wit and thus are excellent at deceiving people. From ancient times it has been known that those who are from Iga and Koka have mastered this path and that they have various methods of deception. This [warning concerning shinobi and togiki] is important for all those who take up the position of guard, but more so at checkpoints, because many people go to-and-fro and because of this they need to take more care in their duties.”