Introduction
Jikishinkage-ryū is a lineage of Shinkage-ryū passed down by students of Ogasawara Genshinsai after his return from China upon the death of Tokugawa Iyeasu in 1616. He called his updated approach to swordsmanship Shin-no-shinkage Heihō and viewed himself as the founde of his art.
Similarly, his student Kamiya Denshinsai studied multiple approaches and was regarded as the founder of the line of succession up until the mid 18th century.
At that time, the art’s history was updated by Naganuma Kunisato (Naganuma Kunisato (長沼国郷), n.d.) include early figures before Ogasawara, including Okuyama Kenshinsai and Kamiiuzmi Ise no Kami. Instead of viewing Kamiizumi’s Shinkage-ryū as an art with multiple influnces, Naganuma settled on naming Matsuomoto Bizen no Kami as the art’s founder. This may have been related to Edo period politics or a desire to align with the Shintō of Kashima Jingu rather than the formative experiences of Aisu Iko in Kyushu.
Major Branches
When Jikishinkage-ryū’s divisions are studied systematically, the taxonomy is consistently three lines (opens in a new tab) (Hall 2013; Nakamura Tamio 1999; Iwasa Masaru 2005; Tominaga Kengo 1996):
- Naganuma-ha (長沼派)
- Fujikawa-ha (藤川派)
- Odani-ha (男谷派)
Each faction descending typically speak in terms of a dōtō or keishō and not a sōke.
The orthodox Naganuma house is sometimes set apart as the trunk, historically. The Odani-ha embraced competitive matches and was involved with the Tokugawa Kōbusho. The main Naganuma-ha lineage ended with the banning of the wearing of swords during Meiji, but a small family branch under the Sakai family continues to this day. The Fujikawa-ha continued through early Meiji and was survived by merging into the Odani-ha to become Yamada Jirōkichi’s Seitō-ha. It is also claimed to have an influence on the Kashima Shin-ryū of Kunii Zen’ya.
Another faction, the Nomi-ha, ceased practice after WWII but produced publications detailing much of its densho. The Seitō-ha itself further fragmented after martial arts practice was resumed after the restrictions imposed during occupation (Jikishinkage-ryū kenjutsu (直心影流剣術), n.d.).
The main peer-reviewed treatment, Karukome Katsutaka’s “A study of the branches of Jikishinkage-ryū,” analyzing the training and inter-school match characteristics of the Naganuma, Fujikawa and Odani groups (Budōgaku Kenkyū 46(1), 2013) (Karukome Katsutaka 2013), and the same author’s AJKF column, which states flatly that in the late early-modern period the school divided into those three branches (Karukome Katsutaka 2013; Karukome Katsutaka 2015; Karukome Katsutaka 2020).
Dōtō
We describe the orthodox dōtō (formal styles; dates where firm) leading to the Edo area Jikishinkage-ryū through the Odani-ha to the Seitō-ha today (Kashima Shinden Jikishinkage-ryū — lineage tabulations, n.d.).
Each name links to its fullest treatment on this site. The early founders, down through Naganuma Kunisato, are read entry-by-entry from the 1800 Kansei densho (“Jikishinkage-ryū Hōjō (直心影流法定) — Naganuma Tadasato; copied by Ogawa Yashichi” 1800); the later transmitters — from Fujikawa onward — each have their own biographical page.
- Kamiizumi Ise-no-kami Nobutsuna (上泉伊勢守信綱)
- Okuyama Kyūgasai Kimishige (奥山休賀斎公重), 1526–1602
- Ogasawara Genshinsai Nagaharu (小笠原源信斎長治)
- Kamiya Denshinsai Sanemitsu (神谷傳心斎真光)
- Takahashi Jikishinsai Shigeharu (高橋直心斎重治), tsūshō Danjōzaemon — founder of Jikishin Seitō-ryū (直心正統流)
- Yamada Ippūsai Mitsunori (山田一風斎光徳) — named the school Jikishinkage-ryū
- Naganuma Shirōzaemon-no-jō Fujiwara no Kunisato (長沼四郎左衛門尉藤原国郷), 1688–1767
- Naganuma Shōbee-no-jō Katsuzensai Fujiwara no Tsunasato (長沼庄兵衛尉活然斎藤原綱郷) — d. 1772
- Fujikawa Yashirōemon-no-jō Fujiwara no Chikayoshi (藤川弥司郎右衛門尉藤原近義)
- Akaishi Gunjibee-no-jō Fusuke (赤石郡司兵衛尉藤原孚祐)
- Danno Gennoshin Shinpansai Minamoto no Yoshitaka (団野源之進真帆斎源義高)
- Odani Seiichirō Seisai Minamoto no Nobutomo (男谷精一郎静斎信友), 1798–1864
- Sakakibara Kenkichi Tomoyoshi (榊原鍵吉友善), 1830–1894
- Yamada Jirōkichi Ittokusai (山田次朗吉一徳斎), 1863–1930
- Kawashima Takashi (Yao) (川島堯), 1883-1957
- Ōnishi Hidetaka (大西英隆), 1906–1966
- Namiki Yasushi (並木靖), 1926-1999
- Itō Masayuki (伊藤雅之), 1930-2001
- Yoshida Hajime (吉田基), 1945-current
Edo Period Revision
Note that both load-bearing antiquity claims of the Kashima-shinden framing — the Sengoku founder Matsumoto and the divine Kashima descent — are documentary additions made by Naganuma Kunisato in the mid-eighteenth century, contemporaneous with the doctrinal cluster of later topics (相尺・留三段・切落・吟味, and the 十之形 龍尾–曲尺) being added to the mokuroku kuden-sho (“Jikishinkage-ryū mokuroku (直心影流目録), Meiwa 5 (1768)” 1768; “Jikishinkage-ryū mokuroku (直心影流兵法目録添状), Meiwa 5 (1768)” 1768) and absent from Yamada’s Heihō zakki (Yamada Mitsunori, n.d.).
Before this time, Ogasawara refered to himself as the founder of his art, citing his travels to China. Ogasawara’s 1673 menjō describes him as having found the art himself and cites a crossing abroad (異朝渡). This nittō motif is in the primary densho at the early 17th century Ogasawara stage, not a later gloss made in order to gain reputation by association with late-Ming dynasty. Kamiya similarly regarded himself as founding his own art, having studied fifteen ryūha.
Later masters regarded Kamiya as the art’s successor until Naganuma Kunisato revises the curriculum and rewrites its history, inserting Matsumoto (Sugimoto) Bizen-no-kami Masamoto (松本備前守政元) as ryūso in 1768 and likely invents the notion of divine revelation from Takemizukachi-no-kami (“Ōga Ikken (大禾一件)” 1773).
I believe this is a witness to a transition of thinking from late Muromachi period practice of swordsman who saw combat, developing unique experiences and insights, and later Edo-period professional swordsmanship instructors who institutionalized these earlier methods. The hinge from the personal to the institutional lies in Takahashi, who called his line Jikishin Seitō-ryū (直心正統流; orthodox transmission) (Takahashi Shigeharu 1686).
While Nagunuma reaches back to Matsumoto, Kamiizumi learned likely from Bokuden (based on his birth and death dates not matching well with Iizasa Choisai) and maintained both the Aisu Kage-ryū content of Empi and Tengushō in his early teaching, as well as the Shintō-ryū gokui in the form of a set he called nanatachi as an important upper-level set, as well as his own Sangakuen and Kuka kata sets, and marubashi gokui teachings (“Jikishinkage-ryū Hisho Ichi (直心影流秘書一),” n.d.; Kawasaki Tōnojō Yoshioi 1789).
Naming Conventions
Historical names have several portions or variants:
- gō (号; art-name / sobriquet)
- imina (諱; true given name / “taboo name”)
- tsūshō (通称; common name / by-name) — the everyday name plus any titular suffix, e.g. Shōbee-no-jō (庄兵衛尉).
The gō is a self-chosen style-name, usually ending in -sai (斎; abstinence/ritual purity), -an (庵) and the like; the master’s “studio name.” In this house, Katsuzensai (活然斎), Shinpansai (真帆斎), Seisai (静斎), Ittokusai (一徳斎).
The imina, the real personal name, used formally and posthumously but avoided in direct address in life (hence “taboo”). This is the element carrying the Naganuma generational character 郷 (sato): Kunisato (国郷), Tsunasato (綱郷), and so on.
The tsūshō is the common name, the everyday name plus any titular suffix, e.g. Shōbee-no-jō (庄兵衛尉).
A full name would read tsūshō + gō + uji + imina. For example, Naganuma Shōbee-no-jō (tsūshō) Katsuzensai (gō) Fujiwara Tsunasato (imina).
Other Influences
The flagship Sakai domain — Shōnai (Tsuruoka), with its han-school the Chidōkan — maintained a line of Jikishinkage-ryū. Onozaki Norio’s Shōnai-han no bujutsu (庄内藩の武術; Shōnai domain martial arts), compiled from the Chidōkan and the Tsuruoka/Sakata archives, lists the domain’s kenjutsu lines as Shinkyū-ryū, Okuyama-ryū, Santomi-ryū, Inazuma-ryū, Shinshin Yagyū-ryū, Tamiya-ryū and Jikishinkage-ryū.
Jikishinkage-ryū was also taught in other domains, besides Numata (Jikishinkage-ryū (直心影流), n.d.; Numata-shi Shi, Shiryō-hen 2: Kinsei (沼田市史 資料編2 近世) 1997). Fujikawa Seisai (1791–1862), after the 1853 arrival of the American ships, was invited by the Tōdō house (藤堂家; Tōdō family house) Tsu-han in Ise and the Yanagisawa to instruct their retainers. The Sakai family from Tsu-han continued a practice of Jikishinkage-ryū kenjutsu.
In the early 20th century, a family practice of Fujikawa-ha Jikishinkage-ryū served as part of the early education of Kunii Zen’ya, who later was regarded as “Shōwa no Imamusashi” (昭和の今武蔵; “the Musashi of the Shōwa era”) and whose Kashima Shin-ryū gained great acclaim.
Isezaki Araki-ryū’s central line, started by the 9th-generation shihan Komine Bundayū and his student Kurihara Ioji (Gomoji) Masashige, developed many of its weapon-on-weapon kata through exchange with the neighboring traditions of the area, most notably Kashima Shinden Jikishinkage-ryū and Kiraku-ryū.
References
The sources cited on this page are collected in the site source register.
References
primary
secondary
