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 SHINOBI
TM

SHADOWS OF NIHON
eBook

A Sourcebook for Sengoku: Chanbara Roleplaying in Feudal Japan TM

“All warfare is based on deception.”

—Sun Tzu

Shinobi: Shadows of Nihon and Sengoku: Chanbara Roleplaying in Feudal Japan are trademark owned by Gold Rush Games.
Copyright © 2001 by Gold Rush Games. All rights reserved under international copyright conventions. FUZION is the FUZION Lab
Group’s trademark for its multi-genre game system. Used under license. Visit Sengoku.com, the official Sengoku web site, at
www.sengoku.com.
Stock No. 1001-E, ISBN 1-890305-31-6
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

CREDITS
Authors: Darren-Jon Ashmore and Mark Arsenault
Additional Material: Keiko Maeda
Cover Art: Dennis Constantine
Cover Design: Mark Arsenault
Interior Illustrations: Mark Arsenault, Morgan Bonthoux, Heather Bruton, Nancy Champion, Mark
Evans, Daniel Frey, Jeff Hebert, Rob Hinds, Veronica Jones, Chris Keefe, Bryce Nakagawa, Kenneth
Peterson, Michael Phillipi
Coloring and Digital Enhancements: Mark Arsenault
Cartography: Mark Arsenault
Editor: Mark Arsenault
Line Editor: Anthony J. Bryant
Editorial Contributions: Sakai Naoko, Margaret Arsenault, Mark Arsenault
Project Art Coordinator: Margaret Arsenault
Layout: Mark Arsenault
Sengoku Mailing List: To join the official SENGOKU mailing list just point your web browser to the
following web address: http://groups.yahoo.com/group/Sengoku/join. Or you can send an e-mail to
[email protected].

2
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

TABLE OF CONTENTS
F O R E W O R D ............................................................................................................................ 4
INTRODUCTION .................................................................................................................... 5
How To Use This Book .......................................................................................................... 5
Conventions ............................................................................................................................ 6
SHINOBI ................................................................................................................................... 7
History of Ninjutsu ................................................................................................................ 7
Shinobi Philosophy ............................................................................................................... 13
Kyomon: Shinobi and Religion .......................................................................................... 15
Kunoichi ................................................................................................................................. 16
How They View Other Castes ............................................................................................... 16
CLANS AND FAMILIES ...................................................................................................... 1 9
The Shinobi’s Place in Society .............................................................................................. 19
Family organization ............................................................................................................20
Upbringing .............................................................................................................................21
SHINOBI TRAINING ........................................................................................................... 2 3
Existing Skills......................................................................................................................... 23
New Skills .............................................................................................................................. 30
New Talents............................................................................................................................ 31
New Perks .............................................................................................................................. 35
Ninpo Taijutsu ...................................................................................................................... 39
Shinobi-mikkyo (Shinobi Magic) ...................................................................................... 39
SHINOBI CLANS ................................................................................................................. 4 8
Iga Ryu ................................................................................................................................... 4 9
Koga Ryu............................................................................................................................... 56
OPERATIONS ........................................................................................................................ 6 1
Mission Archetypes ............................................................................................................... 61
Preparing For the Mission ................................................................................................... 62
Shinobi Bases .......................................................................................................................... 66
EQUIPMENT & GIMMICKS ............................................................................................... 6 9
Clothing and Garb ................................................................................................................ 69
The Shinobi Arsenal ............................................................................................................. 73
Other Tools ............................................................................................................................ 79
Poisons and Chemicals ...........................................................................................................................85
Equipment List ...................................................................................................................................... 90
SHINOBI AND THE CAMPAIGN ................................................................................................... 9 3
Running Shinobi Characters ................................................................................................................... 93
Patrons ...................................................................................................................................................95
Campaign Archetypes ...........................................................................................................................97
Keeping Things Interesting ....................................................................................................................98
GLOSSARY .............................................................................................................................................. 9 3
REFERENCES & INSPIRATION ..................................................................................................... 1 0 6
Bibliography ......................................................................................................................................... 106
Tourist Information Sources ................................................................................................................107
Personal Sources ...................................................................................................................................107
INDEX ..................................................................................................................................................... 9 3

3
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

FOREWORD
ABOUT THE AUTHORS His love of chanbara began with his first viewing of the Shôgun
mini-series and his introduction to the Bushidô RPG. His
chanbara and jidai-geki video collection has grown to immense
Darren-Jon Ashmore proportions, thanks to the growing popularity and availability
Darren-Jon Ashmore is a writer and researcher with the Univer- of such films in the U.S. (and the blessing and support of his wife,
sity of Sheffield’s School of Japanese studies (specializing in Margaret).
early Japanese theater, fiction and folk religious traditions). To- The publication of SENGOKU was the realization of his dream to
gether with his partner, Keiko Maeda, he is currently researching see a thoroughly researched, historical samurai and chanbara
a project concerning the inseparable nature of fact and fiction in role-playing game.
Japanese shinobi folk legends (much to the consternation of his
Dean of Faculty, who is of the belief that Darren should be re- Keiko Maeda
searching Japanese theater). Darren divides his time as evenly as Keiko Maeda was born in Ueno City, Mie Prefecture, Japan,
possible between his Sheffield home and his research in Mie into one of the few remaining families which can trace a blood
prefecture (much to the anger of his family who think he should link (however tenuous it may be) to the Iga shinobi who worked
be settling down). This is his first role-playing game project for the Tokugawa government—well that’s her story and she’s
and—as always with his work—he is not happy with it (believ- sticking to it. Her family tree aside, there can be no doubt that
ing that it requires about another 200,000 words and another 6 Keiko is a marvelous source of erudite knowledge and insight
months to do the subject justice).
when it comes to the lore of the shinobi, especially related to the
Darren plays far too many CCGs, far, far too many RPGs, col-
Iga ryû and its allies. She has breathed shinobi history almost her
lects Japanese theater puppets and shuriken (though he usually
whole life and while being—as far as her physical skills are con-
has a hard time with British Customs Officers when he brings
them into England). cerned—something of a “Complete Book of Ninja,” her under-
standing of the myths, legends and the more obscure facts about
the “Shadow Warriors” has been of immeasurable aid in the writ-
Mark Arsenault ing of this book.
Mark Arsenault is an amateur Japanese historian, author and Keiko is the only person she knows to have been excluded
publisher. He has a fondness for all things chanbara and, among from a Japanese live-action role-playing (or LARP) session for
his writing credits, co-authored the award-winning SENGOKU : getting over excited and executing Ninpô Taijutsu maneuvers
CHANBARA ROLE-PLAYING IN FEUDAL JAPAN with Anthiny J. Bryant. on an NPC Dark Elf.

“…a skilled commander seeks victory from the situation and does not demand it of his subordinates.”
—Sun Tzu
4
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

INTRODUCTION
Dark forms moving silently in the night, scaling walls and
cliffs with ease. Black-clad assassins who kill without fear or
honor. Masters of unarmed combat and deception. Practitioners
HOW TO USE THIS
of black magic, able to beguile their adversaries and devour
them with their own nightmares. These are but some of the com-
BOOK
mon stereotypes held of the shinobi. SHINOBI: SADOWS OF NIHON details the shinobi, from birth to death.
Fiction? Certainly. But to what degree is the question which Within these pages you will learn the secrets of these obscure
this book has been written (within the context of the SENGOKU organizations of professional spies, espionage agents and assas-
roleplaying game) to answer. Inside these covers we hope to sins.
show you the truth, or at least a version of the cracked mirror
which is the truth, behind the most feared and misunderstood of
the SENGOKU professions. The Shadow Warrior. WHAT’S INSIDE
The shinobi. The first chapter, Shinobi, covers the history of ninjutsu,
We have tried to create a work which is as close to the histori- shinobi philosophy and religious beliefs, the role of the kunoichi
cal “truth” of the shinobi in Japan as we can, but we cannot claim (female shinobi), and the general attitudes of shinobi toward
to have succeeded in any sense of the word. However, neither do members of the four castes of feudal Japan.
we admit to failing in our task, for the simple reason that no-one, Chapter two, Families and Clans, addresses the shinobi’s place
not living scholar, not practicing shinobi nor long dead writer in Japanese society and the typical upbringing of a shinobi youth.
has ever had it in their power to encapsulate the true histories of Also provided is information on shinobi families, clans and clan
these incredible people. groups, including the hierarchy and traditions of these groups.
For that is not possible. Chapter three, Shinobi Training, covers unique applications
Any serious study of the traditions of the shinobi has to fight of existing skills, including suggestions for uses of these skills
its way past so much modern invention, Edo period fiction and during game play, which are designed to assist players in
early historical exaggeration that it has become impossible for roleplaying shinobi characters. Also in this chapter are a number
even the most skilled anthropologists (both Japanese and West- of new skills, talents and perks for shinobi characters, as well as
ern) to separate much of the truth from the legend. While some- optional Ki Powers, and a number of new Ninpô Taijutsu maneu-
thing of the history of the shinobi as a group can be divined, vers. This chapter also details the shinobi’s legendary Shinobi-
there will always be certain aspects of their lives which are going mikkyô, their unique system of magic, culled from Buddhist and
to remain unknown, partly because modern deconstruction of Shintô rituals of harmony, universal balance and the order of the
the “ninja”—even in Japan—has left the world too little empiri- natural world. .
cal evidence to work on, but mostly because the historical shinobi Chapter four, Shinobi Clans in Sengoku, details two shinobi
themselves did such an excellent job of obfuscating their own clans in Sengoku Japan. Each clan write-up includes the notes
role in Japan. about the clan’s background, myths and history, and the names
As folklorists and anthropological historians (as well as game of some of the families within the clan. Also provided are new
writers), we appreciate the irony of this situation and hope you character templates, information about the clan’s sphere of in-
will too. fluence and primary area of operations, the clan’s political in-
volvement and influences, and the clan’s allies and enemies.
Also included are write-ups of several shinobi of note for each
clan (historical, legendary and fictional). This section also pro-
vides a list of dozens of other known ninjutsu ryû.
Chapter five, Operations, provides information about various
mission archetypes, including detailed notes on the preparation
for and execution of such missions. This chapter also describes
the various types of bases of operations and the resources avail-
able to shinobi characters.
Chapter six, Equipment & Gimmicks, provides a detailed look
at the devices, gadgets and weapons available to the shinobi.
This chapter includes a rundown of the many weapons in the
shinobi arsenal, as well as clothing, garb and common disguises
utilized by shinobi. Also provided are descriptions and game
stats for a variety of tools, including: firearms and explosives,

“Seize something he cherishes and he will conform to your desires.”

—Sun Tzu 5
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

ropes and ladders, metal tools, water equipment, and poisons refer to one who practices the secret arts of ninjutsu. The terms
and chemicals. At the end of the chapter is a complete equip- ninja (“one who endures”) and shinobi no mono (“one who steals
ment list. in” or “one who hides”) are, in fact, different pronunciations of
Chapter seven, Shinobi and the Campaign, provides tips for the same kanji characters, which also appear on the cover of this
both GMs and players for incorporating shinobi in a SENGOKU book. Though the exact translated meanings are somewhat dif-
campaign, including tips on running shinobi characters (both ferent, their common use refers to the same thing.
PCs and NPCs), patrons and suggestions on how the GM can In SENGOKU, we use the term “shinobi” when referring to the
keep things interesting in the campaign, including adventure profession. It is the more “historic” term and is used more often
ideas and mission suggestions for shinobi characters. than “ninja” in the many chanbara films from which we also
Finally in the back of the book is a glossary of terms and draw inspiration. If you watch a chanbara film in which these
words associated with shinobi secret practitioners of ninjutsu are mentioned, the subtitles will
often say “ninja” but if you listen to the actual spoken dialogue
you will almost invariably hear the word “shinobi.” Thus, we
Note From the Publisher use shinobi throughout our products.
Though some of the facts contained in this work are his-
torical (having been culled from several historical texts, ref- NINJUTSU & NINPO
erence books and scholastic and/or professional experts in Strictly speaking, ninjutsu is a catch-all term that encompasses
the filed of Shinobi arts) we have also added additional in- all of the secret arts studied by shinobi. It is that and much more.
formation which may not be considered “authentic” and while Ninjutsu is also the collection of skills and philosophies prac-
this data may be factually inaccurate, we have tried to remain ticed by a particular clan.
as true to the spirit of each item whenever possible. In the West, ninjutsu is often thought of today as being the art
of stealth or the unarmed combat style used by ninja in Holly-
wood films. This is inaccurate. In fact, the unarmed combat style
is called taijutsu—specifically, ninpô taijutsu. Which leads us
to yet another term.

CONVENTIONS Ninpô is a term that basically refers to a philosophy; the phi-

losophy of ninjutsu. Specifically, it refers to the shinobi way of
approaching things. In one sense, it is synonymous with ninjutsu,
but on a higher level. Thus, though not an exact translation,
ITALICS ninpô taijutsu can be considered “the shinobi way of approach-
Throughout the book you will note most Japanese words ap- ing taijutsu.” Ninpô permeates the entire life of a shinobi, not
pear in italics, while others do not. Those words which do not just martial applications. Ninpô governs the shinobi’s outlook
appear frequently in this book or in the SENGOKU rule book or may on life as well as death. From ninpô, the shinobi draws spiritual
cause confusion (looking like English words) have been pre- and moral guidance as well as their philosophical direction.
sented in italics the first time they appears in a paragraph or Thus, ninpô is not just a practice or belief system, but a “way of
section. Such words include sake, yamabushi and bashigo. Gen- life” for the shinobi.
erally, the first appearance of these words will be followed by a Whereas the buke have bushidô, the shinobi have ninpô.
translation in parenthesis.
A few common words which should be familiar to SENGOKU
players and fans of the genre, such as Shôgun and samurai, have RYU AND CLAN
not been italicized. Proper names, likewise, are not italicized, as The collection of skills and philosophies of a particular clan is
a rule. also called a ryû. In this case ryû does not mean “school,” per se,
This methodology may seem inconsistent or gramatically in- but is rather a familial tradition or methodology, of sorts. Thus,
correct to some readers, but consider our intent to present un- when talking about the various shinobi factions throughout Ja-
common Japanese words in italics as a convenience to our read- pan, one refers to Iga ryû ninjutsu and Kôga ryû ninjutsu.
ers, especially those who may be encountering such words for The collection of families which follow and teach the same ryû
the first time. traditions is called a clan, much in the same way that a collection
of allied samurai families makes up a clan. In SENGOKU, the terms
NINJA & SHINOBI “clan” and “ryû,” when referring to shinobi, are synonymous.
One can be an Iga ryû shinobi (or Iga no shinobi), or an Iga clan
The terms “ninja” and “shinobi” are synonymous. They both shinobi. They are essentially the same.

“…there are five matters which give rise to military operations. First, the struggle for fame; second, the
struggle for advantage; third, the accumulation of animosity; fourth, internal disorder; and fifth, famine.”
6 —Wu Tzu
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

SHINOBI
In an era over eight centuries ago, when Japan was ORIGINS OF NINJUTSU
composed of many han (independent feudal states) and Looking at well over 1,000 years of history, it’s difficult to
war was frequent, Daisuke of the Togakure family once discern fact from fiction when it comes to the origins of ninjutsu.
suffered heavy losses in battle. Retreating into the moun- Indeed, there are few existent documents (and none of accepted
tains, he came upon the teachings of the sohei (warrior- provenance) to confirm the true origins of ninjutsu. The “true”
priest) Kain Doshi. There in the fog-shrouded peaks of Iga origins of ninjutsu, however, as well as the myths, in SENGOKU are
province, Daisuke studied long and hard a new art of presented here for the reader.
combat, new ways to use the body and spirit, a new vision.
From this mystic teaching he learned to move freely Descendants of Tengu
without being perceived and how to work his will without One popular myth among the superstitious is that the shinobi
action. With the knowledge of these secrets, Daisuke are descended from the tengu, those legendary, long-nosed wood-
emerged from the mists of Iga the master of a new concept land beings (some would call them demons), who are half-man
of accomplishment. Thus was born the legend of the kage- and half-crow. The tengu are said to be master swordsmen and
no-gundan (shadow army ) of Togakure. practitioners of the mystic arts. The tengu are also rumored to be
– From a tale of the origin of the Togakure ryû ninja able to influence their surrounding as well as men’s minds, which
leads to the conclusion that shinobi, who are also endowed with
similar powers, are descended from tengu.
This superstitious belief has, like many myths, its roots in fact.
HISTORY OF The tengu are strongly associated with mountain forests and
their neighbors, the yamabushi. The yamabushi (as we will see)

NINJUTSU
do play a role in the history of ninjutsu.

The origins of ninjutsu are clouded in myth and legend. There Chinese Immigration
are several theories as to the exact origins of ninjutsu. Some Much more probable is the recounting in historical scrolls which
historians believe one theory to the exclusion of others. Some tell of the fall of T’ang China around 900 AD. A number of
believe the truth lies somewhere amidst each of the theories. military commanders and monks, such as Ikai Yanban, Cho
Some even contend that multiple origins exist simply in order Busho and Yo Gyokko, found themselves unemployed and worse,
to keep the truth from the general population. Misinformation hunted by their enemies. They fled the continent to seek sanctu-
and obfuscation is, after all, the hallmark of the way of the shinobi. ary and a new life in Japan. These men brought with them not
We present each of the better known theories here (for there are only Chinese tactics but esoteric teachings from Tibet and India
several more, some lost to time, some so obscure that few even in as well.
Japan acknowledge them). Each has been culled from historical These men came to live in the caves and mountains of the Kii
texts and research. Each can be considered as “authentic,” as any peninsula, around 1024 AD. They found the local populace re-
research into shinobi history can be (though some would argue ceptive to their teachings, especially the sohei (mountain war-
that is “not at all”), just as each can be considered fiction. Ulti- rior-monks) and yamabushi (adherents of Shugendô and follow-
mately it is up to the GM to determine the true origin of shinobi ers of the Tendai sect of Buddhism).
in his campaign, if there needs to be one “truth” at all. A cam- Chinese esoteric priests and practitioners of Taoist mysticism
paign can be run just as well leaving the origins of ninja tradi- and mikkyô or esoteric Buddhist mysticism (such as Kain Doshi,
tions obscured by the mists of time and legend. In fact, a cam- Kasumikage Doshi and Gamon Doshi, along with their Japanese
paign might well be better off not delineating the exact origins disciples) are believed to be the teachers of the original shinobi
of ninjutsu. families. This mixture of Chinese and native Japanese elements
For GMs desiring a “realistic” origin, however, we have pro- continued to grow and coalesce.
vided a lengthier explanation of the most accepted origins—at Unlike most forms of religion or bugei (martial arts), ninjutsu
least as far as the Japanese themselves are concerned—being was not founded at any one specific point in history. The body
that of descending from Sino-Japanese esoteric teachers, the of knowledge that would later come to be called ninjutsu was, at
doshi (moralists). this time, merely an unconventional way of approaching things

“The rules of the ninja are not cruel or overly demanding. They are merely rules
for the expert of stealth to follow in order to discover and protect the truth.”
—Hatsumi Masaaki 7
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

and accomplishing goals. A counter-culture, of sorts, had by this off that so noble path which warriors walk, then maybe I can
time developed in response to the mainstream Japanese politic show you a thing or two to your advantage.”
and social traditions. Japanese culture demands adherence to a Rikimaru, recognizing the fate of the meeting and the power in
rigid social order. These esoteric cults remained outside of the the old man’s words, broke his sword there and then on a nearby
mainstream social order, and sometimes didn’t even recognize rock and led his surviving men deeper into the mountains with
the authority of the ruling samurai clans. Kain Doshi. There they learned his many secrets, threw off their
redundant warriors code and put on a cloak of shadow, to be a
The Remnants of the Taira Family thorn forever in the side of the villains who had thrown down the
honor of the Imperial house by shedding blood in the hallows.
When the final Genpei War broke out in Miyako in 1183,
The Heike had fallen, Biwa Hôshi the length and breadth of the
nobody would have thought that the massive and ancient Taira land sang their souls to repose, paid in Minamoto coin, yet little
clan (also called the Heike) would lose it. However, lose it they did Yoritomo know what he, in his wrath, had let loose on his
did—their armies being scattered South of Miyako by the first realm when fate and his army drove Taira Rikimaru and Kain
Kamakura Shôgun, Minamoto Yoritomo and their fleets smashed Doshi together on the slopes of mount Kame.
by his half-brother, the legendary hero Yoshitsune.
If Yoritomo had not been so keen to destroy the Taira com-
pletely and had not expended so many resources in hunting the Togakure Daisuke
tired, half starved remnants of the Heike down, no shinobi would In the mid-12th century, Nishina Daisuke, a samurai born in
ever have raised his face to the night and history would have Nagano, was allied to another clan which resisted the attempts of
been poorer for the absence of the Shadow Warriors, strange as the Heike (a powerful samurai clan) to destroy the shugendô sect
that may seem. But pursue the Taira armies he did, driving them of Buddhism in the region. The Togakure mountain shugenja
up into the mountains of Shikoku and old Iga han (province) to and their ascetic mountain traditions were not politically popu-
scratch a living as best they could, whilst avoiding the purges of lar at the time, and in the early 1160’s the Heike moved against
the victorious Minamoto. the sect. Nishina Daisuke fought against the Heike in an attempt
One Taira scion who chose not to follow his lords into the void to preserve the way of life he grew to admire. But Daisuke’s side
was called Taira Rikimaru. One morning while climbing up a lost a series of battles against the superior Heike forces. Nishina-
steep, wooded pass with a small company of men—to get away san was forced to flee his homeland of Nagano. He lost every-
from an approaching Minamoto patrol—he saw a most unusual thing, including his samurai status—his very identity.
sight. Now a rônin, Daisuke fled to the mountains southeast of Miyako
An old man, easily 80 years of age or more, was quickly leap- (Kyôto), and wandered amidst the marshes and pine forests of
ing from rock to rock up the slope, carrying what appeared to be the Kii peninsula (~1162). There he met the yamabushi Kain
a pair of children under his arms. Barely believing his senses he Doshi, a mystic warrior-priest and Taoist sage who had fled there
climbed on, but when the company reached the top of the cliff, from China years earlier.
much fatigued by their climb, Rikimaru again saw the old man There in the mountainous caves of Iga province, Nishina
and children quietly enjoying rice cakes on a rock. Daisuke studied with Kain Doshi, learning new concepts of war-
“Who are you, old graybeard, that can leap like a mountain fare and philosophy based on Chinese and Taoist concepts about
goat and climb like a spider?” demanded Rikimaru, rather put the order of the universe. He learned practical applications of
out by the humor the threesome seemed to find in the state of his gogyô and gung fu, the balance of the elements in diet, combat,
men. emotion and thought. He further learned the balance of the ele-
“Why, but a simple old man who wished to show his grandchil- ments in the utilization of the forces and cycles of nature to great
dren the wonder of the dawn. And without the bellowing of a advantage.
great ox like you I might add!” cackled the ancient ojii-san whilst Removed from the rigid philosophy and social constrictions
his young charges sniggered into their breakfasts. of the samurai, which he had never before thought to question,
Ashamed of his own arrogance and tired beyond belief, Nishina Daisuke discovered a completely new way to set his will
Rikimaru knelt in front of the old man and bowed low. to motion and achieve his goals. To represent his origins with
“Forgive me Ojii-sama,” he said. “My name is Taira Rikimaru the Togakure mountain yamabushi and his “rebirth” into these
and I have seen much evil in the last few months and, beset by new, Taoist traditions, he took the name of Togakure Daisuke.
foes on all sides, I could not help but wonder what might have Togakure Daisuke’s musha shugyô, or “warriors path of enlight-
happened to our cause if we had but known that men such as you enment,” was now complete.
lived in these hills.” The descendants of Daisuke later developed and refined these
“Nothing more than did happen would have occurred I think” ideas into what became the Togakure ryû of ninjutsu, and came
replied the ancient, “for the time was not right and I do not busy to be called by the name of ninja—shinobi.
myself with things which do not concern me. But come, let us
both be civil. I am Kain Doshi and these are my grandchildren, Development of the Shinobi Clans
Shinbe and Ayame. I am something of a newcomer to these moun-
tains and am not altogether conversant with the outcome of the (1300
(1300–– 1400s)
latest little skirmish at court, but I do know that both you and I Most of the ryû of ninjutsu developed in the mountainous
have a purpose in being here today and if you will dare to tread region of south central Honshû, including the two largest ryû:

“When near, appear far. When far away, appear near.”

—Sun Tzu
8
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

the Iga ryû and Kôga ryû. By the 14th century, the existent
ninjutsu ryû (shinobi clans or “traditions”) had grown into sig-
nificant powers in the regions of Iga and Kôga.
The once solitary mountain ascetics began to stress the devel-
opment of their unique martial arts and military tactics. No longer
were the shinobi content to stay hidden in their secret villages,
watching the political landscape change around them. The
shinobi began taking an active role in the shaping the political
landscape, performing assassinations of hostile daimyô and ha-
rassing and attacking their troops.
During this period the shinobi were trained in as many as 18
areas of expertise, including the use of many different weapons
and fighting techniques, espionage, strategy, stealth, explosives,
geography, meteorology and disguise.
During the split of the Northern and Southern Imperial courts
(1332–1382 ), shinobi loyal to the Southern court of Yoshino
raised an army in its support, eventually joining the armies of
Nawa, Kusunoki and Kitabataki (1334–1335).
Among the activities of the various shinobi clans were solidi-
fication of their own power base and influence, protection of the
local mikkyô (specifically Tendai and Shingon) temples, and
hiring themselves out to those select patrons who were sympa-
thetic to their unorthodox methods and beliefs.
A number of new shinobi clans were formed during this period,
each drawing on the principles of the founding families. Over
time, several clans, or ryû (traditions), splintered off of estab-
lished clans. Many of these new, splinter, clans remained allied
to their former relatives and traditions. One example of such ties The Shinobi’s Heyday (1500s)
exists between the Iga and Togakure clans, both of Iga province. By the 16th century, the shinobi’s reputation blossomed. Ac-
Others became bitter rivals and, in some cases, mortal enemies. counts of dark-clad assassins walking through walls, disappear-
ing into thin air, walking on water, reading minds, knowing the
Historical Note future, and changing into wolves or crows began to permeate the
While it is likely that historical shinobi ryû began to frag- folklore of the day. The shinobi of the 16th century seemed (ac-
ment and separate in this period, many legends and stories cording to legend, anyway) to be invincible.
speak of earlier splits (as shown in the time line) often citing As the Sengoku-jidai (period of civil wars) continued, the
the same conditions for their birth as do their parent clans. shinobi clans found continued work and were able to continue
This is a common historical conceit—a written record, no to hone their deadly skills.
matter how implausible, lending credibility to an obviously It is during this period that the shinobi are arguably at their
inaccurate or falsified account (the political fiction that is most active and influential. Early in the 16th century, however,
the Kojiki is a good example). For the sake of the stories most ninjutsu clans were not formal ryû. Instead, the shinobi
which the individual clan legends represent, we have taken families took the names of the places where they lived.
each ryû as being founded at the time they claim and in the Shinobi living in Iga and Kôga provinces were royalists; that
form they state, partly as the tales in themselves are so ap- is, the families were sympathetic to and aligned themselves with
pealing, but partly as they most often represent the only da- the Imperial Court, recognizing its authority as rulers of Japan
tum on which to base our work. over that of the shôgunate.
Over a period of time (1504–1520), shinobi were hired to ha-
rass and attack forces loyal to the Shôgun, joining the army of
After the Ônin War in 1467, the opportunities for employment Sekita. The Sekita forces, along with the shinobi, pursued the
for the shinobi increased dramatically. The stunning abilities large army of Hosokawa Takakuni, which was under the com-
and deadly skills of the shadow warriors came to the attention of mand of the Ashikaga Shôgunate.
the military leaders of the day. The shinobi were employed by In the spring of 1556, Ashikaga Yoshitane sent his troops to
many daimyô, and even Shôgun Ashikaga Yoshihisa, to great Omi province to subdue Ashikaga Yoshizumi. The shinobi of
effect. Kôga took sides with Yoshitane. The Iga shinobi, however, would
In 1487–1488, for example, shinobi were used against the army not follow suit, refusing to support the Shôgun. This caused a rift
of the Ashikaga Shôgunate, putting the forces into confusion. between the two groups, a deadly rivalry which would last for
centuries.

“…the enemy who stands against the laws of nature has lost his battle before
he begins the fight. The first priority to the ninja was to win without fighting.”
—Takamatsu Toshitsugu 9
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

In 1561, shortly after the battle of Kawanakajima and the death hatamoto for Ieyasu. The Iga and Kôga ryû became associated
of lord Mochizuki Moritoki, Mochizuki Chiyome (a kunoichi– with the bakufu, as the majority of those shinobi now serving
female shinobi) Jônin and wife of the late lord, establishes a Tokugawa were families from those ryû.
huge network of kunoichi, at the request of Takeda Shingen. Over time, however, as peace settled across the Empire, the role
This network is one of the largest to be seen during the period of of the shinobi changed. Those shinobi hired by the Tokugawa
warring states. Many (if not most) of her agents took the roles of government had assumed the roles of gardeners and caretakers
miko (Shintô shrine maidens), so that they could move about on the grounds of the estates of the Shôgun and his close retain-
their communities freely and gather intelligence without attract- ers. They were posted both to the Shôgun’s personal guard and
ing attention. to the fiefs of vassal daimyô, as much to observe as to aid them.
These kunoichi were trained in an underground academy, of Without the threat of war that was rampant in the Sengoku-jidai
sorts, appearing to outsiders as nothing more than a home for (period of civil war), however, the role of these shinobi declined
young, unmarried girls, orphaned and homeless as a result of the significantly until the once legendary shinobi had become little
tumultuous fighting during this period. The girls were trained in more than glorified yojinbo (bodyguards). By the mid to late
the skills required for their roles (Shintô ceremonies, specifi- 17th century their stipends were ridiculously low. Their posi-
cally those performed by miko), as well as those skills needed to tions were often considered degrading, their official duties lim-
gather information, analyze it—perhaps even memorize it–and ited to activities such as opening doors, gardening and even
ensure that it reached its destination. In short, they became highly posing as targets for snowballs thrown by young samurai girls.
trained espionage agents. Other ninjutsu ryû, or shinobi clans, stayed hidden in the moun-
In 1579, Oda Nobunaga had all but secured control of Japan. In tainous forests around Miyako (now Kyôto), however. While
his war against Buddhism, he ran afoul of several shinobi ryû, there was a collective appreciation for the destruction of their
who view Nobunaga as a hated enemy of both Buddhism and long time enemy, Nobunaga, many shinobi clans had little trust
ninpô practitioners alike. During this year, Nobunaga’s son, Oda for any samurai leadership. Most chose to remain completely
Katsuyori, led Nobunaga’s army into combat against several Iga secretive and outside of the reach and notice of the samurai,
families at the battle of Tenshô Iga no Ran. The samurai were especially Tokugawa. Some clans elected to neither help nor
soundly defeated by the Iga shinobi, led by Momochi Sandayu. hinder the government. Others actively opposed the Tokugawa
Another jônin, Nagato Fujibayashi, also played an important government, some becoming rivals and even enemies of their
role in this battle.
former allies.
In retaliation for his army’s defeat two years earlier, Oda
During the Shimabara Rebellion of 1637–1638, in which a
Nobunaga led a massive invasion of Iga province in 1581. In
number of bonge families (many of them Christians) near
this battle, the Iga clan and several others were all but eliminated
Nagasaki rioted and rebelled against their oppressive daimyô,
by the samurai, who vastly outnumbered the shinobi (by ten to
the shinobi were pressed back into service. Ten of the Shôgun’s
one) this time. The few Iga survivors scattered and went even
shinobi, all formerly of the Iga clan and the oldest one 63, were
deeper into hiding than before, including the Iga forces led by
sent to the area to gather intelligence. The shinobi managed to
Momochi Sandayu, who fled to Sanbonmatsu. Also during this
steal food supplies for the government troops, but otherwise had
year, Fuma Kotaro rose to fame for his exploits against Takeda
little effect on the course of the rebellion. This was due in large
Shingen’s forces, supporting Odawara Hôjô’s samurai clan by
part because none of the shinobi were linguists, and were unable
conducting night raids against Takeda’s troops.
to emulate the Kyûshû dialect sufficiently to infiltrate the rebels’
About a year later, in 1582, despite several failed assassination
fortress and collect important intelligence.
attempts against him, Oda Nobunaga is killed by his right-hand
Though the government troops did put down the rebellion
man, Akechi Mitsuhide. As a result, Tokugawa Ieyasu is pro-
(killing over 30,000 people in the process), the spies’ mission
moted and must travel north to Edo, but his journey will take
overall was not considered successful.
him through Iga province, hostile and shinobi-plagued territory.
One of the last significant activities of the shinobi (as far as
Seeing wisdom in peace (for the moment), Ieyasu contacts Iga
history relates) was during the visit by Commodore Perry and his
Jônin Hattori Hanzô, and convinces Hanzô to provide safe pas-
“black ships” to Japan in 1853. Sawamura Yasusuke, a shinobi
sage for Ieyasu in exchange for later favor. Hanzô, almost mi-
working for the bakufu, was ordered to sneak aboard Perry’s
raculously, galvanizes the Iga and Kôga clans (which, at the
flagship and look for information regarding the intentions of the
time were bitter rivals) and arranges for the safe passage of Ieyasu
nanbanjin (barbarians). The shinobi returned with two docu-
through the territories. In later years this would help the Iga clan
ments—two letters containing a Dutch sea chantey praising the
significantly.
delights of French women in the bedroom and English women in
the kitchen.
The Decline of Ninjutsu In the period following this incident (1854–59), Iga ryû shinobi
After Tokugawa Ieyasu became Shôgun in 1603, the shinobi cooperate with the Imperial army, continuing their royalist sup-
began a steady decline in activity and prominence. The port. The shinobi join an Imperial patrol squad and harass the
Tokugawa bakufu (military government) kept a number of Shinsengumi, a unit organized by the Tokugawa bakufu to pro-
shinobi on retainer for use as private guards, spies and secret tect the bakufu from Imperial attack.
police. These shinobi were led by Hattori Hanzô, who was him- An extremist group loyal to the Imperial Court, known as
self appointed their leader and attained a position similar to Tenchengumi, had been organized with the goal of overthrow-

“Even when you are faced with certain death, die laughing.”
—Takamatsu Toshitsugu
10
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

ing the Tokugawa bakufu. The group was headed by Yoshimura

Torataro, Fujimoto Tesseki and others. In 1863, some shinobi NINPO HISTORY TIMELINE
join the group, bent on destroying the Shôgunate. They raise
ca. 900 The government of T’ang China falls. Military
arms against the government, but they are defeated by govern-
commanders, Imperial family members and monks,
ment forces and many of the shinobi are killed in battle.
such as Ikai Yanban, Princess Zhiqiao and Cho
In 1886 the Emperor issues the decree of the Restoration of
Busho flee China to seek sanctuary and a new life
Royal Rule, disbanding the Tokugawa bakufu and restoring the
in Japan, bringing with them Chinese tactics but
Emperor as ultimate ruler of Japan. The Tokugawa do not step
esoteric teachings as well.
down, however, and the war continues. More shinobi join the
ca. 930 The Omi clan are granted the province of Kôga by
royalist party, in support of the Emperor’s claim to power. Dur-
imperial decree (in recognition of their part in the
ing the Battle of Toba Fushimi, between the Imperial army and
uprising led by Minamoto Shigeyori).
loyalists of the Tokugawa government, many shinobi distin-
946 The son of Lord Kôga begins ninpô training under
guish themselves in combat.
the guidance of a mysterious Buddhist monk
named Tatsumaki.
SHINOBI MYTH AND 958 The Kôga shinobi ryû is formed.
ca. 1010 Ikai Yanban Travels to Japan, but is expelled from
REPUTATION Miyako, finding his way to Iga province.
To the average Japanese man and woman the shinobi is a mys- 1024 More exiles from China and Korea arrive in Iga
terious figure with supernatural powers. For all but the shinobi and Kôga, living in the caves and mountains of
themselves, there can be no doubt that the shinobi possess all of the Kii peninsula, finding the local populace re-
the mystic abilities that have been attributed to them within the ceptive to their teachings, especially the sohei and
text of this book. That is, the average Japanese person in the yamabushi. Chinese esoteric priests and Mikkyô
Sengoku-jidai earnestly believes that shinobi can change into practitioners (like Kain Doshi, Kasumikage Doshi
crows or wolves, walk through walls, practices black magic, and and Gamon Doshi) along with their Japanese dis-
so on. ciples are believed to be the teachers of the origi-
This is not to say that everyone believes the common folklore. nal shinobi families.
Surely there are some people who view the shinobi as merely 1032 Upset that Ikai Yanban might be teaching peas-
highly skilled covert warriors, but these are the exception rather ants martial skills the Fujiwara attempt to destroy
than the rule. The likelihood is that those who have personally his settlement, but are defeated in battle by his
encountered shinobi, especially those who have crossed swords shinobi. The “Iga no Eikyô” announce their pres-
with them and lived, are more likely to disbelieve the mystique. ence to the world for the first time.
But as we know, those people are rare, indeed, which only serves 1068 The Iga shinobi ryû is consolidated under the lead-
to reinforce the legends. ership of Gamon Doji—the pupil of Ikai Yanban.
ca. 1085 The master Yo Gyokkyo encounters the young
Tozawa Hakunsai and agrees to teach him his ver-
sion of Ninpô.
1104 Ishimura Goyobe expelled from Miyako after the
death of Emperor Horikawa, the victim of a Fujiwara
clan plot.
1107 Ishimura Goyobe establishes the Fukushima ryû.
ca. 1140 Tozawa Hakunsai arrives to study at the Iga ryû.
ca. 1145 The scrolls of Garyû Doji are discovered, reveal-
ing the Kensô Akuma techniques (but they are kept
secret).
1156 Tozawa Hakunsai leaves the Iga ryû to found the
Gyokkyo school of ninpô. While still in Iga prov-
ince he helps establish the Hakûn shinobi ryû by
accurately translating the writings of Garyû Doji
for an Iga shinobi.
ca. 1160 Nishina Daisuke becomes a rônin and begins wan-
dering the Kii peninsula region of Japan
1161 Nishina-e Daisuke meets Kain Doshi (aka
Kagakure Doshi) in the province of Iga. Daisuke
studies with Kain Doshi, learning new concepts of
warfare and philosophy, changing his name to
Togakure Daisuke to represent his transition from

“…we cannot understand the essence of ninjutsu without talking through body and mind.”
—Hatsumi Masaaki 11
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

samurai to pupil. The descendants of Togakure 1579 Oda Nobunaga’s army, led by his son, Katsuyori,
Daisuke would later develop and refine these ideas are defeated by Iga shinobi led by Sandayu
into what became the Togakure ryû of ninjutsu. Momochi at the battle of Tenshô Iga no Ran.
1172 Moriyoshi Kanai, a trainee from the Kôga ryû flees 1580 Kôga shinobi raid several Iga ryû settlements, kill-
his cruel master and establishes a base of operations ing all whom they find, in a desperate attempt to
in the Gikan Forest on Kyûshû. force the Iga shinobi from the campaign to protect
1185 Taira Rikimaru meets with Kain Doshi on the slopes their holding.
of Mt. Kame, learning from him the basis of what 1581 The Ôkami yo (the Night of the Wolf), perhaps the
would be come the Fûdo school of ninjutsu. darkest hour in shinobi history. Enraged by the at-
ca. 1185 Togakure Daisuke studies with the Hakûn ryû. tack on their noncombatants, the Iga ryû launch a
ca. 1205 Toda Kenjirô meets with a Gikan ryû shinobi and strike against the Kôga Training Cadres in the heart
becomes his pupil, forming the Kumogakure shinobi of Kii Peninsula, killing all but a very few of the
ryû as an allied body under Gikan guidance. children who were studying in them.
1207 Togakure Daisuke takes up the position of Jônin 1581 Sensing the shinobi weakness and in retaliation for
with the Iga ryû for a period of three years. his army’s defeat two years earlier, Oda Nobunaga
1331–33 Shinobi loyal to the Southern court of Yoshino raise leads a massive invasion of Iga and Kôga provinces.
an army in its support. The Iga clan and several others are badly depleted
1334–35 Shinobi loyal to the Southern Court join the armies but enough shinobi make it to safety in the moun-
of Nawa, Kusunoki and Kitabataki. tains to ensure that no clan actually dies out.
1394 Fuma Horikawa and his clan are ordered to settle 1581 Fuma Kotaro, head of the Fuma ryû, becomes
Musashi province, in the North of Honshû in order known for his nighttime forays against Takeda’s
to remove them from court politics. troops.
1395 The Fuma are wiped out in Shôgunate orders. The 1582 Oda Nobunaga is killed by his right-hand man,
Goton Juppu ryû shinobi, Goda Aeka, trains the Akechi Mitsuhide. Hattori Hanzô, the Iga Jônin,
Fuma children in Ninpô. arranges a truce between the Iga and Kôga ryû, and
1411 Fuma Rikyû establishes the Fuma Shinobi ryû and arranges for safe passage of Tokugawa Ieyasu
vows to avenge his clan’s disgrace. through Iga province.
1467 Ônin War; After this time, shinobi were employed ca. 1603 The Tokugawa bakufu hires engages the Iga and
frequently by many daimyô, including the Shôgun. Kôga ryû appointing the Hattori family as gover-
The shinobi become more active. nors of the semi-unified clans and organizers of the
1469–86 Kôga ryû shinobi Kôga Saburo II, Mochizuki Yajiro, bakufu’s new “secret police.”
Ukai Chiaki, Naiki Gohei and Akutagawa Tenpei 1637–38 During the Shimabara Rebellion, 10 of the Shôgun’s
led the Sasaki army to victory against the Shôgun’s shinobi (the oldest 63 years old) are brought out of
(Ashikaga Yoshihisa) troops. retirement and sent to gather intelligence. They
1487–88 Shinobi are used against the Ashikaga army. manage to steal food supplies for the government
ca. 1500 By this time the shinobi’s reputation as mystic war- troops, but were unable to infiltrate the rebel for-
riors has blossomed. tress or gather crucial intelligence due to their in-
1504–20 Shinobi are retained by the Sekita against Hosokawa ability to emulate the Kyûshû dialect.
Takakuni’s army, which was under the command of 1853 Sawamura Yasusuke, a shinobi working for the
the Ashikaga shôgun. bakufu, sneaks aboard Commodore Perry’s ship
ca. 1556 Ashikaga Yoshitsune moves against Ashikaga looking for evidence of the barbarians’ intentions.
Yoshizume. The Kôga shinobi side with Yoshitsune, He steals two documents containing nothing more
but the Iga refuse to follow suit, resulting in war than a Dutch sailor’s song.
between the two groups. 1854–59 Iga ryû shinobi cooperate with the Imperial army,
1561 Mochizuki Chiyome establishes a huge network of joining an Imperial patrol squad and harassing the
kunoichi, at the request of Takeda Shingen, Shinsengumi, a recently organized bodyguard unit
1575 Oda Nobunaga attacks and razes the ikkô-ikki (a of the Tokugawa bakufu.
Buddhist led peasant uprising) headquarters on 1863 Some shinobi join the Tenchugumi, a group of ex-
Mount Hiei. The whole compound is walled in and tremists bent on overthrowing the Tokugawa
torched. Every man woman, child and monk is bakufu. The group fails and many of them are killed
shot—except 200 young girls who are crucified on in the fighting.
the wall of the old camp as a dire warning to others. 1886 After the decree of Restoration of Royal Rule, many
1576 Several ryû, including the Iga and the Kumogakure, shinobi join the Imperial army and participate in
execute attacks on Nobunaga’s forces in retaliation the battle of Toba Fushimi against the loyalists of
for striking at the Ikki. the Tokugawa bakufu.

“The base of the shinobi’s beliefs lies within an obedience to the laws of nature.”
12 – Shinobi saying
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

SHINOBI relative, and he is free to judge his own actions on a larger scale,
basing his decisions and actions on the necessity of the moment
as opposed to basing them on an absolute set of rules. The shinobi
PHILOSOPHY is one part of the universe and at the same time he is the universe.
For example, a shinobi is on a mission, and he encounters a
As mentioned earlier, the shinobi’s philosophy is based on the samurai sentry blocking his only escape route. Society proclaims
concepts of ninpô as well as the strong influences of Buddhism, that killing an innocent person, especially one doing their duty,
particularly Tendai Buddhism. The shinobi’s guiding philoso- is “wrong.” It is a criminal act. But to the shinobi, the sentry’s
phy is to choose the shadowed, quiet, subtle method of accom- dispatch is a necessity. Without killing the guard, the ninja can-
plishing a task over the bold, active and forceful way. This is not report back to his master and complete his mission. Thus, in
accomplished by taking guidance from the gogyô, or five ele- the “great picture,” the shinobi knows that he must kill the guard,
ments philosophy (see Shinobi-mikkyô, page 40). In this way, and he does so without hesitation. The shinobi does not feel
the natural order of things is disturbed as little as possible. Direct regret or remorse. There is no need. The shinobi has performed
conflict causes great disruption of harmony. When conflicts arise, his role in the universe and things continue to play out as they
nature often suffers. The ninja way is less overt, and yet often as
should.
effective, if not more so, in accomplishing the goal.
For the shinobi, suggestion replaces force. Deception replaces
confrontation. The shinobi’s opponent is guided into unknow- HONOR AND ETHICS
ingly doing the shinobi’s bidding, as opposed to being destroyed Just as the shinobi is flexible in the physical realm (see Ninpô
in a humiliating defeat. This approach characterizes ninjutsu, Taijutsu, page 39), the shinobi is also flexible in the realm of so-
and allows the shinobi to obtain the maximum effect while ex- called ethics. This flexibility of mind and heart allows the shinobi
pending a minimal amount of energy and exposing himself to to view events in a broader sense (i.e., looking at the “big pic-
the least amount of risk. ture”) and not merely in relation to Confucian moral standards,
which are the foundation of Japanese society.
IN-YO By embracing rather than rejecting parts of themselves that the
buke regard as dishonorable, cowardly, dangerous or too super-
The concepts of in (yin) and yo (yang) are embraced by the stitious, the shinobi is able to access as much of his psychic
shinobi, though not entirely in the same way as by other, more energy as possible.
common belief systems in Japan. The shinobi’s code of honor does not require direct confronta-
To the shinobi, in is the cloudy or “dark” aspect (see The
tion to avenge or maintain one’s honor. Thus the shinobi is free
Shadow, below), the receptive, the tendency or capacity to yield
to flee from a confrontation, use poisons or trickery to overcome
or the sense of withdrawing. In symbolically represents cool-
their foe, strike from behind or from concealment, or any number
ness, wetness and darkness. In is associated with the material
of “dishonorable” (from a samurai’s point of view) acts without
world, and it represents inward movement. It corresponds to na-
the risk of losing honor. The shinobi’s code, though based on
ture, not to spirit; the “dark womb,” or that which gives birth.
the codes of behavior embraced by the warrior class and society
The shinobi does not reject or flee from the in, from the “dark”
at large, is different. Though different, it is no less strict. The
side of things. The shinobi instead cultivates it, becoming com-
penalty for violating most behavioral rules is death.
plete in it. Most of Japanese society fears the in, and because of
this are in an unbalanced state.
Yo is the brightness in things; the universal element of cre-
ation. It is “heaven” and “spirit.” Yo symbolizes dynamic en-
ergy, outward movement; it represents the aggressive or asser-
tive nature of things. Some common representations of yo in-
clude light, heat, stimulation, the sword and spear. It is penetrat-
ing or shattering energy.
Yo is not the opposite of in, but rather the complement to it.
Every mountain has a dark side and a light side, but it is still one
mountain. So is the shinobi one person. The shinobi strives to be
in harmony, to have in and yo in balance.
Through in-yo, the shinobi is able to grasp the “greater pic-
ture,” understanding the working of the universe in a way that
most cannot. Where most people fear the shadows, live in the
moment and tend to categorize things in terms of “good” and
“evil,” “fair” and “unfair,” and “right” and “wrong,” the shinobi
looks at the larger universal picture. He understands his role as a
part of the universe rather than one lonely person being tossed
about by life’s hardships, like a small boat in a storm (a view
more common in society). To the shinobi, “good” and “evil” are The Karmic Wheel

“The tree that cannot bend in a fierce wind breaks.”

– Shinobi proverb 13
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

THE SHADOW selves. It is the fact that a shinobi will always tend to look to
himself—to his or her seishin—for the answer to a question.
The shinobi have long been associated with shadows. This is Feudal Japanese society is based on Confucian concepts and
not an inaccurate perception. In fact, shinobi do live a shadowy, beliefs, which teaches of the folly of trusting to one’s own feel-
secret double life, concealing their true identities and motives ings, which explains (at least in part) why society as a whole
from the rest of society. In a physical sense, the shinobi move hates and fears the shinobi so much; the shinobi, moreso than
amidst the shadows in order to aid in concealment from their any group, are able and willing to act on their own and in a
enemies, moving between the gaps in perception.
manner which the establishment cannot predict…nor control.
On a spiritual level, the shinobi embody the shadows of Japa-
However, seishin is not as simple a concept as free thought and
nese society. To the rest of society, the shinobi represent social
free action. Better to say that it represents the state one’s heart is
rebellion; not just resistance but outright contempt for the ac-
in as a result of the actions one takes. To the shinobi this means
cepted norms of social conduct. Their use of violence and rejec-
living and acting within the bounds of the natural law they fol-
tion of bushidô (the Way of the Warrior)—thus, their lack of
low so fervently, taking no action without dread purpose, bal-
honor by society’s standards—allow Japanese society to place
ancing all they do with the consequences of their actions, but
the shinobi in a position of being both feared and hated. If the
ultimately learning to live with the violence and terror they some-
shinobi operate outside of all accepted principles of a “civi-
times inflict on others. Samurai choose to see this as an example
lized” society, how can they be trusted at all? In fact, the shinobi
of the way in which shinobi cover their “evil” deeds in a cloak of
represent to the samurai the very worst aspects of their own re-
righteousness. The shinobi maintain that in a world which is
pressed traits–violence, savage conviction, freedom of thought
violent and half mad anyway, a deed can only be truly consid-
and movement. It’s no wonder that the samurai consider the
ered evil if the heart of he that carries it out is polluted.
shinobi deadly enemies to be extinguished. The shinobi are dark
reflections of the shadows within the samurai themselves.
HOW THEY VIEW THE
SEISHIN (PURITY OF HEART)
While shinobi owe much to each other as members of a perse- WORLD
cuted and reviled hinin underclass in feudal Japan, their prime Shinobi view the world through a largely Buddhist philoso-
responsibility is to what is known as seishin. Seishin is, simply phy. The universe, in all its myriad forms, is but an illusion. The
put, the pure state of mind and emotion that can only come out cosmic energies ebb and flow, creating both chaos and harmony
of a deep understanding of one’s place in the natural world. at once. Karma is very real to the shinobi, as they constantly
Many, if not all, of the shinobi’s laws and codes of conduct strive to achieve balance, both in themselves and in their sur-
derive from maintaining and protecting seishin within them- roundings. Harmony with nature is a common theme in shinobi
philosophy, for if one is not in balance with nature, then the
world (for the shinobi) is not in balance. Without balance, one
cannot master oneself. And if one cannot master oneself, how
can one master one’s enemy?
The shinobi sees all things as potential resources to meet their
ends. The tall grass of the field conceals him. The trees provide a
place to hide, above the view of casual observers and pursuers.
The earth provides concealment below the view of observers
and shelter from the inclement weather. The flowing stream pro-
vides refreshing water to hydrate the body. The air fills the
shinobi’s lungs and carries sounds to warn of danger and give
the shinobi knowledge of his surroundings. Fire keeps the shinobi
warm, ignites his explosive tools and weapons and creates smoke
to hide the shinobi from his prey.
All things are tools to the shinobi, the elements included. More
specifically, the shinobi views all things in the universe as a
potential resource for his use, allowing the shinobi to survive
and work in almost any environment.
But the shinobi is not reckless in their use. He is not gratuitous
in their exploitation. The shinobi takes only what he needs. He
uses only what is necessary. He moves carefully and gracefully
through the grass and tree, so as not to disturb it pattern or break
its blades or branches. The earth is moved but only so that it
appears natural; holes that are dug are filled in again and the
shinobi walks softly, on leaves or with lightness of body, so that
the earth is not left in an unnatural state. He drinks the water not

“Only a heart unburdened by temporal loyalties can see what is right and what is wrong. All else is conceit”
14 - Shinobi proverb
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

so much that the stream suffers from the loss, and new water religious practice (primarily out of a desire or need on the part of
comes from upstream. The air is used to carry smoke or poison- the authorities to better direct the lives of the people), religion to
ous mists, but they do not endure; the air carries these things the shinobi is less formalized and more personal.
away, replenishing the space with clean air once again. Fire is A shinobi knows that his life is directed towards reaching a
used sparingly so as not to endanger the forest; once the fire point of temporal perfection in readiness for both the physical
consumes itself, the remaining ash returns to the earth. The void demands of this world and the spiritual tasks of the Karmic Wheel
is both the source and the end of all things. and it is to the latter element of their training that the pursuit of
In all things the shinobi strives for balance. The fact that by an understanding of the forces which underpin natural world is
achieving this balance the shinobi also achieves a near state of directed.
invisibility is a secondary thought. That such precautions and No priest can mediate between a shinobi and the world in an
consideration of nature helps the shinobi to complete his objec- exchange such as this and, indeed, there would be little point in
tive—indeed, to survive—is an afterthought, if they are consid- it, for just as each man ultimately makes his own life for himself,
ered at all. so, too, does each shinobi find spiritual guidance in a unique
The shinobi, himself, is part of the great cosmic being. The guise.
shinobi is composed of each of the five elements–wood, earth,
water, metal and fire; not in their literal form, per se, but in a
more cosmic (a modern term could be “atomic”) and spiritual TIES TO BUDDHISM AND
sense. According to the Chinese esoteric beliefs, from which the
shinobi draws much of their belief system, various aspects of the
THE TENDAI SECT
human body correspond to the five elements. For any of these Because of the large role that mystic Buddhism plays in the
elements to be out of balance causes illness, fatigue, distraction, origins of ninjutsu, it’s no surprise that the bonds between ninpô
etc. The success of the shinobi’s given task, or even his very life, and Bukkyô are strong and lasting. All shinobi are Buddhist—
depends on having all of his faculties and wits about him, being not because they have compared doctrines and dogmas and found
in good health, having energy to move as needed, and so on. Buddhism to their liking, but because the philosophies of ninpô
Once again, balance is not the goal, but the necessity. It is The are borne from Buddhist and Taoist origins. Shinobi, therefor,
Way. are Buddhist by default.
Some shinobi families coexist with Buddhist temples, deep in

KYOMON: SHINOBI
the forests or mountains of Japan, aiding each other in an unspo-
ken pact of mutual protection. Others have dedicated themselves
completely to the protection and preservation of a particular
AND RELIGION sect. Still others acknowledge their common roots, but treat the
Buddhist clergy as no different than any other non-shinobi.
As much as shinobi respect Buddhist philosophy, much like
many Japanese they also have a deep and very powerful connec-
tion to the worlds of the kami (supernatural beings), particularly
to Ame-no-uzume-no-kami, the guardian of the natural world
and the calming force which balances the all encompassing com-
passion of Amaterasu-opo-mi-kami and the all consuming vio-
lence of her brother Susano-o.
Though tacitly Buddhist, many shinobi practice an archaic
form of possession kami worship known as kugutsu (puppet)—a
form of Shintô founded by shrines built around the islands of
Shikoku and Awaji in the Nara period. Partly influenced by early
Buddhist principles, the Kugutsu faith teaches that all living
things are, to a greater or lesser degree, merely the puppets of
greater forces which direct and observe the course of the natural
world.
Kugutsu teaches that when one is in harmony with oneself and
in accord with nature, it is possible to perceive the ways in which
the spirits of the world possess and direct one’s life and make use
of that knowledge. Such feats as divination, spiritual posses-
sion, summoning of elemental forces and translocation have all
been ascribed to practitioners of Kugutsu who had become one
with the world and it is no wonder that shinobi have found much
to admire in this form of religion.
Where Japanese society in general has always attempted to
impose a sense of structure and order on all things related to

“The shinobi’s legacy is one of service to those in need, protection

to those in distress, and strength to those who are overpowered.”
– Shinobi proverb 15
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

Historical Note
Historically, the female shinobi, called kunoichi, were sel-
dom used for what were considered “masculine” (in the Tao-
ist sense) duties, although the tasks and missions carried out
by the kunoichi were certainly no less dangerous. Being ex-
posed as a shinobi meant certain death regardless of one’s
gender.

HOW THEY VIEW

OTHER CASTES
Shinobi are raised with great respect for the Japanese culture,
including the caste system. They are very aware of their place in
society. But whereas the rest of society sees the hinin (and espe-
cially the eta) as the lowest form of human existence, the shinobi
see their caste as a benefit. It is yet another resource to be used in
their journey on the path of balance and harmony.
Without the burden of great expectation placed on them by the
rest of society, the shinobi is freer dedicate himself to ninpô.
Because they are beneath the notice of the “upper” classes, the

KUNOICHI
shinobi can move about society invisibly, working and living
among the bonge, and to some degree buke, without the fear of
attracting attention that might otherwise hinder them. Because
Kunoichi often specializes in conducting espionage by infil- they look no different than bonge, they are bonge, until such
trating the objective’s organization or structure. Disguising her- time as they show themselves to be something else.
self as a courtesan, being hired on as a servant or even being The shinobi views the rest of society, as a whole, as fellows.
“sold” into servitude are all but tools for the kunoichi to achieve Through ninjô (compassion for one’s fellow man) and ninpô
her goal of infiltration. A kunoichi may conduct daring night- beliefs, the shinobi think of themselves as spiritual equals to
time raids and assassinations as competently as any of her male everyone else; perhaps even superior. But this doesn’t mean that
counterparts (perhaps even better), but these were not her forte. a shinobi walks around town acting equal to everyone else. The
The kunoichi, because of her gender, is able to seduce those in shinobi’s outward behavior is dependent almost entirely on his
positions of authority unlike any man (with the possible excep- appearance, or guise. If a shinobi is carrying on his daily routine
tion of young bishonen). Her charm and sexuality can be put to in an eta village and encounters a samurai, then the shinobi is
good use, maneuvering past the walls put up in the name of eta and he acts appropriately. If the shinobi is dressed like a
machismo and honor. merchant, then he is a merchant. If the shinobi is dressed as a
The kunoichi’s training stressed one-on-one techniques over bonze (wandering priest), he is a bonze. Inside, the shinobi knows
commando-style tactics, in addition to psychology, manipula- he is inferior only to his Chûnin and Jônin. But to the rest of the
tion and intuitive means of survival. But make no mistake; the world, he is what he appears to be, both in visage and behavior.
ninja methods of combat, including ninpô taijutsu, make the
kunoichi well-prepared to handle confrontations against larger
and often stronger male opponents. BONGE
Though a woman might appear to be at a disadvantage be- Bonge are essentially the same as the shinobi, on the surface.
cause she is smaller and often not as physically strong as a man, Socially speaking, the bonge are of a higher status but each
it is this very thinking that the kunoichi turns to her advantage. person is born into their life—and their caste—and nothing can
Sometimes being thought of as weak and harmless is the best change it. What is important is that each person works hard and
advantage an espionage agent can have. maintains the essence of duty and honor, from the oft despised
In SENGOKU, kunoichi aren’t expected to be subservient to their merchant to the essential farmer. Everyone has their place in the
male counterparts. They are peers. They are equals, both in terms way of things. The bonge, like the shinobi, are but temporary
of privileges and responsibilities. travelers in this world.

“Know the enemy, know yourself; your victory will never be endangered.
Know the ground, know the weather; your victory will then be total.”
16 —Sun Tzu
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

artisan shapes the metal (or stone, or wood or what have you)
into something of value. In this way the artisan is most like the
shinobi, who also craft needed tools and alter their environment
to achieve their ends.
But the artisan is still a bonge, willingly subjecting himself to
the strictures of society and living under the thumb of the buke.
The artisan’s skill makes him of use and thus, by his very nature,
attracts the notice of the rulers who require his services to main-
tain their luxurious lifestyles and to create their weapons and
tools of war.

Merchants
Akindo (merchants) are viewed with contempt by the rest of
society because they profit from the sweat of others. But they
provide a needed service, transporting goods from the craftsmen
or farmers to willing buyers in the marketplace.
Though lacking respect on a certain level, the merchant also
commands respect for the same reasons. The merchant has what
others want or need. He negotiates a price for something that his
customer desires, analyzing the customer’s psyche, evaluating
their needs. The merchant plays to his customer’s weaknesses,
manipulating his emotions and tugging on the strings of tempta-
tion to make the sale. In this way, the merchant is not unlike the
shinobi, who specialize in manipulation.

BUKE
What’s more, the bonge are the most numerous of all the castes. The buke are the ruling class, usurping power from the Em-
As such, bonge professions are some of the most common guises peror and ruling in his name. Though the buke are the acknowl-
for shinobi. A shinobi in a town full of bonge is, for all intents edged masters of Japan, they must maintain their power through
and purposes (you guessed it) a bonge. use of arms, putting down occasional ikki (peasant uprisings),

Farmers
Hyakushô (farmers) are the backbone of the empire. Their labor
produces the rice (and other foods) that are the basis of every
meal, are used to pay taxes, made into paper and any a myriad
other uses. Farming is an honorable and essential profession.
By the same token the farmers are cowards. They work under
the thumb of the buke, toiling and sweating to provide for the
upper class and the country as a whole. And yet they content
themselves with nothing more than whatever is left after sending
their koku of rice to the tax collector. They live their lives in fear;
fear of death from the samurai’s blade, from starvation, from
working… Though the farmers have the numbers to overcome
their buke oppressors, they choose to accept their fate, toil all
day and sit around complaining about their lot in life behind
closed doors.

Artisans
The shokunin (artisan) is, unlike any other class, the crafter of
goods and tools. Though not as valued by society as the farmer,
who gives life to the nation through his hard work, the artisan
uses his skill to create those things that are desired—tools, clothes,
artworks, and so on. Whether an artifact of beauty or utility, the

“Unless one knows his own weak point, he can never be

certain that the weak point of his opponent is not a decoy.”
—Hakûnsai Tozawa 17
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

Samurai
Temporal power is the samurai’s goal, though they hide be-
hind a curtain of “honor,” justifying their superficial ways by
adhering to bushidô.
In truth, the samurai are puppets of their own false ideals. Their
adherence to their concept of honor forces them to operate on a
lower level. They can never see the truth or greatness of the
universe, as can the shinobi. Because the shinobi are free to
move and act as they will, and can see with eyes of truth, the
samurai despise them. The samurai will not–cannot–allow the
shinobi to live, because the shinobi threaten the very existence
of the samurai. The two cannot coexist peacefully, and yet the
samurai can never destroy the shinobi.
By projecting their fear on the shinobi, the samurai give up
this energy and allow the shinobi to manipulate it. In a sense, the
samurai themselves make their enemy, the shinobi, all the more
powerful.

Jizamurai
Jizamurai (landed samurai), those who work the fields and
answer the occasional call to arms for their lords, are at the same
time little more than samurai and little less than peasants. They
have all the worst traits of their violent natures and all the pre-
tensions of their masters, making them all the more base for their
increased temporal power.
but more often warring among themselves for pieces of land to
add to their domain. In truth, the buke live in a world of illusion,
controlling nothing save those who submit to their control.
KUGE
From years long past the majority of Shinobi have considered
themselves royalists, loyal to the Imperial family and the power
Ronin (descended from the stuff of the heavens), which the Emperor
Rônin (masterless samurai) wander Japan, distrusted by all be- represents. A man can love the Emperor and not the kuge, how-
cause they serve no master—or perhaps because they are not ever, who the shinobi perceive as responsible for the fall of the
controlled. The rônin operates on the periphery of society, some- Imperial household in the Heian period (by bringing warriors, in
times adhering to his superficial warrior’s code, sometimes aban- the shape of the Minamoto and Taira clans, to court to fuel their
doning it for a false sense of freedom of action and thought. own political ends). Even after their power to direct the court
But this freedom almost always results in the release of his own openly was swept away in the Genpei Wars, the leech-like kuge
shadows, which he cannot control. As a result, there is no har- families, such as the Fujiwara, managed to keep a greater portion
mony; the rônin who unleashes his shadows abuses his power, of their former influence by selling themselves to succeeding
victimizing the weak and acting in all ways contradictory to the shôgunates as tools to control the Emperor.
rules of his birth caste.

Precepts for Shinobi

• Forget your sadness, anger, grudges and hatred. Let them pass like smoke in a breeze. Do not indulge yourself in such
feelings.
• Do not deviate from the path of righteousness. Lead a life worthy of man.
• Don’t be possessed by greed, luxury or your own ego. They destroy not just martial arts but humanity itself.
• When facing death, there are two ways of doing so: joy, in a heavenly sense, and suffering. Once this stage in life is
reached, one will know one’s real mission in life.
• Accept sorrows, sadness or hared as they are and consider them a chance for trial from Heaven. It is the most noble spirit
in ninpô to take everything as a blessing from nature.
• Have both your time and mind fully engaged in budô and have your mind deeply set in bujutsu.
–Hatsumi Matsaaki

“What matters in a text is read between the lines—in the spaces between the words.”
18 —Takamatsu Toshitsugu
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

CLANS AND FAMILIES

THE SHINOBI
SHINOBI’’S PLACE For instance, when Oda Nobunaga, who harbored much ha-
tred for Buddhism, attacked the Buddhist temples in and around
Iga province, it was the shinobi clans who retaliated. This led to
IN SOCIETY a great conflict between Oda and the shinobi ryû of the region,
until his eventual assassination.
Shinobi families are predominantly of the hinin caste. History
tells us that the shinobi come from the group of people called
eta, the pariahs or untouchables. Some shinobi families may be CLAN ORGANIZATION
of the bonge caste, if the GM wishes. Although not supported by The shinobi clan is the largest organizational group. Each clan
historical texts, it doesn’t seem outside the realm of possibility. follows the philosophical and martial training of a particular
Indeed, some of the popular cover stories for these families (such ryû. A ryû is founded by a single man, with credentials making
as farmers) would seem to make them bonge, while other dis- him an established master of ninjutsu. Each ryû maintains a set
guises (entertainers, gardeners, and the like) belie their hinin of traditions, a particular philosophy and way of doing things.
roots. Although they have different definitions, strictly speaking, within
Whether hinin or bonge, the shinobi families maintain a place the context of SENGOKU the terms ryû and clan can be used inter-
low on the social ladder. By remaining in these lower social changeably. One can refer to the Iga ryû or the Iga clan; for all
strata, the families keep a low profile, beneath the notice of their intents and purposes they are the same.
buke masters and well beneath consideration of the Imperial
kuge. The shinobi live and work among the bonge. For all in- Jonin
tents and purposes they are “normal people,” albeit normal people
At the head of each ryû is the Jônin (high man). The Jônin
with a double life.
functions as a supreme commander and leader of the ryû, and it is
As a profession, the shinobi live in the shadows. Their exist-
the Jônin who controls its activities, deciding whom his shinobi
ence is known by the rest of society, but never are they men-
will aid and at what price.
tioned in polite conversation. They are treated as “bogey men,”
In the larger, more established ryû (such as the Iga and Kôga),
of sorts. The shinobi represent an element of Japanese society
the Jônin is a wise man. He is well-cultured and trained in the arts
which does not conform to its rigid rules. Because of this, shinobi
of strategy, and is extremely knowledgeable about his area of
are thought of as having no honor. In fact, the shinobi do have
responsibility. The Jônin is well informed on all events occur-
honor, but they follow a different code than does the rest of
ring within his ryû’s sphere of influence, often thanks to an ef-
society.
fective and widespread network of spies, many of whom might
Ironically, some of the most powerful daimyô have gained and
be contacts in important positions and strategic locations (such
subsequently maintained their positions of power due, in no
as the tea house which sits on the main road outside a castle
small part, to the use of shinobi. Shinobi have participated in
town, or a craftsman who works next to the reed house which is
almost every major battle from the 14th century onward, as shock
frequented by local samurai, or the local horse dealer, and so on).
troops, spies, scouts and demolition experts used to breach en-
The Jônin’s decisions are based on the philosophical under-
emy fortifications. But these same daimyô, while acknowledg-
standing of the totality of things; the Jônin sees the “big pic-
ing the effectiveness and critical role that the shinobi have
ture” and makes his decisions accordingly. The true jônin is a
played, still cannot publicly recognize the shinobi without los-
master of harmony and more often than not will aid the under-
ing great face. There are exceptions (such as the contingent of
dog who is faced with hopeless odds and has no honorable re-
Iga shinobi openly retained by Tokugawa Ieyasu and marching
course. In the political upheaval of the Sengoku-jidai, there can
with his army) but as a rule, the shinobi work behind the scenes
be no vacuum; it is better to maintain a weaker but morally
and without great fanfare.
superior force than to allow it to be destroyed and replaced by a
Throughout history, the shinobi has influenced the political
stronger one whose ideology threatens the ryû.
landscape of Japan, whether as assassins or simply as espionage
The Jônin all but eliminates his vulnerability by maintaining
agents, passing crucial information about one faction to another.
anonymity among his many agents; if they don’t know who the
Although the shinobi live a shadow life, they play a very influ-
Jônin is, they cannot reveal his identity under torture or to a rival
ential role in society. Sometimes they are a subtle force behind
or enemy clan, should they defect. That a Jônin’s field agents do
the underdog, working to even the odds of a seemingly insig-
not know his identity helps him to run the ryû more smoothly,
nificant conflict, and sometimes they are an overt force working
no doubt, but in order to facilitate this invisible command he
to destroy some power that threatens their way of life or conflicts
needed go-betweens.
with their ideology.

“In gaining success at an early age, there is every probability that you will ulti-
mately fail, because of the desire for yondoku—women, liquor, money and power.”
—Hatsumi Masaaki 19
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

Soke
While some ryû use the term soke (grand/great master) to refer
FAMILY
to the head of the ryû, in reality the Soke of a clan is usually
something of a “front man,” dealing with the day-to-day run-
ning of both the group as a shinobi ryû and acting as the head-
ORGANIZATION
Shinobi clans are made up of a number of families. Each family
man for whatever disguise the group takes. In all matters relating
has a family head, or Soke. In general family matters (not shinobi-
to finances, teaching, running the legitimate business aspects of
related) the Soke has ultimate authority. His decisions can only
the ryû and dealing with the authorities the Soke can only be
be overruled by the clan Jônin. In a village setting, the various
overruled by the Jônin, but the Soke traditionally has no power
family heads form the “elder council,” answering to the village
at all to direct the clan’s primary, shinobi-related work.
headman, himself chosen from among the family heads.
In most cases the Soke will be a high-ranking, retired or other-
The Soke does not participate in any “professional” business.
wise sedentary shinobi or one whose skills lie in communication This responsibility falls on the various chûnin. In fact, the head
or negotiation rather than in conflict and historically, it was of a shinobi family himself may or may not be a trained shinobi.
often the case that a clan would elect one of the Kunoichi to He will be aware of the family’s secret activities, however, and
serve as Soke, as a recognition that the ryû’s female members has contact with each of the chûnin in his family.
were every inch as important to the clan as the male. The family heads do not, however, know the identity of the
Examples of shinobi Jônin include the characters Hattori Hanzô Jônin; any communication with the Jônin, if any, (including
from Kage-no-Gundan II (Shadow Warriors II) and Hattori Tarao messages, reports, protests, and the like) are delivered through
from Kage-no-Gundan III (Shadow Warriors III) TV series. the chûnin.
Each family will typically have no more than a few dozen
Chûnin members. About one third to one half of the family will be trained
Working for the Jônin are a group of officers called chûnin shinobi agents (this may include the 65-year-old grandfather
(middle men). The chûnin’s responsibilities include the actual who is the head of his family).
organization of operations decided upon by the Jônin. The chûnin For example, if a shinobi family consists of 30 members, at
know best how to get a particular mission accomplished and least 10 of them, but no more than 15, will be shinobi genin.
which agents to assign to particular tasks. There are exceptions, of course, such as the larger families of
The chûnin also serves as the necessary go-between, carrying the Iga and Kôga clans which have some families consisting of a
instructions and orders from the Jônin to the genin, (low man; hundred or more members.
shinobi field agents). This system ensured the ryû leader’s safety The rest of the family consists of wives, children and perhaps a
and anonymity. Because of the insulated, cell-like structure of few lesser trained members of the ryû. These lesser trained mem-
the clan, two chûnin and their subordinate genin often have no bers are generally those unable to function as full-fledged genin,
idea that they were working for the same jônin. such as those suffering from a debilitating sickness, low mental
The chûnin rarely take an active role on missions, preferring to faculties or other disability. They can often fulfill non-combat
stay behind and managing resources, as is their specialty. While roles, however, including working as accountants, craftsmen
the chûnin’s training often included some of the shinobi’s mar- (making equipment for their shinobi brethren) or working in any
tial arts, strategy and “resource management” remain their pri- number of “cover” jobs as required by the family and the clan.
mary responsibilities and specialties. For example, Chunai suffered an injury as a child. He has a
Examples of shinobi chûnin include the male and female ninja limp and cannot run, therefor he can’t participate in shinobi
“leaders” from the films Lone Wolf and Cub: Baby Cart at the missions. He can make items such as grenades and shuriken,
River Styx and Shôgun Assassin. however. In fact, he is the most skilled grenade maker in his
family. He also works as a gardener, raking the various gravel
Genin paths and maintaining the gardens in his community.
The primary operative within a shinobi ryû is the genin (low When considering the size of a shinobi family, it is easy to see
man). The genin has the responsibility of carrying out the mis- why each clan consists of multiple families. This allows the ryû
sions and plans of his superiors, as issued by the Jônin and deliv- to maintain a cell-like organization, which not only allows the
ered by the chûnin. Genin are the most active and numerous clan to operate over a larger area but also helps to ensure its
members of the ryû. They are also the figures that most inspire survival.
the fantastic legends concerning the exploits and abilities of the For instance, if one family is destroyed, the rest of the families
shinobi. can continue to operate safely.

“A single mind may lead one to a wrong judgement. In contrast, an attempt at

enlightenment with three minds will be one of the surest ways of attaining it.”
20 —Hatsumi Masaaki
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

UPBRINGING
The shinobi profession is traditionally inherited at birth. To
become a shinobi one must be born into a shinobi family. As
expected, there is the occasional exception. Occasionally a
shinobi family will adopt an infant into the family and raise it as
their own. Only in this way can a person not originally born into
the shinobi life ever become a shinobi.

Campaign Tip
This could be an interesting character background, as a
child of buke birth is found by a shinobi family and raised as
one of them. Years later, as a full fledged shinobi, the charac-
ter learns of his true parents and heritage. Perhaps the charac-
ter has a special calling, such as the secret, rightful heir to the
position of Daimyô within his former clan or even Shôgun.

TRAINING BEGINS AT
INFANCY
The responsibility for training a shinobi falls primarily upon
his immediate family, although various members of the shinobi’s
extended family all have a hand in his training throughout his Exercises begin to take on a more serious tone, and takes the
life. form of actual training rather than simple games. Moral lessons
From infancy the shinobi is conditioned to be constantly aware are taught along with physical conditioning, and all training is
of their surroundings. Their perception is sharpened over time imbued with the shinobi philosophy.
through a series of games (such as “Hide and Seek” and other
memory games) as they get older. The child is gradually intro-
duced to the secrets and traditions of the ryû through these games
THE TEEN YEARS
and stories. In their early teens, shinobi youths are introduced to the spe-
cial weapons used by their ryû. Shurikenjutsu, the concealment
of weapons, chain weapon skills, as well as waterborne skills
PHYSICAL TRAINING (swimming and underwater tactics) may be taught.
They also begin to study nature and learn to use nature to
BEGINS gather information about their surroundings and to conceal them-
By age six, the children begin playing games stressing balance selves. A shinobi teen might spend hours in some confined space
and agility, which take on the appearance of training exercises. or hanging from a tree limb to develop patience and stamina.
One such game involves walking on top of narrow poles laid Exercises involving silent movement and long-distance running
horizontally, running up inclined boards and leaping over low become more common, along with leaping skills, in order to
shrubs and walls. build up his strength and endurance.
At the age of nine, the shinobi youths are introduced to activi-
ties stressing limberness and flexibility. These activities may
include rolling, jumping and stretching exercises. Training to THE YOUNG ADULT
increase balance and agility are also continued. Acting and psychology become topics of instruction for the
As the children mature, they begin practicing striking and kick- shinobi approaching adulthood. By examining the actions, emo-
ing techniques, using bundled straw targets initially and gradu- tions and reactions of themselves and others, they come to un-
ating to more solid targets. As their skill increases they progress derstand how to predict human behavior as well as how to capi-
to learning the basics of ninpô taijutsu (lit. “art of using the talize on the weaknesses and limitations (mental and physical)
body”), the shinobi’s unarmed self-defense and combat tech- of others in order to manipulate or overcome them.
niques. Eventually the children learn the fundamental techniques Lessons in herbalism, creating medicines and poisons are in-
of using the katana and bô. troduced, as are climbing and infiltration techniques, binding

“If sensation is considered to be perception through one’s senses,

then intuition can be considered perception through the unconscious.”
– Ninpô saying 21
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

and cord tying, and escape techniques. The shinobi also practice
sketching maps, observing and recording landmarks, routes and
even faces.

THE FIRST MISSION

By the time the shinobi reaches the age of 15 (the age of major-
ity), he is under the tutelage of a particular genin and is ready to
undertake his first assignment. This first assignment is usually
something simple and relatively low-risk, such as observing
troop movements or the comings and goings of people to a cer-
tain building.
This first mission is also something of a final test for the shinobi
trainees. It is common for the genin who is instructing them to
prepare several unpleasant surprises for his or her pupils, such as
traps, natural hazards, enemy soldiers or other shinobi.
These tests are not designed simply to weed out unsuitable
candidates, however (though casualties are not uncommon), but
to practically demonstrate to the student the theoretical lessons
they studied as children. The new shinobi is required to bring
together a decade and more of education in the blinking of an
eye as the conditions of the test turn a jumble of lessons and
doctrine into a seamless reality.
Trust in the ryû, faith in one’s self; these are the tools that a
student shinobi fashions on their “graduation exercise” and be-
come the only ones he will ever need.

“There can be no substitute for ninjutsu except ninjutsu. There is likewise no substitute for wholeness and totality but
wholeness and totality. Simply thinking of oneself as a shinobi is not enough. You are not shinobi until you are shinobi.”
22 – Ninpô saying
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

SHINOBI TRAINING
Each of the skills taught to members of a ryû have the unique
feel or mark of the ryû. While all skills learned and practiced by Predict weather… DN
shinobi have common game effects, there are sometimes subtle,
one day in advance 14
sometime obvious, differences between the ways the various skills
one week in advance 18
are performed.
one month in advance 22
These differences won’t be apparent to untrained observers but
one season in advance 26
a shinobi may be able to determine the ryû of another shinobi if
one year in advance 30
he observes the other shinobi use a skill taught by the ryû.

The observer may make a skill check using his INT + CHEMISTRY (YÔGEN)
Ninjutsu + 3d6 (DN 18; 14 if they are of the same ryû). If A basic form of chemistry which allows the practiced shinobi
successful, the observer can identify the ryû of the other to create all kinds of chemical compounds for use with other
shinobi. skill groups (explosives, poisons, antivenin, various gasses and
so on). A shinobi proficient with this skill is an expert at prepar-
ing, refining and using all many of esoteric chemicals (animal
EXISTING SKILLS parts, dung and true inorganic compounds) and, even though
the skill is not considered a form of herbalism, he can exploit all
manner of plant compounds into this work if located for him by
an herbalist.
ASTRONOMY (TENMON)
Tenmon (Astronomy) actually covers both astronomy and me- Dokuenjutsu (Use of poison smoke)
teorology. Reading the stars is an excellent way to determine Shinobi can traditionally create all manner of poisons, medi-
location and heading. It requires a very special set of skills and cines and esoteric chemicals when required. The Iga archives,
equipment, however, on the part of the observer. This skill cov- for example, record over three dozen forms of smokes and va-
ers these techniques for the shinobi admirably. pors. These smokes and vapors can be used to kill, drug, stun,
While not containing as complete a study of the stars as would heal or even arouse victims to action.
a formal education in classical (i.e., Chinese) astrology, the study The chemicals can be divided into two basic categories: com-
of Tenmon gives the shinobi enough knowledge of the major bustion chemicals and liquid vapors.
constellations and their yearly procession, to be able to navigate Combustion chemicals: These are the easiest to manufacture
by them, on land or sea, with a successful Astronomy skill roll and the safest to transport, being little more than dried pellets or
(DN 18). Astronomy may also be used as a complementary skill combustible liquids mixed with a fuel (often from a poppy de-
for Navigation skill rolls. rivative). These are introduced to a source of combustion near
Weather is an important consideration in Japan and being able the target and left until the smoke does its work. The pellets are
to take advantage of the weather (or at least not be taken advan- often coated with a thin layer of clay, to ensure that they don’t
tage of by it) is a great benefit to a shinobi. While not an exact take effect right away, allowing the shinobi a few moments to
science, the patterns of the weather are readable with care. The retreat from the area of effect.
skilled shinobi can accurately predict the weather with a suc- Liquid Vapors: Many spirit-based chemicals evaporate readily
cessful Astronomy roll up to one month in advance (see the table even at room temperature and this fact is the basis for this cat-
below). egory of “poison smoke.” Distilled narcotic or poisonous sub-
A shinobi can take great advantage of changes in the weather. stances are mixed with raw spirit and either left in a vaporizer in
For example, by predicting a change in the direction of the wind, the presence of the victim or splashed around or on them to
a shinobi may set fire in a camp, knowing that the wind will
achieve the desired effect.
shortly change, fueling the fire and fanning the flames toward These chemicals are dangerous to employ safely in the field.
the center of the camp. Imagine the chaos and panic among an The vapor given off by the evaporation of the liquid base is
army as flames make their way through their camp. By taking invisible. While these chemicals are inherently more effective
advantage of the weather, a lone shinobi can be as effective as an than smoke-borne drugs, they are also much more difficult to
entire legion.
make and store safely (+2 DN; see Making Poisons in SENGOKU,
page 222).

“To distinguish between the sun and moon is no test of vision;

to hear the thunderclap is no indication of acute hearing.”
—Sun Tzu 23
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

Shinobi chemists can also use this skill to create a variety 680 A.D., where it had been used as an engineering tool and
chemical bombs and mines, from simple ones like pepper-filled crude weapon for many years.
eggs, to deadly cluster mines filled with Tiger Beetle venom. Much as the Chinese and Koreans have not recognized the full
The latter consist of a main charge surrounded by many small potential of explosive powder (the Chinese won’t recognize the
bamboo tubes containing both gunpowder and venom sacks, full potential of cannon until well into the 17th century), so have
which are vaporized as each explodes a few meters from the main the Japanese as a society overlooked the true effectiveness of
blast. black powder. Not so the shinobi.
To create a poison smoke device, the player must agree with The Demolitions (ha-jutsu) skill allows for the making, plac-
the GM the sort of effect the player wishes the device to have, ing, detonating and defusing of all manner of explosive devices
then succeed in a Chemistry roll against a DN set by the GM. by a shinobi. A shinobi attempting to disarm one of his own
GMs may wish to restrict the manufacture of explosive smoke devices is automatically successful (assuming it’s not been tam-
bombs to those PCs who possess the Demolitions (Ka-ton-jutsu) pered with by another shinobi). Attempts to defuse a device cre-
skill. ated by someone else requires a contested Demolitions skill roll.
Training in black powder and fire-handling begins for most
Iburi-dashi shinobi around the age of 12. Beginning with crude “pipe bombs”
(made from a length of bamboo, filled with a mixture of black
Historically, this is a subsidiary technique of dokuenjutsu,
powder and iron fragments) the student goes on to learn how to
which teaches how to place smoke and vapor devices to cause a
manufacture and disarm a wide variety of lethal bombs, gre-
building or cave to quickly fill with smoke, forcing the inhabit-
nades, mines and projectiles. Most are fairly simple affairs, be-
ants out (in a state of shock).
ing little more than metal or ceramic containers filled with blast-
Shinobi students are taught how to spot vents (natural or man-
ing powder and capped off with a incendiary fuse. Some devices,
made) and how to determine the air-flow through such a struc-
however, can be very complex.
ture so as to conduct a smoke or gas attack properly.
Training involves the use of explosives as weapons of war and
The skill can also be used to make a dwelling secure from such
subterfuge, enabling the shinobi to carefully yet effectively in-
an attack (allowing a contested Chemistry roll), or at the very
corporate explosives into the small unit actions, which shinobi
least inform the shinobi if he is in a place that is vulnerable to
favor in combat. Small stun grenades (designed to deafen rather
iburi-dashi techniques.
than kill) or flash bombs, used to mask retreats or sudden attacks,
To assess a site requires a successful INT + Chemistry roll
are the common currency of the practitioner of Ha-jutsu. (A full
against a DN based on the size and type of the structure (see table
list of explosive devices may be found in the Equipment sec-
below). Demolitions may be used as a complementary skill for
tion.)
this roll. Success means that the shinobi has marked all the ven-
While the study of black powder weapons manufacture and
tilation points and they can now proceed to set up smoke sources
as required. use are the main foci of Ha-jutsu, it must be pointed out that the
art goes beyond explosives into the realms of understanding
how fire itself can be used as a weapon. A shinobi knowledge-
Structure DN able in the arts of Ha-jutsu has an understanding of materials,
Hut 10 how they burn, and what can be used to inhibit or accelerate the
Farmhouse 14 spread of fire. This not only makes a shinobi a lethal arsonist but
Inn 18 also an effective fire- fighter as well. As a result, shinobi may use
Small castle 22
Demolitions as a complementary skill for any actions involving
Huge castle 26
fighting fires.
A Demolitions roll will give a shinobi all the information re-
quired to destroy a structures with fire.
DEMOLITIONS
Structure DN
Ha-jutsu Hut 10
Ha-jutsu (also known as ka-ton-justsu and kayakujutsu) en- Farmhouse 14
compasses the fire and explosive techniques taught to shinobi. Inn 18
Fire is a great terror in feudal Japan, and with good reason. In a Small castle 22
country that reels regularly under the wrath of the kami of the Huge castle 26
earth, building wholly in stone and wood (even in castles), ias
almost universally impossible. Along with the ease of construc- If a shinobi is consulted during the planning or construction
tion and tremor resistance, however, comes a vulnerability to phase of a building, a Demolitions roll provides effective coun-
fire. A vulnerabilty that the shinobi are all too happy to take termeasures against future fire and explosive damage. The total
advantage of. of the skill roll becomes the DN for any Demolition skills rolls
Gunpowder first came to Japan from China through Korea, via against the structure (except for the consultant, who retain the
the members of the royal household who fled to Japan around base DN of 14, because he has intimate knowledge of the
building’s defenses).

“When fire breaks out in the enemy’s camp immediately coordinate your action
from without. But if his troops remain calm, bide your time and do not attack.”
24 —Sun Tzu
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

When creating an explosive or incendiary device, the shinobi

must decide (and the player must declare) the manner in which
the device is triggered (pressure/contact, fuse or both) as well as
the damage caused by the device. This information should be
recorded for each such device.
Setting an explosive or incendiary device requires an average
Demolitions skill roll (DN 14). A critical failure indicates an
explosion. The shinobi suffers the full damage listed for the de-
vice.
To conceal a device requires a separate Concealment roll, with
the total of the roll becoming the DN for anyone attempting to
spot (using Perception) the device in the future (except, of course,
the shinobi who set the device).
For example, Ritsushi, a shinobi, has a TECH of 4, a Demoli-
tions score of 4 and a Concealment score of 4. He wants to set
and hide an explosive device just under the surface of a well-
traveled road. He makes a Demolitions roll, with a total of 23—
a success. (He needn’t make a Concealment roll to hide the
devide; anyone attempting to spot it needs to make a Perception
roll of 18 or better.) With his task completed he heads into the
woods to await his prey. Along comes Taro, a samurai and
Ritsushi’s intended victim, riding on horseback. Taro suspects a
shinobi attack and is carefully watching the woods and road, so
the GM allows him a Perception roll to spot the device. Taro’s
player makes a Perception roll with a total of 19. He has spotted
the device in the road (though he may not recognize it for what
it is) and stops his horse. Ritsushi, cursing under his breath,
must decide whether to attack Taro directly or remain hidden…
Defusing an explosive device requires a Demolitions roll with Historical Note
a DN equal to the creator’s Demolitions + Tech + 10. Defusing Oni-bi-jutsu (demon’s fire) is another example of a “skill”
one’s own device is automatic (unless it’s been tampered with). which has been blown out of proportion by the fiction sur-
rounding shinobi. While onibi—a naphtha like flammable
Onibi-no-jutsu liquid—certainly existed, many of the devices used to de-
In fictional sources, especially modern shinobi tales, the onibi liver it to targets are products of the writer’s imagination.
has been transformed into weapon of almost cataclysmic propor- The Iga Archives, for example, contain only one reference
tions. Shinobi in the more esoteric and wilder stories are seen to to this sort of weapon, “as a type of burning oil, found near
spout liquid fire from blowguns or from bladders strapped to volcanoes, which can be used to set fires on water and is
their sides, while bombs containing Onibi are seen to burst open difficult to put out.” The Iga Shinobi evidently did not use
into the shapes of fiery demons, possessed of an crude intellect this material very often, possibly as it was so volatile and
and bent of chasing down and consuming the enemies of their difficult to transport, but when they did it was almost exclu-
masters. sively as a means to set fire to boats.
In a historical campaign, therefore, GMs may wish to limit the
ways in which this knowledge can be used. In a Chanbara or
Anime-level game (especially one in which magic is common), Playing Ha-jutsu
it may be proper to permit the Onibi-no-jutsu-trained PC to make Fire is a willful spirit and not one to be treated lightly, lest it
and use such devices as flame throwers or animated naphtha punish you with great pain. Marry that violent nature with the
filled automata. strength of the earth spirits in the making of bakuyaku (explo-
To make a charge of Onibi, the shinobi is required to make a sives) and even the slightest slip can cost a shinobi his life. You
successful Demolitions roll (DN 18). A critical failure means the are a cautious agent who treats the whole of life as if it were an
shinboi he has ignited himself. unexploded device waiting to detonate. And, in truth you must
A normal charge of Onibi will burn for 5 minutes if left un- be. Only by ensuring that there are no flaws in your life as a
checked, doing damage as per a small fire (see SENGOKU, page whole can you be certain that your work will suffer no distrac-
219), with 2 to 3 meter blast radius if used in a bomb. tions. You cannot allow your concentration to waver for an in-
stant when preparing a bomb, or setting a fire, for a slip of any
sort could easily kill and, which is worse, betray your ryû to the
enemy.

“If equally matched you may engage [the enemy]. If weaker numerically, be capable
of withdrawing. And if in all respects unequal, be capable of eluding him…”
—Sun Tzu 25
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

At all times, be calm and collected, never allow a plan to go

through without being sure in your own mind that you or your Disguise DN
team have addressed all eventualities and prepared all the coun-
Primary disguise 10
termeasures you may require should chance go against you. You
Secondary disguise(s) 14
are, more than most shinobi, prepared for your own death and,
Unfamiliar disguise 18
while not actually being a death-seeker, you are resigned to the
Improvised disguise 22
fact that is likely that one day your hands will slip and your will
Donned in haste +4
have only a blinding flash and searing pain to take with you into
Lack of necessary garb or gear +4
void.

DISGUISE (HENSO-JUTSU) HYPNOTISM (SAIMIN-

The life of a shinobi is a life of disguise and obfuscation. As
part of the shinobi’s henso-jutsu (disguise) training, each shinobi JUTSU)
develops one or more alternate personalities into which he can
Imagine a dark shape sliding across a bedroom floor towards a
drop with little or no preparation. One of these is their “front,”
sleeping form. Imagine also that you hear strange and dreadful
the role in which they play out everyday life—farmer, courtesan,
commands being whispered into the ears of that unfortunate vic-
samurai or whatever.
The strictures of a shinobi’s life dictate that he should be able tim; dark and bitter orders of blood and violence. This is saimin-
to don any number of disguises at any time. In practice, however, jutsu as it is known to the world of manga and Kabuki.
only a shinobi skilled in henso-jutsu will have any more options Deep and lasting commands can be inserted into a victim’s
available to him or her. Only a few options are generally avail- head; commands that might lie dormant for years till the right
able to a shinobi because they are perfectionists; it is better to moment arrives and the victim is forced into action.
know a handful of skills well than to be a novice in many. For example, in the manga Shôgun no kage (Shôgun’s Shadow)
It’s difficult, if not impossible, to carry around the necessary an innocent maid is transformed at night into a fairly effective
material to prepare a large number of good disguises in the field. assassin in order to strike at a well protected Chinese diplomat,
Indeed, a genin on a mission will typically carry only one or two while in the book Muyûbyôsha (sleepwalkers) a shinobi “pro-
possible “covers” and if the shinobi in question is a deep cover grams” an Imperial Palace guard to open the Water Gates of
agent (as most kunoichi are) they will rarely bother with any but the Miyako palace every month on the same night. Such is the
their primary disguise. stuff of legends.
To represent the nature of a shinobi’s primary disguise—the In reality, Saimin-jutsu plays a relatively small part in a
one under which they live their normal life—the DN to assume shinobi’s repertoire of mission-based skills. On few occasions
the disguise is 10; a PC should not generally be required to make will an agent be required (or be in a position) to spend the amount
a skill when assuming it. Also, unless being observed by another of time needed to submerge a victim into a trance during an
shinobi, they will remain undetected in most situations. assignment in the field. It is notoriously difficult to hypnotize
A shinobi can create one additional disguise for each point of those who are aware of the deed and who do not wish to be so
Disguise skill above 2 that he possesses. Thus, a shinobi with a manipulated.
Disguise score of 4 may add two additional disguises to his rep- This does not mean to say that Saimin-jutsu is a useless art, for
ertoire. records of hypnotism, combined with the application of drugs to
These alternate disguises will not be as set in the mind of the cloud the mind, as an interrogation tool are not uncommon.
shinobi as his primary disguise, however. Donning such a dis- The technique is far more readily used among the shinobi them-
guise requires the shinobi to make a Disguise skill roll (DN 14) selves as something of a training aid and as a way to help im-
to put on properly. Haste, or lack of proper equipment and/or prove the all-too-human mental capacities of their agents. In
clothing, both increase the DN by +4; a shinobi who lacks the some instances, before a mission, shinobi would are put into a
proper garb and is also in a hurry rolls against a DN of 22. trance and instructed not to feel pain or fear heights, or even to
These disguises will be almost as hard to perceive as the help them resist interrogation (in the unlikely event that they are
shinobi’s primary cover, but at times of stress—such as interro- captured).
gation—observers are permitted to make a contested Perception To use this skill the shinobi must be alone with subject, undis-
roll against the shinobi’s Disguise skill roll. turbed. There must be relative calm and preferably both are seated.
A shinobi can also, with care and preparation, take on any The shinobi must spend a number of minutes applying the tech-
other disguise not in his repertoire. The correct clothing (and niques equal to the subject’s WILL, if he is cooperative, or the
perhaps makeup) are still needed, as is a successful Disguise subject’s RES, if he is uncooperative.
skill roll (DN 18). Once set, however, they are only as detectable At the end of this time period, the shinobi makes a Saimin-
as the secondary disguises—allowing a contested Perception jutsu roll against the subject’s WILL + Concentration + 10. The
roll for a suspicious observer to spot them as a fraud. shinobi may take extra time to receive a bonus to the roll (see
Disguises can also be improvised in the spur of the moment— SENGOKU, page 203), and he may also modify his attempt (and his
using minimal clothing or makeup, relying on posture and skill roll) using the table below.
changes to bearing etc.—on a Disguise roll with a DN of 22.

“Invincibility depends on one’s self; the enemy’s vulnerability on him.”

—Sun Tzu
26
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

Circumstance DV Mod
Subject trusts the shinobi +1
Subject has Light Sleeper talent +2
Subject is asleep –2
Shinobi has Beautiful Voice talent –1
Shinobi has Empathic talent –1
Shinobi attempts multiple suggestions +2 ea
Shinobi attempts moderate suggestion +4
(one that triggers a Major Psychological
complication)
Shinobi attempts major suggestion (one +8
(one that triggers an Extreme Psychological
complication)

A failed roll indicates the subject has regained his composure,

and is immune from any future hypnotism attempts by that
shinobi for a period of time equal to the next step down the Time
Chart from the time closest (in size) to the time the shinobi spent
on the first attempt.
For example, a shinobi spends 6 minutes trying to hypnotize a
subject, and fails. Because 6 minutes is closest to “5 Minutes”
on the Time Chart, the next step down would be “20 Minutes.”
The shinobi must wait a minimum of 20 minutes before another
attempt has any chance of success on the same subject. Playing Saimin-jutsu
If the shinobi succeeds, the subject is hypnotized and the
You work through others, you always have. Why risk yourself
suggestion(s) are planted in the subject’s mind.
when you have any number of potential pawns who can carry
A suggestion may be of long duration (e.g., you dislike the
out any sort of mission for you? And while your ryû colleagues
color blue) or one of short duration (e.g., the next time you hear
sometimes view you as being cold and even by their own prag-
the word ‘leave’ you will cry uncontrollably). The suggestion
matic standards, the master knows the true worth of your arts,
may have a trigger or begin immediately upon the subject wak-
allowing you to practice freely.
ing. The duration and any trigger(s) must be declared by the
You are often called on to prepare agents for missions, debrief
player before the Hypnotism roll is made.
them on their return and interrogate enemies through your arts,
The only way to remove the effects of this form of suggestion is
so clearly you are not a squeamish person. Be detached and
by having the effects removed via another hypnotism, or by
removed from the events around you as befits a puppet master
having a Blessing, Purification or The Open Eye prayer cast
and never let anyone forget that the next ear you could be whis-
upon the subject by a mystic who is specifically attempting to
pering into is theirs.
purge the influence of the hypnotist’s mind on the subject (i.e., a
generic Blessing won’t do). Any of these means will remove the
effects instantly, and the subject will remember being hypno- NETS (TAOAMI-JUTSU)
tized (unless he is told not to remember as part of a second appli- The art of using a finely-woven, weighted net in combat.
cation of Saimin-jutsu). Shinobi taoami, much like shinobi ropes, are made from human
GMs may wish to limit the effects that can be achieved with hair (usually cut from children of the ryû) for its strength and
this skill. While it might be reasonable to program someone to light weight. The shinobi taoami is weighted much like a tradi-
kill, it should not be possible to order a person to commit suicide tional Japanese fishing net, around the circumference of the net.
against their will. They can be bundled and packed very tightly. A shinobi skilled
at taoami-jutsu is able to release his net from its pouch and cast
it onto a victim in the twinkling of an eye (this is possible if the
Historical Note shinobi also has the talent Fastdraw: Nets).
The use of Saimin-jutsu and drugs as interrogation tools is While the original technique was chiefly concerned with em-
documented in the records of the Iga ryû, especially during ploying the peasant taoami as a weapon, over the years, enter-
the time in which they worked for the Tokugawa bakufu. prising shinobi added their own special techniques to the art as
a whole.

“Nothing is so uncertain as one’s own common sense or knowledge. Regardless of one’s fragile
knowledge one must single-mindedly devote oneself to training, especially in times of doubt.”
—Hatsumi Masaaki 27
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

PHYSICIAN (IGAKU)
Shinobi are able to create herbal home remedies for common
illnesses and injuries using the Chemistry or Herbalist skills.
But only those shinobi with the Physician skill are able to diag-
nose and trreat more serious injuries.
The shinobi physician is able to set broken bones, diagnose
illnesses (as well as poisoning), and treat patients. Doctors in
feudal Japan prescribe medicines to their patients, but as often as
not they create those medicines themselves. Traditional doctors
may have a small garden for growing the required herbs.

STEALTH (SHINOBI-IRI)
Stealth is a matter of balance. One of the first things an appren-
tice shinobi learns is how to walk properly; more specifically,
how to keep the body balanced so that one’s weight is evenly
distributed across both feet, even when moving quickly.
Being silent is only so much use, however, if no attempt is
made to remain unseen. Shinobi are made aware at a very young
age that their surroundings are as important to them as their
ability to walk softly when wishing to move unnoticed. Walls,
bushes, shadows, people—indeed, almost anything that breaks
up the outline of the shinobi can be employed to make them so
much harder to see. This is Shinobi-iri, the art of invisibility.
Training in shinobi-iri begins as soon as a child is able to play
simple games. A version of the western “Mr. Wolf” game, called
A PC proficient with taoami-jutsu can use a net to set up net Oni ba (grandma demon), helps the young shadow warriors gain
traps of various sorts, string tripwires and nets across roads (in an understanding of the basic principles of stealthy movement,
rivers, through passageways, and so on) and can even employ as well as the harsh necessity of it. Those caught by “oni ba” are
his or her grappling iron as an effective weapon to confine a foe. denied the okashi (sweets) reward given to the successful chil-
In combat, treat nets as thrown weapons (see SENGOKU, page 151 dren.
for a description of the Net skill).
When the older children begin their true training, Shinobi-iri
is passed on using a series of practical lessons that both teach
Common Shinobi Remedies and test their knowledge of silent movement and concealment.
Below are a number of common remedies used by shinobi of feudal Along with this come lessons in improving balance, such as
Japan. Note: they are presented for historical reference and role- tightrope walking (another useful skill in itself) and pole-stand-
playing use only. ing. This latter technique (imported from China, it is thought)
To Stave thirst: peppermint powder, arrowroot starch and salted involves the shinobi learning to fight from the top of very tall,
plum mixed together into a powder then pressed into a small ball; eat thin poles, each no thicker in diameter than a spear shaft. Until
30 sesame seeds. the student can run through their various kata (techniques) while
Sword wounds: paint mixture of charred goosefoot (an herb root) atop the bôshin (the forest of staves), they are not considered
and black cowpea on the wound; mashed narcissus or daffodil roots. balanced enough to master shinobi-iri.
For bamboo cuts: a paste made from mugiko (wheat flour) mixed Intimate knowledge of Shinobi-iri provides the shinobi the
with water (especially good for reliveing the pain). ability to virtually vanish from plain sight and move at great
For gunshot wounds: mashed niranegi (leeks). speed while remaining in that “invisible” state, unmarked by all
To stop bleeding from cuts & scratches: mixture of kiri (pau- but the most alert.
lownia) and sencha (tea leaves), mashed with the teeth, then placed In game terms, many of the balance-related feats can be achieved
on the wound; smoke from slow-burning rags. with an Acrobatics skill roll. Shinobi may use Stealth as a comple-
For scaldings and light burns: Put a mixture of tannin and India mentary skill with Acrobatics, and vice versa, in appropriate
ink on the wound. circumstances and with the GM’s permission. Other professions
For risk of lockjaw or Rose’s disease: place the skin of a mudfish do not receive this concession.
onto wound, changed often.
For sprains & contusions: mashed fhellodindron amurense mixed
with vinegar smeared on the injury site.
Playing Shinobi-iri
For food poisoning: eat charred version of whatever caused the When playing a character skilled in Shinobi-iri, the player
food poisoning (e.g., if poisoned by bonito, eat charred bonito). should always try to keep in mind that their character has a near
perfect sense of balance. The shinobi is unafraid of even the

“When you have bad people around you, your attitude should be that Heaven
has sent them to you for as trial…to give you a chance to prove yourself.”
28 —Hatsumi Masaaki
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

greatest high (shinobi should obviously not take an acrophobia Playing Senjojutsu
complication), simply because they know they can trust them-
Nobody thinks quite like you do. You have become so attuned
selves on even the shakiest of ground.
to the actions of man and beast that you can almost tell what a
Even when not trying to move quietly or remain unseen, a
person or animal will do before they do it. However, you are not
master of Shinobi-iri oozes self confidence when he walks. They
so foolish as to believe that even your training has made you
are graceful and composed in everything they do, almost as if
infallible, so rather than being complacent and arrogant about
they are being guided by an external agency.
your abilities, you tend towards introspection and maybe being
This external “balance” is only a reflection of the shinobi’s a little too conservative with your thoughts and ideas lest you
internal harmony—with nature, with themselves, and so on. have to revise them quickly as events conspire to turn your plans
to nothing.
STRATEGY (SENJO-JUTSU) Play your doubts aloud to the group, always try to be ready
with a plan of action—or counter-plan, should events go against
Shinobi have always been strategic thinkers. This is drawn, in
you—and, above all, be conscious of the fact that your fellows
part, from their heritage as displaced members of the warrior
look to you for the guidance only you can give them.
class, but mostly it derives from the fact that shinobi groups are,
though made up of skilled and determined agents, relatively
small and in many ways vulnerable.
A practitioner of senjojutsu can not only assess and interpret
SURVIVAL
battlefield data quickly and effectively, but can—from his or her A shinobi carries enough rations, such as tofu (bean curd),
understanding of the shinobi as a class—plan effective counter- tsune no mizu (plum juice) and genmai juice (juice from unpol-
measures, which will save valuable lives by exploiting the unique ished rice), to sustain him for the duration of his mission under
skills which the shadow warriors possess. ideal conditions. If things go bad, however, the shinobi may be
This attitude to strategy runs against the accepted military required to live off the land for a time.
thinking of the time in Japan, where lives are not seen as impor- For example, a shinobi performs an assassination and the vic-
tant and generals spend men like a decadent merchant spends tim is discovered prematurely, raising the alarm. The shinobi
money in order to achieve his ends. The shinobi approach to finds himself sought after and all obvious routes are now being
military strategy is concerned chiefly in avoiding mass combat, watched carefully, so the shinobi must travel out of his way,
in which the shinobi were (not surprisingly) quite vulnerable, through woods and hills, to get back to his base.
and, if caught in an open battle, dealing as much damage as Fortunately the shinobi can finds plenty to sustain him in the
possible without wasting life unnecessarily. wild. Daikon (large white radishes) are common, and mushrooms,
A shinobi with an understanding of senjo-jutsu will employ nuts, roots, mountain grasses and other edible plants can be eas-
this skill to help him make an assessment of his enemy’s strengths ily found. The shinobi can easily locate sources of water, such as
and weaknesses before going on to plan his own measures. The springs and creeks. The shinobi is also skilled at building shel-
shinobi doesn’t need much to work with—a single guard can tell ters, as well, using tree limbs as frames for tents (in fair weather)
him or her much about the unit they are from and, through that, or makeshift igloos (in winter).
the force behind it.
The shinobi who understands senjojutsu understands people
and how they react in situations of conflict. With a successful
THROWING (SHURIKEN-
Strategy roll a shinobi can directly assess a combat situation
(DN 18). The shinobi may also use Strategy as a complementary
JUTSU)
skill to other observational skills, such as spotting an ambush Shuriken-jutsu is perhaps the art most associated with the
before it is launched (Perception), observing and reporting criti- shinobi and is just as misunderstood as the shinobi themselves.
cal events (Scouting) or assessing the psychological state of While shinobi possess a wide variety of darts and needles, the
troops before or after a battle. “classic” shuriken and the initial focus of the art was designed
with a different purpose in mind—distraction.
The shape of the shuriken—a four-, eight- or twelve-pointed
star—lends itself better to cutting than to sticking into things,
Historical note scything by an opponent, cutting into the flesh of his vulnerable
The best place to look to get an idea of how important atemi (vital points) and causing enough damage to incapacitate
senjojutsu was to the shinobi mind is to the Iga Shinobi or, at the very least, stun the foe and discourage pursuit of the
Museum, where, among the archived texts of nearly 400 years, shinobi.
can be found ancient and much used copies of Chinese clas- Shinobi with the Throwing skill can throw darts, needles, coins,
sics such as Sun Tzu’s Art of War and Emperor Chin Shi’s stars and other shaken (small throwing blades) effectively as
The Sword. The teachings of these texts and others like them missile weapons.
were added to the arts and strictures of ninpô to create a
method of teaching not only small unit tactics for use in
combat but a level of strategic thinking that made best use of
the shinobi’s talents.

“It is important for a ninja to eat uncooked food; one should not take food that is cooked.
People begin losing stamina and energy and their sixth sense as a result of eating cooked food.”
—Toda sensei 29
SHINOBI: SHADOWS OF NIHON WWW.SENGOKU.COM

NEW SKILLS NEW TALENTS

ESCAPE (TONPO) DO-TON-JUTSU
Shinobi have devised many ways to get themselves out of It is said that shinobi walk in the earth when it suits their pur-
trouble should bad luck put them into bonds. poses. Indeed, those with powerful affiliations to the realms of
Shinobi are taught a wide variety of contortionist techniques— magic or friendship with the spirits may just do so.
forming the heart of tonpo—which could be employed to help Those not blessed with such supernatural powers supplement
slip past most bonds. Learning how to expand and contract the their training with this remarkable talent. Do-ton-jutsu effec-
wrists helps get an agent clear of hand cuffs, while dislocating tively covers the many uses to which a shinobi can put the earth,
(and relocating) joints at will make it so much easier to escape leaves, grass and other cover to be found in the natural setting
from even the tightest of knots. and encompasses two distinct skills. Shinobi possessing the Do-
In addition to their own superb physical training, practitioners ton-jutsu Talent are particularly well trained in the art and re-
ceive a +2 to any Stealth rolls involving the use of the earth—
of tonpo can call on a variety of special equipment to aid in their
soil, sand, rocks, and so on.
escapes. Ropes can be dealt with using small slivers of steel
The first is the ability to vanish into the earth, which is to say
glued under the fingernails or sewn into the sides of gloves
that the shinobi simply is able to move with remarkable speed
(nekote), or they can be worn down using abrasive rods or strips, and, while taking advantage of the natural cover around them,
which can be secreted in the arms of a shinobi’s clothing. remain hidden as long as they wish to. In practice an opposed
Harder bonds, such as chains, may call for tiny lock-picks for Stealth vs. Perception roll is made against the observer to remain
dealing with locks behind the back. Small vials of acid can also hidden (each observer may roll separately).
be used to destroy the mechanisms of such locks. The second skill associated with Do-ton-jutsu is the ability to
To escape bonds, a shinobi must make a successful Escape make oneself part of the ground itself. This can involve digging
skill roll against a DN based on the toughness of the medium into the soil and camouflaging oneself (or another object, such
used to bind them (24 for chain and 18 for rope). The use of as gear or a person), but often simply relies on the shinobi being
appropriate tools provide a +1 to +3 AV bonus (GM’s discre- able to correctly mimic—with clothing and natural debris—the
tion). “look” of the earth.
A well-trained shinobi can create such a hiding spot in all but
the barest terrain in mere moments and either remain unseen—
PUPPETEERING : KUGUTSU contested Perception rolls versus the shinobi’s Stealth roll are
allowed for other shinobi or observers who suspect a threat—or
MAWASHI can use this vantage as a point from which to launch an ambush.
To create a hiding spot requires a Stealth roll using TECH as the
Kugutsu Mawashi (also known as Ningyô Jôruri on the main- governing stat (i.e., TECH + Stealth + 3d6). The time required
land after 1400). This skill is a variation of the Puppeteer skill and DN of the roll are show in the table below.
and is only available to PCs from Awaji Island (1100—1400) or
Kansai region (1400—1600).
Originally created as a form of cleansing ritual using one half
scale ningyô (glove-type puppets) in the Nara period, this art Terrain Time DN
stayed fairly close to Awaji island for several centuries before Sand, soft earth 2 Phases 10
passing into the popular culture of the mainland during the Medium earth 1 Round 14
Ashikaga Shôgunate. Employing elements of Heikyoku (sing- Hard dirt, clay 1 Minute 18
ing the tale of the Heike) and Nô, this later form of the art became
the most popular form of entertainment in Japan in the 1500s,
supplanting even Nô (and later, Kabuki). Do-ton-jutsu doesn’t just teach concealment methods in the
Shinobi in the Sengoku era often travel as Kugutsu Mawashi earth. In addition to learning about the qualities of soils, the
or Ningyô Jôruri puppeteers, as entertainers are one of the only shape and form of rocks or the consistency of sands, the shinobi
classes permitted to travel openly without papers. This freedom also gains what we might call a basic understanding of geologi-
is due, in part, to the popularity of the art among the buke, but cal processes. A shinobi skilled in Do-ton-jutsu can recognize
moreso because it is commonly held that the puppets of a master loose or unstable ground easily (Perception roll, DN 14), know
of this art can animate themselves and will strike down anyone when an earthquake is imminent, or possibly know where to
who harms their puppeteer! walk in a swamp to avoid disaster, or might not be fooled by pit
Characters with this skill may apply half of their score to the traps in the wild (unless manufactured by another shinobi with
alternate puppet skill, Tekugutsu, and vice versa. (DEX) the Do-ton-jutsu Talent, of course), and even knows how to start

“How difficult is life when one is not surprised by anything and laughing every day?”
—from illustration by Takamatsu Toshitsugu
30
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