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This is an amateur translation for enjoyment purposes only, a translation of the all-Japanese webpage: http://kobe.cool.ne.jp/ikkansai/takagiryu.htm I only translated the mokuroku, which is about halfway down that page. But later I might translate other parts of the page and post them as well?
UPDATED March 1st 2009 More of the web-page was translated (the first few introductory remarks) and posted.
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本體楊心高木流 HONTAI YŌSHIN TAKAGI RYŪ
注・・・赤字は、解説あるいは単なるツッコミです Explanatory notes・・・ red lettered text is either commentary or possibly sheer conjecture.
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高木流について
正称は本體（体）楊心高木流。高木流、高木楊心流とも呼ばれる。伝書には「本體楊心流高木流」と記されているが、最初の「流」は読まない慣例となっている。 柔術、棒術（六尺棒）、半棒術（三尺棒）を中心として、剣術、薬法（毒殺法も含む）などを含む流派である。 「楊心」とあるが、秋山四郎兵衛が開き、九州を中心に全国にひろまった楊心流や、三浦揚心が開いた揚心流（秋山四郎兵衛の楊心流と区別するために揚心古流とも呼ばれる）とは全く関係が無い流派である。（系統としては竹内流系の流派である） 流 派としての特徴は、柔術でも武器術でも同じ体捌きで動くようになっており、その体捌きであらゆる武器を扱えるとしていることである。個々の武術別に見た特 徴は、柔術は、組み合うと体格の大きな方が有利であるという教えから、組み合うことを禁じ、当身で崩し、関節の逆をとること（トドメに当身を入れることも ある）であり、棒術は、比較的細い棒を鋭く使い（太い棒をたたきつけるように使うのではなく）、棒を縦方向に振り、横方向にはあまり振らないことであり （棒を捨てて素手で、刀を持った敵を抑える形が棒術の中ﾉあるが、これは当流の棒術の源流の九鬼神流にかつてあった体術の名残かもしれない）、剣術は、通 常より剣の位置が高い正眼の構えから始まり、身を沈め、あごの真下から上に突き上げ、もしくは切り上げる体勢にもっていく型が多いことである。
About Takagi ryū
Official name is Hontai yōshin takagi ryū. It is also called Takagi ryū and Takagi yōshin ryū. In regards to the written Denshō [text of transmission] “Hontai yōshin takagi ryū” the beginnings of the school cannot be read. [translators note: Many such documents are written in a flowing cursive that can't be read at all.] It has a central focus on jujutsu, bōjutsu (six foot staff), and hanbōjutsu. But the school is also comprised of kenjutsu and kusurihō (Yappō killing by poisons.) There is a certain “ yōshin [ryū]” started by Akiyama Shirobe that was centered on the island of Kyushu and propagated that Yōshin ryū throughout all of Japan. Miura yōshin ryū started (for the sake of differencing from the Yōshin ryū of Akiyama Shirobe, it is called Yōshin koryu) these schools bear no relationship. (The descent line is from the schools descended of Takenouchi ryū.) As
for the features of the school, one reaches the point where the
jujutsu and bukijutsu weapons art become one and the same through
tai-sabaki [manipulation of one's body.] This tai-sabaki [body
manipulation] is what makes it possible to handle any kind of weapon
(*). The separate martial arts of
similar appearance and characteristics, their jujutsu is more suited
for larger persons to grapple with but it is said that the teachings
prohibit such things as grappling [with larger persons], preferring
to destroy by striking and by joint-reversal (it is a matter of
entering with atemi [targeted striking] to finish off). The bōjutsu
staff art uses a relatively slender staff (the thicker staves are not
used because they are harder to handle), the bō staff is wielded
lengthwise, not very much wielded crosswise (the bō staff can be
cast aside to fight bare handed, in the related idea of the bōjutsu
kata form of restraining the opponent's sword, this source technique
of bōjutsu fashion comes from the kukishin ryū
and may ever contain vestiges of taijutsu). The kenjutsu sword arts
are of the usual type, the beginning being the posture of aiming high
into the eyes, casting aside concern for oneself, keeping one's
composure even when being thrust at, otherwise there are also many
such things such as the matter of the kata form of the posture of
closing [translator's
note: 'closing' here is lit. “cutting upward” means 'to
finish off'. ]
(* Textual note: tai-sabaki remarks mean that through this methodology one is able to employ any kind of weapon, and also to protect oneself from any kind of weapon.)
沿革（文中敬称略）
創流以前 伊達政宗の重臣・片倉景綱の家臣の子・稲富右門は、佐竹氏の家臣・武藤段右衛門より武藤流の槍術と小太刀を学び、殺された父の仇を討った後、亡父の「楊木は強く、高木は折れる」との教えから高木 折右衛門と名乗り、廻国修行の旅に出たと伝えられる。 美作（岡山県北部）の津山で、当時、津山藩主であった森家の家臣・高木馬之輔は折右衛門に師事し 、寛文11年（1671）16歳にして極意を授けられたと伝えられる。 ＊ 高木折右衛門、高木馬之輔両者共に高木姓を名乗っているが、血縁関係は無かったとされる。また、高木馬之輔については、高木流に伝わる伝承でも、日向国延 岡の農民の子とする伝承と森家の家臣であった高木加兵衛の子とする伝承とがある。いずれが正しいのかは解らないが、延岡の農民の子として生まれたが何らか の形で故郷を出て、津山で高木加兵衛の養子になったと仮定すると両方の伝承の整合性はとれると思う。（あくまで仮定です） ＊ 一般に流布している武道史の本などでは、高木折右衛門以前に「伊東紀伊守－高木折右衛門」、あるいは「僧・雲竜－伊東紀伊守－高木折右衛門」となっている 伝系図を掲げているものが多いが、私個人の見解としては、伊東紀伊守が開いた建孝流槍術の三代目に高木刑部左衛門という人物がいるので、これと高木折右衛 門を混同したものが広まったのだと思う。 ＊高木流の伝承では、その後の高木折右衛門については何も伝えていないが、宮城県刈田郡に高木折右衛門の墓と伝えられるものがあることから、これを信ずるなら、故郷である奥州（東北地方）に帰ったことになる。 馬之輔は折右衛門から受け継いだ技に、素手の技（体術）を加え、体術・棒術・槍術・薙刀術・鉄板投術（手裏剣術の一種か？）を教えていたとされるが、このころの馬之輔の技は自分の恵まれた体格（伝えられる限りでは身長6尺8寸とされる）と大力に頼る傾向があったとされる。馬之輔の大力については、廻国修行中に、農民が集団で動かせなかった２百貫（約750kg）余りの大石を一人で運んだという逸話が伝えられている。 そんな馬之輔にとって大きな転機だったのは、藩主・森長継の前で行われた竹内流三代目・竹内久吉との御前試合であった。この試合は江戸時代の講談にもなっている。 馬之輔は小柄な久吉を侮っていたが、結果は２度立合い、２度とも馬之輔が敗れた。 馬之輔は、懲りずに再戦を申し込んだが、久吉は相手にするにも値しないと判断し、試合に応じなかった。 この後、馬之輔は自らの慢心を悟り、久吉に入門し、竹内流を学んだ。 ＊現在の高木流の形にも、竹内流と同じ名前のものがあり、その影響がうかがえる。
History (Names omitted in the document) Origins of the school
The
chief vassals of Dahte Masamune [1567-1636]・
the
child of the retainers of Katakura [?]Kagetsuna[?] ・Inatomi
Umon retainer(s) of the lineage of [family name? Satake/Tasake] ・
from
Muto Danuemon learned the sōjutsu spear arts of the Muto ryū
and studying the kodachi short sword, took revenge for the murder of
his father,
the deceased father of... [unable
to properly translate, see textual note below**]
Thus it was
transmitted during travels to [?] Meguri [?] province studies, from
the teachings of Takagi Oriemon as he called himself. [family name?
Mimasaka/Yoshisaku] (in the north of Okayama prefecture) of Tsuyama,
in those days, the feudal lord of Tsuyama chanced upon the retainer
of [family name Moriya/Moriie]・Takagi
Umanosuke studied under Oriemon there, during the 11th
year of the Kambun era (1671)
granted the instruction at the mere age of 16 years old.
＊Takagi Oriemon and Takagi Umanosuke, despite the two sharing and being called by the surname Takagi, it is believed that they shared no blood relationship to one another. Still more, concerning Takagi Umanosuke, it is taught in the Takagi ryū Densho [book of transmission] that [?? translation of this next few parts is difficult ??] the children of the peasants of [?] “the sunny lands of Nobuoka” [?] made use of the tradition and the retainers of Moriya happened upon the child of Takagi Kahee, who was making use of the tradition. At any rate, what is accurate [about this] is not really understood, but the children of the retainers of [?] Nobuoka [?] produced some kind of kata forms that came from their home village. It was in Tsuyama [? “Harbor mountain” ? ] he carrying on [his?] shoulder the adopted son of Takagi Kahee and [????] consider the conformity of the Densho book that both parties were given. (hypothetically till the very end). ＊ In general the dissemination of budō in the history books and so forth, Takagi Oriemon was previously [listed as being (?with?)] “Director Itokii – Takagi Oriemon”, or possibly “a preist ・ Unryū – Itokii – Takagi Oriemon”. Wherein the Denkeizu lineage of the tradition is concerned many things have been published about it, my personal opinion is that Director Itokii had established the [? ryuha name / Kenkō ryū / Tatetaka ryū ??] sōjutsu spear arts in the third generation, Takagi [?/ name uncertain /?] Saemon 高木刑部左衛門 [?] . It is said that this character, Takagi Oriemon, is thought to be a confused mix up [of several persons] that got propagated [as historical fact.] ＊
In
the Densho [transmission book] of Takagi ryū, [? nothing else
after Takagi Oriemon is reported ?] Takagi Oriemon's gravesite is in
Miyagi prefecture and [?] it is worthy to note that [?] if this is
the case, it was decided that [?] the home village is in Northern
Japan (the North-east).
Umanosuke received from Oriemon techniques that included unarmed techniques, is considered to have learned Taijutsu Body art・Bōjutsu Staff arts・Sōjutsu Spear arts・Naginata-jutsu Halberd arts・Teppan nagejutsu Art of throwing flat iron plates (a kind of shuriken-jutsu ?), about these techniques of Umanosuke he showed mercy and conveyed the body of them himself (having taught them restricted to a stature of 6 feet 8 inches [?]) and not considered to rely upon immense physical strength. Concerning the physical powers of Umanosuke, in the [?] Kaikoku/Mawarikuni “Turning country” [?] Shūgyō [methods of Shinto power attainment], don't even the peasants move collectively en masse [? meaning hereafter unclear ?] being two hundred 'kan' measurements [in weight?] (approximately 750 kg) [?] it is said that the remaining boulder is carried alone and thus the anecdote is taught (*** see textual note). Concerning such as the likes of Umanosuke the main turning point in that it's the case, was that before・the Daimyo Mori Sadahisa the third generation of Takenouchi ryū・ Takenouchi Hisayoshi conducted the Gozen jiai [physical contests held in the presence of a feudal lord]. The stories of these Edo period contests [1603-1868] grew. Despite Hisayoshi being of shorter build than Umanosuke he made light of him, two charges-in-match the consequence, Hisayoshi was never defeated. Hisayoshi [? was pushed into a rematch ?], Umanosuke proved unworthy [?] in the decision, in the bout unsatisfied. After this, Umanosuke perceived his own personal pride and through Hisayoshi entered to study Takenouchi ryū.
＊ There are kata forms of the current Takagi ryū that show influence from and/or have the same names as those of the Takenouchi ryū.
[**Textual note: It seems to be a quote used to identify the party referred to. The quote saying: “a tall tree can be broken but a willow tree is strong” the quote can also be translated and understood by extension of meaning as “the Takagi [family] can be broken but the Yoshin tree is strong” which means that the yōshin traditions are much bigger than the family itself and so make the Takagi family stronger.]
***
Textual note:
How to translate these remarks
was a little unclear but I know what it means: peasants are weak, but
moving en masse they are strong … strength in numbers
(coincidentally this is also the primary tenant of democracy (!!) a
remark well known in the traditions of many nations, including Japan.
So to have said it (given the historical context) implies that part
of Umanosuke's immense physical strength or power was his popularity
among the people. The next remark about measurements and a boulder
[which farmers/peasants must clear from the field before tilling it]
are another way of saying it
by referring to the fact that big rocks must be carried off alone in
the arms (you can't carry two or three away at the same time.) It
means that one having such popularity and social support from the
people don't have a choice but to behave in certain fashions, if they
have social rank it carries obligations. So it's also to say that
Umanosuke was very good at handling people and making use of his
social position... this was the 'immense physical strength' or
physical powers of Umanosuke.
創始 竹内流を学んだ後に、力が年齢と共にいつかは衰えるということを覚った馬之輔は、工夫すること数年、氏神に参籠すること百日で、「雪を戴く楊（柳）の枝」を夢想し、それ以来、工夫を重ね、やっと満足出来る術技を完成させ、本體楊心高木流と称した。 ＊この「雪がつもった柳の枝」から、柳のように力を受け流すということを悟ったという話は、柔術諸流派の創始伝説によく出てくる定番のパターンではある。この伝説と前の高木折右衛門の名の由来の伝説とで重ねて「楊のような柔」が強調されていることに留意すべきと思われる。 ＊高木馬之輔が本體楊心高木流の実質的な開祖だが、その師・高木折右衛門を初代、高木馬之輔は二代と数える慣例になっている。 その後、馬之輔は義弟（血縁上は甥）の高木八郎左衛門（のちの高木有誰軒無関。有誰軒流槍術(無関流槍術)の開祖。高木流槍術を小浜藩に伝えた）とともに津山藩を致仕し、妹婿がいた伊勢国（三重県）宮野村に移り、そこで参禅修行をした後、廻国修行の旅に出た。 元禄８年（1695）、近衛家の武芸六芸の指南となり、関白より「武士頭領・侑門院別当力士」の称号を授かったとされる。 ＊近衛家といえば、京都の公家でも最高の家格である五摂家の筆頭とされる家である。そのような家格の公家が果たして武芸の指南役など抱えるのか疑問ではある。 宝永６年（1709）には江戸にいたと伝えられる。 そこから尾張に移り、尾張藩の付家老・成瀬家で指南をした（一時的に仕官したとする説もある）のち、京都に移住した。 この間、立ち寄った先々で武術を教えた。加賀藩の格外流槍術（「格外」は馬之輔の号）、尾張藩の高木流槍術や、土佐藩の高木流槍術（幕末の志士の那須信吾 も学んだ）はこの間に教えたものが、各藩に伝わったものである。（土佐藩には、これとは別に、体術のみ伝わった系統や、十二代・大国鎌治の弟子から伝わっ た高木流など、数系統の高木流が伝わっていた） 馬之輔は剣術の腕も知られ、江戸中期の達人であった渋川流柔術第四代・渋川時英をして、その伝書の中で「高木馬之輔の太刀」を評価しているほどであった。 享保元年（1716）４月、61歳で死去。法号は格外不磨一化居士。妙心寺の塔頭・桂心院に埋葬。
Origins After having both studied Takenouchi ryū and having the strength of sufficient age, in due course of time growing weaker, the thing that is said is that one should remember Umanosuke, [who?] planned the thing out over several years and retiring to the shrines to pray to the patron god(s) for lengths of time, dreaming of being “gray haired like a snow-capped (willow tree) branch.” From that time on heaping up schemes [?for the future?], at length the technique completed to satisfaction and finalized took the name Hontai yōshin takagi ryū. ＊ From this “snow capped willow branch”, as with the willow tree it is said that the power to ward a thing off comes and so speaks of attaining enlightenment. The founding of various jujutsu schools follow this pattern as legend has it. Before this folklore and the folklore about the origin of the name of Takagi Oriemon was added, it is thought that “yielding like a willow tree” was emphatically paid heed to above all. ＊ Takagi Umanosuke was the substantial founder of Hontai yōshin takagi ryū, but nevertheless, this Master Takagi Oriemon was the first generation [founder]. Takagi Umanosuke was counted in the institution by the second generation.
That's as far as I got in the translation of the text on the page so far.
the mokuroku found on the bottom of the page follows hereafter:
本體楊心高木流の型
表之型（重之型） 表十三本・各技につき裏技三本 計五十二本 OMOTE-NO-KATA (JŪ-NO-KATA) Omote Jusanbon • Gaku waza ni tsuki ura waza sanpo (?)kei(?) gojūnihon OUTER PATTERNS (MAIN PATTERNS) Outer 13 Items • Per each technique the ura-waza have three items rendering 52 items [total.]
体之型 十五本 TAI-NO-KATA JUGOHON BODY PATTERNS 15 ITEMS
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調之型 表十五本・各技につき裏技二本 計四十五本 CHŌ-NO-KATA OMOTE-JUGOHON ٠ Gaku waza ni tsuki ura waza nihon (?)kei(?) shijūgohon TIMING PATTERNS OUTER 15 ITEMS ٠ Per each technique the ura-waza have two items rendering 45 items [total.]
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無刀捕之型 表七本・各技につき裏技二本 計二十一本 MUTŌ-DORI-NO-KATA OMOTE-SICHIHON ٠ Gaku waza ni tsuki ura waza nihon (?)kei(?) nijūichihon NO SWORD PATTERNS OUTER 7 ITEMS ٠ Per each technique the ura-waza have two items rendering 21 items [total.]
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大小捌之型 表十四手・裏三十手 計四十四手 DAISHŌ-SABAKI-NO-KATA OMOTE-JŪSHITE ٠ Ura sanjūte (?)kei(?) shijūshite SWORD-PAIR PATTERNS OUTER 14 “ITEMS” ٠ Inner 30 “items” totaling 44 items.
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剣術 KENJUTSU SWORDSMANSHIP
（技名略） (Technique names omitted)
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九鬼神流棒術 二十三本 KUKISHINRYŪ BŌJUTSU NIJŪSANBON NINE DEMONS SCHOOL STAFF ART 23 ITEMS
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九鬼神流半棒術 六本 KUKISHINRYŪ HANBŌJUTSU ROKUHON NINE DEMONS SCHOOL SHORT-STAFF ART 6 ITEMS
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目録 Mokuroku Catalog
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中極意 Chūgokui Middle Level Secrets （内容略） (Contents omitted) FROM ANOTHER JAPANESE SOURCE:
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極意 Gokui Secrets Level （内容略） (Contents omitted)
FROM ANOTHER JAPANESE SOURCE:
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免許 Menkyo Level of Full License
（内容略） (Contents omitted)
FROM ANOTHER JAPANESE SOURCE:
END OF TRANSLATION
NOTES:
乱勝 Ranshō/Midare-gachi 乱れ 【みだれ Midare】 (n) disorder; disturbance; unrest 【Midareru】(v1,vi) to get confused; to be disordered; to be disturbed 勝【しょう Shō】 / 勝ち【がち Gachi】 (suf) apt to do; liable to do; tend to do Midaregachi = “Tending towards disorder(ly conduct)” But can also mean: “Undone victory” 【Midare~ is a prefixal meaning “undone, unravelled, disheveled”】hence it implies the undoing of his victory (in fact, it denotes that his undoing was his tendency towards civil disturbances... No shit, thats what “midaregachi”means.)
戒後砕 Kaigo-kudaki 戒後 “kaigo” is probably related to 戒護【かいご kaigo】 (n) safe custody But often gets trans to “rear guard”, probably means more like “rear custody / arrest from behind”
雲居返 Sky counter but “雲居” means also “Imperial court” hence can be trans to “Imperial court counter””
柳雪 Ryūsetsu “Willow snow” is sometimes mistranslated as a poetic “Snow on the willow”, but is a reversal of: 雪柳【ゆきやなぎ Yuki-yanagi】 (n) Thunberg spirea; Spirea thunbergii (“Snow willow, a type of willow tree.)
掛落 Kake-otoshi “Hanging drop” is also pronounced “Kara” and refers to a Zen monk's waistcoat.
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