A historical Perspective During the Reign of

--- Ko Jo Kaku---

(A verbal message to remember)
A message from the awe inspiring throne of the Ryukuian Empire of Kyoshin Joko. Of treaties made by both sides this act of kindness was a big spiritual builder especially for these martial arts that were traded upon. Many of the sick that took to these studies were healed after many years of study that anyone else would have passed off as dead people. Those who had learned the arts and taught them and passed them on to others will always be noted as great people. Those who had prayed and meditated for others who had not the skills of the great teachers learned much from these arts and their teachers. Many were confused with the dance being taught called the "Tang Dance" or the poetry dance of skills. These stories told in dance and poetry form were the actual exploits of the famous martial artists told in secret speak as it were known.
Only those who were familiar with it were in the know. That’s how the arts survived from China to Okinawa. Inside these dances were the skills of the cane, staff, fist and the spear. Martial skill was a difficult art to learn. The best way was to learn the skills of the gentlemen. Develop the union of the mind, body and spirit to make the body a whole.
The then younger generation started writing poetry and in their writings were the exploits and teachings of the martial arts. With the Manchu came the writings on the moral ways of man and how they should conduct themselves. They also wrote about how men should conduct themselves in study. These teachings were put out then on the 3rd, 6th, and 9th of each month. These liberal student programs were prevalent throughout Okinawa especially during the spring and fall months. The martial arts training were interspersed with these months.
During these times the Bujtusu and other ceremonies like the Cha no Yu were taught. During the 7th year of Kotaiko known as the Kaei mera when he was six years old his exalted rank was inherited from the previous King O no Yochu. This young man invited foreign ships to come and exchange fortunes of state. He was following the exact same path as the Manchu's when dealing with foreigners. The sign of the times then was the profit motive, especially from the Gaijin or Gwailo.
Also during these time frames a ceremony for Sakufu in Naha was held along with the martial arts ceremonies and traditional tug of war as many came to pay their respects to Kyumeison. Also at Shuri castle as it was reported was an official named Kaso Ekishin Eiden Shin Ho along with many other government officials who came to give congratulation in the form of poems for all their good fortunes. Also in attendance was the staff Sensei Yonajo Odon who also gave a demonstration of his martial art. Also by imperial edict many prayers were said to the living and the dead martial artists of the time. Shin Ho Ika kan Kitsu gave a congratulatory poem to all martial artists. Other masters of the martial art did the same. Many who did talk in attendance at the castle gave talks on the moral and martial obligations of man and a special tribute to Shuri's Mt Koyama.
Many were presented with certificates of achievement and wished well on their continued success, health and welfare.
---Uesama Yori---

(A composition from the Shogun)
Good health and prosperity to all in their lives and good luck and prosperity to their families.
Many other matters were discussed and passed on to other officials and their like. All orders and ranks of soldiers were held in honor. All then met at the flag for one final salute to all and theirs. At Mt. Kiyama on the imperial riding grounds many arts were demonstrated and practiced. Horses were paraded around demonstrating their skills. In the evening many tea ceremonies were enacted along with poem writing and reciting to help conclude the festivities.

On that day a program guide was issued and this was what was on that guide for viewers to watch that day:

- The discourse of the 3, 6, 9 Heishi Geibansho
- Six discourses on Shin Son Ri Shi Shi The reason for the spirit valley son
- Shisho Kaho (Writing Four Chinese Classics) While resting in a seated position
- Do (The same) The whip of the southern son
- Shokyo (Chinese Book of Songs)
- Shokyo or Shuching (Chinese Classics)
- Shikyo
- Shu Ching (Chinese Classics)
- Rei Ki (Bowing Methods)
- Haru Aki ( Spring and Autumn Annals)
- Ekikyo (Book of Divinations)
- Shikyo (Book of Songs)
- Same
- Same
- Same
- Shisho (Chinese Classics)
- Daigaku Nukiyo (College Readings)
- Chuyo Nukiyo (Doctrine of the Means Reading)
- Shi (Poems)
- Ku Asu (Talks of the Zodiac)
- Kiwa Shi Tai Kiku (Specialized Poems)
- Shisho Hanashi (The Masters Speaking)
- Shi (Poems)
- Kiwa Shi Tai Kuchi (Specialized Poems)
- Shi (Poems)
- Kiwa Shi Tai Kuchi (More Specialized Poems)
- Sekiga (Off Hand Writing)
- Fuku Kakuka (Fortune Telling Writing)
- Honen Shi (Rich Year Poems)
- Taiheika (A Large Peaceful Recital)
- Mei Butsu Yogon (Harp Picking Techniques)

San Migen (Three Zesty Chords)

Chiku Ha (Bi-Stringed Lute)
- Wei Sui Ho Ken Dai Ko (Big Prince)

(Big River Recital)

Bun O (Literary King)
Do (The Same)

Bu Ga (Martial Display)

- Tohai (Rattan Cane Demo)
- Chohenyo (Flower Drum Strike)
- Tatsu Seki Heibo (Iron Weighted Stick)
- Moshi Ho Chiku (Chief Religion of Bamboo Holding)
- Jusan Ho (Thirteen Steps)
- Sha I Ka (Shoe Borrowing) Cho So I (Counter Aspect)

Yoso (Womans Play)

Do (Same)
Maimai (Younger Younger)
UECHI KANBUN CHUGOKU HENSEKI JU SAN NEN

(CONT)

Program Guide Continued)

- Bo Hei Tang Te (Demonstration of the Bo Staff and the Tang Hand)

- Shubaishin (The subject of the red purchase)
- Chishiyakukin
- Yoro (Demonstration of the Okinawan Oar)
- Tocho Heito (Two different Cane Techniques)
- Danki Heibo (Specialized Bo Staff)
- Shoki Kyoson (Judging Techniques)
- Ryosan Ji (Cool Umbrella Hold)
- Kote (Changing Hands)
- Shato (Vehicle Cane)

- Hyaku Hachi Ho (One hundred and Eight Steps)

This program was mainly one of readings of which many of the speakers were from the republic of Taiwan. This is an old custom of gathering people to hear other people talk of poems or history stories. Some of the activities were also acted out in plays much like the Noh Dramas. They talk of their founders the Kyumeson no nin. Then there was talk of the masters, which was a suitable end of the festivities.

The idea of the Tang Te being a public display was a great hit with the people. There were many judges in review to look at all the contestants. Some of the more popular key speakers talked of the "To Cho Ha Ho" and the "Wei Sui Ka O" (Calling upon the wisdom of the Chinese River Wei). There were talks of the Bun O or Literary King and the Dai Ko or Big Prince and their origins. There were other topic such as Moshu Hochiku or the Confucianist Bamboo Hold and the fourteen filial pieties.

There was also amateur judging of the pupils of the teachers who spoke. There were speakers talking of Confucius and his mother and their ancient origins. There were discussions of Shina (Old Name for China) of the ancient customs or legends. Much talk was centered on the morals of people and how they should present themselves. Much of the background of these talks was based the fifty-fifty rule fifty percent fact fifty percent supposition. There was also the stretching dragon bout, which was a Bugei tug of war contest. There the women who performed the braiding dance. Many drew ink paintings or Sumi E of spiritual feelings, floating water, and various landscapes etc.

There was a discussion of the "Cho Ka Ko" flower strike and block its system and origins. Not many knew of this art so it drew much attention. There were discussion of the O Ha and O Hi King and Queen of Okinawa and the songs sung about them. In the midst of all this there were many plays and a variety of music recitals especially of Shakuhachi depicting old China. The flute held the crowds in trances as the ancient tales unfolded by the orators.

Many who stood helped the band by banging gongs when required. There were huge circles where other people practiced the Tang Te and Bo staff and spear. This was also done to music to make it more entertaining and dramatic.
--- Kojo Dojo---
Shoson Shukon together with Sakufushi while in China went to a Chinese martial arts place called Iwachi in search of Kobushi-Ho. They found an instructor eventually Kyu Mai no Shinei Risho no Tamme as well as Shinei Riranko during the 37th year of Meiji. They also talked with two other teachers named Kyumai no Kugusuku Kugusuku Yomikara later on during the 3rd year of Showa.
Shineiri Ranko Tei Shi and Shinei Risho were invited to Naha to talk about the art of Kobushi-Ho. Shoson's best disciple was Kyujo Chojun was chosen to be taught by Shineiri. He also had taught one other person many years before Sanwa Gin Antoshu Kojo Kisho who hailed from Naha city Maejima. Later his son Kojo Shuren would be an advisor to the Uechi-Ryu Karate-Do Kyokai. He would also be the Okinawan Sumo Kyokai Kaicho. His uncle Akamine Yomisaka also formed his own martial arts group. They formed a family martial strategy entitled [Kojo Ishoku Buraku] which then led to the development of the Kojo-Ryu Karate-Do, which was led by the 6th successor Kojo Han Kyushi Shozo. Saishoi it was said led this 1st generation of Kojo-Ryu.
This first generation was always coming and going from China on business and study trips. They always stayed in the Fukien Province city of Fuchow area. One of the family elders died while in China he was a Jojutsu and Bojutsu tatsujin. The second generation Iko Isei studied under Isho Daijo and Waishinzan. The 3rd generation was the last to carry on the Kojo-Ryu tradition. Not many people know these facts and or this style. The only 3rd generation person left was Kojo Kaei. He also was the Kobushi-Ho advisor from China. He was also the only one licensed in this style who had taught at a Dojo in Fuchow City. Kojo Kaei conducted himself with utmost discipline while he learned and taught this ancient art. He followed the same path as Shoden Tokusanro. This art has some connection to Uechi-Ryu. After this many Dojo were opened up in China, Okinawa and Japan.

Uechi Kanbun has entered the Kojo Dojo and it was reported that he stayed for 3 years.

Kojo-Ryu's 4th generation Sensei was Kojo Saikyo. The 5th generation Sensei was Kojo Kaifu, and the 6th Generation Sensei was Kojo Han. Even today it is said that his generation is still thriving. Uechi Kanbun and Shoden Tokusanro both studied together in the city of Fuchow at this Dojo. That was in the early summer of the 29th year of Meiji. At the same time during this era they had an opportunity to meet a master teacher named Shinheki Udoun. Sensei Udoun had imperial status as the palace investigator. Subsequently, since Shinheki Udoun was of royal blood he must much political influence and was thought to be the number one person in his field.
---Shushiwa no Monka ni iru---

(Entrance as a disciple into the school of Shushiwa)
Uechi Kanbun and Shoden Tokusanro after three years left the Kojo Dojo of Kobushi Jutsu to begin study elsewhere. They did nothing for a while after leaving this Dojo but looked into other martial studies in those days Uechi Kanbun was a sincere and gentle man with a personality that everyone liked. He was a very polite gentleman. He though always gave the impression that he was dull witted, but that was just the opposite of what he really was. One day he met again the teacher Shinheki Udoun. Uechi Kanbun it was said was walking in his usual manner possibly the precursor to the Sanchin step. He was being laughed at by the way he walked by that teacher. After that even though he received scorn he still practiced that stepping way. He went on because his spirit was indomitable the more people made fun of him the stronger he got. He always had a highly developed self-esteem.

So Uechi Kanbun even with all this ridicule he would receive always kept his chin up and trained himself in deportment and speech. This required much patience on his part.

This master teacher Shinheki Udoun was active during the early Showa years until after the war. He had entered many contests of bravery and always came out victorious.

Uechi Kanbun had a favorite student named Akamine Kaei in Naha who was supposed to be a direct relative according to Shoden Tokusanro and other people who knew him. Akamine San and Uechi Kanbun were always studying together. Those first years at the Kojo Dojo were what gave Uechi Kanbun the incentive to go on. After some time after he left the Kojo Dojo he was outraged at the way they treated him. So this then led him to Shushiwa's gate. Uechi Kanbun walked up and introduced himself even though he did not know Shushiwa. Jogenjo San from the Budo Shodan references this story. It has much relevance to Uechi-Ryu Karate-Do's second-generation teacher Uechi Kanei. In Fukien Province there was a center or Buddhist Temple where Shushiwa taught.

Many say this temple never existed. But historical facts say otherwise. This was where Uechi Kanbun had started his serious 13-year stretch of learning the art of Kobushi-Jutsu. Jogenjo San states that there are many stories of the Te Do or hand way that came from many parts of China and they all describe how it came about but they are all different in some small way. But Uechi Kanbun's teacher Shushiwa was a teacher in the supreme way for peace and good.

---Shushiwa no Monka ni iru---

(Entrance as a disciple into the school of Shushiwa cont)

Now we have Uechi Kanbun entering the Fukien Shorin-Ji. In the temple he had met another important person Hanshin Fukumei. He was a revolutionary type of man. He stood up for what was right and. He was in charge of the secret societies in the area guiding people who did not fit a profile to other what they called illusionary temples. This took them away from the actual locations. These were generally government people who wanted to close down these secret societies.

There were usually a myriad of reasons why people wanted enter a temple. Uechi Kanei’s reason was that he wanted to better his life both spiritually and physically as a determined shugyosha. It is thought that Uechi Kanbun as did others that he had entered into and was allowed access into one of the illusionary temples.

After much determination and after it was determined that he was who he said he was, he was guided to the temple where Shushiwa taught. The actual temple was within walking distance. This was one of the puzzles that Uechi Kanbun had to unravel.

The second reason why most entered a temple was because of poverty and the third was that people wanted to have a guide post in life a goal as it were. From that point on for the first three years of his training Uechi Kanbun was drilled and trained in the basics of Kobushi-Jutsu both day and night.
This three-year period was trying on him both physically and mentally. He was humiliated every chance his instructors had to see what he was made of stone or clay. He had thought of the previous humiliation he had gone thru at the Kojo Dojo but his time he thought is different. He pushed on even working harder toward his goal. From that point on he never looked back he strived toward the future. While he was in a foreign country as a non-resident it was good at times to see people from his own village. This gave him the promise and hope of a good future. He was taught to stand up for what is right and push down the evil that men create and to use this training to develop himself spiritually and mentally first and foremost. The physical part of training came much later. By the end of the third year he was physically fit very stout. His countenance was a look of intrepidness or fierceness. This training was developing a great man and a future teacher.


---Shushiwa no Monka ni iru---

(Entrance as a disciple into the school of Shushiwa cont)
Uechi Kanbun during the first three years and studied nothing but the basics and the Sanchin Kata which if literally translated means three battles or three positions of attack and defense. He was asked to perform this Kata be fore the man Shinheki Udoun. The man was surprised at Uechi Kanbuns progress that he had accomplished so much in so little time. The only word he could think of to describe what Kanbun did was splendid indeed.
He performed each step, block and thrust flawlessly. His footwork was perfect and he appeared to be one with nature or ground upon which he performed. He was rock solid as if rooted to the earth but yet very fluid when he need to move. Every movement he performed with nimbleness and ease. His movements showed that underneath the skin and bones lay hidden a great force.
During those first three years he also had forged a strong spirit and a supple body. Even more surprised were his fellow students and Shushiwa who when practicing saw Kanbun go thru attack after attack with a proper defense untirelessly. What Shushiwa and Shinheki Udoun saw was a great prospective Bujin being formed. After Shinheki saw what Shushiwa had done he apologized to Uechi Kanbun for all the hard times he had given him. From then on two perfect spirits were bonded. After that Uechi Kanbun, Shinheki Udoun and Shoden Tokusanro became very good friends.
DAI NI SHO

SHUGYO JIDAI JU-NEN

(Section II Kanbun's Ten Years of Study)
---Uechi Kanbun Gaito de Yaku wo Uriru---

(Uechi Kanbun and the Street Medicine Seller)
Now we have followed Kanbun to the Kojo Dojo, and then to Shushiwa'a gate where he stays for the rest of his time about ten years learning Kobushi-Jutsu.
He had as was said before studied day and night developing all his mental and physical skills to their peak. "Ichi Do Ichi Gei" one path one art. He had developed himself to such a degree with this art that surpassed the skills of the ancient samurai. He felt, as did others that he was born for this path because he was so well adapted in all his endeavors. He wanted to expand his consciousness even more through more highly developed Kobushi-Jutsu techniques. He then started learning Kampoyaku or Chinese medicinal arts.

At this point in his life he spoke his native Okinawan language as well as speaking and writing Chinese very well at this juncture of his life. He still had a stammer and was slow of speech but was very smart and eventually through hard training he achieved native language fluency in Chinese. He still practiced on his own his native tongue so his home language skills would atrophy. As we know his stay in China lasted almost 13 years. He much power and influence during his stay there and information he gained was priceless.

As was previously discussed he left his home of Izumi which was an agricultural farm. He missed the trees, the earth, and the grass roots. Then in China the learning of the medicinal arts was a very prestigious undertaking even by a foreigner. This art would be useful to him later. During the early days before the imperial restoration medicinal science was popular in the streets of Japan and even more popular that western medicine. Both arts during this era were ill defined. The Chinese medicinal system was an ordinary thing to them just as western medicine was to the other countries. Chinese medicine had many famous cures even unknown to western doctors today. There many useful drugs on the Chinese economy that even baffle the scientists today.
Medicinal arts play a big role in Chinese martial arts. Many teachers relied upon the ancient cures to help the newer students who would receive injuries daily. Often time’s doctors were somewhat expensive. But when you had the martial arts teachers’ learning these ancient healing techniques it helped lessen the cost for the new and older students. It took many years to learn the art of Chinese medicine, and even longer to get an accreditation to practice it. Uechi Kanbun was careful in learning this art.
In some ways he was opposed to learning this ancient art. He wanted to know what he needed in conjunction with learning Kobushi-Jutsu. Uechi Kanbun later in his life passed this information onto Tomoyose Ryuyu and onto his son Uechi Kanei. He was known as "Uechi Yakunin".

In modern day Uechi-Ryu's Soke Dojo the successor was still known as Uechi-Yakunin". Uechi Kanei had used this information many times when helping other who had received sprains, bruises, and the other internal problems. He could apply very effective medicine when he had to.

There are many medicinal cures today that are only known to the Uechi Household. Some of this information was passed onto one of Uechi Kanbun’s and Uechi Kanei senior students.
Uechi Kanbun who along with his friend Shoden Tokusanro both learned Kobushi-Jutsu as well as Hampoyaku and both achieved much more that they thought they would in Kobushi-Jutsu, Kampoyaku, and the Chinese language and Uechi Kanbun owed this all to his famous teacher Shushiwa. While in China he observed martial arts demonstrations, which were daily occurences, back then. Many of these people were common shugyosha like Uechii Kanbun and his friend. Many teachers were out there but few had the money to start a school. That’s why there were open-air schools or demonstrations. These allowed the people to see who's who. Through this if someone wanted teaching they would hire a teacher and go from there. But most profitable was the selling of Chinese herbs or practicing Hampoyaky in order to survive.

During this era there were many medicine salesmen in the street. This was how some displaced people made a living. The art of street medicine selling was a common occurrence. At the same time there were many Bugeisha giving street demonstrations of the Martial Arts entitled “Trials of Strength". This was one way of advertising oneself in the old days. This gave self-confidence to the Bugeisha and told the people that this was a skilled man. Much of this advertisement was word of mouth.

In Chapter IV we talked much about the Suikoden. It talks about the many martial artists who also made their start as street vendors selling medicine. Usually three people would start a conversation about medicine and then another fourth person would come up and perform with his spear or staff.
One such a man was Soka an experienced Bojutsu and Yarijutsu Tatsujin. When he demonstrated everyone said his form was perfect or that he was the best this was all backed up by the medicine sellers themselves because they knew of his expertise.

During these times it was fashionable to dress up to show everyone that they were prosperous. Now while these trials of strength were ongoing many people received cuts or bruises. The salve sellers were there to help out by selling their wares. Thus both the Bugeisha and medicine sellers made a profit. This small amount of money made gave the individual traveling expenses. Many of these demonstrations were held at night and called lantern festivals. These festivities were usually done at night because of the heat of the day. Usually three or four demonstrations a night were given. If it were raining there would be covered areas for these demonstrations.

Many times other teachers from other areas would challenge these demonstrators throwing out as many as 5-6 six silver ryo for the challenge. Others or passerby’s would also contribute as a thanks for a job well done. Others received gifts of a sort. It was regrettable that these salve sellers and Bugeisha had to make a living like this, but it had to be done in order to survive.
Ozoya Mukashi no Teigenwa

From last page:

Ozoya Mukashi no Teigenwa

Sato de Mudagane, mudazukai

Tsukai baesuru Ikigane wa

Hara wa nakeri yao, tsukai

nai.
This says that from the ancient records of long ago in the ancient Chinese province of Teigenwa it was considered bad form to waste and fritter ones time away. One should take to developing the spirit and develop an art which will benefit him later on.
The salve sellers and the Bugeisha did well for themselves during this time. Some even made as much as 50 ryo for services or demonstrations. They were grateful for this and gave thanks to the gods. Soko that day for his demonstrations was given many bows and thanks for his efforts. Then suddenly people were being pushed aside and a big man with a turban came thru the crowd. He said his name was Keiyochin and wanted to see the demonstrations. He saw Soko give the spear demonstration and the 5 ryo to the salve seller because of moral principles.
Thereupon, the big man wanted to see more action and pushed more people out of the way. He wanted to learn more of these demonstrated techniques but thought to himself is this really what I want to do? Many people with challenges like this if not properly trained ended up wounded or dead. But this big man thinking he could receive money to if he challenged Soko and he struck out a blow toward Sokowho saw the blow and flowed away like the wind and glared at the man Keiyochin. Money was not as important as the great morals. Giving this man money is a crime because he of the improper challenge. The big man Keiyochin wanted satisfaction and threw another blow at Soko who easily again avoided the blow and leaped backwards adroitly 5 or 6 feet landing safely beyond the big mans reach.
Many people stepped aside and were asking the big man what he thought he was doing. The big man with the turban with a quick movement of the hips deflected Soko's strike and struck his own but to his surprise his was also blocked and struck sharply in the ribs the big man stumbled and fell. After getting up Soko struck out with a kick and again the big man went down. All the while many more people gathered to witness this demonstration. The big man had enough and threw up a cloud of dirt and walked off disgusted. Soko and the salve seller agreed this confrontation could not have been avoided. They moved on.
In Honan Province in China near the capital city of Loyang is another city named Setsuei. In this city is where the grandfather of a man named Keiryaku-San lived. He was a famous Bugeisha and soldier. He had an associate who at the time was a Ronin and a martial artist. This man sold medicine for a living in China as did the other in the previous page. The people from the previous page always went to this man as he was the main distributor for their herbs. That is how he met Soko. Soko and his friends also dealt with other dealers Unjyoken, Kyujiu from Shantung and Sokomei Setsuei.
Soko stayed it was said for a long time with these people to learn the medicinal arts and to refine his own martial art form. He thanked these people everyday for their kindness and teachings. His life was like the Bunbu Rydo concept.

On one side he learned the defensive side of his art as well as the healing side the two edged ideology.

Sonjoichi Anyaku [Suikoden]

(2) Kasui Shobo yori

---Taiyu Wakiyo--- ---Taichi Jogu---

(Great Courage or (Great Wisdom or Foolishness)

Youthful Weakness)

Uechi Kanbun the medicine seller lived the life of great morals. He had set these goals long ago. It was now even more prevalent after learning Kobushi-Ho as to how they would affect him. While in China as time passed on he learned the difficult art of Chinese medicine and its healing arts. This was going to be very important knowledge for him later on however, at this time though he was only 27 years old. With this knowledge of Kobushi-Ho and medicine at this juncture of his life a change took place within himself. Before coming to a foreign a land made him sad but he did not let his feelings overwhelm him. He learned the customs, language, arts etc. He finally resolved within himself to accept the change on move on. This is where the great morals he learned in early life came into play. They helped him develop into the person he was then.

Uechi Kanbun continued his Bujutsu Shugyo with great fervor. He also practiced Gaito Jissen or street practice to keep up with his arts and learned from others new techniques and styles. It was said that martial art medicine sellers were a different breed of people. They were a very self-confidant lot. From their experiences in actual martial combat to the healing side they had a well-rounded life. They often times though averted the martial side and concentrated more on the medicinal side. But they were always ready for any eventuality. In their own right there were reasons for this attitude. They had to be licensed in patent medicine and to hold this type of license they could be seen as being common brawlers. There was a standard a Bujutsu expert that they had to uphold. In conclusion the idea of Daido or the great moral concept is something a person would need in order to survive when practicing this art.

They really owed a debt to society to help those in need on either side of the coin. They were dealers in justice. In China a patent medicine seller made good money and many contacts.

Uechi Kanbun did much of his business in medicine thru advertising. That was how he established his relationship with Machiya (1867-1945). Machiya was then 78 years old. In China Uechi Kanbun was a serious martial artist and with that innate talent he excelled way beyond his peers.
---Machiya - Buntoku Koto Ginjosho---
This man hailed from Shiman and was born in the year 1867. He died in 1945 at the great age of 78. He was born an only son during the Meiji era while traveling in China with his father who was 24 the time. Machiya Buntoku was Uechi Kanbun's senior by age.
He and Uechi Kanbun after crossing over to China their first five years were the easiest. They were during that time warmly welcomed in the community wherever they stayed and during the remaining years they both learned much about Chugoku Kobushi Bujutsu until there return around the 42nd year of Meiji 1909. During that time Machiya was already around 42 years old. That time they both split up and we find Uechi Kanbun on his way home.
Their return shocked them, as they did not easily recognize their old surroundings this coupled with their clothes and hair style that of a Chinese they were a strange sight indeed. They had many strange tales to tell. They were much like Marco Polo coming back after his stay in the Orient with many strange and fascinating tales.
There was something about Machiya that bothered Uechi Kanbun. He never seemed to age. The day he died he looked like a young man. At age 39 Machiya had the demeanor of a more mature person. After Machiya died Ryuryuko was the next or third generation of family to carry on family style of Ryuei-Ryu.

Chusho Kanken Kohansei's grandfather Chusho Kankeiri and Kiyama Kitoku both went to China together and studied under the same teacher. They were honored with learning about Taiyu or great courage. There is no teaching alive today that teaches these old values as Taiyu. It was known only later that this part of the training was available in the City of Fuchow. Uechi Kanbun and Machiya both were trained in the cores values of Taiyu and Taichi (Not the art either).

Uechi Kanbun and Machiya were pioneers in their time. Their studiers culminated many years of hard work and practice. They matured at an accelerated rate during their time in China. Kanbun made many friends while in Fukien province. One in one in particular was a man named Gokenki from a city in Fukien named Kakyo. He had came to Naha city to get naturalized as a Japanese citizen. He became a tea merchant like Machiya who was also modest and of good moral stock. He studied Buddhism along with his martial arts training and became a very familiar part of the Okinawan society. His acts of bravery were equal to that of Kanbun and Machiya.
Next was a man named Akamine Kaei who was one of the first advisors of Okinawan Uechi-Ryu Karate-Do. From times long ago back in China the martial and military heroes were categorized as Taiyu (Large Valor), Chuyu (Middle Valor), and Shoyu (Small Valor). There were also sub categories such as Joyu (Courage from above), Chuyu (Courage from the Middle), and Kayu (Courage from Below). People were placed in these categories according to grade or rank.
The terms Taiyu and Joyu are the tope two ranked in the martial arts of old China. These terms are important in that they are used more frequently in the traditional martial arts. They are termed as Buyu no Seika. Machiya Buntoku was one of the ones to achieve the class of Taiyu. He was also often referred to as a Kobushi Saint.
There also terms like Taiyu (Great Courage), Jakuryo (Immature Hesitation), Tachi (Great Wisdom), and Jogu (Foolishness). Actually all martial courage comes from those who excel in the martial arts. They follow the path devotedly. They look at it not in folly but in seriousness. They once trained know a person with just a glance whether he is serious or just a dolt.
In previous remarks a person with a happy countenance is a good person. As long as they stayed in China they were always considered good judges of character. Of the Bujin they met in China the following were of impeccable martial stock:

Chusho Kankenri (12th Year of Meiji)

Matsumura Shukon (23rd year of Meiji)
Misakiyama Kitoku, Shinei Sato Ransho (37th

Year of Meiji)

To On No Kanryo (41st year of Taishi)

Kojo Kaho (3rd Year of Meiji)

Kinjosho (20th Year of Showa)
Uechi Kanbun (23rd Year of Showa)
Miyashiro Chojun (23rd year of Showa)
These men were men ahead of their times. These men are a testament as to what can be accomplished thru serious study of the martial arts.

The people talked about in the last page had passed on a wealth of information. Another book we want to look at is the one entitled "Hagakure". In this book it talks of the pupils who are first entering into the art of Bujutsu as a Shugyosha. In this chapter it states that that the basics of any art must be learned and practiced until they are ingrained into ones physical self. The basics one learns in the art of Chinese or Japanese Bujutsu are important basics. For they shape and change ones life forever.

One who is introduced to the book Hagakure often misunderstands this book. Martial basics must be understood in order for this book to make sense. Hagakure means literally hidden in the leaves or you cannot see the forest for the trees. You often have to look past the leaves of a bushy tree in order to see what surprises are inside. One would not climb a large tree knowing a large hornets nest is at the top would they?

Kenjutsu is covered in this book as the topic of Hagakure. But the crux of the book is on Samurai Strategy. In order for one to be skillful one must know the self before he attempts to know the martial way. Most people right away think they know what the martial arts are and go into them with pre-conceived notions. One must empty their teacup and enter as an empty vessel waiting to be filled. With this attitude and a pure spirit and kind heart one can learn much. When starting one must be in the middle of the road and learn of the left and right paths. Then with the basics down pat it is up the user to define his or her own path. Inner harmony and spirituality plays a big part in any martial art.

When one looks back on ones training one should do so with pride of their accomplishments that is a good life. Everyone is different and no one person will be the same. One must learn to stand, step, turn and trust or kick properly in order for an art to work effectively. Walk the path of others as they walked it and you will be amazed at what you can do. Ones mental attitude and physique is also important developing your art. Ones path once embarked upon must take you past the normal and into the beyond. Life has many flavors and if one can sample and enjoy life in this manner will go far, very far. Go beyond pride and ego be one with the self and anything is possible.
When one seeks and follows a certain path there will be annoying disappointments.
There is no victory or defeat. There is just the self. These are basics from long ago. There is one life and one death. Eventually they merge and become one in the same. One’s life and the way it is lived are very important. Kenjutsu experts of old knew this. Most every martial art depends on a stance of some sort. These stances are paramount to the way a style develops so says the Hagakure.
If there were a person who assimilated a style and the bragged about how good he was would be evident in match as to his skill which was based on stance, technique and spirituality. If the latter three were not mastered then he was a buffoon. These lessons we learn serve a definite purpose no matter how difficult they are. On occasion we want to give up but we cannot we must persevere. Your superior skill must be matched with your quietude.

The martial arts path that we choose is a sometimes wide path, and fraught with much peril both for the spirit and the physical body but once trained one will see as definite difference. When one is trained one can the see the difference between life and death then one can see and understand the one birth one life concept. One trained in the martial arts the spirit base is very broad and the user shows much humility and compassion toward others.

Ryuseiten the teacher of the sword way for the Tokugawa Shogun stated that victory is not won by the sword is it won by the spirit. This is an important factor to know. This progress one makes is dependent on the way one conducts himself through daily life especially the cultivation of a pure and stalwart spirit. Machiya Buntoku was one of these types of people. Buntoku taught his daughter the same principles. She when she was of age took the name Machiya Tokubun. The family store that Machiya opened was called Shinshito. Machiya Buntoku had only one personal pupil in his lifetime. It was said that as the martial arts blossomed in the 19th & 20th centuries the real spiritual and mental attitudes of the] original ways had started to fade. But he kept them alive inside himself his daughter and his one pupil. The way he taught this art was by always being cautious as to whom he taught and what he taught.
It wouldn’t do to teach someone who was murderous at heart. His art was of the true Jutsu style and the person’s hands, feet, elbows, etc were deadly weapons. The way he taught was very different for he started his pupil in the study of the body for many years before he even approached the actual art itself. For without studying anatomy as it where one could do serious or irreparable damage to human being.

His way of teaching Kobushi-Ho was much in manner that he learned. What he taught the general public was also something different. Where he was at the Naha Butokuten and all his sessions were of interest to all people it was a big event when he gave demonstrations or classes. There was also taught there the Go Nyu-Ryu or Goju-Ryu the strong-weak style, which was akin to Pangainoon (Half Hard Half Soft). Both of these were taught in diluted form to then military regime of Japan.

Many important people came from main land Japan like a man named Shiman who was very interested in the Goju-Ryu fist style of Goju-Ryu no Kyujo Chojun (Kojin - Deceased), and Shinkoku Jinsei (Kojin), Ryuei-Ryu no Chusho Kantokuchu (Kojin), Uechi-Ryu no Gyoku Sonshin, (Uechi-Ryu Karate-Do Komon Kyushi Hachi Dan.
Gyokushin was a Buddhist and ex-military and opened a large school. He was a very private person and he only taught a select few at this school teaching Buddhism and Kobushi-Ho. He was a person of very strong sprit and always at peace with himself and others. He also did not teach everything to the public, as did Machiya. Some things were kept in the family as secrets of the style. The Kobushi Gi or the techniques were taught as stated above to only a select few people. These were deadly weapons even more so than the sword, spear or gun. People who were taught went through a rigorous screening process, both mentally and physically.

During the 12th year of Showa we have the fall of Naking and an incident involving the Japanese and Chinese. During this time there was also a Chochin Matsuri or paper lantern festival ongoing on Okinawa. Many people came out to see and celebrate both events even though this was a time of war. The Japanese were assured a victory over the Chinese in this incident. Although this was ongoing people who had friends in both countries still conversed with one another as if nothing is going on.

Machiya Buntoku throughout his life was always courteous to everybody no matter the circumstances. He answered all questions or queries with honesty and integrity and he was always lean, strong and fresh of spirit even when he was in advancing years his skin was smooth and his hair jet black and properly oiled. His manner of dress always made him look like a professional. His physique was always well muscled even into advanced age. Whatever era he was in he always sued for peace for all mankind. His life ended with that note.


--- Menkyo Kaiden to Hikyo Enki no Kankoku ---

(License accreditation and postponement of ones returning home)
Uechi Kanbun from the beginning and to the end of his stay in China the state of the countries affairs was in a constant state of upheaval. One area of import was the constant anti-foreign attitude in Chinese society and even of Bujutsu.
Chinese officials were looking at this with a blind eye. Japan during this era was also especially hostile and the military machine was just gearing up. Mankind during this time had their reasons for their actions. Uechi Kanbun every time he had a chance to talk in China was always cut off or dismissed. This was even more a hindrance to him because he missed his homeland and his people so the second family country established was looking the other way at him causing more pain.
For a while he lost his taste for the country and went silent for a while. So it was foreigner against foreigner. But for most part everybody in China was tolerant of each other to a point. Although people were tolerant of the Bujutsu and Kobushi-Ho Shugyosha most of the actual training was done in secret. This type of atmosphere made the training even more severe and strict especially in its secrecy rules. Nikutaiteki or the corporeal body had to endure extreme conditioning, as the training was severe. One had to bear down and take the training and persevere. This type of training built a much stronger person both physically and spiritually.
This coupled with the current political climate he and his companions of mixed race had to make a bond to stick together in order to survive despite what their current countries climates were like it was as if this was a whole different world for them while in this austere type training. Each day during this era was a different trial unto itself. Going to and from his village was a challenge unto itself also. This made him even more eager to push on with all this adversity. He was one of Shushiwa's prize pupils and so was offered his protection.

During those times in an unsettling climate where political conditions change daily as did popular sentiment toward foreigners Uechi Kanbun remained silent in his opinions about Sino/Japanese relations this way he kept his integrity and trustworthiness while in training which was about to finish up.

During the 37th year of Meiji (1904) he was awarded honors that were due him which would follow him for the rest of his life. His Kobushi-Jutsu Shugyo had earnestly paid off as he had put his heart and soul into this training and for his last eight years he gave his all. Uechi Kanbun was 27 approximately 27 years of age at the time. As pointed out Master Shushiwa awarded a license to teach probably first for a foreigner to have gained so much knowledge and honors and become a direct descendent in this ancient line of Pangainoon Kobushi-Ho. His sole reason for traveling overseas was seen to have bore fruit.

Uechi Kanbun from his teacher then received a license and hearty thanks for his endeavors. Shushiwa knew that everything Kanbun did was from his heart. Kanbuns training came from the teacher to student in its purest form. Kanbun was unique in that he was peerless in this style.

In current day it was an ethical standard that all people trained in a martial art develop the heart and soul of Bujin before training was even considered. A strict code of ethics was imparted onto each student to excel and pass. Why then does mankind not mankind keep up with these strict morals and physical regime when learning an art? So much could be learned if people were to learn in the original fashion. This type of austere training needs to be revived. Mankind as individuals are obligated I think to ensure that others are aware of this type of training and try to learn thru this method.

This type of training produces a person of such purity and temperament that the art ceases to be an art but a way of life. This to some may be strange in that man says we do not live in era of upheaval and strife. I say we do and we need to ensure that this type of training mentality is passed on and functional into the next century.

Shushiwa taught Uechi Kanbun many things but one of the most important things he taught him was to be a leader and religiously defend his honor and integrity. Everything he does in deed or word should be for the good of all mankind. Above all be the Bujin I created and exemplify that attitude into others. This unique but sensible attitude must be made popular and instinctive in all that he teaches.

--- Menkyo Kaiden to Hikyo Enki no Kankoku ---

(License accreditation and postponement of ones returning home)
A person who does not object to honorable poverty or admits to it is one of a pure heart and mind. A person like is not covetous of anything but is inclined more toward the arts of gentleness. Uechi Kanbun was a person of this caliber. He was a common sense type of person and was goal motivated and armed with this new license as a master teacher in the art of Pangainoon Kobushi-Ho which was bestowed upon him during the 37th year of Meiji 2nd month which during Russo/Japanese war which lasted thru to the 38th year of Meiji 9th month. Even now the interior of Japan was in upheaval due to the political climate and war scenarios ongoing.
Uechi Kanbun still in China yearned to go home. It’s been seven years since he had started his Bujutsu training. His whole way of life had changed hair, clothes and his whole viewpoint of life had changed and he was happy but lonely for his homeland. He dreamed of a time when he would return. He wrote letters occasionally and was happy with his current lot in life. But again Uechi Kanbun longed to see his father to whom he owed a lot. He wanted to show him how his experiences had changed him. During his stay in China he continued his studies and training in Kobushi -Ho.
This kept his mind off of being homesick. Everyday he trained he hoped the next would allow him home to see his honored father.
It was thought that Kanbuns father did not want him to return or was prohibited to return because of his status with the current Japanese government. Uechi Kanbun’s father said he had no draft exemption from military service to go on foreign travel.

He insisted his son leave the country to avoid this service it is believed. To be in war service or find death in action was an unhonorable way to go because it made the Bujutsu Shugyo meaningless. What was all the training for but possibly die in the end. There must have been another reason that Bujutsu was out there. What could this art be to a person but only to prepare for one to die for a cause? Kanbun thought that this training was a development of personal and spiritual training to make a person a better citizen in society and to make leaders of men and to show all that this art was something very different from other classical martial arts an their intent. Especially with the way civilization was changing by leaps and bounds coming into the 20th century. Many people other than Kanbun were not content with the draft system and the fighting of wars.

His father based on this prohibited him from coming home not out of animosity but out of love. He did not to see Kanbun go to prison. So based on this he postponed his return home. Kanbun now sought to immerse himself more into his training. He became more private in his life in China. Much was offered to get him to come back and much was offered others to join the universal conscription system. Much was offered also nothing was actually paid. It was another ruse to get conscriptees to fight a war for a cause most did not believe in. His father insisted he refuse their offers. Others thought he was being unpatriotic as were those who would not join or went abroad to live. Thusly, many left on this presumption that to avoid the draft leave the country and live elsewhere. The military even went as far as to say that if you return your draft exemption would be instated and in most cases they said they would overlook the draft dodgers and let them finish their service unmolested. Not true in most cases. Kanbun’s father was against this draft status issue from the get go. But universal conscription was enacted and went full thrust to be used in many wars.

The government’s idea was sound only in that they wanted to form a standing army to self-preservation. This was okay but the way they went about was wrong to some. They though saw their law was not working and some were able to buy out of military service for a fee of 270 En. This special fee one paid for this service was never officially recognized and records show many did not get this exemption.

This conscription system was designed by then proletariat governmental system. The country had to have food to feed the troops and so it was deigned that many farming villages would be spared sending some of their sons into service just for that fact. After the mandate was signed for this new conscription system is was in affect for the next 6 years. Okinawa was also told to disband the clan system and set up a prefectural government system. From this time travel to foreign lands were closely monitored and very dangerous. During this era was in much upheaval because of the war drums.

--- Menkyo Kaiden to Hikyo Enki no Kankoku ---

(License accreditation and postponement of ones returning home)
Kanbun’s father at this point was till worrying about his son overseas. He wanted his son to come back home and they were devising a plan about best how to approach this. Though postponing his return was just putting off the inevitable. Kanbun's father had the utmost affection for his son and the path that he decided to embark upon. True thought all be it may a sons duty during this era was for him to do his patriotic duty for family, country and emperor. Many people made hard decisions, as did Kanbun to seek other avenues of interest other than horrors of war.
His choice left him ahead of others as sons went off to war only to die and not have a direct lineage back to the family who bore him. There has to be survivors to pass on the great arts as was the way Kanbun was taking. His father told him to follow his heart, wherever that may be.
Section III

Dojo Satsuei San Nen

(Uechi Kanbun's 3-Year Dojo Construction Project)

---Sukoshi na Bukin---
(Small Martial Lessons)
During Uechi Kanbuns stay in China due to his postponement to return to Okinawa due to his small government problem he had to keep busy. He sought the help of his teacher Shushiwa. During this time he used his spare time studying to master the Chinese language both reading and writing.

He also immersed himself in learning about the art Chinese Medicine. This type of study because it was closely associated with the martial arts was typical or normal. He often sought solace in Shushiwa whenever he was lonely for home. Shushiwa was kind of like a second father to him. He also delved into Chinese literature and Chinese folklore. He studied day and night to learn all he could to better himself in preparation for teaching eventually.

There were three lessons he learned upon entering Shushiwa's Mon or gate. In the beginning there were two important lessons one was about mental attitude and the other Heiho or the art of war. The third lesson came later. In the art of war he learned about many famous martial artists and their descendants. Shushiwa told him the secret of success is in the art of war.

Every lesson that was received from Shushiwa was written down and memorized. So when he eventually returned home some time later he was heard retelling these lessons to others that he was acquainted with. The lessons he learned from the [Sonbu] or martial descendants were very useful as lessons for daily life for Kanbun. A sample is given

"Know yourself and you will know you enemy and with this you will always be victorious"

"Be ignorant of nothing and remember one victory one defeat"
"Repeat the above repeatedly during combat"
Discern between friend and foe and remember one can be the other very easily to know the self be the self one victory one defeat. These tenets used in war are very useful.
Murayama Fuyaku [Magoko Go Shi]

yori
Another writing is the Haykusen - Hyakusho or 100 battles 100 victories. Another is or there is the bad and there is the good in all things. To give into antiwar sentiment is to take away the goodness in people and whether in war or peace men always bend the good and bad to suit their needs.

Uechi Kanbun new of this from his father at an early age and was given a choice to make. Uechi Kanbun thought of his father as a real saint and a true gentlemen or Bujin. Many secrets were passed onto Kanubun from his mentor and teacher. One was the secret of success through the intellect of Kobushi is to shy a way from laziness and focus on the one strike for victory. The eyes are where the spirit resides. When defending with the hand strike the power comes from the shoulder whether you striking in the dark or the light your aim will always be true. The idea here is be as swift as possible when striking. Your strikes should penetrate in the blink of an eye. Both eyes as sharp as the eagles and the hands move with such rapidity that the opponent sees nothing but a blur. When working with a partner on this one starts slow and builds up speed progressively. Always watch for the minute opening on an enemy attack and crush. Take advantage of the attacker’s movements and use them against him.

This was the way the used fighting strategy in those days. Those tenets were passed on in modern day Uechi-Ryu. The advantage of jissen or practice was to hone these techniques to perfection so when you execute them they are flawless. Always be alert. Use the practice sessions as object lessons, correct the mistakes and move. During Uechi Kanbuns lifetime these phrases and techniques were inbred. He operated on the premise of being quick hand and eye. Negligence in either area will result in defeat.
The eyes here also play an important role as they for seeing yes but the warriors gaze has to be piercing in order to be effective. The spirit is used in conjunction with the gaze.
Another law at work here is the use of Gyo & Nyu the strong and the weak or half hard half soft or hard on outside soft on the inside. Any position you assume you must be able move quickly forward, backward or side-to-side on a flash. Foot position in a stance is also paramount. Expertise in this allows you to move from point to point with speed and agility. The hands and feet should act in concert. Any mistake can be fatal. Your opponent will spot the chinks or openings. Freedom of movement is also paramount. Do not drag through movements but movement should swift and flowing.

---Nansei de Dojo Kaisetsu---

(Preparations to Open the Dojo at Nansei)
Shushiwa the master teacher who guided me thru all these years in art of Kobushi-Ho, the Chinese language, and Chinese herbal medicine in those short years flew by magically. It is now the 38th year of Meiji and Kanbun is now 29 years old. Both mind and body had been developed to the peak of perfection thru Kobushi-Ho. Kanbun is at point in his life where does he go from here.
Kanbun even surpassed Shushiwa's expectations of where he thought Kanbun would be to date. During the 39th year of Meiji 1906 with Shushiwa's help they established a dojo in the city of Nansei, which was southwest of Changchow. It would be known as the Pangainoo Kobushi-Jutsu Dojo. When it was all set up Kanbun had just turned 30 years of age.
Many new and wonderful things were happening that year. Shimasaki Fujiware and wrote the new Buddhist commandments that year. The proceeding year Eienstein had just published his paper on the theory of relativity. In China the Manchu Dynasty had fallen and the Chugoku Kakumei Domeikai (Chinese Revolutionary Alliance) was formed. One year earlier the Ruusian Barents Sea Fleet was established and ongoing. They were navigating the orient and the surrounding seas at a remarkable pace. They had just earlier made contact with the Japanese in ambush type action fanning the flames war in the area.
Their destroyer’s ships were entering the ports at Taiwan the news made the international headlines in almost every major newspaper. In the 39th year of Meiji smallpox made an appearance and spread out like wildfire. There were many storms and food shortages and famine. Russians tried to attack the island of Okinawa but were warned off by the tropical typhoons in the area.
Uechi Kanbun's Dojo opened that year in Nasei in a space the size of around 195 kilometers square. This far away from Fuchow and he was still warmly welcomed. It was a puzzle as to why he acquired an area so far a way from Shushiwa's main school. But was said he walked back and forth when he visited Shushiwa.

---Deshi no okoroshita Satsujin Jiken---

(The incident of the death of a man by one of Kanbun's pupil)
Strict guidance was given to Kanbun as to way he taught and in the selection of a pupil. Once taken on strict orders and instructions were given to the pupil as to how they would conduct themselves during their training period. Whets actually hidden in the human mind know one really knows. There is saying from an old American radio serial drama "What evil lurks in the heart of man" no one really knows. Uechi Kanbun had a pupil who was recommended to him and was judged as being a good candidate. When the dojo was open for three years everything was going good. But, a person lived nearby who was a very shy man. One day it was very cloudy, rainy with ominous black clouds everywhere. When this man showed up the weather changed drastically. Kanbun knew much about fate and destiny. Was this man there for a reason or was he just trying to get out of the bad weather. Kanbun upon his return from home knew that something was not right.
Kanbun knew something was not right by instinct about this man but without more proof everything he was feeling was speculation at this point. It was a wait and see scenario. During the 41st year of Meiji just after summer and onward into autumn the whole province was in the middle of a dry weather season. During that month of November when it got dark early many products were in short supply.
One of these items was common table salt. Apparently, an argument occurred between a man a farmer and Kanbun's pupil, words were exchanged, then it went to blows and the inexperienced man went down due to a blow to a Kobushi-Ho fist blow to the body and the man was killed.

After this happened news traveled fast and by the next day everyone knew the murderer was a pupil of Uechi Kanbun. After this both the pupil and Uechi Kanbun got a bad reputation. The town people surrounded the murderer. This pupil had some goodness in him and wanted to right the wrong but with mob mentality at him he had no such chance. The man was turned over to the authorities from that point on day by day Kanbun sunk into deep depression and despair over the incident blaming himself. Trying to figure out where he went wrong.

How could he have misjudged that pupil’s character? Uechi Kanbun took the ultimate responsibility for this grievous error and crime. He wanted to take punishment and close the dojo. He had many bad dreams during the remainder of his stay eventually he was forced to return to Okinawa. After his return he was silent and taciturn about his stay and what he did.
For many years afterwards this incident lived with him. He accepted this man on good faith and his own personal judgment what had happened? No one really knows. After returning to his village in Itoman he had thought though after looking back on all this that maybe it was a case of actual self-defense that the tools he had given his pupil had saved his life but taken another. But again he discounted that theory and the enigma lived with him for the rest of his life. How much control do we have over people who have been trained like that even a new student. Self-control, humility and mercy should be taught as main points in an art such as this first and foremost. Man though and his myriad of feelings and actions always has two faces. To deny it is to lie to the self. Control in all areas of teaching anything is paramount which is the point here.
When learns the sciences of the body a new pupil is suppose to be monitored and controlled at all times. A checks and balances system must be in place to prevent irreparable harm and proper attention paid to the proper development of the spirit is key I think.
We can say that intellect has two faces the self and the denial of the self. On one hand we have a normal person with a dangerous weapon. He's been trained in its use and is control physically, mentally or spiritually and lives his life. Yet on the flip side you could have another person who is the same but does care how or when he uses this art. It’s to his benefit and no one else’s. This is an even more dangerous man with a deadly weapon in his possession.

Before we had talked of many brave men who had trained and gave their lives to develop and disseminate an art form as rare as this. This greatness can be achieved in any time by only a select few with the dedication and devotion that the ancients put into this art. To some it beckons us like a siren in the night.

To others it blinds. Why is that? Human nature is such a fragile instrument it can be so good but it can also be like a gun discharging. Stay focused and always is alert fear nothing but be wary of all things natural or not.
---Chu no Bu---
[Comments Section]

CHUI #1
In Fukien Province, Fuchow City before and after the 30th year of Meiji within the Chinese and Ryukyuan government many changes were ongoing. Many new governmental structures or re-aligned which actually started within the earlier Meiji, on into the Taisho and finishing in the Showa era.

---Fuchow Ryukyu-Kan no Mondai---

(Problems within the Ryukyu and Fuchow governmental systems)
(32nd Year of Meiji - 11th Prefectural written Information Database)
Sino/Jap; both countries were more or less dependant on each other at this point in history. Each country was sending and receiving tribute on a regular basis to keep current trade routes active and communication lines open. The first routes were established in the south of China i.e., Fukien Province among other ports of call. Military enclaves were established to handle the diplomatic end of things. The result of the Nisshin Senso was that both sides wanted to be recompensed. The Okinawan and Fukien government absorbed most of the cost to re-establish trade ties after the war.

Also in those days the Ryukyuans were coping with the internal war with the conscription campaign, wearing of certain types of clothes, hair style changes, dissolving of the clan system and setting up of prefectures etc. Also the government was housing diplomats in the better hotels taking up much needed space for the Ryukyuan travelers. The Japanese war department and the Shinkoku (Old name for China) government were trying to iron problems with other new trade negotiations involving the Fukien Provincial government offices.