In many ways, I feel that it is my responsibility to not only reestablish the authentic image of karate-do, but to also hand down an important piece of Okinawa’s cultural legacy. In spite of my inadequate writing skills, I am able to not only give back to the art which has given me so much, but also return my obligation to those bujin who have come before me. In doing so, it is my deepest hope that the entire karate community, both here in Okinawa and abroad, may come to understand that which they have yet to learn.
I really appreciate the support of Funakoshi Gisho, Kadekawa Juuki, and all the other kind people who assisted with the research and publication of this book. I would like to especially thank Gakiya Joshu, the calligrapher who brushed the kanji for this book; Miyagi Akira who painted the portraits which appear in this book; and my seniors, Mr. Nagamine Shoshu and Mr. Sakugawa Kankei, who helped me research the family lineages.
Because there is so little official documentation about the old bujin of Okinawa’s karate history, I have taken this opportunity to make available much of that information which has been handed down through oral tradition. Not really considering myself an expert of karate-do, I would like to say that any and all mistakes which may appear in this book are mine alone.
PART ONE
BIOGRAPHIES OF
OKINAWAN KARATE
EXPERTS
Chapter 1
MAKABE CHOKEN OKINA:
A MAN OF GREAT STRENGTH
THE DIVINE JUMPING TECHNIQUES OF TOBITORI
There was a hospital owned by Taira Masa which was situated in Shuri’s Tounukura district before the war. This was the same site where the Makabe estate once stood. Makabe’s residence covered an area of 360 tsubo (1188 meters) and many kinds of budo training equipment were located there. Makabe Choken Okina is said to have trained there every day. Thanks to the Taira family, I enjoyed the privilege of inspecting a footprint on the ceiling of the guest house, put there, rumor maintains, by Makabe himself while demonstrating a jump kick. I went there with the interest of confirming it with my own eyes. Using my eye to compare the height of the ceiling in this old style residence to those of other Okinawan-style homes, I would say that it was over four meters high.
Portrait of Makabe
Makabe Choken was born the fourth son of Makabe Aji Chougi (whose Chinese name was Jigenho), during the time of King Shoboku. Choken’s childhood name was Umijiru and his Chinese name was Koubunbin. He grew quite large during his youth and by the age of fifteen or sixteen, he developed into an enormous man of muscle.
Coming from a family of wealth and position, Makabe received a good education which, during Okinawa’s Ryukyu Kingdom, was referred to as Teshimi Gakumun: te means “hand” but implies martial arts, shimi means “calligraphy” but implies a scholarly pursuit (i.e., the study of Confucianism), and gakumun means “to study.” Together, they represent the principles of bun bu ryo dō: the significance of balancing physical training with philosophical study. In addition, Makabe also became familiar with Japanese academic pursuits.
In spite of Makabe’s well-known reputation as a bujin, who trained him and in what tradition remains the subject of intense curiosity. Notwithstanding, it would seem that whoever was responsible for his education did a remarkable job.
Makabe was respected as a talented man, with a good physique and remarkable power. During Makabe’s youth there were other strong young men who challenged him. One young stalwart was a man named Funakoshi. Funakoshi had gained a reputation as a brave strong fellow after pinning a fighting bull to the ground by twisting its head and holding it down by the horns.
The confrontation was held on the grounds of the Makabe residence. In preparation for the bout several shiijakata (referees) and a horde of excited young men had gathered in the courtyard to observe the exhibition. First the contestants were required to demonstrate their strength by lifting a ninety kilogram chikarasaashi (old style stones used in power training, similar to today’s barbells). First Makabe, without much effort, did twenty quick presses over his head before putting the apparatus back down on the ground. The audience remained collected as they knew Makabe trained every day. However, when it came time for Funakoshi to attempt the lift there was a pause. He was unfamiliar with the equipment and the conditions were different from what he was used to, and the audience sensed it too. Yet, in spite of the variations, Funakoshi attacked the chikarasaashi and rattled off the same amount of repetitions as did Makabe. The crowd was astonished by Funakoshi’s power and immediately showed its enthusiasm.
Illustration of the chikarabo bout.
Next came the chikarabo, a game which tested the power, balance, and dexterity of its participants. It required each contestant to brace the end of a bo on a point just below the umbilicus (the tanden) and hold onto it with both hands. Thrusting at each other while keeping the posture in a pliable but authoritative position, victory depends entirely on a keen sense of positioning. Weight and strength are not enough to win. Just like budo, knowing the principles of taisabaki (body movement), and kiaijutsu (the build up, containment, and release of ki) had to be mastered in order to overcome any opponent.
Still intact after about an hour or so, the shiijakata ordered the contestants to change position. Once again they vigorously went at each other but to no avail. Finally the shiijakata declared the bout a draw, it was just too close a game. All but burned out, Makabe and Funakoshi took a rest for a while before starting the next event to settle the contest.
Agreeing to test their tobigeri (jumping kicks), the next event finally got under way. The location was changed from the courtyard into the guest house of the Makabe residence.
The guest house of the Taira residence. Photo from the Ryukyu Kenhoshi.
Committed from youth to a life of budo, Makabe Chaan had more than adequately trained his running and jumping skills. He believed that the essence of combative superiority existed in pliability, not in stationary postures, and Makabe found Mt. Hantan, and Mt. Torazu ideal terrain for strengthening such skills. The Taira family maintained that whenever Makabe returned home late at night, like a ninja, he would jump over the stone gate which surrounded the residence so as not to disturb his family. The umoteyaajou (front gate) was the symbol of an Okinawan kemochi (those with a chronicled lineage; the equivalent of a Japanese samurai family) during the Ryukyu Kingdom period. However, the gate, like so many other treasures of Okinawa, was destroyed during the war.
The gate of the Taira residence. This photo originally appeared in the Ryukyu Ihoshi.
Generally speaking, a big man is usually strong but lacks mobility. However, Makabe Chaan was the exception to the rule. Incidentally, the suffix Chaan is a term which refers to a small, quick, and brave fighting cock. Hence, this nickname has led many to erroneously believe that Makabe was a small person.
In 1944, Makabe Chosho, a sixth generation descendant of Makabe Chaan, visited me at my request. The owner of a tea business in Naha’s Higashi-machi, he was kind enough to provide me with the family genealogy. His assistance was of enormous value to my research. However, my analysis along with his family records were unfortunately destroyed during an air raid on October 10, 1944. I am deeply sorry that I was unable to take better care of the Makabe family records.