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The Beginning of Judo
(From Jigoro Kano and the Kodokan: An Innovative Response to Modernisation, compiled by the Kano Sensei Biographical Committee, edited and translated by Alex Bennett (Tokyo: Kodokan, 2009), pp. 1-6. Some of sound expressions and punctuations are modified for technical reasons.)

Kodokan's Foundation
Kano Jigoro (1860-1938) was born on October 28, in Mikage village of Settsu province (now Mikage-cho, Higashinada-ku, Kobe). He commenced training in the Tenjin Shin'yo-ryu tradition of jujutsu in 1877 under the tutelage of Fukuda Hachinosuke, and then Iso Masatomo following an introduction from Yagi Sadanosuke when Fukuda died in 1879. In 1881, he began studying another style, the Kito-ryu, under Iikubo Tsunetoshi who was employed at the post office. Kano trained enthusiastically while studying at the Tokyo Imperial University's Department of Literature.
In January 1882, Kano found employment as a lecturer at Gakushuin, a private school established in 1877 under the auspices of the Peer's Hall. He established his own small private academy (Kano-juku) and the Kodokan in some rented rooms belonging to the Eishoji Temple in downtown Tokyo in February of the same year. The Eishoji was a Pure Land sect Buddhist temple and the resident priest at the time was forty-six year old Asahi Shunpo. Kano allowed his students to live in the attached building while he resided in a separate 7-tatami-mat room. He transformed a 12-and-a -half-tatami-mat space (20 square meters) into a dojo and commissioned Iikubo Tsunetoshi to conduct kata and randori classes for Kano-juku students and any others interested in participating. Although he called it a dojo, in actuality it was also a study room, bedroom and reception. When training commenced, desks and books had to be cleared away and later returned after the session was concluded.
Kano began jujutsu as a means to strengthen his comparatively frail physique. After becoming a student of the Tenjin Shin'yo-ryu and Kito-ryu schools he researched the traditions until he was able to master even the most advanced teachings.
Both schools were very different in regards to key principles and methodology. The kata of the Kito-ryu are based primarily on battlefield throwing techniques for warriors wearing armour, whereas the Tenjin Shinyo-ryu techniques centre on throws, strikes and grappling in ordinary clothing. As such, the practice methodology and conceptual approaches of the two schools differ greatly on numerous points. The Kito-ryu had developed very intricate throwing techniques. Even an experienced practitioner would have great difficulty understanding the inner meaning of the techniques without extensive skill and knowledge of the school's theories. In contrast, throwing techniques were not a predominant feature of the Tenjin Shin'yo-ryu. Instead, its striking and grappling techniques were comparatively sophisticated.
Kano surmised that an impartial study of the merits and demerits of both traditions would serve to enhance an overall understanding of the practicalities of combat. Moreover, this revelation led him to contemplate the benefits that could be gained from further in-depth research into the plethora of other classic schools in existence as well.


Kano acquired various scrolls from jujutsu systems including the Yoshin-ryu, Sekiguchi-ryu, Tsutsumi Hozan-ryu, Miura-ryu, Kyushin-ryu, Jikishin-ryu, Seigo-ryu, Muso-ryu, Teizen-ryu, Kiraku-ryu, Fusen-ryu and Kanjin-ryu, in addition to those of the Tenjin Shin'yo-ryu and Kito-ryu. He also collected documents related to kenjutsu (swordsmanship), kyujutsu (archery), bajutsu (horsemanship), sumo and other arts. It is not known which of these documents he possessed when he formed the Kodokan in 1882, but it is clear that by this stage he had already conducted an extensive investigation into various traditional martial arts. His primary fascination with jujutsu was in part due to the practical nature of the techniques. "In an age where carrying swords is now prohibited by law, jujutsu is the most effective means of fighting."
Kano started jujutsu training to develop a stronger physique. By the time he had achieved this fundamental objective he remarked, "As a result of my jujutsu training, I have experienced a complete physical change." Comparing it with popular sports of the time such as gymnastics, baseball, rowing, running and leisurely excursions, he reached the conclusion that jujutsu was the most effective activity for overall physical conditioning. Psychological and spiritual aspects were also a consideration.


This line of thought has remained the most fundamental principle in judo education to this day. The fruits of his jujutsu research coupled with much reflection and analysis from various viewpoints led Kano to the following conclusion:


Classical martial traditions used different techniques and training methodologies, some of which were practical in the modern era, and some that were not. Using the Kito-ryu and Tenjin Shin'yo-ryu as a platform, Kano researched other schools of jujutsu. Picking out useful aspects and discarding anything he considered dangerous or impractical, he created a new pedagogical framework that fitted modern social and educational needs. Blending old with new, he formalised his new system of jujutsu as "Nihon-den Kodokan Judo" at the Eishoji Temple in May 1882.
Several of Kano's apprentices resided in the Eishoji Temple and others commuted to training. His first students were Yamada Tsunejiro (later known as Tomita Tsunejiro) and Shida Shiro (later known as Saigo Shiro). Among those who commuted were an instructor of physical education at Gakushuin, Matsuoka Toramaro; Gakushuin student Higuchi Naruyasu (later viscount of the House of Peers); Arima Sumifumi (later a chamberlain viscount) and Yamaguchi Hirotatsu. From his close circle of friends, Tsuboi Kumazo, Tatsumi Shojiro, Kanai Nobu, Mitsukuri Gempachi and Wada Yoshimutsu also took up judo. Other early students included Murata Genzo, Shirofuji Jotaro, Endo Kikuji, Kondo Tadashi, Tabe Kinjiro, Yaamgata Masao, and several notable figures from politics and commerce.
The practices were conducted in the temple study. The noise, particularly from the break falls (ukemi), was a source of great irritation to the resident priest. Occasionally the joists under the floorboards would slip loose, and Kano would light a candle and have Tomita crawl under the building to repair the damage. Also, the Buddhist memorial tablets in the adjacent main worship hall of the temple would be jostled out of position by the vibrations transmitting throughout the building, which proved to be another source of annoyance for the temple custodian. The priest was compelled to lodge a complaint when the roof tiles started to slip. This left Kano with no choice but to cease training sessions in the study, and he relocated to an adjacent building where students could throw each other as vigorously as they pleased without fear of disturbing anyone.