-Sagishi desires a reformation of his birth clan, the Shibusa Noble House.
Fears:
-Losing
Secrets:
-While his place is being questioned due to the fact that he has never earnestly claimed it [and assumed to have also denied it], the current man that is considered to be the head of the Shibusa clan sits in his inherent position as the result of an unsteady conclusion. It was to be a well known fact that Chishio had many a disliking for several of the natures that his household possessed, though it showed only to be him separated from the crowd when it was determined that there were no others to exceed his eligibility in upholding control of the family after the untimely passing of his father. This was detested, protested, and on many occasions simply denied, but there was not to be a change in anything greater-than-or-equal-to a single thought until a response was given, as the committee had no mind towards an alteration in the majority vote. Nonetheless, as time passed, Chishio remained with no response to the gesture, nor had he been heard of since it was offered. As had appeared to have happened, he simply disappeared from Rukongai, Seireitei, as well as what many claim to be existence, and was presumed to never be seen again. Avoiding the knowledge of others, however, he claimed his place within the Fourth Division and upholding a new appearance, identity, and name in entirety. Unbeknownst is it that he has become a certain Sagishi Aoi Yinbara claiming the Tenth Seat in the medical department of the Gotei Thirteen.
Sagishi possesses a generally outstanding external personality when placed in comparison to that of others. In the matter of importance, he mainly only seems to care about himself alongside his own personal views and opinions with nothing else in mind. As a result, he works mostly in solitude and without the assistance of others unless absolutely necessary or if it is requested by a superior. This is dualed by a rather stubborn nature that is difficult to ignore through little effort if caught in its wake. With these two traits, Sagishi often goes about things in whichever manner that he sees best fit for a scenario, and nearly, if not completely, ignores what input others might have to say. This often proves to place himself in the business or lives of others despite the fact that he might not belong. He is the type of person that views life only through his own eyes, and generally does not take and otherwise refuses outside influence from anyone and anything that might offer it [whether it be intentional matters not]. Sagishi's most predominant trait in society is his self-reliance, which makes many of his feats slightly less prominent towards the significance in the lives of others. Even so, it is more than on occasion that he presents himself in a rather outgoing manner, quite opposite to what many might imagine him to be. It is more common than not to find Sagishi working alone as opposed to working with others, though his free time is spent surrounded by whatever masses that he might find himself in.
Voice:
As a nearly inevitable result of his ancestry, Sagishi possesses a moderately light received pronunciation [RP] accent. Due to this being the most commonly recognised of the accents in England, he is easily identified as having, at the very least, some extent of British blood. With it assuming the position of being attractive to most as a result of its natural smoothness, this is one of his most noticeable traits.
Tattoos/Scars/Piercings:
With no tattoos nor piercings lining himself, Sagishi's skin is seemingly flawless and pure in those regards. He, however, possesses three scars, of which are marks caused by skin having been broken into that dissipate his formerly untouched complexion. Two of these are reminiscent slashes across the deltoid muscle- one upon each arm. Although it remains true that there are two scars to be found in the same general symmetrical proximity, the gash that is located on the right arm is slightly longer while its opposition on the left is wider in size with a much lesser overall length. The final scar is one that reached from the trapezius muscle to the pectoralis major on his left breast.
Attire:
Despite and disregarding what season it might be, Sagishi is seen wearing multitudinous layers of clothing more often than not. Generally his bare upper body is covered by a sheer "v-neck" style undershirt beneath a plain collared button-down of which matches its subordinate's colour scheme in that order. Although this still stands, entirely disrupting the visibility of his first layer is a pale black overcoat with a white trim adorned with several buckles, buttons, and otherwise means of connection. Accompanying this, and completing his casual dress, are an ashen cravat and gloves [whose colours are neatly kept in their most pristine and utmost tone]. Much less complex and far more simplistic, Sagishi simply provides himself with standard black slacks of no major significance, lacking even a crease despite what one might assume. His feet are covered by nothing more than a pair of basic black socks and generic trimmed boots to finish the outfit.
Physique:
Sagishi is of an average height; not necessarily tall, and not necessary short. His muscles are only somewhat defined upon his thin figure, however this is more than difficult to take note of in a generally casual setting due to the multitudes of layers of clothing that he typically wears to cover himself to near entirety. When fully clothed, Sagishi appears to be more lanky and thin than anything else due to the fact that the majority of his body is unrevealed, save for the majority of the face, frontal neck, and upper chest lining the inward portions of the collar bones. Alongside these details regarding general body structure, his facial features are also quite sharp. Although not extremely stark, they are notably defined to the point where bones are easily identifiable beneath the layers of skin covering them from direct visibility.
Skin Tone/Ethnicity:
As is commonly seen throughout the members of the Shibusa Noble House, Sagishi possesses an ethnicity that is rather reminiscent of the British. While it remains true that he was not born a human [and rather, a Spirit], the tree of his family traces back to an origin comprised of Englishmen. As a result of this, his skin tone is neither dark nor light [relative to more noticeable effect], it claims a smooth, moderately tan appearance. It is unlikely that one would be able to identify him as having British ancestry by simply taking a gander at the colour of his skin.
Hairstyle:
Naturally, the hair colour born unto Sagishi is that of a moderately, lightly toned caramel brown. Contradictory to and despite this, not only to mask his identity but also retain more preference in matter of dress, his locks have been dyed to appear to be a smooth shade of midnight blue. Neither long nor short [not relative to any specific cut], Sagishi's hair reaches a length that skims the height of his shoulders, though is not heavily weighted unto them. As a result of its branching nature, it flows rather evenly and without much linear direction.
Eye Colour:
Unorthodox relative to the majority of thepeople of his clan, Sagishi possesses eyes of a sharp, amber hue. Rarely opened in their usual capacity, the majority of the spheres are often covered by their according lids in a manner of which is more slim, relative to most others of his origin.
Height:
One hundred seventy eight centimetres
Weight:
Eight stone
Philosophical/Social Viewpoints:
-
Religious Viewpoints:
-Atheistic -Darwinistic
Romantic Viewpoints:
-Asexual -Hedonistic
Biography:
Fourth generation Shibusa Born under [insert names here] Luxurious upbringing
Primary Class ~ Bakudō Secondary Class ~ Sogaidō Tertiary Class ~ Hadō
Reiatsu Colour:
-Indigo
Reiryoku:
Despite his lowly ranked position as the Tenth Seat within the Fourth Division's Sword and Shield Initiative, Sagishi possesses an amount of Reiryoku that is higher than the average Shinigami as a result of, not only his Zanpakutō, but also his previous life that took place separately from his current position in the Gotei Thirteen. Due to being the blood heir of the position of clan head of the Shibusa household, it was ensured that many precautions and training were provided so that he would be well equipped if the need ever arise that he be. Granted, though this is true, only a very miniscule amount of people have witnessed its pressure in combat or otherwise. Nonetheless, not one person that has experienced this release has survived to spread the word as a result of the necessary requirements demanded by the Shikai. The good majority of the people who work alongside Sagishi or know of him as a member of the Sword and Shield Initiative understand that he is well equipped, though because none have seen anything beyond his sealed Zanpakutō, they believe him to possess a more average level of Reiryoku as opposed to anything else.
Bakudō – Way of Binding:
• Sai [塞, Restrain] ~ #1 The practitioner, pointing their index and middle fingers at the intended target, causes the opponents' arms to lock behind their backs. The spell is usable on a single target or a significantly large group of people, varying.
• Bungaku [文学, Literature] ~ #3 [Custom] Through this technique, a person gains the ability to write with their Reiatsu, using any given object as a utensil for composition.
• Seki [斥, Repulse] ~ #8 The practitioner generates an orb of light blue energy, which not only blocks incoming attacks, but also repels whatever happens to strike it.
• Geki [撃, Strike] ~ #9 "Jikai seyo, rondaniini no kuro inu! Ichidoku shi, yaki harai, mizukara nodo o kaki kiru ga ii" The user, drawing the symbols of the spell in the air, causes their entire body to permeate a red energy. The same red energy, engulfing the body of the target, causes complete paralysis.
• Amekaze [雨風, Driving Rain] ~ #14 This technique creates a large rain cloud that the caster can move over a target, then disperse it to release a torrent of rain over a limited area for several minutes [3 posts]. This makes seeing difficult, and is often useful for water and electric types while hindering fire and earth types.
• Kyokkō [曲光, Bent Light] ~ #26 This technique entirely cloaks the physical forme [as well as] the Reiatsu of the caster by bending light.
• Noren Mekuri [暖簾捲り, Curtain Stripping] ~ #27 Nullifies types of illusory effects which may be used to conceal something from view. The practitioner, extending their hand, appears as though they are gripping thin air before stripping away the technique which is currently in effect. Doing so creates a light blue and violet aura around the object which is being revealed as it gradually comes into view.
• Shitotsu Sansen [嘴突三閃, Beak-Piercing Triple Beam] ~ #30 Crackling yellow energy gathers in the user's hand, who draws in triangle mid-air. The symbol creates solidified energy on the shape of smaller triangles from its three points and fires them at the intended target, pinning them to a nearby surface, slamming into his/her body in three places in the shape of a perfect triangle and immobilizing them.
• Shizuka [静か, Silence] ~ #31 [Custom] Used as a means of removing one's speech, Shizuka acts on a target to temporarily incapacitate their vocal capabilities.
• Tsuriboshi [吊星, Suspending Star] ~ #37 Tsuriboshi is primarily used to catch. The spell creates a ball of blue energy that fires out six "ropes" from its center. The "ropes" attach themselves to any sturdy nearby object and the energy in the center solidifies into a flat elastic-like cushion. The spell can stop falling objects similar to a safety net.
Hadō – Way of Destruction:
• Shō [衝, Thrust] ~ #1 The practitioner points at their target with an index finger. Upon doing this, a small amount of energy is dispelled from the tip of the appendage with enough force to thrust a considerable amount of kinetic energy at an opponent, causing them to be pushed back a few feet from the caster.
• Tsuzuri Raiden [綴雷電, Bound Lightning] ~ #11 The caster is granted the ability to generate an electrical current through any object that they touch, which damages anything or anyone that might be in contact with the object that the flow runs through
• Fushibi [伏火, Ambush Flare] ~ #12 The user channels volatile Reiryoku through an object that they touch, causing it to ignite along its surface and create a large explosion shortly afterwards.
Kaidō – Turn Way:
• Inemuri [威眠, Forced Slumber] ~ #1 This technique knocks the victim unconscious when the user places their palm in front of their face. For a moment, the victim's pupil's dilate several times before they fall unconscious.
• Kogoeru [凍える, Chilling] ~ #7 This is mainly used for lowering body temperatures as this Kidō allows you to control the body temperature of the patient. The user puts his left hand on the patient's forehead and leaks out a small part of his own spiritual energy to flow through the patient.
• Nuku Doku [抜く毒, Draw Out Poison] ~ #13 In this Kidō the caster puts their hand on the patients back and says the spell. Then the poison in the patient body gets transferred to the healer’s body and winds up storing itself into their mouth. So in small terms, the poison transfers from the patient to the healer’s mouth where they can just spit it out... or onto someone. Despite the low number, and the low amount of energy required, this can be a demanding technique since it requires the caster's full attention as to not poison himself.
• Shibireyubi [しびれ指, Numbing Finger] ~ #15 The user places a finger in front of the victim's face and a ball of white energy flashes momentarily before their eyes. The victim is immediately incapacitated and falls to the ground whilst still conscious and aware of what is going on around them.
• Nesshōi [熱傷医, Burn Healing] ~ #16 This Kidō creates a flow of reiatsu that first soothes the burn and then repairs them. As most of the healing Kidō, it is cast by hovering the user's palms over the wound.
Kaizō Kidō – Modified Demon Arts:
None as of current.
Sogaidō – Way of Inhibition:
• Eru Esukudo [エル・エスクド, The Shield] ~ #10 This technique summons a light green barrier when the user lifts their arm to block an incoming attack.
• Gokaisō Kiri [五階層霧, Five-Layer Fog] ~ #15 The caster creates a five pointed barrier around an area. This barrier presents itself as a haze in the air, but can be penetrated with no effort. Once an opponent has passed through, however, the barrier triggers a release of a thick mist throughout the entire area that is contained by the barrier itself. Thus, attempts to clear the mist are met with the resistance of trying to 'make space' in a confined area.
• Kyōmon [鏡門, Mirror Door] ~ #21 This spell creates a glass-like barrier that is difficult to break from the outside, but quite simple to break from the inside.
• Ishikimaku [意識膜, Awareness Membrane] ~ #30 The user emits a white light from their body that spreads outwards in all directions, creating a bubble-like membrane around a fixed location. For as long as this barrier is active, the caster has knowledge of persons entering and exiting this space, provided they walk through it. They can easily tell the number of individuals and gauge relative power level, but it gives no indication as to whom it might be. This membrane is non-solid and easily penetrated; cannot be broken through physical force, but it can be dispelled by a high level user.
• Tōshizu Jōkaku [透視図城郭, Transparent-View Enclosure] ~ #35 An invisible barrier created without motion or invocation that, rather than deflect a solid object, halts it in mid-air, wrapping around it and keeping it in place until the caster dispels it. Once dispelled, all caught objects clatter to the floor, unless still being held by the attacker. As this barrier has no need to motion or invocation, it is classified as one of the most versatile barriers to exist.
• Shinjitsu no Sunadokei [真実の砂時計, Timepiece of Reality] ~ #97 Shinjitsu no Sunadokei is a Sogaidō technique that has been passed down throughout the ages only by knowledge of the heads of the Shibusa Clan. It takes on three forms, each significant of a person's capabilities and position within the household. Upon birth or entry into the family, any individual will receive the Emblem of Commoners personally granted by the Clan Head. This symbol displays the fact that a person has no higher or lower standing within the clan, and is merely an average- or as the title claims, a "commoner". No matter the birthright, this is the emblem that will be given to a person due to the fact that the Kidō is sensitive to certain requirements that allow it to undertake change without outside influence. The other symbols, the Emblem of Nobility and Emblem of Treachery, also represent precisely what their names state. Acting as a safety system, those who are graced by these marks are incapable of affecting or otherwise harming others who possess one similar to, or of a higher rank than, their own. Although this is true, the Clan Head and wielder of this technique possesses the ability to freely activate and deactivate the effects of the emblems.
In its sealed forme, Gēmumēkā is a Bo staff that is delicate and ornate in appearance, though heavily reinforced as the result of having a dense metal rod within its core.
Ikare Bōshiya no Kakun takes the form of a convertible staff/sword combination. While its primary state is the Bo [of whom is one hundred sixty five centimetres in length], it claims a centerfold scabbard that is home to the blades of which reside within the entirety of the stave. Upon the undoing of two separate ring locks located on either end of the weapon, the staff is given the capability of separating apart to reveal two short swords [that are a total of one hundred forty centimetres in length (hilt: thirty five centimetres; blade: one hundred five centimetres)] that branch individually or simultaneously out of its inner sheath. The blades that are worked in cooperation with their counterpart are the definition of both resourcefulness and surprise in the weapon as a whole.
Battlefield Changes:
While there are no tangible changes to the atmosphere after activating Shikai, Ikare Bōshiya no Kakun does release a vast amount of Reiryoku to ensure that others are ensnared by its abilities- this being a sphere whose diameter is approximately fifteen metres in distance.
Zanpakutō Shikai Abilities:
Ikare Bōshiya no Kakun, hence its name, is a Shikai whose ability allows it to create and implement rules into reality based on the capabilities of its prowess and techniques. Anyone of whom might step within the boundaries of its spiritual pressure are forced to cooperate with whatever rules might be provided, including the wielder themselves, as they are no exception. To end the effects of Ikare Bōshiya no Kakun, the user must either be killed or their Shikai abilities be removed from play [whether it be purposefully or otherwise matters not].
• Darumasan ga Koronda [だるまさんがころんだ, The Daruma Doll Fell Down (English Variation: "Red Light, Green Light")] Darumasan ga Koronda is a game that is separated into two major sections: the "red light" and the "green light". Upon the vocal activation of the red light, any and all combatants participating in the game are snared in place and unable to reposition or otherwise adjust themselves to any extent. Despite a person being immobile, their Kidō and projectiles retain their abilities of being cast or launched. On the other hand, when the "light" is changed to its "green" form, any and all Kidō and projectiles are immediately frozen in their current position at the time and lose their ability to move. Unlike the "red light", while the "green light" is active, all parties also regain control of their motor skills and may move freely and without physical limitation [until the "light" is changed once more]. For this game to be properly played, the user must be able to speak or otherwise communicate that they desire to change the phase at hand. If this is not capable, a "light" will be locked until the game either ends or it is able to be changed once again. It is also a possibility for Ikare Bōshiya no Kakun to make commands as opposed to its wielder.
• Hirugaeru [ひるがえる, To Turn Over (English Variation: "Turn Based")] Unlike its accompaniments, Hirugaeru is not a "game" and instead places only a basic rule into reality that is without the same complexities that other abilities may present. The law that is carved in stone while this technique is active alters any conflict within the range of Ikare Bōshiya no Kakun's spiritual pressure into a turn-based battle. In this, one person must accomplish their "turn" before the other are able to determine what their "move" might be. Attributes and traits such as dexterity, speed, and strength will still play a role and determine information including how much damage might be dealt, who might be the first to attack, and et cetera. Ikare Bōshiya no Kakun will announce that a turn has ended so that the opponent is able to acknowledge and recognise the fact. When it is not a person's play, they are frozen in place and unable to move through the laws of the Shikai. A turn is defined by three phases. The first is the main, followed by the battle, and closing with the second main. During the initial main phase, a person may activate an enhancing or otherwise passive technique. When the battle phase is underway, one is able to attack their opponent [and is defined only by this; there is not to be any more than one offense to be launched]. Lastly, the closing phase is a near replica of the first in that one may activate a defensive or non-offensive ability. Unlike standard battle procedures, a defensive technique will remain in place until broken, as opposed to appearing for only a moment before dissipating. A guarded stance is counted as a change in the final phase, due to the reasoning that the person will be frozen in said position when their turn has ended.
• Horobinouta [ほろびのうた, Perish Song (English Variation: "Requiem")] Horobinouta is a technique to be cast by Ikare Bōshiya no Kakun that, while active, severely limits the capabilities of those affected. While it does not possess complex rules, it could be considered the most mentally stimulating of the Shikai's prowess. When fluently in play, Horobinouta deters the amount of times that a person may use a technique to one. As a result, whether a person cast a Bankai or Shikai ability, Kidō, or anything of the sort, they are physically incapable of successfully achieving it a second time until the technique is cancelled or otherwise ceased.
• Sanbiki no Saru [三匹の猿, Three Monkeys (English Variation: "Three Wise Monkeys")] Sanbiki no Saru is one of four games attributed to Ikare Bōshiya no Kakun. It is split into four significant portions: "Iwazaru", "Kikazaru", "Mizaru", and "Shizaru". These four names [in this case, commands] are representative of the three wise monkeys [of which actually come in fours] and have direct correlation with the four attributed senses: vocalisation [Iwazaru], hearing [Kikazaru], visualisation [Mizaru], and touch [Shizaru]. Each of these possesses a different effect that is put into play only based on the whim of the user. While Iwazaru is put into practice, any and all parties that are placed under its prowess lose their ability to speak. As is accordingly, Kikazaru prevents hearing, Mizaru disturbs visualisation, and Shizaru deters touch.
Achieved?
Yes
Bankai
Bankai Status: Not yet acquired. Zanpakutō Bankai Activation Statement:
"Shibaraku yōsu o miru beki da."
"It's better to wait and see before taking action."
Zanpakutō Bankai Name:
-Yōsu o Miru [様子見る, "To See How Things Stand"]
Zanpakutō Bankai Appearance:
The appearance of Yōsu o Miru seems to be precisely the same as its Shikai, Ikare Bōshiya no Kakun. Despite this, there is a large amount of space that stands between their capabilities. Majorly, it still retains the forme of an interchangeable swordstaff combination. While its primary state is still the Bo [of which has increased to a length of one hundred sixty seven centimetres in length], it continues to possess a same centerfold scabbard that is home to the blades of which reside within the entirety of the stave. Upon the undoing of two separate ring locks located on either end of the weapon, the staff is given the capability of separating apart to reveal two short swords [that are a now a length of one hundred forty one centimetres in length (hilt: thirty six centimetres; blade: one hundred six centimetres)] that branch individually or simultaneously out of its inner sheath. The largest difference between Bankai and Shikai is that Yōsu o Miru possesses a third state. This final transformation takes place through the reverse attachment of the two short swords by means of a bolt-ring mechanism, which then create a double-bladed staff.
When Bankai is activated, Yōsu o Miru forces anyone within the range of its Reiryoku to be brought into its inner realm. Once this is accomplished, the range of its pressure becomes meaningless, as distance matters not. Anyone that is within the inner realm is inevitably affected by the prowess of the Zanpakutō's abilities. Alongside this, a person is unable to escape until they are either the last person alive. The only exception to this rule are those who possess an immunity to the effects of Yōsu o Misu.
Zanpakutō Bankai Abilities:
Despite being in a forme of Bankai, Yōsu o Miru's abilities hardly differ from its previous prowess that was found in Shikai, and are quite derivative from the latter's general technique. While it still creates and implement rules into reality, this configuration is centered mainly around equality as opposed to sporadic games with no significant correlation. Similarly to Ikare Bōshiya no Kakun, anyone of whom might step within the boundaries of Yōsu o Miru's spiritual pressure is forced to cooperate with whatever rules are provided, including the wielder of the weapon. To end the effects of the Bankai, a sole person must stand victorious amongst the group or the armament is somehow prevented from activating its abilities.
• Michidzure [みちづれ, Fellow Travellers (English Variation: "Destiny Bond")] Michidzure is considered to be the pinnacle of Yōsu o Miru's capabilities. In this ability, there is one requirement of the wielder. That being, that they must die for it to be accomplished [and without a one hundred percent chance of it occurring forthwith]. This technique acts on the term of "taking another down with oneself". Upon activation prior to death, a sort of bond of fate is created between the user and the person of whom caused the occurrence. Once the wielder has passed, it is nearly inevitable that the one that dealt the damage will also receive it. However, there is one niche, and this is that there is a two and a half minute [two post] interval between when the user dies and when the opponent mimics decease.
• Rōdo to Sutakku [ロードとスタック, Loaded and Stacked (English Variation: "Loaded Dice"/"Stacked Deck")] Rōdo to Sutakku is an ability that, once discovered, is generally found to be advantageous to any parties that it might affect. While this technique is in play, it allows a person whose Zanpakutō is in its Bankai state to utilise both its Bankai and Shikai prowess. While this is true, however, a Zanpakutō still in Shikai does acquire the capacity to access its Bankai capabilities, meaning that a person must first need not fully release their weapon before this ability might provide any usefulness. Despite the fact, the Shikai will retain its forme and only its Spirit and the caster of Rōdo to Sutakku will immediately acknowledge the change that has occurred. The Bankai techniques may be used to whichever extent they are already known as, and if not known, will be done at an inexperienced level, but cast, nonetheless.
• Shukugō [宿業, Cause and Effect (English Variation: "Karma")] Shukugō is a game derivative entirely off of the term "Karma" or the phrase "what goes around comes around". Every individual that participates is to abide by the law of "any damage that is dealt or attempted to be dealt is also received in the precise manner that it was intended". As a result of this, to strike is no different than being struck to the extent that a mere thought unaccompanied by action is enough to injure oneself. Because of that, this rule entirely disregards an attack being blocked or evaded as it focuses only on offensive intentions as opposed to a strictly tangible act. Damage is dealt, despite any aim or purpose of it not being acted upon; a simple thought will cause injury to the one who conjured it. In the scenario that a strike of any sort does not connect or is not attempted [though pondered], the intended point of contact is where the attacker will be injured. On the other hand, if a person purposefully deals themselves what-would-be damage, not only is it restored, but the wound prior is, as well. Any and all pain is felt as it normally would be.
• Seppuku [切腹, Stomach Cutting (English Variation: "Suicide")] Seppuku is a form of suicide gamble wherein participating individuals sacrifice portions of their own body to be able to injure their opponent. In terms of rules, they are quite varied and not necessarily uniform and generally go as follows: "to cut oneself is the same as being granted the ability to cut another". In this sense, a person is unable to injure an entity other than themselves without first receiving the precise damage by their own hand that they desire to inflict. If attempting to harm another without having dealt any equal compensation to oneself, no injury will be given to the intended target, and instead will be received only by the attacker. Upon damage to oneself, there is no immediate effect; this merely allows a person to be able to deal damage, and as a result they must still go through the effort of causing the vandalism.
Zanpakutō Bankai Time Able to Hold:
Upon the completion of any of its games, Yōsu o Miru decelerates backwards into its original sealed form, Gēmumēkā. The wielder must once again activate Ikare Bōshiya no Kakun and play one of its four games before being able to consider initiating Bankai for a second time. If the wielder attempts to acquire Yōsu o Miru when this requirement is not met, the Zanpakutō will force itself into its sealed state for an indefinite amount of time before allowing the wielder to activate even Shikai [five posts].
-Deck of Playing Cards -Explosive Laced Dice -Liquid Explosive Billiard Chalk
[Relationship Information]
Romantic Relationship:
None as of current.
Familial:
• Jousake Hiroshi Disregarding their close, non-familial and personal relationship, Jousake and Sagishi are also brothers [despite the fact that this detail is generally unknown by the vast majority]. Through the former having claimed Juri Shibusa, the sister of the latter, as his spouse, the two are not related by blood, but instead only by marital law. Even so, this does not lessen their bond in the slightest, and if anything, enhanced it to larger extents than what had been previously. While the two were already united to some length by the pact between the Hiroshi and Shibusa Noble Houses, the fact that Sagishi lived approximately one fifth of his life under the watchful eye of Jousake while within the Fourth Division explains their relationship enough, as is. As a result of this time spent, there exists a large level of trust between the two that is displayed, and somewhat easily identified, by their actions [physical or otherwise].
• Shu Fēng Hiroshi-Shibusa Although Sagishi's main relationship with Shu is that of a subordinate within the Fourth Division, what also remains true is that she is his niece. Through the marriage of Jousake, the father of the latter, and Juri, the sister of the former, the birth of Shu claimed Sagishi as her uncle by law. While this is true, it is unbeknownst to her that this relationship exists, and only to her knowledge is it that their bond consists only of work; nothing less and nothing more. Shu takes the position as more of an instructor and mentor, and while it is evident that Sagishi does not require this, it is carried on with, despite the fact. The two are moderately close in terms of business [mainly as the result of participating in not only the same Division, but also a common Squad], though their relationship is not very consistent when looked at with a friendlier viewpoint. Sagishi and Shu are close, but their relationship is more reminiscent of that of two co-workers as opposed to anything else.
Friends:
• Hae Rin Shin "SUPER KAWAII BEST FRIENDS FOREVER WITH UNICORN JUICE" -Rin Having known, and worked alongside, one another for some fifty years, Rin and Sagishi possess a relatively close relationship. Originally the two first made acquaintance as designated partners within the Sword and Shield Initiative of the Fourth Division. From that point on, the duo accompanied one another as teammates throughout the near entirety of their time within the organisation. Not only have they developed a relationship as co-workers, but also close friends. Naturally, this was likely to occur. Granted, the two possess a very powerful bond. Well synchronised in combat, Rin and Sagishi have had a sizeable amount of time to create a friendly environment between themselves.
Enemies:
None as of current.
[Miscellaneous Information]
Sources: Bleach Wiki, Kiyoki Takinaga, The Hopeless Optimist Theme Song:
Clan Founder: Shinzō Shibusa, The Queen of Hearts Though deceased for seemingly countless years, it is still easily remembered by any under the name that the original founder of the Shibusa Clan was a woman of whom possessed seemingly endless prestige. This was common knowledge to most. Although this is true, it is despite the fact that Shinzō was, in actuality, not the original person to have birthed the family, though reality's word states that she is, in fact, the one responsible for the household's recognition and standing amongst the nobles. Originally a nameless and unbeknownst member of the clan, it was upon the death of the previous head that she rose to power.
Clan Emblem: Emblem of Nobility - Emblem of Commoners - Emblem of Treachery - Shinjitsu no Sunadokei [真実の砂時計, Timepiece of Reality] ~ #97 Shinjitsu no Sunadokei is a Sogaidō technique that has been passed down throughout the ages only by knowledge of the heads of the Shibusa Clan. It takes on three forms, each significant of a person's capabilities and position within the household. Upon birth or entry into the family, any individual will receive the Emblem of Commoners personally granted by the Clan Head. This symbol displays the fact that a person has no higher or lower standing within the clan, and is merely an average- or as the title claims, a "commoner". No matter the birthright, this is the emblem that will be given to a person due to the fact that the Kidō is sensitive to certain requirements that allow it to undertake change without outside influence. The other symbols, the Emblem of Nobility and Emblem of Treachery, also represent precisely what their names state. Acting as a safety system, those who are graced by these marks are incapable of affecting or otherwise harming others who possess one similar to, or of a higher rank than, their own. Although this is true, the Clan Head and wielder of this technique possesses the ability to freely activate and deactivate the effects of the emblems. - The Shibusa Clan possesses three emblems that are under the dominion of one Kidō controlled and known only by the Clan Head [with the occasional exception that is their apprentice]. Unlike the symbols of the other noble houses, the one belonging to the Shibusa household acts as not only a representative of position, but also a complex mechanism that ensures a near foolproof lack of conflict within the clan's boundaries. When looking at it with a generality, this mark dictates what a person within the clan, or another of whom is otherwise bound by it through non-blooded means, is either capable or incapable of accomplishing. Acting as a sort of "safety" system, the Shibusa emblem determines what conflict may take place, and between whom, within the perimeter of those that possess the mark.
Clan Background: Initially, the family who claimed the surname "Shibusa" proved to be nothing more than the owners of a small casino, Joō no Inochigake, located within the depths of the Rukongai- hardly adorned as a result of lacking the necessary currency to provide such, one might have found it difficult to identify the fact that it was anything more than another basic building. Possessing no overwhelming reputation, the clan was simply this and nothing more; owners of a casino attempting to find business in one of the smallest and worst districts to live in. While some might claim that this should have enhanced the income, it hadn't; the reality was that not a vast number of people ventured into the building. Despite a moderately decent amount of regulars and otherwise constantly returning customers, there was very little acclaim to the name of either the business or the family that had been running it for approximately twenty years. Without a necessary sizeable amount of recognition as gamblers and hosts, the Shibusa lived their lives as hardly any different than any other average folk in the realm. This was a life that, as determined by the household, needed to be changed, not only drastically, but quickly.
One trait that, inevitably, ran commonly throughout the bloodline was a certain interest- or greed, some of the more experienced might rather say- in Kan. This was one of the main reasons for the creation of the Joō no Inochigake in the first place- money. Despite the fact that the clan possessed this persona that ever-constantly desired continuously increasing amounts of currency, their work seemed to almost always fail to thrive wherever it was that they might attempt to find growth. This led to many private affairs between the clan's members and outsiders to enhance their "success", or rather, the amount of Kan in their possession. Even the head of the clan at the time, a Daisuke Shibusa, allowed himself to, entirely freely and willingly, stoop to the levels of his subordinates as a result of his expanding greed. Ironically, his name- "great land"- held no acclaim to the capabilities of his prowess, let alone his family's. Under his reign, the clan was simply a massive free-for-all, where any one person could, essentially, do whatever task necessary to enhance themselves. This was only to prove to be the cause of Daisuke's death. Many members of the Shibusa household had come to the easily attainable knowledge that their current leader was helping only himself, leaving his people to work their own businesses so that they could earn their own income. If this were not the case, chances were that he would have survived for a longer period of time. With the coming of a massive decline in the stock market and the already minimalistic success rate of the Joō no Inochigake, Daisuke's subordinates had determined that it was time that his rule passed. In a slowly increasing uprising, the man was not only removed from his position as the head of the clan, but was also executed on terms of an indirect mass-murder of his own family. Despite this, it took very little time for the question to arrive as to who it was that would be capable of powerfully upholding the title of "Clan Head". From the depths of the household, it was a certain Shinzō Shibusa- a woman of whom would become renowned by the clan as "The Queen of Hearts"- that would lead the family to a sudden success that very few were likely to have assumed. As a result of being a rather unknown member of the family, it took not long for an uneasiness to settle into a proper place within the household. Many did not trust the newcomer as their leader, nor did they expect her to be efficient in the position. Contrary to their beliefs, however, it would be under the rule of this woman that the clan would rise higher than many could have imagined. This began a new era within both the Rukongai and Seretei.
Over a very minimalistic number of years, it became extremely evident by many that the Joō no Inochigake had transformed into a commonly used and widely renowned business. It was unlike the common member of the Rukongai to have not, at the least, heard of the famed title. This created a certainly noticeable spotlight amongst some. As a result of the fact that, under the rule of Daisuke Shibusa, the casino was nothing more than stationary, it took the surprise of several upon skyrocketing within the economy of high-end companies. Due to the matter that the gaming house had been in this state for many a year, the eyesight of others was quickly lured towards its doorstep. This was simply a matter of truth, and while it is not unlike such buildings of entertainment to rise forth amongst others in the world that is business, the main factor that took the notice of others was the amount of time in which the increase took place. Within what seemed to be nothing more than several months, the establishment continuously attracted crowds, and appeared to always have a large presence of persons within its walls. Never did it seem that the business would find a hole in their newly discovered potency, and this proved to be the truth. The production of the Shibusa clan did not cease to continue, as it was shortly after ensuring their name that reconstruction of the old and worn building began taking place to create an even more modernised era for the Joō no Inochigake. In its due time, the casino came to possess the appearance of the popularised building that it had become. Now adorned in looks, capability, an earnest name, an epithet, and of course style, the establishment was an object of high regard, even to many of those within the Seireitei. This was, certainly and truly, the once small business run by the Shibusa household, a clan unheard of. With lights askew, dazzling the region of the Rukongai that it called its home, the casino flourished to exponentially increasing extents.
In its due time, the massive casino became a figure known throughout the entirety of the Soul Society. As its name grew, very similarly did the epithet of the family that ran the Joō no Inochigake. It was rumoured- though supposedly true, as many witnesses made claims towards its reality- that the members of the Shibusa were incorrigible, and incapable of losing a bet of any sort. This allured the eyes of many, and while several made attempts at defeating the household, were incapable. Not only did this increase the attention given to the business, but it also sparked the interest of many. This detail was one of many that piqued the intrigue of the Hiroshi Noble House, though more specifically, a certain Clan Head by the name of Kenshin Hiroshi. The man had intentions of discovering whether or not the statement were at all true, and upon his entrance, was precisely his course of action, and it was this that would earn the clan its title listed as one upon four of the Soul Society's Noble Houses.
- Originally owners of a small casino within the Rukongai Over minimalistic years, becomes more famous and renowned Quickly proceeding enhancement and excavation Well renowned even throughout the Seireitei Quick success struck the curiosity of the Hiroshi Noble House Further increase in wealth and size Claims and is known as having the epithet of never losing a bet Put through ten tests by Kenshin Hiroshi to investigate the title Shibusa wins eight, Kenshin wins two Suggested as nobility after much speculation Officially placed as a noble house
Bloodline Capability: Despite being underestimated by many in their mental capabilities as a result of their blunt nature, the sole bloodline trait that has been genetically adopted throughout the existence of the Shibusa clan is nothing less than a naturally prodigious mental capacity. Nearly every person to be born into the household's name by blood right has possessed these unnaturally large analytical, mentally capacitive, and perceptive abilities, but of course not all. Although not assumed to be the truth, this is the precise reason why the family is so successful in their wealth and, despite rarely witnessed, combative capability. The clan is often stereotyped to care about nothing more than their earnings, and could earnestly pay less attention to Seireitei if they so pleased. While in some cases this may be true, the fact stands that, as a result of their birthright, each member blessed by the family's aptitude proves well in whatever field that they may enter. Through their capabilities is it that those in the department of business are able to accurately predict changes in the stock market, while the few who lead their lives as Shinigami are masters of breaking apart their opponent in every possible sense. As a result of this, it takes very little time for a Shibusa to adjust to changes in any environment, as they may quickly analyse the scenario to return it to their favour, if at all possible.
Clan Head: Chishio Aka Shibusa, The Jack of All Trades While his place is being questioned due to the fact that he has never earnestly claimed it [and assumed to have also denied it], the current man that is considered to be the head of the Shibusa clan sits in his inherent position as the result of an unsteady conclusion. It was to be a well known fact that Chishio had many a disliking for several of the natures that his household possessed, though it showed only to be him separated from the crowd when it was determined that there were no others to exceed his eligibility in upholding control of the family after the untimely passing of his father. This was detested, protested, and on many occasions simply denied, but there was not to be a change in anything greater-than-or-equal-to a single thought until a response was given, as the committee had no mind towards an alteration in the majority vote. Nonetheless, as time passed, Chishio remained with no response to the gesture, nor had he been heard of since it was offered. As had appeared to have happened, he simply disappeared from Rukongai, Seireitei, as well as what many claim to be existence, and was presumed to never be seen again. Avoiding the knowledge of others, however, he claimed his place within the Fourth Division and upholding a new appearance, identity, and name in entirety. Unbeknownst is it that he has become a certain Sagishi Aoi Yinbara claiming the Tenth Seat in the medical department of the Gotei Thirteen.
Influence on Seireitei: While some would like to argue that the Shibusa Noble House provides no significantly positive influence on Seireitei, the reality is that without their businesses there would be a massive decline in the amount of available work for spirits, Shinigami and otherwise, to uphold. The household's most notable assistance to the Soul Society is providing labor to those who are in need of it, and although they earn more Kan that they give due to working in the gambling business, the fact still remains that those who serve under them are gaining much more than they ever may have beforehand. As an inevitable result of the Shibusa family's constantly growing wealth [as a result of both employment as well as their alliance with the Hiroshi Noble House], they are often one of, if not the, first of the four households that will be spoken to in regards to demand for currency. Although they are generally reluctant in sharing their riches, the amount of Kan that they have provided to Seireitei is evident in its advances that were achieved through a much quicker extent as a result of quiet "loans" between the societies.
Kidō History: The art of the creation of Kidō has impacted those few Shinigami of the Shibusa household greatly, and as is accordingly, the Gotei 13. The fact that not many within the family become earnestly acquainted with the ways of the Squadron System proves to mean that those of whom do familiarise themselves receive extremely high expectations from the eyes of others. This, however, is only for good reason: nearly each individual that beheld the clan's surname before the Gotei 13 has displayed excellency in every aspect of their field of work. Clan Legacies, as designed by Shinzō Shibusa Tradition demands that Shibusa create their own custom Kidō [to not fulfill this is to be considered a disgrace], which will, upon the owner's death, be stored within Clan archives. Brought upon during the reign of Katsuo Shibusa.
List of Standardised Bakudō: • Bungaku [文学, Literature] ~ #5 [Utakata Shibusa] Through the usage of Bungaku, a person gains the ability to utilise their own Reiatsu in a more visible forme than its more naturally invisible appearance [colour varying between people]. Having any given object uphold the role of a utensil intended for composition, the wielder is capable of temporarily using the substances as improvised tools that allow for devising any forme of written character. Although the Reiatsu does take on a visible appearance, its existence in that state is neither permanent nor physical. Upon the whim of the user, any and all written work will dissipate.
• Gote [後手, Afterhand] ~ #25 Part One [Kikashi Shibusa] "Mark me, wherefore am I to hie thither?- Bakudō, the Twenty-Fifth." Gote is the first portion of the twenty-fifth Bakudō, a rather simplistic technique that focuses on targetting majorly a person's perceptive capabilities. Quite opposite in relation to its other half, this forme of the ability involves what is defined as a moderate lag in the mechanics of the optic system. Upon activation, the general visual prowess of the opponent begins to slow in process, causing a delay in reception to the brain. Due to this, any images that an effected might believe that they are the witness of are visualised, in actuality, consecutively and precisely three seconds after the apparent action had physically occurred. This alteration in mechanics, however, does not slow the normal speed at which objects functionally move, albeit they simply appear to occur moments after the actual event has taken place. Despite being twin Kidō, Gote and Sente need not be activated in any specific order, nor is it necessary that they are both applied in the same instance.
• Sente [先手, Beforehand] ~ #25 Part Two [Kikashi Shibusa] "Mark me, from whence am I ere hither?- Bakudō, the Twenty-Fifth." Sente is the second portion of the twenty-fifth Bakudō, a rather simplistic technique that focuses on targetting majorly a person's perceptive capabilities. Quite opposite in relation to its other half, this forme of the ability involves what is defined as augmentation in the mechanics of the optic system. Upon activation, the general visual prowess of the opponent begins to increase in overall rate of process, causing preemptiveness in reception to the brain. Due to this, any images that an effected might believe that they are the witness of are visualised, in actuality, consecutively and precisely three seconds before the apparent action had physically occurred. This alteration in mechanics, however, does not increase the normal speed at which objects functionally move, albeit they simply appear to occur moments prior to when the actual event has taken place. Despite being twin Kidō, Gote and Sente need not be activated in any specific order, nor is it necessary that they are both applied in the same instance.
• Korigatachi [凝り形, Frozen Shape] ~ #41 [Kiai Shibusa] "Sirrah, thy name is not mine- Bakudō, the Forty-First." The purpose of Korigatachi is so that a user may provide more time for themselves during a combative scenario, allowing for preemptive preparation. Essentially, the forty-first Bakudō aims to cloud the focus of the target's thought processes, forcing them to concentrate harder to retain any forme of clear perception, lest they may lose their train of linear thinking in every entirety, causing a temporary sense of short-term memory loss. This momentary pause lasts for only a maximum of five seconds, however it may take longer for those affected to recalibrate and recover themselves after the sudden alteration within their mind. During the activation of the Kidō, a victim will experience a sensation similar to that of a headache, wherein the mere act of attempting to think becomes an increasingly painful experience.
• Ni-Dan Bane [二段バネ, Double Turn] ~ #49 [Joseki Shibusa] "O'er the head that is mine thou hath targeted, shall return but once from whence it came." Ni-Dan Bane was initially designed as a reflective type Bakudō. Only to be activated after the user has sustained some forme of projectile Reishi-based damage, this technique allows their own Reiatsu to temporarily replicate the systematic function, despite what limitations may normally prevent them doing such. As a result of this, a person becomes capable of mimicking any offense that they receive that has been displayed by opposing Kidō. While this is true, however, the mechanism is designed only to last for a short period of time, due to the fact that it was initially intended as nothing more than a gimmicky surprise factor. The caster is granted only five minutes [three posts] to launch their attack in succession, otherwise Ni-Dan Bane will ebb in effectiveness, slowly becoming further incapable of recalling the desired Kidō. Combating its short time frame of capability, the spell easily allows for a person to cast it in rapid succession, though it grants only one usage of an imitated attack.
• Yaiba [やいば, Edge] ~ #67 [Joseki Shibusa] "What weakness claimed mine shall fain find itself only in the arms of thyself. Yaiba is a barrier-type Bakudō, whose purpose is to nullify Kidō and repel forces against it. Upon activation, a transparent dome formes around the user. The Reiatsu used to create this wall is designed to absorb attacks, as opposed to blocking them. Due to this, for a Kidō of the level seventy and lower to strike it simply means that it would be absorbed, and seemingly appear to come into contact with the surface and phase into it. On the other hand, when a solid object makes impact, it will merely be deflected. The barrier is specifically only used as a safety mechanism with intentions of not allowing within its confines, without disturbing the person within. Due to this, the internal walls of the barrier are extremely fragile, and will break upon being struck by any sizeable amount of force.
• Speech [スピーチ, Speech] ~ #74 [Utakata Shibusa] The usage of Speech is intended for a person to be able to communicate verbally without the actual physical manipulation of vocal cords. Due to this prospect it, instead, allows for a forme of conversation that is restricted to the confines of the mind. Upon being cast and selecting a target, the user may project thoughts into the psyche of another person, as themselves and with their usual voice. While this is true, the entity on the receiving end is incapable of replying in the same manner without also possessing knowledge of the utilisation of Speech.
List of Standardised Hadō: • Atari [当たる, To Hit the Target] ~ #40 [Kiai Shibusa] Atari is a rather straightforward seek-and-destroy type Hadō. Upon being cast, several beams of Reiatsu will emit from the user's body, in various strategic directions. The end and initial points of the technique are dependent on the caster's desired usage. While its potency in strength is very little, the purpose that it serves is nothing more than coming into contact with the target. The Kidō possesses a mechanism that will, through the willpower of the person utilising the technique, detect and lock-on to any given source of Reiryoku. It is capable of adapting, and may change its forme to surpass obstacles, though it may only be able to surpass structures that are not extremely molecular stable, but also those that are simplistic in design. It may either accomplish through simply avoiding the object, or piercing through it. While this is true, however, upon reaching the proximity of the designated and final target, Atari will only retain its original launching structure, and any beams will then proceed to create a small explosion after having made contact.
List of Standardised Kaidō: • Kakemi [欠け眼, False Eye] ~ #9 [Cheshā Shibusa] Minōgakoi was initially created to blind a target, however it was later adapted to also dilate the eyes for medical procedure. To cast, the user merely extends their forefinger, aiming it at the desired target. Upon activation, an exceedingly bright light is released, as preparation for the dilation process. Once the iridescence fades, the eyes will be without sight for several minutes [two-three posts], and vision will continue to be blurred, afterwards [five-seven posts]. Intensity of the technique may be increased, though it is potentially harmful for those affected, to do so.
• Jishōgi [持将棋, Impasse] ~ #17 [Cheshā Shibusa] Despite his limited time in the medical department, Cheshā Shibusa created a second Kaidō for open usage. Jishōgi acts as a painkiller, effectively numbing a person's body, drastically decreasing the capability of their sense of touch. This does not, however, incapacitate a person, nor does it relinquish their consciousness in any entirety. This is accomplished by, essentially, coating the target's body in a thin layer of Reiatsu that is intended to relax the muscles and nerves.
• Meisō [めいそう, Meditation] ~ #32 [Juri Hiroshi-Shibusa] Meisō was designed as a forme of mental therapy. After the user has placed their hands upon the head of the target, they may utilise their Reiatsu to calm the mind, and temporarily free it of any negativities. This act of soothing often consumes the time frame of several minutes, making it unsuited for combative usage. Multitudinous sessions also tend to be required to cause any permanent changes.
• Seki [関, Mutual Life] ~ #46 [Juri Hiroshi-Shibusa] Seki was created for the usage of emotional therapy, however many have used it for otherwise means, due to its practicality. Upon casting the technique, the Reiatsu of the user connects with the target with intentions of altering their state of mind to match that of the former. This is not to an immense extent and to do such would require a very long session, however it may partially influence how it is that the entity is reacting. Continuous, small doses are best suited for combative purposes, to avoid suspicion.
Legacy of Shinzō Shibusa, The Queen of Hearts [Five Hundred Years]: Though deceased for seemingly countless years, it is still easily remembered by any under the name that the original founder of the Shibusa Clan was a woman of whom possessed seemingly endless prestige. This was common knowledge to most. Although this is true, it is despite the fact that Shinzō was, in actuality, not the original person to have birthed the family, though reality's word states that she is, in fact, the one responsible for the household's recognition and standing amongst the nobles. Originally a nameless and unbeknownst member of the clan, it was upon the death of the previous head that she rose to power. Initially, the family who claimed the surname "Shibusa" proved to be nothing more than the owners of a small casino, Joō no Inochigake, located within the depths of the Rukongai- hardly adorned as a result of lacking the necessary currency to provide such, one might have found it difficult to identify the fact that it was anything more than another basic building. Possessing no overwhelming reputation, the clan was simply this and nothing more; owners of a casino attempting to find business in one of the smallest and worst districts to live in. While some might claim that this should have enhanced the income, it hadn't; the reality was that not a vast number of people ventured into the building. Despite a moderately decent amount of regulars and otherwise constantly returning customers, there was very little acclaim to the name of either the business or the family that had been running it for approximately twenty years. Without a necessary sizeable amount of recognition as gamblers and hosts, the Shibusa lived their lives as hardly any different than any other average folk in the realm. This was a life that, as determined by the household, needed to be changed, not only drastically, but quickly. One trait that, inevitably, ran commonly throughout the bloodline was a certain interest- or greed, some of the more experienced might rather say- in Kan. This was one of the main reasons for the creation of the Joō no Inochigake in the first place- money. Despite the fact that the clan possessed this persona that ever-constantly desired continuously increasing amounts of currency, their work seemed to almost always fail to thrive wherever it was that they might attempt to find growth. This led to many private affairs between the clan's members and outsiders to enhance their "success", or rather, the amount of Kan in their possession. Even the head of the clan at the time, a Daisuke Shibusa, allowed himself to, entirely freely and willingly, stoop to the levels of his subordinates as a result of his expanding greed. Ironically, his name- "great land"- held no acclaim to the capabilities of his prowess, let alone his family's. Under his reign, the clan was simply a massive free-for-all, where any one person could, essentially, do whatever task necessary to enhance themselves. This was only to prove to be the cause of Daisuke's death. Many members of the Shibusa household had come to the easily attainable knowledge that their current leader was helping only himself, leaving his people to work their own businesses so that they could earn their own income. If this were not the case, chances were that he would have survived for a longer period of time. With the coming of a massive decline in the stock market and the already minimalistic success rate of the Joō no Inochigake, Daisuke's subordinates had determined that it was time that his rule passed. In a slowly increasing uprising, the man was not only removed from his position as the head of the clan, but was also executed on terms of an indirect mass-murder of his own family. Despite this, it took very little time for the question to arrive as to who it was that would be capable of powerfully upholding the title of "Clan Head". From the depths of the household, it was a certain Shinzō Shibusa- a woman of whom would become renowned by the clan as "The Queen of Hearts"- that would lead the family to a sudden success that very few were likely to have assumed. As a result of being a rather unknown member of the family, it took not long for an uneasiness to settle into a proper place within the household. Many did not trust the newcomer as their leader, nor did they expect her to be efficient in the position. Contrary to their beliefs, however, it would be under the rule of this woman that the clan would rise higher than many could have imagined. This began a new era within both the Rukongai and Seretei.
• Shitennō [四天王, Four Heavenly Kings] ~ #95 [Shinzō Shibusa] "Attasked a sole deed, I may bring thee hither. Not one, nor two, neither three, but four shall wither. The ninety-fifth Bakudō is it that will abate your desire, and I leading shortly backward." The sheer prowess of Shitennō is easily reflected in its Goliath size. Upon being cast, four figures heightened at approximately three hundred metres erect from the ground to forme around the target, each placed exactly upon one of the meridians of the cardinal directions. In the east stands Jikoku-ten, while the north, south, and west present their according representatives: Tamon-ten, Zōjō-ten, and Kōmoku-ten. Once the summoning of the four heavenly kings has occurred, each statue proceeds to raise its arms above the waist, forming a cubular, transparent barrier upon reaching their full height. Likened to its name, these walls reflect projectiles, and sustain physical damage. The direction of rebound depends entirely on the angle at which the object was initially sent. This refraction property applies to both the external and internal walls of the structure.
• Shūban [終盤, Endgame] ~ #96 [Shinzō Shibusa] "Sequestration shall fall but unto thine sect. Sorriest not, thy name do I suspect. The ninety-third Hadō will reign only true, with thou keeling, o'erraught, and razed." The fact that Shūban's design circulates around the concept of taikyoku shōgi, the largest variation of shōgi to date, displays what potential prowess that it truly possesses. Upon being cast, the user's Reiatsu will begin solidifying into an extremely large, rectangular figure that stands only inches before their immediate person. For the duration of time that this barrier is present, it may act as a defense mechanism. Once erected to its full capacity, at approximately three by six by eighteen metres, partitioning begins to line the walls of the structure, progressively cutting at and transforming the massive polygon into four-hundred-two smaller, wedge-shaped objects. Each of these pieces are then engraved with their kanji, respective to the pieces present in taikyoku shōgi. Upon forming, the miniature structures begin moving in a spherical motion around the user, gaining velocity. Based on the whim of the user, the pieces may begin to simultaneously eject out of orbit towards a desired target, each striking with blunt force, only partially impaling the skin. Once every piece has made impact, the focal point of the attack should have become compressed by the force to the point where they have seemingly imploded upon themselves.
• Shinjitsu no Sunadokei [真実の砂時計, Timepiece of Reality] ~ #97 [Shinzō Shibusa] Shinjitsu no Sunadokei is a Sogaidō technique that has been passed down throughout the ages only by knowledge of the heads of the Shibusa Clan. It takes on three forms, each significant of a person's capabilities and position within the household. Upon birth or entry into the family, any individual will receive the Emblem of Commoners personally granted by the Clan Head. This symbol displays the fact that a person has no higher or lower standing within the clan, and is merely an average- or as the title claims, a "commoner". No matter the birthright, this is the emblem that will be given to a person due to the fact that the Kidō is sensitive to certain requirements that allow it to undertake change without outside influence. The other symbols, the Emblem of Nobility and Emblem of Treachery, also represent precisely what their names state. Acting as a safety system, those who are graced by these marks are incapable of affecting or otherwise harming others who possess one similar to, or of a higher rank than, their own. Although this is true, the Clan Head and wielder of this technique possesses the ability to freely activate and deactivate the effects of the emblems.
Legacy of Cheshā Shibusa, the Cheshire Cat: After the long-lived reign of the official founder of the Shibusa Household, a man by the name of Cheshā Shibusa took ownership of the now-renowned title. It would be under his rule that the family would receive a head who possessed the highest possible potential longevity, as a result of his intensive prowess. The Zanpakutō of which he claimed ownership of defined precisely this, allowing the wielder to gain the ability to be temporarily killed nine times prior to the actual permanent loss of his life as a cause of the state of Bankai, with little noticeable aftereffect. Exactly as was predicted, he has come to uphold the title of having lived for the longest timeframe as a Shibusa, measuring in at a debatable one-thousand-five-hundred-thirty-two [1,532] years, and of these, having been the Clan Head for one-thousand-two-hundred-fifty-one [1,251]. While this is true, however, Cheshā's death was extremely preemptive, and if odds had fallen properly into his favour, he could have survived for several thousand more years, in a condition beyond prime. Most renowned for his intellect in the department of creativity, the male became adored by many in a very short period of time. As a result of work in the circus, he was a very easily person to well-like, especially if it was that he wanted a person's attention. While this is true, however, many continue to question why it was that he was placed in the heightened seat. As a Shibusa, taking on such a variant position as a circus member was not unorthodox, however it was curious to many why it was that he, amongst a multitudinous amount, was chosen. The fact remained that, while he was not the most seriously natured character, his intellect was something not to be trifled with. Having privately studied with the previous Clan Head, Shinzō, Cheshā was found to possess a level of intelligence far surpassing many of the more average Shibusa. Only was it that he would continue to lengthen his knowledge, despite what very different externalities he displayed. When reality arose, every one of the male's actions were for good reason- something comprised more of trickery than anything else. What very few came to understand was that the figure of whom called many lessers nothing more than a subordinate studied extensively and became beyond adept in the fields of philosophy and psychology. This was what hid behind his childish and narcissistic display: a prodigy considered impossible to be surpassed. Despite what many may have presumed, the Clan Head improved the Shibusa Household to massive degree. His foolish and nonchalant lifestyle portrayed him as more of a carefree character, but the fact had always been that there was continuous bettering beyond the simple detail of being under the reign of a powerful man- there was more to Cheshā than his strength, which was rather sizeable, albeit his beliefs contrasted the fact. He was a figure that cared not the thoughts of others, and knew beyond well each and every action that was or was not accounted for. Many considered him to have never truly allowed the household to grow at much of a higher rate than previously, however it remained true in the minds of those who knew of his past that he put everyone beneath himself in efficient rule.
• Karada Hozon no Chōten [からだ保存の頂点, Pinnacle of Body Preservation] ~ #83 [Cheshā Shibusa] "Take thine eye, and from whence it came, make it mine- Bakudō, the Eighty-Third." Although Karada Hozon no Chōten is rather unusual under the classification of Bakudō in that it does not strictly follow the generic barriers and seals that most entail, it does possess a nature that is quite reminiscent of the aforementioned Kidō type. Adhering the desires of Cheshā Shibusa, the technique was designed majorly for cosmetic purpose alone, though possessing many other capabilities lain beneath its harmless exterior. Henge allows for a person to alter their external appearance through mimicking architectural structure stored within the user's memory. As a result of this, it is not necessary that a wielder must have previously seen the ideal transformation, but it is necessary that they can realistically imagine it. In the department of cosmetics, the Kidō allows for a person to freely alter their appearance upon basic desire, however, it also serves intensive prowess within the field of espionage. Being capable of not only mimicking externalities, the technique also grants the user the ability to imitate other more internalistic details, such as the Reiryoku of another, effectively shrouding their identity.
• Seishi no Bōdārain [生死のボーダーライン, Borderline of Life and Death] ~ #97 [Cheshā Shibusa] "Return me prithee to whence I came, fain in mine arms and yours no longer- Kaidō, the Ninety-Seventh." Many Shibusa consider Seishi no Bōdārain to be the pinnacle of Kaidō-type Kidō. By continually releasing intensive volumes of Reiatsu to circulate around oneself, the body's cell division becomes forcibly stimulated by proteins, thus reconstructing every organ and tissue that the caster is comprised of. The Kidō, itself, does not genuinely regenerate old cells as many misconstrue it to, though it, rather, hastens the creation of new cells through an enhanced rate of division. While the creator of this Kaidō possessed intentions no further than retaining a youthful appearance, it grew to become something of much more capability. Upon being cast, a body whose vital organs are so gravely injured that it cannot seemingly bear the sustenance for a time period any longer will be nearly instantaneously restored to its previous uninjured state. For a time frame that is defined by the user possessing usable Reiatsu, it is virtually impossible for them to die by means of physical damage that would not instantly kill, such as blood loss. As a result of this, some claim users to gain a form of "immortality" throughout the duration of the technique's activation. However, while it remains true that this Kidō is of the Kaidō variety, a body's cells are only capable of separating a certain number of times in the average lifetime, and by drastically increasing this process, the user is shortening their natural lifespan by years per use. As a result of this, it has been classified as a Forbidden technique, however this has yet to prevent a user from casting it.
• Shinigami no Sansei [死神の賛成, Deal of the Shinigami] ~ #96 [Cheshā Shibusa] "Hie ere mine name, for thou art far thither. Mark my existence, for thy art now hither- Sogaidō, the Ninety-Sixth." The second Forbidden Kidō created by Cheshā Shibusa, Shinigami no Sansei was intended only to ever be used as a last resort. To utilise this technique to any extent also requires that the wielder possesses the Shibusa Household's Emblem of Nobility that is granted by the traditional Kidō, Shinjitsu no Sunadokei. Once cast, the user's palm must come into direct contact with the desired target, placing a stigma with the kanji "喝" [katsu] upon the focal point. This essentially bonds the target's and user's Reiatsu, in preparation for the transfer that is to come. For as long as the seal is present on the body of the opposing party, the wielder of the technique is incapable of injuring said entity, lest they dismantle the mechanism for proper succession. Over the duration of several minutes [five posts], the Reiatsu of the target will begin to leave their body and enter that of the user, as well as vice versa, thus beginning the actual purpose of the Kidō, which is to transfer minds, and as is accordingly, bodies. The indication of succession is displayed by the wielder's emblem, which will gradually change until it becomes the Emblem of Treachery, displaying the fact that the technique was cast without interference. Once completed, the initial target will find that the body of the initial user has become theirs to control, as well as vice versa. This is a permanent change, unless Shinigami no Sansei is used, once more. One of the largest risks of this technique is that a person's Zanpakutō does not take commands from the new user, as it can identify the fact that they are not who their body presents them to be, thus each person is in the hands of a weapon not theirs.
Legacy of Katsuo Shibusa, Lewis Carroll [Two Hundred Years]: The entryway into the era of Katsuo Shibusa began with the deliberate death of Cheshā Shibusa, unbeknownst for many a year in its true identity as nothing less than murder. It was the common greed amongst the household's members that caused this occurrence to take place, in the first place. Through the usage of the ninety-ninth Sogaidō, Hachigyō Sōgai, the second Clan Head was literally erased from existence after what could have potentially been the longest lifespan and rule of one man throughout the history of Shinigami. As a result of the nature of the Kidō, it became impossible for the previous noble to be brought back from the banishment that was traitorously bestowed upon him. This abrupt and uncalled for alteration in leadership amongst the household led to what came to be reluctantly known as "The Era of Impersonation" due to the life that Katsuo led. Many have attempted to erase this event from history, though only difficulty proved evident as the result of the disappearance of the next designated Clan Head.
There exists no documented Kidō created by Katsuo Shibusa.
