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Kites from Kyushu　九州の凧　



西九州伊万里凧あげ大会 - Great Kite Meeting in Imari, Kyushu


. tako　凧 Kites of Japan - Introduction .

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- ABC - List of kites from the Prefectures

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. . . . . . . . . . Fukuoka Folk Art - 福岡県

Kitakyushu, Kita Kyushu 北九州 　

Kitakyushu is famous for its various types of kites which have to resist the strong winds of the season.


- source : www.asahi-net.or.jp


- quote -
Kyushu kite makers prepare for year of the dragon
A couple in Kita-Kyushu, Fukuoka Prefecture, plan to make 600 kites decorated with images of dragons ahead of the start of 2012, the year of the dragon in the oriental zodiac.
Yoshihiro and Hideko Takeuchi's Kite House Magoji in Kita-Kyushu's Tobata Ward will supply the kites to folk-craft stores across Japan and tourist attractions around the city.


Japanese kites decorated with images of dragons at the Kite House Magoji in Kita-Kyushu's Tobata Ward

Yoshihiro, the 68-year-old second-generation owner of the business, makes the frames while his wife Hideko, 63, paints the images. They receive orders from across Japan every year.
- source : Cool Japan Guide





magojidako, Magoji-dako 孫次凧 Magoji kite
The most common themes are the semi cicada, fugu pufferfish, Kappa water goblin and the uso bullfinch.
They were first made by Magoji san 孫次さん, and the production is now with his grandson, 義博 Magoji Yoshihiro.

孫次凧・製作者：Takeuchi Yoshihiro竹内義博：北九州市戸畑区新地1-6-4


Kappa Kite　かっぱたこ
- source : www.acros.or.jp/r_culture



. usokae 鷽替えexchanging bullfinches .


- KAPPA - 河童 / 合羽　/ かっぱ /　カッパ - ABC-Index -


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Chikuzen bunbun-dako 筑前ブンブン凧 humming kite from Chikuzen

Made in the town of 直方 Nogata. They are rectangular, with paintings of famous people, like Kabuki actors and show kumadori 隅取り make-up. ブンブン凧 bunbundako



The first maker, Ishii Nihei石井仁平 , improved the kites from the Suruga province (now Shizuoka prefecture), and the production is now in the hands of the third generation.
When the kite rises in the sky, it makes a humming sound, called "bunbun" in Japanese. The kites are made of fresh green bamboo and Japanese paper and come in many different sizes, from the size of a tobacco box to more than one meter. They can withstand very strong wind, making their special sounds as they dance in the storm. Some are painted with faces of famous Kabuki actors, others with traditional graphic motives.
福岡県直方市頓野2016-2


. Papermachee dolls and toys from Nogata 直方張子 .


Echizen bunbun tako 越前ブンブン凧 from Kita-Kyushu

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Hakata semi dako 博多せみ凧 kite like a cicada from Hakata
and
福岡県北九州市戸畑のセミ凧土鈴
Kita Kyushu Tobata Cicada Kite



semidako as motive for a clay bell　土鈴

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doojintako 道人凧 kites with Chinese motives

The name is the local dialect for toojin tako唐人凧（とうじんたこ）.
They were first made by Magoji 孫次どうじん凧, with the top of dragon 龍道人凧 and the bottom of a tiger.
Now they are also made by Ikuno Yasuyuki 生野保幸 in his free time.
生野保幸：北九州市八幡西区木屋瀬3-6

tatsu doojindako 龍道人凧 kites with dragon motives
red flames are blowing from the mouth of a dragon


- quote -
小倉どうじん凧 Ogura Dojindako
from Ogura ward 北九州市小倉南区城野 in Kitakyushu.










小倉どうじん凧の起源は「小笠原（玲）文書」178「源忠直公年賦二」寛永十五年戌寅、「公43歳(1638年)」島原の乱に出陣する武将に、小倉藩の典医花房道順正信が島原地方で見てきた凧に、龍が波をけって空に昇る姿に雷と太鼓を描き加えて、戦勝祈願として武将に送ったのが始まりと伝えられている。
- source : www.kitakyushu-museum.jp


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Yanagawadako 柳川凧 kites from Yanagawa town

made by Sakata Nobuyoshi 坂田信義, who also runs a restaurant.
He uses pure washi paper and bamboo and has seven different patterns (men).
- from left to right -


- source : www.asahi-net.or.jp

megaeshi men目返し面 moving eyes
is the most typical one, with large eyes and moving pupils. When the kite swings in the sky, it is easy to follow the pupils, which are fixed in a special manner and can look kind of upside-down.

komori men 子守面 babysitting faces
They are much smaller that the mekaeshi faces and have bamboo stick of abuot 1 meter.
They are also called ororondakoおろろん凧.
ororon is the local dialect to pacify a baby. In former times when mothers carried the babies on their back, they would stick the bamboo with the child so it has something to watch.

karagasa toojin から笠唐人 kite with Chinese motives
This is a very special kite incorporating various motives.
karagasa, karakasa から傘・denden daiko でんでん太鼓・mukai-tai 向い鯛・sensu 扇子・ sakedokkuri, tokkuri 酒徳利.
The umbrella, a twist drum, two auspicious sea breams facing each other, a folding fan and a sake flask.
These are all auspicious motives and this kite is flown on special auspicious days.
One explanation:
These symbols remind of the eight auspicious symbols of Tibetan Buddhism 八吉祥文.

mukadedako 　むかで凧 kite like a centipede
Up to 20 kites are linked together in a long row (rendako 連凧 "kite train", stringed kites).

His other motives are
「えび尻（角凧にえびの尻尾のような尾がついている）」「奴さん」「とんび」「義経」




八吉祥財神宝幔彩壇 Ashtamangala. "eight Tibetan symbolic attributes"


source :　plaza.rakuten.co.jp/ajiatoan

The eight symbols are
法螺 Conch、法輪 Wheel、宝傘 Parasol、宝蓋 Victory Banner、蓮華 Lotus、宝瓶 Urn、金魚 Fish、吉祥紐 Knot

Ashtamangala - with explanations of these symbols
- source : wikipedia

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目返し面

more photos from Yanagawa town 水郷柳川
- source : cooljapanx.web.fc2.com - Hatada

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. . . . . . . . . . Nagasaki Folk Art 長崎県

Fukue town福江市 - Goto Retto 五島列島 Goto island chain



baramondako, baramon tako バラモン凧 kite
Gotoo Baramon 五島バラモン凧 Goto Baramon kite

This type of kite has a long history at the Goto islands.
baramon in the local dialect means to be active and lively.
The paintings are of samurai in armour, facing a devil.
The main producer of these kites is 野原権太郎 Nohara Kentaro.





hinodezuru, hinode tsuru, hinodetsuru 日出鶴 kite in the morning sun with a crane
and
kite with a tsubaki camellia pattern
The crane as a symbol for long life and the sun of Japan - both auspicious symbols for the New Year kite flying.



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Hirado town平戸　


oniyoozu 鬼洋蝶 kite with a demon face
oniyôcho, oniyoochoo

. Oni 鬼　Demon Amulets .

There is even a shochu shnaps with this label.




. - hyoozu no kami, Hyōzu 兵主神 Hyozu no Kami
- Deity of Wind and Weapons - .
. hyoosube, hyōsube 兵主部 / ひょうすべ Hyosube . from Saga, Kyushu

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Ikinoshima, Iki no Shima 壱岐島 Iki Island


ondako 鬼凧 "demon kite"

Related to the Demon Legend of Iki Island.



Iki is full of legends associated with oni devils, from the Devil's Footprint in Makizaki Park and Tatsunoshima Island to the Devil's Tomb Cavern. The traditional craft of ondako makes a kite depicting a particular heroic battle.
The warriorDaijin Yuriwaka beheads an oni, who dies sinking his teeth into Yuriwaka's helmet.
source : ikishi.sakura.ne.jp

Yuriwaka Daijin百合若大臣


Utagawa Kuniyoshi

Yuriwaka Daijinis a character in kōwakami, a form of musical dance-drama (similar to nō) that was popular in the late sixteenth century. His name may be translated as Young Lord Lily, and lilies decorate the series title border. After fighting in the war against the Mongols in the thirteenth century, Yuriwaka is stranded on an island and is unable to return home for years. When he comes home at last, he has been gone so long, and is so changed by his experiences, that no one recognizes him. His wife believes that he is still alive but is unaware of his return, and she is threatened by the villain Beppu because she has refused to marry him.

In the climactic scene shown here, Yuriwaka demonstrates his identity by stringing and drawing the great bow that only he, a renowned archer, is strong enough to use. He kills Beppu and its happily reunited with his faithful wife.
The inset landscape is framed with bowstrings, another reference to this episode.

As early as 1906, the writer, translator, and critic Tsubouchi Shōyō pointed out that the story of Yuriwaka is strikingly similar to the basic plot of Homer's Odyssey, . . .
Further research by various scholars has shown that the Yuriwaka story is not found in older Japanese sources but appeared suddenly in the late sixteenth century, just when Jesuit missionaries were most active in Japan (prior to the banning of Christianity in the 1630s).
Moreover, the name Yuri (Lily) is very unusual for a man, but it could well be a Japanese abbreviation of Ulysses. All in all, it seems extremely likely that this tale was inspired by one of the greatest classics in Western literature and was probably written by a sixteenth-century Japanese who had heard the story of The Odyssey form a visiting European.
Quoted from:
Utagawa Kuniyoshi: The Sixty-nine Stations of the Kisokaidō
by Sarah E. Thompson, p. 36.
- source : woodblockprints.org

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Nagasaki hata 長崎ハタ Nagasaki Hata kite



quote
Hata is build at Nagasaki Prefecture, Kyushu.
It does not look like other Japanese traditional kite in shape. It is believed that this kite is imported from far-east Asian counties,such as China,Thailand and Indonesia.
Nagasaki was the only one harbour when Japan closed to foreign countries during Edo period(1603-1867).
It is fairly certain that Nagasaki Hata fighting kite is a derivation of the Indian Fighter. It bears a close resemblance to the classic Indian Fighter, differing only in the absence of the Indian support fin at the tail, and in having its two leading edges supported by guidline of string, while the Indian version has its leading edges unsupported. Nagasaki Hata is traditionally coloured red, white and blue, in the manner of the Dutch ensign.
This is an exceptionally manoeuvable kite capable of flying at amazing speeds with considerable directional control. Equipped with cutting devices such as porcelain glued to the line below the bridle be means of egg white, rice or other natural adhesives, it is a fearsome opponent in competition.




. byoobu 屏風 Byobu Folding Screens .

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kara kintoki, kara-kintoki から金時　
'Kintoki' is the name of a boy-hero who appears in Japanese old tale.



源頼光と坂田金時 Yorimitsu and Kintoki

. 金太郎 Kintaro "Golden Boy" .
. . . he became a loyal follower of Minamoto no Yorimitsu under the new name Sakata Kintoki 坂田金時 / 坂田公時.


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. . . . . . . . . . Oita Folk Art - 大分県

yokanbee よかんべえ Yakko kite

Yakko kites 奴凧　have been a favorite in the Edo period since more than 230 years.
They are also called Edo kites.
Some famous regions of Oita for these kites are　 Takeda 竹田, Usuki臼杵 and Bungo Takata 豊後高田. yokanbee is the local diaclec for these kites


source :　yonechan kite collection

made by 三郎福助 Saburo Fukusuke





ura yakko tako　裏奴凧　Yakko from the backside from Usuki臼杵
The Lord Inaba had seen similar kites in Edo and had his retainers make them here in Oita. When the kite begins to fly high, it looks like a manservant, slowly vanishing in the clouds. This kite was especially flown at the O-Bon お盆 rituals for the ancestors.


. Yakko Daruma 奴だるま .
yakko 奴
was the name of the lowest social position in the Edo society, the simple workers of a daimyo household.


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. tako　凧 Kites of Japan - Introduction .


- - - #kyushukites #kitesfromkyushu - - - - -
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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .


. Tohoku after the BIG earthquake March 11, 2011

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Ashigara　足柄 - Kintaro 金太郎 "The Golden Boy"　Kintoki 金時
源頼光と坂田金時 Minamoto Yorimitsu and Sakata Kintoki

Ashigara　足柄 is a famous mountain area near Odawara.
The Ashigara Checkpoint at the postal station of Hakone-juku on the historical Tōkaidō marks the beginning of Japan's Kantō region.
Since the Edo period, the Ashigara Checkpoint has been renamed Hakone Checkpoint.



The Ashigara region is famous for the legend of Kintaroo 金太郎 Kintaro, the Golden Boy, also called Kintoki　金時.


quote
Kintarō (金太郎, often translated as"Golden Boy")
is a folk hero from Japanese folklore. A child of superhuman strength, he was raised by a mountain hag on Mount Ashigara. He became friendly with the animals of the mountain, and later, after catching Shutendouji, the terror of the region around Mount Ooe, he became a loyal follower of Minamoto no Yorimitsu under the new nameSakata Kintoki (坂 田公時). He is a popular figure in noh and kabuki drama, and it is a custom to put up a Kintarō doll on Boy's Day in the hope that boys will become equally brave and strong.

Kintarō is supposedly based on a real man, named Sakata Kintoki, who lived during the Heian period and probably came from what is now the city of Minami-ashigara. He served as a retainer for the samurai Minamoto no Yorimitsu and became well known for his abilities as a warrior. As with many larger-than-life individuals, his legend has grown with time.
©　More in the WIKIPEDIA !


源頼光 Minamoto no Yorimitsu  (948 - 1021)
also known as Minamoto no Raikō, served the regents of the Fujiwara clan along with his brother Yorinobu, taking the violent measures the Fujiwara were themselves unable to take. He is one of the earliest Minamoto of historical note for his military exploits, and is known for quelling the bandits of Ōeyama.

His loyal service earned him the governorships of Izu Province, Kozuke and a number of others in turn, as well as a number of other high government positions. Yorimitsu served as commander of a regiment of the Imperial Guard, and as a secretary in the Ministry of War. When his father Minamoto no Mitsunaka died, he inherited Settsu Province.



Yorimitsu featured in a number of legends and tales, including the legend of Kintarō (Golden Boy aka Sakata no Kintoki), the legend of Shuten Dōji, and the legend of Tsuchigumo.

Raiko is usually accompanied by his four legendary retainers, known as the Shiten'ō四天王 (The Four Guardian Kings). They were
Watanabe no Tsuna, Sakata no Kintoki, Urabe no Suetake, and Usui Sadamitsu.
- - - More in the WIKIPEDIA !


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"Kin 金" means "Gold".
"Taro" is a very popular boy's name, meaning simply "Boy".
Therefore, "Kintaro" can be translated as "Golden Boy".

A long time ago around the 10th century, Kintoki Sakata was born in a small village near Mt. Kintoki and was called "Kintaro" in his boyhood.

　"Kintaro, wrestling with a bear....."
This is a passage of a popular children's song.


CLICK for more photos !

It is said that Kintaro took his first bath in the Yuhi-no-Taki Falls as a newborn baby, and played with animals around the "Kintaro Asobi-Ishi" (Play Rock) located a little downstream from the falls.

A strong boy, Kintaro could throw down a bear in "Sumo" wrestling. He was a chubby red skin boy and always carried a hatchet.

As he grew up, Kintaro became a retainer to the famous Samurai (warrior) Yorimitsu Minamoto. He changed his name to Kintoki Sakata and long enjoyed a reputation in history as one of Yorimitsu's four strongest retainers.


Kintaro at Ashigara mountain

Once upon a time,
there lived at Jizodo (a place name) a rich person called "Shiman-choja". He had a daughter. She was very beautiful, and a woman of great strength of character.

At that time、there also lived in today's Kaisei Town a powerful and influential Samurai (warrior) called Mr. Sakata. Mr. Sakata loved the daughter and decided to get married with her. Since her family was very rich, her wedding parade was luxurious and gorgeous, carrying trousseaus and gifts to her new family.

Unfortunately, for certain reasons, she was forced to go back to her native house at Jizodo, when she was pregnant. Soon after she got home, she had a rotund and bouncing baby boy. She named him "Kintaro". "Shiman-choja" family took very good care of "Kintaro".

"Kintaro" was a good, charming boy with clear eyes and rosy-cheeks. Strong and active boy from the beginning, Kintaro played as jumping up and down "Kabuto-ishi" rock and "Taiko-ishi" rock in the nearby rice field.

As he grew up, he became a bossy boy among children around and played all day long in the steep mountains such as Mt. Ashigara and Mt. Kintoki.

As he trained himself in the mountains, he became so strong that he could throw a bear, the strongest in the mountain forests, in "Sumo" wrestling.

Kintaro changed his name to "Kintoki" after grown up into a man. He became a big, strong and handsome young man, having a good reputation among surrounding villages.

Around that time, there lived in Kyoto, the capital, the strongest chief "Samurai" (warrior) called Yorimitsu Minamoto. He happened to come across to Ashigara pass area on his way back from eastern countries. When he and his troop of retainers came to Jizodo, they took a rest, and were surprised to find out Kintaro, a strong and good-looking young man in such a countryside.

Yorimitsu thought, "It must be by God's providence that I have met with this boy." and recommend him to become his retainer.
Kintoki was extremely happy and, no doubt, accepted Yorimitsu's offer to become a retainer of the most famous Samurai in Kyoto. Mr. Kintoki Sakata went up to Kyoto, studied harder, and trained himself in martial arts to become one of the four Yorimitsu's strongest retainers.

Even now, when a boy is born, parents decorate his room with "Kintaro" doll on May 5 (Boy's day: By the way, March 3 is Girl's day), expecting that he will have similar good luck to become "strong and gentle" Kintaro.
　©　Minami-ashigara Homepage


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Daruma daki Kintarooだるま抱き金太郎 Kintaro holding Daruma san


Kintaro Daruma Doll from Saitama
Kasugabe Papermachee Doll 春日部張子


PHOTO :　narumi Kintaro Collection



. Kintaro and Daruma san .

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source :　Okuno on facebook

the legendary masakari マサカリ ax of Kintaro
at the shrine公時神社 Kintoki Jinja in Hakone

公時神社（金時神社）



This shrine is dedicated to one of the four great generals 四天王 of Minamoto no Yorimitsu, the great Sakata no Kintoki.
Every year there is a Kintoki Festival 「公時祭まつり」



At the side of the shrine is the acces to Mount Kintokisan 金時山, which is about 3 km uphill. Near the hilltop is another shrine for Kintoki san 公時神社奥の院, where the large masakari マサカリ ax of Kintoki is dedicated.
From the top of the mountain you can see Mount Fujisan, the Hakone mountain range and lake Ashinoko below.
- source : www.odakyu-hotel.co.jp


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. Daruma Otoshi 　だるま落とし hitting game .







source : www.iichi.com/listing


. Kokeshi with Daruma san　だるま　こけし .





CLICK for more Kintaro dolls !

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Model Warrior of Japan: Kintaro
(Yoshitsuya, 1856)



More prints about Kintaro !
..source: www.pinktentacle.com: Kintaro ukiyo-e prints


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Long, long ago
there lived in Kyoto a brave soldier named Kintoki. Now he fell in love with a beautiful lady and married her. Not long after this, through the malice of some of his friends, he fell into disgrace at Court and was dismissed. This misfortune so preyed upon his mind that he did not long survive his dismissal--he died, leaving behind him his beautiful young wife to face the world alone. Fearing her husband's enemies, she fled to the Ashigara Mountains as soon as her husband was dead, and there in the lonely forests where no one ever came except woodcutters, a little boy was born to her.

She called him Kintaro or the Golden Boy. Now the remarkable thing about this child was his great strength, and as he grew older he grew stronger and stronger, so that by the time he was eight years of age he was able to cut down trees as quickly as the woodcutters. Then his mother gave him a large ax, and he used to go out in the forest and help the woodcutters, who called him "Wonder-child," and his mother the "Old Nurse of the Mountains," for they did not know her high rank. Another favorite pastime of Kintaro's was to smash up rocks and stones. You can imagine how strong he was!

Quite unlike other boys, Kintaro, grew up all alone in the mountain wilds, and as he had no companions he made friends with all the animals and learned to understand them and to speak their strange talk. By degrees they all grew quite tame and looked upon Kintaro as their master, and he used them as his servants and messengers. But his special retainers were the bear, the deer, the monkey and the hare.



The bear often brought her cubs for Kintaro to romp with, and when she came to take them home Kintaro would get on her back and have a ride to her cave. He was very fond of the deer too, and would often put his arms round the creature's neck to show that its long horns did not frighten him. Great was the fun they all had together.

One day, as usual, Kintaro went up into the mountains, followed by the bear, the deer, the monkey, and the hare. After walking for some time up hill and down dale and over rough roads, they suddenly came out upon a wide and grassy plain covered with pretty wild flowers.

Here, indeed, was a nice place where they could all have a good romp together. The deer rubbed his horns against a tree for pleasure, the monkey scratched his back, the hare smoothed his long ears, and the bear gave a grunt of satisfaction.

Kintaro said, "Here is a place for a good game. What do you all say to a wrestling match?"



The bear being the biggest and the oldest, answered for the others:
"That will be great fun," said she. "I am the strongest animal, so I will make the platform for the wrestlers;" and she set to work with a will to dig up the earth and to pat it into shape.

"All right," said Kintaro, "I will look on while you all wrestle with each other. I shall give a prize to the one who wins in each round."
"What fun! we shall all try to get the prize," said the bear.

The deer, the monkey and the hare set to work to help the bear raise the platform on which they were all to wrestle. When this was finished, Kintaro cried out:

"Now begin! the monkey and the hare shall open the sports and the deer shall be umpire. Now, Mr. Deer, you are to be umpire!"
"He, he!" answered the deer.
"I will be umpire. Now, Mr. Monkey and Mr. Hare, if you are both ready, please walk out and take your places on the platform."

Then the monkey and the hare both hopped out, quickly and nimbly, to the wrestling platform. The deer, as umpire, stood between the two and called out:

"Red-back! Red-back!" (this to the monkey, who has a red back in Japan). "Are you ready?"

Then he turned to the hare:
"Long-ears! Long-ears! are you ready?"

Both the little wrestlers faced each other while the deer raised a leaf on high as signal. When he dropped the leaf the monkey and the hare rushed upon each other, crying "Yoisho, yoisho!"

While the monkey and the hare wrestled, the deer called out encouragingly or shouted warnings to each of them as the hare or the monkey pushed each other near the edge of the platform and were in danger of falling over.

"Red-back! Red-back! stand your ground!" called out the deer.
"Long-ears! Long-ears! be strong, be strong--don't let the monkey beat you!" grunted the bear.

So the monkey and the hare, encouraged by their friends, tried their very hardest to beat each other. The hare at last gained on the monkey. The monkey seemed to trip up, and the hare giving him a good push sent him flying off the platform with a bound.

The poor monkey sat up rubbing his back, and his face was very long as he screamed angrily. "Oh, oh! how my back hurts--my back hurts me!"

Seeing the monkey in this plight on the ground, the deer holding his leaf on high said:
"This round is finished--the hare has won."

Kintaro then opened his luncheon box and taking out a rice-dumpling, gave it to the hare saying:
"Here is your prize, and you have earned, it well!"

Now the monkey got up looking very cross, and as they say in Japan "his stomach stood up," for he felt that he had not been fairly beaten. So he said to Kintaro and the others who were standing by:

"I have not been fairly beaten. My foot slipped and I tumbled. Please give me another chance and let the hare wrestle with me for another round."

Then Kintaro consenting, the hare and the monkey began to wrestle again. Now, as every one knows, the monkey is a cunning animal by nature, and he made up his mind to get the best of the hare this time if it were possible. To do this, he thought that the best and surest
way would be to get hold of the hare's long ear. This he soon managed to do. The hare was quite thrown off his guard by the pain of having his long ear pulled so hard, and the monkey seizing his opportunity at last, caught hold of one of the hare's legs and sent him sprawling in the middle of the dais. The monkey was now the victor and received, a rice-dumpling from Kintaro, which pleased him so much that he quite forgot his sore back.

The deer now came up and asked the hare if he felt ready for another round, and if so whether be would try a round with him, and the hare consenting, they both stood up to wrestle. The bear came forward as umpire.



The deer with long horns and the hare with long ears, it must have been an amusing sight to those who watched this queer match. Suddenly the deer went down on one of his knees, and the bear with the leaf on high declared him beaten. In this way, sometimes the one, sometimes the other, conquering, the little party amused themselves till they were tired.

At last Kintaro got up and said:
"This is enough for to-day. What a nice place we have found for wrestling; let us come again to-morrow. Now, we will all go home. Come along!"
So saying, Kintaro led the way while the animals followed.

After walking some little distance they came out on the banks of a river flowing through a valley. Kintaro and his four furry friends stood and looked about for some means of crossing. Bridge there was none. The river rushed "don, don" on its way. All the animals looked serious, wondering how they could cross the stream and get home that evening.

Kintaro, however, said:
"Wait a moment. I will make a good bridge for you all in a few minutes."

The bear, the deer, the monkey and the hare looked at him to see what he would do now.

Kintaro went from one tree to another that grew along the river bank. At last he stopped in front of a very large tree that was growing at the water's edge. He took hold of the trunk and pulled it with all his might, once, twice, thrice! At the third pull, so great was Kintaro's strength that the roots gave way, and "meri, meri" (crash, crash), over fell the tree, forming an excellent bridge across the stream.

"There," said Kintaro, "what do you think of my bridge? It is quite safe, so follow me," and he stepped across first. The four animals followed. Never had they seen any one so strong before, and they all exclaimed:
"How strong he is! how strong he is!"

While all this was going on by the river a woodcutter, who happened to be standing on a rock overlooking the stream, had seen all that passed beneath him. He watched with great surprise Kintaro and his animal companions. He rubbed his eyes to be sure that he was not
dreaming when he saw this boy pull over a tree by the roots and throw it across the stream to form a bridge.

The woodcutter, for such he seemed to be by his dress, marveled at all he saw, and said to himself:
"This is no ordinary child. Whose son can he be? I will find out before this day is done."

He hastened after the strange party and crossed the bridge behind them. Kintaro knew nothing of all this, and little guessed that he was being followed. On reaching the other side of the river he and the animals separated, they to their lairs in the woods and he to his mother, who was waiting for him.

As soon as he entered the cottage, which stood like a matchbox in the heart of the pine-woods, he went to greet his mother, saying:
"Okkasan (mother), here I am!"

"O, Kimbo!" said his mother with a bright smile, glad to see her boy home safe after the long day. "How late you are to-day. I feared that something had happened to you. Where have you been all the time?"

"I took my four friends, the bear, the deer, the monkey, and the hare, up into the hills, and there I made them try a wrestling match, to see which was the strongest. We all enjoyed the sport, and are going to the same place to-morrow to have another match."

"Now tell me who is the strongest of all?" asked his mother, pretending not to know.

"Oh, mother," said Kintaro, "don't you know that I am the strongest? There was no need for me to wrestle with any of them."
"But next to you then, who is the strongest?"
"The bear comes next to me in strength," answered Kintaro.
"And after the bear?" asked his mother again.
"Next to the bear it is not easy to say which is the strongest, for the deer, the monkey, and the hare all seem to be as strong as each other," said Kintaro.



Kintaro doll with the masakari ax


Suddenly Kintaro and his mother were startled by a voice from outside.
"Listen to me, little boy! Next time you go, take this old man with you to the wrestling match. He would like to join the sport too!"

It was the old woodcutter who had followed Kintaro from the river. He slipped off his clogs and entered the cottage. Yama-uba and her son were both taken by surprise. They looked at the intruder wonderingly and saw that he was some one they had never seen before.

"Who are you?" they both exclaimed.
Then the woodcutter laughed and said:
"It does not matter who I am yet, but let us see who has the strongest arm--this boy or myself?"

Then Kintaro, who had lived all his life in the forest, answered the old man without any ceremony, saying:

"We will have a try if you wish it, but you must not be angry whoever is beaten."

Then Kintaro and the woodcutter both put out their right arms and grasped each other's hands. For a long time Kintaro and the old man wrestled together in this way, each trying to bend the other's arm, but the old man was very strong, and the strange pair were evenly
matched. At last the old man desisted, declaring it a drawn game.

"You are, indeed, a very strong child. There are few men who can boast of the strength of my right arm!" said the woodcutter. "I saw you first on the hanks of the river a few hours ago, when you pulled up that large tree to make a bridge across the torrent. Hardly able
to believe what I saw I followed you home. Your strength of arm, which I have just tried, proves what I saw this afternoon. When you are full-grown you will surely be the strongest man in all Japan. It is a pity that you are hidden away in these wild mountains."

Then he turned to Kintaro's mother:
"And you, mother, have you no thought of taking your child to the Capital, and of teaching him to carry a sword as befits a samurai (a Japanese knight)?"

"You are very kind to take so much interest in my son." replied the mother; "but he is as you see, wild and uneducated, and I fear it would be very difficult to do as you say. Because of his great strength as an infant I hid him away in this unknown part of the country, for he hurt every one that came near him. I have often wished that I could, one day, see my boy a knight wearing two swords, but as we have no influential friend to introduce us at the Capital, I fear my hope will never come true."

"You need not trouble yourself about that. To tell you the truth I am no woodcutter! I am one of the great generals of Japan. My name is Sadamitsu, and I am a vassal of the powerful Lord Minamoto-no-Raiko.
He ordered me to go round the country and look for boys who give promise of remarkable strength, so that they may be trained as soldiers for his army. I thought that I could best do this by assuming the disguise of a woodcutter. By good fortune, I have thus unexpectedly come across your son. Now if you really wish him to be a SAMURAI (a knight), I will take him and present him to the Lord Raiko as a candidate for his service. What do you say to this?"

As the kind general gradually unfolded his plan the mother's heart was filled with a great joy. She saw that here was a wonderful chance of the one wish of her life being fulfilled--that of seeing Kintaro a SAMURAI before she died.

Bowing her head to the ground, she replied:
"I will then intrust my son to you if you really mean what you say."
Kintaro had all this time been sitting by his mother's side listening to what they said. When his mother finished speaking, he exclaimed:
"Oh, joy! joy! I am to go with the general and one day I shall be a SAMURAI!"


source :　free-artworks.gatag.net
阪田公時 源頼光 Sakata Kintoki and Minamoto Yorimitsu
by 月岡芳年 Tsukioka Yoshitoshi


Thus Kintaro's fate was settled, and the general decided to start for the Capital at once, taking Kintaro with him. It need hardly be said that Yama-uba was sad at parting with her boy, for he was all that was left to her. But she hid her grief with a strong face, as they
say in Japan. She knew that it was for her boy's good that he should leave her now, and she must not discourage him just as he was setting out. Kintaro promised never to forget her, and said that as soon as he was a knight wearing two swords he would build her a home and take care of her in her old age.

All the animals, those he had tamed to serve him, the bear, the deer, the monkey, and the hare, as soon as they found out that he was going away, came to ask if they might attend him as usual. When they learned that he was going away for good they followed him to the foot of the mountain to see him off.

"Kimbo," said his mother, "mind and be a good boy."
"Mr. Kintaro," said the faithful animals, "we wish you good health on your travels."

Then they all climbed a tree to see the last of him, and from that height they watched him and his shadow gradually grow smaller and smaller, till he was lost to sight.

The general Sadamitsu went on his way rejoicing at having so unexpectedly found such a prodigy as Kintaro.
Having arrived at their destination the general took Kintaro at once to his Lord, Minamoto-no-Raiko, and told him all about Kintaro and how he had found the child. Lord Raiko was delighted with the story, and having commanded Kintaro to be brought to him, made him one of his vassals at once.

Lord Raiko's army was famous for its band called "The Four Braves."
These warriors were chosen by himself from amongst the bravest and strongest of his soldiers, and the small and well-picked band was distinguished throughout the whole of Japan for the dauntless courage of its men.

When Kintaro grew up to be a man his master made him the Chief of the Four Braves. He was by far the strongest of them all. Soon after this event, news was brought to the city that a cannibal monster had taken up his abode not far away and that people were stricken with fear. Lord Raiko ordered Kintaro to the rescue. He immediately started off, delighted at the prospect of trying his sword.

Surprising the monster in its den, he made short work of cutting off its great head, which he carried back in triumph to his master.

Kintaro now rose to be the greatest hero of his country, and great was the power and honor and wealth that came to him. He now kept his promise and built a comfortable home for his old mother, who lived happily with him in the Capital to the end of her days.
(from Japanese Fairy Tales, compiled by Yei Theodora Ozaki)

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kara kintoki, kara-kintokiから金時
源頼光と坂田金時 Yorimitsu and Kintoki



. Kites from Nagasaki, Kyushu .


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酒呑童子と坂田公時 Shuten Doji and Sakata no Kintoki
painting for a Nebuta float.


source :　nebuta-garou.tugaru1.com
CLICK for more nebuta photos !


. ねぶたダルマ Nebuta Festival in Aomori .


. Shuten Doji Shuten-dōji 酒呑童子 - Introduction .



. . . CLICK here for Photos of Sakata Kintoki坂田公時 !

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Kappa, the Water Goblin, and Kintaro



source :　マシリト博士

河童さんもーちょい低くして、その位置だと鼻への負担がハンパないわ



CLICK for more photos of this fight !

パンダが気円斬とか言って天狗を投げるのを阻止する金太郎達。河童はもう無理だと諦めた


Panda fighting with Kintaro and his animal friends


- KAPPA - 河童 / 合羽　/ かっぱ /　カッパ - ABC-Index -


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Kintaro, the Strong Boy with a Carp 金太郎と鯉



. Carp dolls and toys 鯉 koi .


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With the wish for good health for the child to grow up to be a healthy person.
. tsurushibina つるし雛 / 吊るし雛 small hanging hina dolls .

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. Haiku about Mount Ashigara .
- Matsuo Basho
- Kobayashi Issa


- - - #kintaro #kintoki #ashigara - - - - -
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. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. Legends about Onsen Hot Springs　温泉と伝説 - Introduction .
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Eight old Hot Springs 八古湯
since the Heian Period - 平安時代の「八古湯」
- according to 延喜式神名帳 Engishiki Jinmyocho -

有馬温泉 - Arima Onsen - Hyogo

道後温泉 - Dogo Onsen - Ehime

岩井温泉（鳥取県）Iwai Onsen - Tottori

いわき湯本温泉 - Iwaki Yumoto Onsen - Fukushima

川渡温泉（宮城県）- Kawatabi Onsen - Miyagi

鳴子温泉 - Naruko Onsen - Miyagi

玉造温泉 - Tamatsukuri Onsen - Shimane

湯元温泉 - Yumoto Onsen - Ibaraki


- - - among them the three oldest are 三古湯 / 三函の御湯
Arima, Dogo and Iwaki Yumoto.

under construction
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. Arima Onsen 有馬温泉　Arima Hot Spring . - Hyogo

. Dōgo Onsen 道後温泉 Dogo Hot Spring . - Ehime

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Iwai Onsen 岩井温泉 ‎
Tottori鳥取県 岩美郡岩美町 Iwami



- - - - -  HP with the specialities of the Onsen
- source : www.yukamuri.net

Once upon a time
The second child of the courtier Fujiwara no Fuyutsugu藤原冬嗣 (775 - 826), named Fuyuhisa 冬久, was very wise and learned, so his mother wanted him to take over the family name and business. (Customary it was the eldest son, not the second one.) Since it was against all reason, it could not be and his mother was very upset about it. He also lost his mind completely, developed a skin disease and finally left the home to take residence at Iwai.
One day he met a woman who showed him a hot spring:

"I am the Deity of Healing, 医王 I-O. I have waited for you here. Please make this hot spring available to all people to come here and get healed!"
Then the deity vanished.

Fuyuhisa later offered a statue of Yakushi Nyorai and founded the temple 東源寺 Togen-Ji.
He was soon known as 宇治長者 the Elder from Uji to all people.
Since 859 this is one of the Eight Old Hot Springs of the Heian period.



yukamuri 湯かむり dolls

One special way of using the hot spring here is called 湯かむり yukamuri, where the bather covers his head with a hand towel and pours the hot water over it with a special dipper 柄杓　while he chants a special song, 湯かむり歌 yukamuri uta, to count the time.




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. Naruko Onsen 鳴子温泉 . - Miyagi *


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- - - oldest hot springs in Kyushu

二日市温泉（次田『万葉集』）、
柴石温泉（赤湯）、
鉄輪温泉（玖倍里）、
亀川温泉（浜田。 - 以上『豊後国風土記』）、

別府温泉（速見『伊予国風土記』）、
武雄温泉（柄崎）、
嬉野温泉（嬉野）、
雲仙温泉（温泉山。 - 以上『肥前国風土記』）、

霧島温泉（霧島『続日本紀』）

source :　www.city.chikushino.fukuoka.jp

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There are also hot springs called

Furuyu Onsen 古湯温泉 "Old Spa Hot Spring"


One is in 556 Fujicho Oaza Furuyu, Saga　佐賀.



- reference -

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. Join us ! Japanese Legends of Facebook ! .



. ONSEN 温泉 . おんせん Hot Springs .
- Introduction -

. Japanese Legends and Folktales .
- Introduction -

. Legends about Yakushi Nyorai 薬師如来 / 薬師様 / 薬師さん .
The Buddha of Medicine and Healing


- - - #legendsheian #heianlegendsonsen - - - - -
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Legends about Onsen Hot Springs　温泉と伝説



. ONSEN 温泉 . おんせん Hot Springs .
- Introduction -


. Japanese Legends and Folktales .
- Introduction -





Many Onsen have a kokeshi wooden doll as souvenir.
. Kokeshi こけし / 小芥子 / 子消し wooden doll .

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. Eight old Hot Springs 八古湯
since the Heian Period - 平安時代の「八古湯」 .

有馬温泉 - Arima Onsen - Hyogo
道後温泉 - Dogo Onsen - Ehime
岩井温泉（鳥取県）Iwai Onsen - Tottori
いわき湯本温泉 - Iwaki Yumoto Onsen - Fukushima
川渡温泉（宮城県）- Kawatabi Onsen - Miyagi
鳴子温泉 - Naruko Onsen - Miyagi
玉造温泉 - Tamatsukuri Onsen - Shimane
湯元温泉 - Yumoto Onsen - Ibaraki

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Some Onsen have been found by accident,
when a hunter in the mountains observed an animal relaxing in the warm water.

Google with the name of any Onsen to find out more.

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- ABC - List of the Onsen name

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. Arima Onsen 有馬温泉　Arima Hot Spring . - Hyogo


. Fudo Onsen 不動温泉 - Fudo Yu　不動湯 Fudo Myo-O - List.

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. Kappa Onsen　河童温泉 Hot Springs - List .


. Onikobe Onsen 鬼首温泉　Onikobe Hot Spring . - Miyagi

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Sukawa Onsen 須川温泉‎
Iwate 岩手県 Ichinoseki 一関市 - Sukawa Kogen Onsen
Found by hunters. Legend knows that someone entering this sacred mountain area will never get out alive.


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Yoshioka Onsen 吉岡温泉
Tottori 鳥取市　- part of the Inaba Onsen Resorts　因幡温泉郷

About 1000 years ago
at the foot of Mount Jubusan 鷲峰山 there lived the elder Ashioka 葦岡長者. There was also a beautiful girl who suddenly disfigured with scars by an epidemic. The elder tried all kinds of medicine to help her, but nothing worked.
One evening at sunset the statue of Yakushi Nyorai from Shobuyama 菖蒲山 appeared in his dream. The Buddha of Healing told him to look below the willow tree for sacred hot spring - and as you can guess - the girl was healed and so are many more nowadays.
The grave of the Elder is still there, and about 13 hot spring hotels are now doing business.


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- - - - - reference - - - - -

Nichibun Yokai Database
- source : www.nichibun.ac.jp
tba 02 / 113


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- Introduction -

. Japanese Legends and Folktales .
- Introduction -

. Legends about Yakushi Nyorai 薬師如来 / 薬師様 / 薬師さん .
The Buddha of Medicine and Healing


- - - #legendsonsen #onsenlegends #hotspringlegends - - - - -
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minogame 蓑亀 minokame, "turtle with a raincoat" art motives


. WKD : Turtle (kame 亀) .

. Urashima Taro 浦島太郎 legend .

. tsuru kame, tsurukame 鶴亀 auspicious Tortoise and Crane .

. hiiki 贔屓 / 贔負 dragon "turtle" .


. mino蓑 straw raincoat and 蓑虫 minomushi .
- Introduction -

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- quote -
In Japan,
the turtle has developed a more independent tradition than the other three prominent beasts of China. The minogame (蓑亀), which is so old it has a train of seaweed growing on its back, is a symbol of longevity and felicity. A minogame has an important role in the well-known legend of Urashima Tarō.

According to traditional Japanese beliefs, the tortoise is a haven for immortals and the world mountain, and symbolizes longevity, good luck, and support. It is the symbol of Kumpira, the god of seafaring people.

The tortoise is a favored motif by netsuke-carvers and other artisans, and is featured in traditional Japanese wedding ceremonies. There is also a well-known artistic pattern based on the nearly hexagonal shape of a tortoise's shell. These patterns are usually composed of symmetrical hexagons, sometimes with smaller hexagons within them.
- source : wikipedia


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- quote -
The Minogame in Japanese Culture
Japan is a country that has many different traditions and legends of turtles. One of its most famous is the mythological giant turtle known as the minogame (蓑亀, or 'straw raincoat-turtle' due to the tail resembling a farmer's straw coat). The minogame is regarded as a very auspicious creature in Japanese culture and has made appearances in arts, crafts, and even in modern-day popular culture!

The minogame is said to live at least a thousand years (with some living up to 10,000 years!) and have a long, hairy tail, which is actually seaweed and algae that have grown on its shell due to its ripe old age! It has very similar to the real-life common tortoise, which can live for hundreds of years. In Japanese culture, the minogame represents longevity and wisdom, and is a long-revered symbol of both. In art, it is often shown with other gods and symbols of longevity, such as the crane, or Taoist deities such as Jurōjin. The minogame is also depicted with the Three Jewels, which represent fortune.

Unlike the minogame's highly-fictitious cousin Gamera, the minogame has its basis in real-life tortoises and turtles. In fact, other than the tail and its very long life span, it's almost indistinguishable from a regular tortoise! It has been said that tales of the minogame were created from ancient Japanese watching real-life turtles in their everyday environment. While swimming around in rivers, ponds, and the ocean, turtles tend to get seaweed stuck to their shells. Hence the minogame's "hairy" tail was born! Also, according to some sources, the minogame has its origins in attempts by artists to draw turtles with seaweed stuck to their shells.

The most famous minogame in Japan is that from the legend of Urashima Taro. In some versions of the legend, a minogame, rather than a regular tortoise, is said to have taken Urashima to the Palace of the Dragon God after having rescued the smaller turtle (which was actually the princess Otohime) from the children who were tormenting it.



Print by Katsushika Hokusai (1760-1849) depicting a group of men inspecting a minogame.

The minogame has long been depicted by Japanese artists. Many have depicted Urashima Taro's famous undersea voyage, or have otherwise been inspired by it. Minogames have been the subject of sculptures, ukiyo-e prints, surimonos (color paintings), and all other kinds of art forms over the centuries, both past and present.

Just the same, Japanese artisans have made minogame crafts and toys for many centuries. Minogame dolls, candy molds, netsuke carvings, pottery and ceramics, katana (samurai swords), and other handicrafts or hand-made items have been popular in Japan for centuries. The minogame's connotations with longevity (and the fact that it's just plain cool!) make it a very popular motif on handicrafts!

In modern-day Japan, the minogame - or characters based on it - can be found in various anime and manga, tattoos, toys, and elsewhere. Of course, it can also be found where it has always been over the millinea: In the country's arts, crafts, and legends!

There are different mythological turtles in Japan, but the minogame is possibly the most interesting of them all!
- source : the-turtle-cove.blogspot - Josh


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. kokeshi こけし wooden dolls .



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. tsurushibina つるし雛 / 吊るし雛 small hanging hina dolls .



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. netsuke 根付 Netsuke .



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. kimono 着物 Japanese robes .



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. tsuba 鍔 sword guard .



CLICK for more samples !


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- source : calamel.jp/go

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More art motives


minogame and shells 蓑亀 蛤



mug cup マグカップ




sake tokkuri with tsuru and kame 鶴と亀 徳利

CLICK each for more samples !




- photos - minogame on pinterest -


- minogame hashtags #minogame -


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. Sake 酒 Jizake local rice wine .



池亀　蓑亀 Ikegame
- source : fukudasaketen.jp



神亀（しんかめ）Shinkame
- source : ebulogu.blog88.fc2.com




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sangusoku 三具足 three Buddhist altar fittings from Tsushima
鶴亀の燭台, 香炉 花瓶 - from Bansho-In 万松院


Drei Gegenstände (mitsugusoku, sangusoku)
Räucherbecken, Standleuchter und Blumenvase.
Diese drei sind die wichtigsten Gegenstände für Opferzeremonien, die mindestens auf der Altar-Plattform oder einem Seitentisch vorhanden sein müssen. In der Mitte das Räucherbecken, rechts davon ein Standleuchter und links eine Blumenvase. Diese Gegenstände bildeten schon in Indien die Grundausstattung eines Altars, aber erst in China entstand der Brauch, die drei nebeneinander auf dem gleichen Tisch anzuordnen. In Japan wurde diese Anordnung zunächst von der Zen-Sekte während der Kamakura-Zeit eingeführt und fand sich bald auch in den Hausaltären reicher Gläubiger. Später verwendete man dann die fünf Gegenstände.
. Gabi Greve .


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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. densetsu 伝説　Legends from Japan .
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Tanuki and Sake Legends 狸とお酒


. Sake酒 and local (monster) legends 妖怪伝説 .
- Introduction -


. Tanuki狸　Badger, Racoon Dog .
- Introduction -


source :　rakuten.co.jp/tyaka3kayo
滋賀県陶芸の森 Shiga Ken Togei no Mori Park



- Information from the yokai database
- source : www.nichibun.ac.jp

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- - - - - General - - - - -

In Kyoto and other areas there is a song about the Mameda 豆狸 （まめだ）, on his way to buy sake.

酒飼い豆狸の歌 The Song of Mameda

雨がしょぼしょぼ降る晩に、豆狸が徳利持って酒かいに、酒屋のぼんさん泣いていた。
なあんで泣くかと聞いたらば、豆狸のお金が木葉ゆえ。

ame no shobo shobo furu ban ni mameda ga tokkuri motte sake kai ni
sakaya no bon san naite ita
naande naku ka to kiitaraba mameda no okane ga mokuyoo yue


source :　信楽たぬきの日 - Shigaraki

On a rainy night Mameda went out with his tokkuri to buy sake -
So why is the sake shop owner crying?
When asked why he cries so much he explained
that the money he got from Mameda turned into leaves of trees.


豆狸 Mame Tanuki, small tanuki

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Aichi 愛知県

Once an old hag came by the tea shop of an old man and asked the way to the temple Zenko-Ji in Nagano. After a few days she was back, quite exhausted. When the old man gave her some sake to relax, she became very tired and fell asleep. In her sleep she revealed her true form - a tanuki. The old man wanted to catch her alive and went to get some help. But by the time they returned the tanuki (and the old woman) were nowhere to be seen any more.

. Zenkooji 善光寺 Zenko-Ji in Nagano .

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Akita 秋田県

Usagi and Tanuki 兎と狸 the rabbit and the tanuki
Once a rabbit and a tanuki met in the mountain forest, so they went together to cut some rushes. When they had finished, both went home to their wives and had some sake. But then the food was not enough, so they took a small boat made of rush leaves ササ舟 to go fishing in the sea.

While they were out, there came a huge storm and they could not find their way back to the beach. They struggled in vain and both died.

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- and for good measure -

A monster from 徳島県 三好郡 Miyoshi in Tokushima featuring the usagi-tanuki 兎狸 （うさぎたぬき / うさぎだぬき） Usagidanuki


source :　ぼやき日記

He lives on a hill along the river Yoshinogawa 吉野川. He likes to run along very slowly so hunters think to have an easy pray. Some hunters have come here many times but in vain - no one ever caught the Rabbit-Tanuki.
source :　しげおか秀満の妖怪大図鑑 Shigeoka





. . . CLICK here for more Photos !




source :　www.nichibun.ac.jp/YoukaiGazouCard

. Kachi-Kachi Yama かちかち山 The Crackling Mountain Story .
Legend with a Tanuki and a Rabbit.




source :　facebook

Usagi Yojimbo battles the Bunbuku Chagama
A Showa period kamishibai


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Ehime 愛媛県

On a clear moon night a tanuki went to buy sake at the shop at Ipponmatsu 一本松の酒屋. When it came to paying, he pretended to be bewitched and climbed a persimmon tree, swinging his bowl. The ower threw stones at him and the tanuki fell down, but when the owner wanted to catch him, it simply vanished.

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Once a tanuki wanted to catch some fish and took a lantern to the beach. He fixed the lantern and had some sake to relax while waiting. But then - alas - the lantern just disappeared.

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A charcoal maker came home from the Shrine festival, where he had too much sake. So the tanuki lured him away from his kiln and into the rice paddies, where he stumbled around, singing and mumbling and quite beside himself. When he came to his senses it was way into the morning.


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Hyogo 兵庫県

At the Sakurai Theater there was a tanuki named 三吉 Sankichi. Once he had a terrible cough and could not talk any more. After offering some ritual sake (o-miki 神酒) and ritual rice with red beans and fried tofu, he was cured and could do his duty on stage again.

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まめだ Mameda
Once a man spit on the side of a sake tank in the factory.
So Mameda came to bewitch him to spend three days and three nights in the empty tank. When the others finally found him he had many lumps on his body which spread all over his skin in no time.

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Kagawa 香川県

徳利狸 Tokkuri Tanuki
Sometimes a tanuki shape-shifts into a sake tokkuri and lies on the road. When someone bends down to pick up the flask, it turns back to its animal shape.

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Tanuki called Takahashi Iemon 　狸のたかはしいえもん
Once a man who usually never drunk any sake begun drinking daily and did not work any more.
They called a faith healer to read the sutras and bring him back to normal. When he was all cured, the Tanuki Takahashi Iemon, who had possessed the good man, disappeared.

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One night a man on his way home was bewitched by a tanuki and wandered around the road not knowing where he was going. Then he came to a waterfall where many people were enjoying a theater performance and drunk sake. At that time his family at home begun to worry about his late coming and thought he might be bewitched by a tanuki. So they went to search him and came to the waterfall, where he was just about to fall into the water.


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Mie 三重県

狸，大入道 Tanuki and Onyudo from Yokkaichi 四日市市

During the main festival of the shrine 諏訪神社 Suwa Jinja there are various festival floats with からくり人形 mechanical dolls.
From the ward 桶之町 there comes O-Nyudo, from the ward 蔵町 Kuramachi there comes a tanuki.
Some say this O-Nyudo is a bewitched form of the Tanuki. He sometimes rolls sake barrels through the town.


source :　happytown.orahoo.com

. Oonyuudoo 大入道 O-Nyudo Monster .

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Nara 奈良県

Once a man, drunk with sake, was on his way home late at night after 12, when a tanuki bewitched him. He just wandered around and did not really leave the spot at all, but he kept walking.
In the morning when he came to his senses he was very close to his home.

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oote kure Jizoo おうてくれ地蔵さん Carrying a Jizo piggyback
Once upon a time three young men had been drinking till late at night and were on their way home. They met an old woman who asked them carry her piggyback. So one took her on his back and they went home. When he let her down, it was a stone statue of Jizo Bosatsu. So he started to scold the Jizo for this practical joke with the heavy burden on his back, but Jizo excused himself and then taught them a lesson: the young men should never to walk home so late and drunk at night, because their parents would worry so much.
But maybe all of this was the deed of a Tanuki ?!
(Other sources quote a young man alone on the road.)



- source : www.pref.nara.jp


. Jizo Bosatsu 地蔵菩薩 Kshitigarbha .

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Niigata 新潟県

On Sado Island 佐渡 there is a similar song about a tanuki who went out to buy some sake:

「狸が徳利持って酒買いにいくよな
けにはゆかりょか　佐渡えーよ」

Sado is famous for its Danzaburo 団三郎狸.



河鍋暁斎画『狂斎百図』より「佐渡国同三狸」- by Kawanabe Kyosai

He is one of the three great Tanuki of Japan.

- quote -
He is the head of all Tanuki on Sado Island 佐渡 and credited with ridding the island of all foxes. There are numerous tales.
In one, Danzaburo lent money to many people, but many failed to pay him back, so Danzaburo stopped lending.
He is also held responsible for mirages at Futatsu-iwa 二つ岩 in Aikawa 相川 (Sado Island).
- source : Mark Schumacher

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This story dates back to 1925.
The woodworkers had transported logs down to the river 津川 Tusgawa and were on their way back after a good drink of sake to celebrate the finished job. It was night when they walked back upstream. At a place where usually there lived no people, suddenly a woman dressed in a kasuri kimono came up.
She must be bewitched, the woodworkers thought at once and followed her down the slope. Then they threatened her with a long pole. The turned into a surprized tanuki and jumped into the field, but the woodworkers caught the animal.

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Tonchibo トンチボ, Tonchiboo トンチボウ Tanuki from Sado

Tonchibo is also a local name for the Deity of the Forest, Yama no Kami 山の神, and thus a taboo word for the local fisherman.



When farmers walk along a road while drunk with sake, the Tonchibo とんちぼ / 頓智坊 likes to surprize them and make them fall into water puddles.
He likes to play his tricks on people, so they take a radio and maches to make fire when entering the forest to work there.
Lately this animal does not find enough food in the forest and comes out to check the fields of farmers too. It is quite a nuisance.


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Osaka 大阪府

Once in winter
a man who had been working in the fields did not feel well and hurried home fast to go to bed. Then he asked his wife to bring him some sake and fried tofu. When she prepared the food and sake he emptied the plate and sake flask in no time.
"Now I will go home" he said suddenly and walked out.
The wife followed him and found him by the cedar tree near Hirakata station, quite a walk from her home. He had been bewitched by a hungry tanuki and was just coming to himself.


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Saitama 埼玉県

Once upon a time
a charcoal maker from 名栗村 Naguri village had a drink of sake in the evening to sleep better. There suddenly came a priest in black robes that looked like dyed with charcoal, and the two begun to drink together. This happened many nights in a row and the charcoal maker became suspicious.
One evening the said he could grill some rice dumplings, took the tongs to handle charcoal from the open hearth and picked out some hot stones from the fire. But one stone fell on the robe of the priest. So the priest cried out "Oooh, That's hot hot hot !!" and jumped outside.
On the next morning, they found an old tanuki with many burns dead on the road.

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Once upon a time
an old couple lived in a lone home and one evening a man came by asking them to let him sit by the open hearth to get some warmth. They let him in and well, the man kept coming back night after night. Eventually they became suspiciouss that their visitor was a tanuki.
So the next day they offered him some rice dumplings and gave him some sake. When he was quite drunk and warm by the fire the couple saw some leaves falling out of his robe. Now it was time ! So they threw some hot stoned from the fireplace between his legs. And indeed, a tanuki jumped out of the house in high speed!
And their strange visitor never came back.


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- reference -
- source : www.nichibun.ac.jp - 狸

- source : ttp://www.nichibun.ac.jp - タヌキ



. Sake 酒 and local (monster) legends 妖怪伝説 .
- Introduction -


- - - #tanukilegends #tanukisake - - - - -
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- quote -
What About Tanuki’s Sake Flask?
Tanuki artwork commonly portrays the creature holding a sake flask (tokkuri 徳利) in his right hand, but sometimes the flask appears in the left hand (no significance should be attributed to this difference). The sake flask depicted today on nearly all Tanuki ceramic statues is commonly traced back to a stanza from a popular old children's song in the Osaka and Kyoto sake-brewing areas. Although the exact date is unclear, the modern Association of Shigaraki Ceramic Companies as well as authorities at the Shigaraki Ceramic Cultural Park (SCCP) believe it surfaced sometime in the late Muromachi era (late 16th century). Whatever its origins, the stanza was well known by the early 18th century and goes like this:

Ame no shobo shobo furu ban ni, mameda ga tokkuri motte sake kai ni
雨のしょぼしょぼ降る晩に　豆狸（まめだ）が徳利持って酒買いに.

Roughly translated, it means
"On nights of non-stop drizzling rain, a small tanuki (mameda 豆狸) comes with a sake flask (tokkuri) to procure sake."

There is actually a second part to the verse:
酒屋の前で ビンめんで. 帰って お母やんに怒られた or
酒屋の前で ビンめんで. 帰って お父さんに怒られた

Roughly translated, it means
“In front of the sake shop a small tanuki dips his flask; and then gets into hot water (trouble) when the shop-owner's wife returns [or the shop owner himself].

The Association of Shigaraki Ceramic Companies also adds: "From the late 16th century onward, the Nada brewing region [Osaka-Kyoto-Kobe area] was a center of sake production in Japan. The common folk came with tokkuri in hand to procure sake from the barrels of the brewers and then returned home. They often came with their children, who were allowed to perform the pouring. This popular practice was probably the origin of Tanuki okinomo 置物 (decorative carvings) known as Sake Kai Kozō no Tanuki酒買い小僧の狸  [lit. = Tanuki as youthful Buddhist acolyte, or errand boy, procuring sake]. Additionally, the Nada brewers began to spread the story that delicious sake could only be made at breweries inhabited by a mameda豆狸 (small tanuki)."

More about Rain and Tanuki.
The Chinese charageter Mái 霾 (Jp. = Bai), which means misty or foggy, is composed of two characters 雨 + 貍 -- the radical for rain 雨 and the old character for tanuki 貍. In the Japanese text Shinchomonshū Ryakki 新著聞集畧記 (circa 1700), we learn about an old spook monk who lived nearly 200 years at a certain monastery. But when he was killed by a dog, his true mujina form was revealed. Before his death, the mujina had written some unreadable characters and included a red seal containing the character 霾 (rain 雨 + tanuki 貍). The author of the Shinchomonshū adds:
"In Japan as well as in China there are a great number of legends in which tanuki and mujina transformed themselves into men and discussed all kinds of things........these animals live in holes, yet they know when it will rain. This is all due to the supernatural power of the tanuki and mujina. But it is a strange fact that the old rnujina of this legend, who had lived for such a long time among men and possessed such enormous magical power, could be killed by a mere dog."

Sources: Association of Shigaraki Ceramic Companies // Shigaraki Ceramic Cultural Park // Yakimono (Ceramics) Guide from Asahi.com.




What About Hachi ㊇ Symbol on Tanuki’s Sake Flask?
Known as the Maru Hachi まる八 or the Maru Hachi Tokkuri まる八徳利, it refers to the symbol for “Eight” (hachi 八) drawn inside a circle ㊇ on the sake flask carried by Tanuki. Note, however, that the circle is often omitted in modern artwork. The emblem originated in the Edo period and is the crest-of-armor (mon 紋) for the branch of the Tokugawa 徳川 family controlling the old province (kuni) of Owari 尾張 (present-day Nagoya City and Aichi Prefecture) -- the most powerful Tokugawa domain outside the shogunate itself. It stands for the eight Owari districts controlled by the clan in those bygone days. In 1907, it was adopted as the emblem of Nagoya City.
However, the Maru Hachi ㊇ wasn’t introduced to Tanuki artwork until the early 20th century. Since it was a trusted emblem of Edo-era Japan, artists likely incorporated the motif as a visual ploy to ease Tanuki’s procurement of sake. The Maru Hachi ㊇ should not be conflated with the modern-day commercial grouping known as Tanuki’s Eight Virtues. The latter is a contemporary contrivance of business firms, temples, and cities selling Tanuki merchandise. As one of the eight, the sake flask supposedly symbolizes gratitude for one's daily food and also the merits of eating and drinking in moderation.
Wow !! Tanuki has completely shed his evil ways and is now a champion of gratefulness and restraint.
That’s powerful shape-shifting !!

- - - - - More information about the tanuki by
- Mark Schumacher -


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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. densetsu 伝説　Legends from Japan .
- Introduction -


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]

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kataribe 語り部　story teller, storyteller, Geschichtenerzähler 　

In olden times, stories were told to the children by grandma or other elders.
They were told in the local dialect, about historic events, family events or to explain proverbs and sayings.



There was even a profession for story telling, sometimes with simple illustrations.


. - kamishibai 紙芝居 "paper drama" -　picture performance .




. rakugoka 落語家 comic story teller of Rakugo .


sekkyooshi 説経師 Buddhist preachers, Buddhist storytellers
see below

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- ABC - List of kataribe from the Prefectures

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. . . . . . . . . . Iwate 岩手県

. Tōno monogatari 遠野物語 Tono Monogatari - Legends of Tono .


CLICK for more photos !

Many stories are now told by the local Kataribe.

TONO KATARIBE NAKATA MEGUMI
Tōno no minwa to kataribe
Mukashibanashi to kankō : kataribe no shōzō
How do the storytellers construct their performance
- reference -

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. . . . . . . . . . Okayama 岡山県

. Tateishi Noritoshi 立石憲利 (1938 - ) .



おかやま伝説紀行 Legends from Okayama

Tateishi san has a regular TV program where he tells one legend and then discusses its meaning and similar legends from all over Japan.





. Legends from Okayama 　岡山の民話と伝説 .

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JAPAN-GESCHICHTENERZÄHLER -YOKOHAMA -JAPANISCHES VOLK 1861

Professionelle japanische Geschichtenerzähler
Japan und das Geschichtenerzählen
. Reference - Deutsch.


. Reference .


- - - #kataribe #sekkyooshi #buddhistpreachers - - - - -
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sekkyooshi 説経師 Buddhist preachers, Buddhist storytellers
sekkyoo saimon「説経祭文」（せっきょうさいもん）
sasara sekkyoo 「簓説経」（ささらせっきょう）with Sasara accompaniment
kosekkyoo, ko sekkyoo 古説経 "old Sekkyo stories"

They chanted their stories about the sutras (sekkyoobushi　説経節) at street corners (kado sekkyoo　角説教 ) or under bridges, sometimes having their own "theater" with drum accompanyment and all.
They used large paper umbrellas (ookarakasa　大唐傘).

Sometimes they used simple puppets to illustrate their preaching
sekkyoo ayatsuri 説経操り（せっきょうあやつり）.
Finaly evolving into some kind of Joruri puppet theater
sekkyoo jooruri 説経浄瑠璃 （せっきょうじょうるり）.

One of the most famous preachers was
Yoshichiro from Osaka　大阪の与七郎. Osaka no Yoshiroo.


説経与七郎正本『さんせう太夫』 Sekkyo Yoshichiro Daiyu

- - - - - Other famous storytellers:
Edo no Sado Shichidayu江戸の佐渡七太夫.
Kyoto no Higurashi Kodayu京都 - 日暮林清, 日暮小太夫

Five famous Sekkyobushi stories were published in 1661: Gosekkyoo 「五説経」Gosekkyo.


. sekkyo ningyoo 説教人形 puppets used by preachers .
A type of puppet theater where the puppet is manipulated in time to accompanied singing by a single master with his hand inside the puppet. Sekkyo puppets, which take their name from the fact that Joruri ballad dramas were preaching plays, (joruri being the old name for bunraku puppet theater) appear in plays by Chikamatsu and battle plays as well as moral tales and have been passed down through the generations as a folk entertainment.
sekkyoo ningyoo are a kind of
noroma ningyoo佐渡のろま人形 puppets of simpletons from Sado Island, Niigata



天下無双佐渡七太夫正本『せつきやうしんとく丸』 Shintokumaru from Sado preaching

せつきやう :
「説経」  preaching the Buddhist sutras
「説教」  preaching (also used for Christian preachers)
- - - More in the Japanese WIKIPEDIA !

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Wondrous Brutal Fictions
Eight Buddhist Tales from the Early Japanese Puppet Theater
Translated with an Introduction by
R. Keller Kimbrough



Wondrous Brutal Fictions
presents eight seminal works from the seventeenth-century Japanese sekkyo and ko-joruri puppet theaters, many translated into English for the first time. Both poignant and disturbing, they range from stories of cruelty and brutality to tales of love, charity, and outstanding filial devotion, representing the best of early Edo-period literary and performance traditions and acting as important precursors to the Bunraku and Kabuki styles of theater.

As works of Buddhist fiction, these texts relate the histories and miracles of particular buddhas, bodhisattvas, and local deities. Many of their protagonists are cultural icons, recognizable through their representation in later works of Japanese drama, fiction, and film. The collection includes such sekkyo "sermon-ballad" classics as Sansho Dayu, Karukaya, and Oguri, as well as the "old joruri" plays Goo-no-hime and Amida's Riven Breast.
R. Keller Kimbrough provides a critical introduction to these vibrant performance genres, emphasizing the role of seventeenth-century publishing in their spread. He also details six major sekkyo chanters and their playbooks, filling a crucial scholarly gap in early Edo-period theater. More than fifty reproductions of mostly seventeenth-century woodblock illustrations offer rich, visual foundations for the critical introduction and translated tales. Ideal for students and scholars of medieval and early modern Japanese literature, theater, and Buddhism, this collection provides an unprecedented encounter with popular Buddhist drama and its far-reaching impact on literature and culture.

- source : spot.colorado.edu/~kimbrouk -

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. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


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. minwa 民話　folktales / densetsu 伝説　Japanese legends . .
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Legends from Okayama　岡山の民話と伝説

. Okayama Folk Art - 岡山県の民芸品 .
- Introduction -


. Tateishi Noritoshi 立石憲利 (1938 - ) .
kataribe 語り部 storyteller from Okayama



おかやま伝説紀行 Legends from Okayama
The book contains 89 legends from 89 different villages, with short annotations.

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天の邪鬼　春の日差しに　悪さなし

you can't do harm
in the spring sunshine -
pretty monsterlin

. Amanjaku no hoshitori あまんじゃくの星とり Amanojaku catching stars .


. Kappa densetsu　河童伝説 Kappa Legends from Okyayama .

. Yakushi Nyorai　薬師如来 Legends from Okayama .





. Momotaro 桃太郎 The Peach Boy .

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. ama no chuusai 尼の仲裁 the mediation of a nun .
a version of the Matsuyama kagami 松山鏡 The Mirror from Matsuyama


. kohaku mochi 紅白餅 and 酒呑童子 Shuten Doji .
Niimi　新見


. sennen bikuni 千年比丘尼 a young nun for 1000 years .
Tamashima 玉島 (Kurashiki)


. tanishi chooja　タニシ長者 / たにし長者 Tanishi Choja
The Mud Snail Millionair .
This legend is told in many parts of Japan.
In Tottori and Okayama, it might also be a sazae サザエ conch shell.


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岡山の動物昔話 Animal Legends from Okayama
Tateishi Noritoshi 立石憲利 (1938 - )




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tba

yokai database - 227 entries
- source : www.nichibun.ac.jp　 -

from Kurashiki : 天狗 Tengu
カブト山には天狗が住み、山のふもとの青池のことを天狗羽洗の池という。山伏がいたのであろう。

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Manga Nippon Mukashi Banashi まんが日本昔ばなし database - 33 stories
Manga Nihon Mukashibanashi - featured on TBS TV from 1975 – 1994.
With narrators 市原悦子 and 常田富士男

hibari mukashi 雲雀むかし swallow
tateiwa no kitsune 立岩狐
kitsune ga waratta きつねがわらった the fox who laughed
ookami to kitsune 狼と狐 the wolf and the fox
namakemono no uma なまけもんの馬 the lazy horse
madoo to yamainu sama まどうと山犬さま "mountain dog"
Tokuzenbuchi no oo namazu 徳善淵の大ナマズ big catfish
gonzoo mushi ごんぞう虫 gonzo insect
neko to nezumi ねことねずみ the cat and the mouse
akaushi ni notta sennin 赤牛に乗った仙人 red cow

meoto iwa 夫婦岩 rock of a good couple
oni no tegata iwa 鬼の手がた岩 rock with a handprint of an Oni

funayuurei 船幽霊 The Ship Ghost (various legends in Japan, wikipedia)
shakujima 杓島 Island

Chinnen to Bokunen チン念とボク念 the priests Chinnen and Bokunen

toshigamisama としがみさま the Deity of the Year

kawa o nagareta tsukimiso 川を流れた月見草 evening primrose

takara no geta 宝の下駄 the geta treasure

tsurashikurashi, tsurashi kurashi つらしくらし　(Kurashiki)

Ningyoo Tooge 人形峠 Ningyotoge pass
Sasanashiyama 笹無山 Kurashiki

asekaki Jizo sama 汗かき地蔵さま
eboshi o kabutta O-Jizo san 綿帽子をかぶったお地蔵さん
kubikiri Jizo 首切り地蔵

.
あまんじゃくの星とり Amanjaku no Hoshitori - Ohaga
美作のあまんじゃく Mimasaka no Amanjaku
桃太郎 Momotaro
akazu no hako 開かずの箱 the box not to open
- source : nihon.syoukoukai.com -

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. . minwa 民話　folktales / densetsu 伝説　legends . .
- Introduction -

- - - #okayamalegends - - - - -
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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
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Matsuyama kagami 松山鏡 The Mirror from Matsuyama

in a version from Okayama

ama no chuusai 尼の仲裁 the mediation of a nun


. Legends from Okayama　岡山の民話と伝説 .
- Introduction -

This story is alive in Japan in various versions, even Rakugo.

The story dates back to a time when ordinary people did not have mirrors and have never even seen one.
Not even the nun had ever seen a real mirror in her life . . .
Before the Meiji period, mirrors were sacred objects. Most were made of bronze. Glass mirrors as we know them today were introduced in Japan much later.


ekagami, e-kagami 柄鏡　mirror with a handle

. wakyoo 和鏡 Japanese mirrors - History .

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Once upon a time
there lived a young couple in a small farming village. When his father died, the young man was very sad and prayed all day at home in front of the family altar and at the graveyard, forgetting to do the necessary field work.
So his wife reprimanded him after the 47th day of official mourning was over and suggested, he might make a pilgrimage to Konpira san and then come back refreshed for work.

So off he went to Shikoku, walked all the steep steps up to the shrine, prayed for his father and then walked down the steps. On his way back had a look in the many souvenir shops at the roadside. Suddenly he was quite surprized !
His father was sitting there in a shop !
He bought "his father" and made his way home, overjoyed to have his father back.
In fact he had seen a mirror reflecting his own face, and since he looked just the same as his father, he got his father back!

At home he placed the mirror into a box and looked at it every day. In the morning he greeted his father and told him he was off to field work, in the evening he reported to his father what he had done all day.
His wife eventually got a bit suspicious about him mumbling to the box every day and she peeked inside too.
Well, what a surprise - her husband had hidden a beautiful young woman in a red dress.
When the husband came home she asked him about his new love. He denied everything and said it was his father he was talking to. They begun to fight in loud voiced.

A nun who was just passing her home came inside and reprimanded them:
"You are young couple, you should not fight but work together!
What is the problem?"

So they told her of the father, the woman in the red dress and the anger of the young wife (who wore a red dress . . . as you guess right).
The nun said:
"Let me see this new mistress of your husband!"
and when she looked into the mirror, she smiled happily.

"Nothing to worry, you dear woman. The mistress has already shaved her head and become a nun!
So now you can live happily with your husband!"

. shinkyoo 神鏡 Shinkyo - "mirror of the kami", divine mirror .
- Introduction -

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This is a type of story called

orokamura no hanashi　愚か村の話 story of a "stupid village" about stupid villagers



世界の愚か村話 (世界民間文芸叢書別巻)

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CLICK for more photos !


miyako kagami みやこ鏡 Miyako Mirror

This story dates back to a time when people did not have mirrors and most have never even seen one.

Here the farmer is named 太郎作 Tarosaku and gets a mirror from the local lord, who was so impressed with his filial piety. So he hid the mirror in a box . . . and the rest is as above.



鏡が貴重品だった、昔々のお話です。ある山奥の村に、太郎作と女房が仲良く暮らしていました。

太郎作はたいへんな親孝行で、ある時、お殿様から親孝行のご褒美をいただくことになりました。太郎作の「死んだ父親に会いたい」という望みを叶えるために、お殿様は鏡をプレゼントしてくれました。

鏡に映った太郎作の顔は、死んだ父親にそっくりで、まるで父親に再会できたようでした。太郎作は、鏡を女房にも内緒で家の納屋に隠しておいて、いつもこっそり父親との再会を楽しんでいました。

ある時、太郎作の行動に不信を抱いた女房が、納屋の鏡を見つけました。鏡を覗いてみると、そこには女がいました。鏡の中の女はとても不細工でしたが、それでも女房に内緒でこっそり女を納屋に隠していたと思って、激しく嫉妬しました。

女房と太郎作は、鏡の事で大ゲンカになりました。太郎作にとっては、死んだ父親との再会グッズであり、女房がなぜにそんなに怒るのか、ちっとも理解できませんでした。

ますますエスカレートする夫婦喧嘩に、たまたま通りかかった尼さんが仲裁に入りました。そこで二人は、納屋には女がいるのか死んだ父親がいるのか、尼さんに確かめてもらうことにしました。

尼さんが納屋の鏡をのぞき込むと、そこには自分の姿が映りこみました。それを見た尼さんは「確かに中には女がいるけれど、もう頭を丸めて尼になっているので、亭主の浮気は心配ないよ」と言いました。

太郎作も女房も尼さんも、鏡という物をしらない、鏡のない村の話でした。
- source : manga nihon mukashibanashi database

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kagami otoko emaki 鏡男絵巻 picture scroll of the man in the mirror


Look at the scroll in the museum archives :
- source : dl.ndl.go.jp -

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Matsuyama kagami 松山鏡 THE MATSUYAMA MIRROR

A long long time ago, there lived in a quiet spot, a young man and his wife. They had one child, a little daughter, whom they both loved with all their hearts. I cannot tell you their names, for they have been long since forgotten, but the name of the place where they lived was Matsuyama, in the province of Echigo.



It happened once, while the little girl was still a baby, that the father was obliged to go to the great city, the capital of Japan, upon some business. It was too far for the mother and her little baby to go, so he set out alone, after bidding them good bye, and promising to bring them home some pretty present.

The mother had never been further from home than the next village, and she could not help being a little frightened at the thought of her husband taking such a long journey, and yet she was a little proud too, for he was the first man in all that country side who had been to the big town where the King and his great lords lived, and where there were so many beautiful and curious things to be seen.

At last the time came when she might expect her husband back, so she dressed the baby in its best clothes, and herself put on a pretty blue dress which she knew her husband liked.

You may fancy how glad this good wife was to see him come home safe and sound, and how the little girl clapped her hands, and laughed with delight, when she saw the pretty toys her father had brought for her. He had much to tell of all the wonderful things he had seen upon the journey, and in the town itself.

“I have brought you a very pretty thing,” said he to his wife: “it is called a mirror. Look and tell me what you see inside.” He gave to her a plain, white wooden box, in which, when she had opened it, she found a round piece of metal. One side was white like frosted silver, and ornamented with raised figures of birds and flowers, the other was bright as the clearest crystal. Into it the young mother looked with delight and astonishment, for, from its depths was looking at her with parted lips and bright eyes, a smiling happy face.

“What do you see?” again asked the husband, pleased at her astonishment, and glad to show that he had learned something while he had been away. “I see a pretty woman looking at me, and she moves her lips as if she was speaking, and—dear me, how odd, she has on a blue dress just like mine!” “Why, you silly woman, it is your own face that you see,” said the husband, proud of knowing something that his wife didn’t know. That round piece of metal is called a mirror, in the town every body has one, although we have not seen them in this country place before.

The wife was charmed with her present, and, for a few days could not look into the mirror often enough, for you must remember, that, as this was the first time she had seen a mirror, so, of course, it was the first time she had ever seen the reflection of her own pretty face. But she considered such a wonderful thing far too precious for every day use, and soon shut it up in its box again, and put it away carefully among her most valued treasures.

Years past on, and the husband and wife still lived happily. The joy of their life was their little daughter, who grew up the very image of her mother, and who was so dutiful and affectionate that every body loved her. Mindful of her own little passing vanity on finding herself so lovely, the mother kept the mirror carefully hidden away, fearing that the use of it might breed a spirit of pride in her little girl.

She never spoke of it, and as for the father, he had forgotten all about it. So it happened that the daughter grew up as simple as the mother had been, and knew nothing of her own good looks, or of the mirror which would have reflected them.

But bye and bye a terrible misfortune happened to this happy little family. The good, kind mother fell sick; and, although her daughter waited upon her day and night, with loving care, she got worse and worse, until at last there was no hope but that she must die.

When she found that she must so soon leave her husband and child, the poor woman felt very sorrowful, grieving for those she was going to leave behind, and most of all for her little daughter.

She called the girl to her and said; “My darling child, you know that I am very sick: soon I must die, and leave your dear father and you alone. When I am gone, promise me that you will look into this mirror every night and every morning: there you will see me, and know that I am still watching over you.” With these words she took the mirror from its hiding place and gave it to her daughter. The child promised, with many tears, and so the mother, seeming now calm and resigned, died a short time after.

Now this obedient and dutiful daughter, never forgot her mother’s last request, but each morning and evening took the mirror from its hiding place, and looked in it long and earnestly. There she saw the bright and smiling vision of her lost mother. Not pale and sickly as in her last days, but the beautiful young mother of long ago. To her at night she told the story of the trials and difficulties of the day, to her in the morning she looked for sympathy and encouragement in whatever might be in store for her. So day by day she lived as in her mother’s sight, striving still to please her as she had done in her life time, and careful always to avoid whatever might pain or grieve her. Her greatest joy was to be able to look in the mirror and say; “Mother, I have been today what you would have me to be.”



Seeing her every night and morning, without fail, look into the mirror, and seem to hold converse with it, her father at length asked her the reason of her strange behaviour. “Father,” she said, “I look in the mirror every day to see my dear mother and to talk with her.” Then she told him of her mother’s dying wish, and how she had never failed to fulfill it. Touched by so much simplicity, and such faithful, loving obedience, the father shed tears of pity and affection. Nor could he find it in his heart to tell the child, that the image she saw in the mirror, was but the reflection of her own sweet face, by constant sympathy and association, becoming more and more like her dead mother’s day by day.


- Look at the beautiful illustrations :
- source : www.gutenberg.org -


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Matsuyama kagami 松山鏡 The Mirror from Matsuyama



as told in a rakugo story落語演目
- source : wikipedia

The story takes place a long time ago in Matsuyama village.
At that time, mirrors were rare and not everyone knew what they were. One day, a farmer named Shosuke saw a mirror without knowing what it was . . .
- reference in English -

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- - - - - Legends about Mirrors and Monsters - - - - -

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suikyoo tenjin 水鏡天神 Suikyo Tenjin - "Water Mirror Tenjin"
奈良市 Nara

When you use water like a mirror, you can see the face of a person you want to curse. If you say the appropriate ritual curse (呪言, 怨言) this person will certainly encounter misfortune.
Some stories of this kind are told at the temple 唐招提寺 Toshodai-Ji in Nara.

There are more Suikyo Tenjin shrines and Suikyo Jinja 水鏡神社 Suikyo shrines in Japan, this will be explored in another entry.

kagamiike, kagami-ike 鏡池"mirror pond"
- reference -

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yokai database - 209 entries 鏡
鏡と旅人 / 鏡岩,七不思議 /銅鏡 / 赤鏡 and more
- source : -


manga nihon mukashibanashi - 鏡
鏡騒動 / 姑と鏡と悪者揃い / 亡者道 / 天狗杉のたたり
- source : www.nichibun.ac.jp -

Kagami 香我美(かがみ) is also a place name - careful when googeling with hiragana.

- tba -
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. Konpira Daigongen . 金毘羅大権現 Konpira San .


. minwa 民話　folktales / densetsu 伝説　Japanese legends . .
- Introduction -

- - - #nunmirrorokayama #matsuyamamirror - - - - -
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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

[ . BACK to DARUMA　MUSEUM　TOP . ]
. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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kitsune no yome-iri, kitsune no yomeiri　狐の嫁入り "the fox taking a bride"
spell of sunshine during a rainy period
literally: The Fox is taking his bride home. A fox-wedding party.
kitsune no yomedori 狐の嫁どり
kigo for summer


Ogata Gekko - kitsune


“There are so many Japanese phrases and words that use foxes as creature that deceives people. One of them is, 狐の嫁入り (Kitsune no Yomeiri, wedding of fox). This is a word for a day that rains with sun out. Foxes like to deceive people, so have their wedding on rainy but sunny day.”
quote by Tachikoma


- quote -
Kitsune no Yomeiri in Literature
The Meiji period Tanka poet Masaoka Shiki wrote:

“When rain falls from a blue sky,
in the Hour of the Horse,
the Great Fox King takes his bride.”



While Kitsune no Yomeiri is the most common term, there are regional versions of the same phenomenon. In Saitama and Ishikawa prefectures it is known as Kitsune no Yomitori (狐の嫁取り; The Taking of a Fox Bride). In Shizuoka it is called Kitsune no Shugen (狐の祝言; The Fox Wedding Celebration).

In Tokushima, the Kitsune no Yomeiri is a less happy occasion. It was called the Kitsune no Soshiki (狐の葬儀; Fox Funeral) and seeing one is considered an omen of death.

- Read the details :
- source : hyakumonogatari.com - Zack Davisson

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- quote -
. . . the occurrence of rain occurring during brilliant sunshine, which is said to occur a fox bride is going through the woods to the house of her fox groom. Sometimes during festival occasions, shrines would stage the “fox wedding” as well, and that is when we would get to see the interesting couple wearing the fox mask.
- source : monsterswithfreckles.tumblr -

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- ABC - List of fox and bride legends from the Prefectures

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. . . . . . . . . . Aichi 愛知県

Kitsune no hanayome きつねの花嫁 The fox as bride

Once upon a time
in the village of 三河の国の宇頭 Uto in Mikawa there lived a young man named 与太郎 Yotaro, who was always playing tricks and pranks.
He often stole the fried tofu 油揚げ offered at the temple of Yakushi Nyorai　薬師如来　 and used it as bait for fishing, saying he wanted to "fish for a fox"キツネを釣る.
His mother did not know what to do with this wild youngster and came up with the idea that he might calm down when he got a wife (bride 嫁 yome).
So she went to the local shrine and prayed to the deity to provide a good bride for her son.
Soon enough, through the introduction of the village headman Yotaro got a beautiful bride from the neighbouring village.

On the day before the wedding, Yotaro went to the river that served as the boundary between the two villages to wait for the parade. He waited and waited and soon it became quite dark when he saw the bridal procession on the other side of the river.
The horse of the bride stopped and she called him
"Come over here, hurry, hurry!" and stretched her hand toward him.

Yotaro was so happy, he jumped into the river and begun to swim to the other side, wondering if there had really been such a wide river between the two villages.
And while he was moving around swimming suddenly all disappeared and he found himself in a field of eggplants.



But the bewitched Yataro did not even realize this and continued paddeling around the eggplants. A farmer who observed him called "Hey Yotaro, take care of what you are doing! What's the matter with you?!"
Finally Yotaro came to his sense, but now was in just the opposite spell - - - he thought the village headman must be a bad fox, so he took a strong stick and hit him.

Finally the wedding came to pass and Yotaro got to live with his bride. But she was not beautiful and gentle, but angry and short-tempered and had him under her thumb.
Yet for better or worth, the two of them had eventually begun to do their farming work together and lead a normal life.


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Yama-uba to tabi yakusha 山姥と旅役者 The old woman and the traveling actor

Once upon a time on a late summer evening

昔ある夏の夕暮れ、ひとりの旅役者が道を急いでいた。仲間に遅れて瀬戸の方から山道を抜けて名古屋の方へ出ようとしていた。

やがてすっかり日が暮れて、提灯の灯を頼りに歩いていたが、行けども行けども山道を抜け出すことが出来なかった。旅役者は、提灯を片手にうろうろしていた。

その時ふと見ると、少し離れた所に一軒の明りが見えた。旅役者はこれ幸いとばかりに明りを頼りに崖の上の一軒屋の戸を叩くと、そこには老婆が一人座っていた。旅役者はちょっとばかり老婆を気味悪く思ったが、老婆は突然「お茶を入れようかの」と言って立ち上がり、奥の部屋に入っていった。

しばらく待ったが中々老婆は出てこない。するとパチパチと火が燃える音がしたかと思うと、突然障子が明るくなり、恐ろしい山姥の影が映ったのだった。旅役者は驚いて立ちすくんでいたが、老婆がお茶を持って出てきた。



老婆は「ところでお前さん、何かやってみせてくれんかの？」と頼んだ。旅役者はここで何かしないと生きて帰れないと思い「わしは化けるのが得意じゃが」と答えた。それを聞いた老婆は喜んで、ぜひ化けてみせてくれと言った。

旅役者はもうこうなったらと腹をくくり、つい立ての向こうで商売道具の入った包みを取り出した。狐の面を取り出し、狐の嫁入り踊りを披露した。旅役者次々と面や着物を変え、色々なものに化けてみせ、老婆は大喜びした。

やがて空が白々としてきて、旅役者の芸も尽きたと思われる頃。老婆は礼を言うと、あっと言う間に姿を消してしまった。それと同時に家も消えてしまっていた。

旅役者はしばらくその場にぼんやりしていたが、さて名古屋はどちらだろうと立ち上がった時、「旅のお方、さあこちらへおいで」という優しい声が聞こえてきた。その声があまりに優しかったので、旅役者はその声の言う方へ歩いていった。

優しい声は案内を続け、やがて旅人の往来する広い街道へ出た。そして「名古屋へ行くにはこの道をまっすぐ南にお行き…」と聞こえると、それっきり山姥の声は聞こえなくなった。旅役者は安心して名古屋への道を急ぐことが出来た。「芸は身を助ける」ということだ。


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. . . . . . . . . . Hyogo 兵庫県

An old woman who was possessed by a fox eat fried tofu and rice with red beans every day 油揚げや赤飯.
When the farmers asked her to show her real features, a fat fox with quite a large tummy showed up, walking along the village road. So the farmers killed it.
The fox had come here at the time when the young farmer had taken a wife. The fox had thrown the real bride into the sea and joined the household incognito.




abura-age 油揚げ fried tofu offerings to the Fox Deity


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. . . . . . . . . . Mie 三重県

kitsune no yome-iri doochuu 狐の嫁入り道中 Fox Marriage Parade Ceremony



Celebrated during the Setsubun rituals in February.
Beside the Fox couple, there are the oni 鬼　demons of Setsubun to provide a scary atmosphere to the wedding ceremony.



Miyamado Inari Fox Shrine, 海山道神社 1 Chome-58 Miyamadocho, Yokkaichi, Mie
- Homepage of the Shrine
- source : miyamado-jinja.com -

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. . . . . . . . . . Niigata 新潟県

The foxes carry lanterns that go on and off.
But in fact it is the spittle of foxed dripping on the ground which is shining.

In the district of 中蒲原郡 Nakakanbara a mother and daughter in law were working in the fields. When they threw a stone at something moving, it was a fox.
Three months later, the daughter became ill and they called a local 巫女 Shrine shaman to find out the reason for the illness. So they learned that a fox possessed the daughter in law (yome 嫁) .
The fox said it would care for the daughter, so the mother let it have its way.
And two or three days later, there was a fox taking a bride parade 狐の嫁入り and rain in the dark forest.
And yes, the daughter in law was well again from that day on.

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CLICK for more photos !

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. . . . . . . . . . Tottori 鳥取県

In a village in the 中山町 Nakayama of the 西伯郡 Saihaku district a fox once got caught in a trap but a compassionate young unmarried farmer let it free.
The fox wanted to show his gratitude, so he shapeshifted into a young woman and joined the farmer's home as the bride. That year the farmer had a bountiful harvest and soon the young farmer became the richest man in the village.
Now the fox-bride decided it has done its duty in paying back gratitude and shifted back to its fox figure. Soon the fox disappeared into the forest.


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. . . . . . . . . . Toyama 富山県

In the villages of 婦負郡 Nei district there is sometimes a ball of fire seen back and forth in the dark mountain forest, almost like a parade of people holding lanterns.
People say
あそこでヨメドリたったってそれは嘘や、キツネが嫁どりしとったんや」
This is not a wedding parade of humans taking home the bride, that is the foxes taking a wife.


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- quote -
"Der Fuchs und Dr. Shimamura"
Japanische Frauen, die von Füchsen besessen sind, ein Doktor auf der Spur des Phänomens, Hysterikerinnen in Paris, ein Abschied vom Leben:
Christine Wunnickes neuer Roman erzählt sehr überzeugend von merkwürdigen Dingen.

Japan 1891: Ein Arzt und ein Medizinstudent sind in spezieller Mission in der südwestlichen Präfektur Shimane unterwegs. Die beiden sollen Fälle von Fuchsbesessenheit aufspüren, von buchstäblicher Fuchsbefallenheit, die in diesem Gebiet jährlich in einer Art Epidemie beevorzugt bei Frauen auftreten. Ein Neurologie-Professor der Universität Tokyo hat das ungleiche Forscherpaar auf die Reise geschickt. Dr. Shimamura, der eigentlich "über paralytische Beriberi und erbliche Schwermut" gearbeitet hat und nun durch die Lande zieht, kann zunächst nur das Übliche bei den Patientinnen diagnostizieren: Trunksucht, Kretinismus, Ovarialabszess mit Durchbruch ins Rektum. Möglich, dass die Geschichte mit den Füchsen nur eine Folklore-Erscheinung ist, möglich auch, dass der Professor die Expedition überhaupt nur als Scherz gedacht hat. Doch es dauert nicht lange, da begegnet Shimamura ihnen dann doch, den Füchsen in den Menschen ...



"Und dann kam der Fuchs.
Er schien sich, wenn er ruhte, unter Kiyos Leibwickeln aufzuhalten, denn dort arbeitete er sich nun hervor. Es war ein kleiner Fuchs, zwei bis drei Handbreit lang, je nachdem, ob er sich streckte oder ballte, denn in seinem beengten Lebensraum direkt unter Kiyos zarter weißer Haut bewegte er sich fast wie eine Raupe. Kiyo folgte ihm mit dem Finger: über den Bauch langsam hinauf in den Thorax, in die rechte, in die linke Achsel und dann vehement in den linken Oberarm hinein, wo er sich bis fast zum Ellenbogen drängte, bis dieser überstreckte und noch mehr und noch immer mehr überstreckte. Shimamura meinte es knirschen zu hören. Er stand wie ein Stein. Kiyo hechelte. Sie schien große Schmerzen zu leiden, der Schweiß trat ihr auf die Stirn und Tränen in die Augen, doch kein weiterer Schrei entkam ihr. Immer noch ein Blick des Vorwurfs: Für Sie ertrage ich das, Herr Doktor, nur für Sie."
aus: Christine Wunnicke, "Der Fuchs und Dr. Shimamura", Berenberg Verlag 2015

Tatsachen , Erklärungen, Verkleidungen
Aber wie ist das alles eigentlich zu verstehen? Metaphorisch oder direkt? Tobt da vielleicht gar kein Fuchs im Mädchen, ist der Fuchs einfach "die Mädchenseele", wie der Student an der Seite des Doktors einmal sagt?
- source : www.br.de/radio/bayern2


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source :　so-shiro.cocolog-nifty.com/photos/ishi


- - - - - reference - - - - -

yokai database
- source : www.nichibun.ac.jp -

Manga Nihon Mukashibanashi
- source : nihon.syoukoukai.com

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. yome-iri, yomeiri 　嫁入り人形　 bridal dolls, wedding dolls .
and the legend of
nezumi no yome-iri ねずみの嫁入り wedding of the mice


. WKD - kigo for summer .
spell of sunshine during a rain (kitsune no yome-iri　狐の嫁入り）
literally: The Fox is taking his bride home. A fox-wedding party)




. Inari　稲荷　the "Fox Deity", "Fox God" .



. minwa 民話　folktales / densetsu 伝説　Japanese Legends . .
- Introduction -

- - - #kitsuneyomeiri #foxbride - - - - -
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::


. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]

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[ . BACK to DARUMA　MUSEUM　TOP . ]
. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about animals 動物と伝説

There are many legends of animals in all prefectures.
There are also the 12 zociac animals with their special significance in Japan.
. 12 zociac animals 干支　 eto, kanshi .




まんが日本昔ばなし動物たちのお話
Once upon a time in Japan - animal land


This is just a short list as they come up during my work on the Darumapedia and the WKD.

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. kitsune 狐 the fox in Japanese culture .


. tanuki 狸　badger, racoon dog in Japanese culture .

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. tsuru 鶴 the crane in Japanese culture .

tsuru no ongaeshi　鶴の恩返し　The Gratitude of the Crane 　
a story about the rewards of kindness and the danger of curiosity.

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. ushi　牛　cow, bull, oxen, calf in Japanese culture .




. Zenkooji 善光寺 Zenko-Ji in Nagano .

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- akaushi, aka-ushi　赤牛 the red cow

. Legends about the Red Cow 　赤牛と伝説 akaushi, aka-ushi .
and 6 entries about kuroushi, kuro-ushi 黒牛 the black cow


from the Mooo bar, Shiraishi Island, Japan


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岡山の動物昔話 Animal Legends from Okayama
Tateishi Noritoshi 立石憲利 (1938 - )



. Legends from Okayama .

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マンガ昔話データベース Manga Mukashibanashi database
- source : nihon.syoukoukai.com -

妖怪　データベース　yokai database
- source : www.nichibun.ac.jp -



. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- - - #legendsanimals #animallegends - - - - -
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::


. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

[ . BACK to DARUMA　MUSEUM　TOP . ]
. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about trees - - 木と伝説


Tamamura Kōzaburō (1856 - 1923)


. ki 木, jumoku 樹 trees of Japan .
meiboku 名木 famous tree / meiboku hyakusen 名木百選 The 100 most famous trees of Japan
shinboku 神木 Sacred tree, "Tree of a Deity"
- Introduction -

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- ABC - List of trees from the Prefectures

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. . . . . . . . . . Okayama 岡山県

Mukuchijima 六口島(むくちじま) Mukuchi Island
One of the islands of Mizushima 水島諸島, near Kurashiki.

On the island there is a valley called "Yanagi no tani 柳の谷", valley of the willow tree.
There was a time when a huge willow tree grew there, hence the name.
The tree was so huge that the ships coming in to the harbour could see it from afar and adjust their journey to it. So it helped to keep the local waterways quite safe.
In the nearby village there lived a beautiful girl called O-Ryu, who liked the tree very much. Every day she went to it, praised it and stroke its huge trunk.
The tree liked her visit and always stroke her back gently with its huge branches.

It was during the construction of a special large temple hall in Kyoto, the Sanjusan Gendo三十三間堂, when everyone was looking for trees huge enough to support the heavy roof. Eventually a white arrow, sign of being chosen for the building, was stuck into the tree.

When the news spread, O-Ryu was all in tears and could not be consoled.
Then one day woodcutters came to the island and whacked their huge ax into the stem of the tree. The tree shook in pain - and O-Ryu, who stood nearby, also felt a pain as if a knife was stuck into her body.
Every time the woodcutters whacked at the tree, O-Ryu was hit by pain.
Finally the tree was felled and they tried to pull the heavy stem to the beach for transport by sea. But however many strong men pulled at the ropes, the stem would not move one bit.
O-Ryu went back to the Valley of the Willow tree, hugged the stem and bid it good bye. Then she sat on it - and oh wonder - the tree slid down to the beach with no further ado. The stem was shipped to Kyoto and is now a roof beam 棟木 of the famous Sanjusan Gendo Hall.

- おかやま伝説紀行　- by Tateishi san 立石憲利
- source : books.google.co.jp -


In Mie prefecture there is a another story about a huge willow tree for the Sanjusan Gendo Hall.
The roof beams for the hall had to be about 100 meters long and were not so easy to get.

Yooji Yakushi Doo 楊枝薬師堂 The Yakushi Hall of Yoji Village - 浄薬寺Joyaku-Ji
A huge willow tree of the village had to be felled and brought to Kyoto for the Sanjusan Gendo Hall, which was built on request of 後白河上皇 /後白河天皇 Go-Shirakawa Tenno (1127-1192). He had a severe headache all the time and wanted to construct a large temple to pray for healing.
Once the temple was built, the Emperor's headache was healed.



To show his gratitude for the willow tree, Go-Shirakawa himself carved a statue of 薬師如来 Yakushi Nyorai and placed it in a temple in the village, now called the Yakushi Hall of Yoji village, better known locally as
頭痛山平癒寺 "The temple which heales Headaches".
The present-day temple building dates back to 1411.

三重県南牟婁郡紀和町楊枝
- reference -

At the Sanjusan Gendo Hall in Kyoto, there is a
ritual services for the willow trees 柳のお加持 "Rite of the Willow"



combined with the famous arrow shooting contest



. ooyakazu 大矢数 "shooting many arrows" .
tooshiya 通し矢（とおしや）

- quote -
Sanjūsangen-dō
The temple complex suffered a fire in 1249 and only the main hall was rebuilt in 1266. In January, the temple has an event known as the Rite of the Willow (柳枝のお加持), where worshippers are touched on the head with a sacred willow branch to cure and prevent headaches.
A popular archery tournament known as the Tōshiya (通し矢) has also been held here, beside the West veranda, since the Edo period.
- source : wikipedia -

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- Now back to Okayama -

. sennen bikuni 千年比丘尼 a young nun for 1000 years .
Often she planted a walking stick in the temple compound before leaving, which sprouted to live on . .

Yashima Kameyama八島亀山
There was also an old tree, byakushin ビャクシン / 柏槙 (a kind of mountain juniper) to our day, which had sprouted from her walking stick.
This tree was then found to have a disease infecting the Japanese pear trees nearby and was cut down eventually.

In Asakuchi　浅口, Okayama
there is another tree that has sprouted from her walking stick. It has sprouted, as she had foretold, "tsue wa ikitsuku made"　杖は活き着くまで. . . and now there is another hamlet with a pun on that nearby :
Tsukuma 津熊 .
The tree that sprouted from her stick was a huge yanagi 大柳 willow tree.
It was so strong and perfect that the tree was cut down and its trunck became a beam for the famous 三十三間堂,　京都 Hall of 1000 Buddha Statues in Kyoto, Sanjusan Gendo.


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マンガ昔話データベース Manga Mukashibanashi database　－神木
東光寺のケヤキ　/ 七本ひのき /とんぼのやどり木
- source : nihon.syoukoukai.com -

妖怪　データベース　yokai database －神木 - 88 entries
- source : www.nichibun.ac.jp -



. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- - - #treelegends #legendstrees - - - - -
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::


. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

[ . BACK to DARUMA　MUSEUM　TOP . ]
. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about the Red Cow, Red Bull 　赤牛と伝説 aka-ushi, akaushi

akaushi no yookai 赤牛の妖怪 monster red bull
oni wa akaushi 鬼は赤牛 a demon is the red bull

「緑牛」の正体 ?

I have come across some legends about cows, but the special mention of color, like the RED or BLACk cow . . must have some deeper meaning.
Sometimes the red cow is the "ike no nushi"　池の主の赤牛　 master of the pond.
Still trying to find that out. Any help is welcome.
Some sources say it was the malaria.

Gabi Greve, May 2015

- Part 2 -
. Legends about the Black Cow, Black Bull 　黒牛と伝説 kuro-ushi, kuroushi .


. Legends about animals 動物と伝説 .
- Introduction of cow legends -


. ushi oni, ushioni, gyuuki 牛鬼 "bull-demon" ox ogre .
a monster in the pandemonium of Western Japan.




quote
Akaushi (赤牛, あか牛  roughly meaning "red cow")
is a Japanese Wagyū breed of cattle. The beef produced by Akaushi cattle is richly marbled with fat and produces a very tender, flavorful, and expensive variety of steak which is used in Kobe restaurants.
Beef
originally carrying the title of "Kobe beef" were simply cattle from herds in the Kobe area of Japan, and could be any of four breeds of Wagyu cattle: the Akaushi (Japanese Red), the Kuroushi (Japanese Black), the Japanese Polled and the Japanese Shorthorn.
The Akaushi
is a Japanese breed of cattle actually created by a government project that included as many as 150 scientists at one point and spanned more than 50 years. The story goes that these cattle were considered the property of the Japanese government and they were never to leave the Japanese islands.
Currently,
the largest purebred group of Wagyū outside Japan is a herd of Akaushi cattle located in Harwood, Texas, owned by HeartBrand Beef. It was raised from a Japanese imported herd of 11 which was guarded by off-duty Texas Rangers to protect from interbreeding for over 12 years until the herd grew to over 5,000 cattle.
The meat
contains high concentrations of oleic acid, a heart-healthy fatty acid. Akaushi beef has a high ratio of monounsaturated to saturated fats.
source : wikipedia

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- Now let us go back to the past and enjoy some legends about "red cows".
Since most farmers in former times used cows for the field work, I use that translation.
Oxen and bulls were kept by specialized farmers for breeding.



from the Mooo bar, Shiraishi Island, Japan

. Buddha Statues and Cows (Bulls, Oxen) .


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- ABC - List of Red Cow legends from the Prefectures

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. . . . . . . . . . Fukushima 福島県

aka-beko, aka beko, akabeko 赤べこ a red cow
protecting from smallpox, like Daruma



aka-beko, aka beko 赤べこ
The most important of the Aizu Papermachee Dolls is the Red Oxen, Akabeko. The red color is auspicious for warding off illnesses. Many papermachee dolls of the Aizu area are called "Red Things" (akamono) for this reason.
Red things are also good luck symbols for childrearing.



. ushi 丑 ox, oxen (cow, bull, calf) amulets .

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. . . . . . . . . . Kagawa 香川県　

Once uopon a time
an old woman was on her way back from a pilgrimage to Konpira san and walked through the valley 五重谷, when a red cow came running after her. The old woman became quite scared and thought this must be a monster, so she hid in the forest. The red cow eventually disappeared, but to pray for its soul people built a small statue of Jizo Bosatsu at this spot.

. Konpira Daigongen . 金毘羅大権現 .

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. . . . . . . . . . Kagoshima 鹿児島県

日置郡 山町

部落の裏山に古い五輪塔の頭などが置かれている場所があり、ガランと呼ばれる。決まった日以外は近づかず、女人禁制である。ガランは１６人の神で威が強く、赤牛を使う。最近、ガランの下から五輪塔が掘り出され、工夫が頭痛を起こしたのでガランに合祀した。

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. . . . . . . . . . Miyagi 宮城県

亘理町 Watari

伊達成実が築城の時、守護神の牲に赤牛を生き埋めにした。館の南下にある牛を供養した塚にケヤキが生えており、枝を焚くとたたるという。＊他にも「臥牛城」あり。登米郡登米町寺池の伊達氏登米館、角田市の石川氏角田館、玉造郡岩出山町の伊達氏岩出山城、柴田郡川崎町平沢の高野氏平沢館。

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. . . . . . . . . . Nagasaki 長崎県

西彼町 Seihi willage

宮浦の峠に、狐がたくさん出た。ある日、老人が赤牛を連れて峠に行くと、ツワの葉を体にたくさん付けた狐がいた。老人は狐が化かしていると思ったが、そのときにはもう化かされており、どこか違う家の書斎に居る気になっていた。そこへ人が通りかかり何をしているのかと問いかけると、老人は牛のしっぽに掴まって「狐だ」と言っていたという。


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. . . . . . . . . . Niigata 新潟県

西蒲原郡 Nishi Kanbara gun 赤塚村 Akatsuka village

The master of the pond Akazu no Ike 明かずの池 was a huge serpent, which killed the villagers and braught much misfortune to the village. So the priest from temple 正元寺 performed special rituals and prayers for seven days and seven nights.
The red bull had to flee from the pond and escaped to another one, the pond in Jigokudani (Valley of Hell 地獄谷).

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red beco, redbeco


- source : redbeco.com -meat -


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. . . . . . . . . . Okayama　岡山県　

The Red Cow and Awakura Hot Spring 　粟倉温泉　

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総社市 Soja

昔六社宮は山上に祭られていたが、すぐ潰えるので、人柱の代わりに赤牛を入れることになった。当時ある者が赤牛を飼っていて、金を出せば出しても良いということになった。その後は潰えなくなったが、牛を出した者の家では2代も3代もオシゴロウが出たという。

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akaushi ni notta sennin 赤牛に乗った仙人 the saint who rode on a red bull

作蔵（さくぞう）は、多くの牛を飼っていて、えさのために毎日草を刈っては牛に食べさせてきた。作蔵の住む村の中では、「鳴滝には赤牛にのった仙人がいて、滝の麓には赤牛に食べさせるための草がある。その草を刈ると、仙人の祟りを受ける」という言い伝えがあり、だれも近寄らなかった。

ある日、作蔵はいつも通り草を刈っていたが、あと１束というところで草が無くなってしまった。すぐ目の前には鳴滝がある。「１束くらいいいだろう」と、鳴滝の麓に行き、草を刈った。すると、滝上から赤牛に乗った仙人が現れた。「私の姿を見たことを、誰にも話すな」と恐ろしい口調で仙人に言われ、作蔵はただただ怯えるばかり。

その後、作蔵は魂を抜かれたような状態になり、ふらふらと家に戻った。家でも我を失った状態で、妻に「どうしたの？」と聞かれ、仙人を見たことを話そうとするが、あまりの恐ろしさに「何でもねぇ…」と繰り返す。やがて、気力を完全に失った作蔵は、いつの間にか妻とともに姿を消してしまい、廃墟となった家だけが残った。


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. . . . . . . . . . Okinawa 沖縄県

ウシ・マジムンは死棺を入れる籠が牛に化けたものだという。夜遅くの帰りに、赤牛が突進してきた。両角を追って組み伏せたが疲れて倒れた。翌朝になってみると籠の両側につけた飾り物を握っていた。

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宮古郡 Miyako

ヤーマス・ウガン由来伝承は、3人兄弟の出生譚として異常妊娠（いつとはなしに孕む）、異常出産（３つの卵を生む）、生長段階の異常食欲、来間島での牡赤牛との格闘なとの話しを持つ。牡牛から来間無人化の理由を聞いてヤーマス・ウガン再興を約束し、女（老婆の連れ去られていた娘）を連れ帰り、長男の嫁とした。生まれた娘たちを次男、三男の嫁とした。
or

ヤーマス・ウガンの由来に関する説話では、赤牛ではなく、黒牛が出てくる話が採録されている。「牛のような怪物」という表現の頻度も高い。「天プトク地プトク根入リヤプトク主司」の説話では、赤牛が死ないし死後の世界にかかわる例がある。伊良部島の伝承では小さな赤牛が侵略者をひっかけてミルクガマへとつれ去る。

check
この話に出てくる鬼は赤牛だが、先に紹介した「卵から生まれた英雄」にも赤牛の妖怪が来間島に出現している。牛に神性があることを早くに指摘したのは石田英一郎で「河童駒引考」の中で詳しく解説している。
http://www2s.biglobe.ne.jp/~hiroba/ikai0107.html

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CLICK for more akabeko photos !

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. . . . . . . . . . Shizuoka 静岡県

Nagatsuro no kakure sato 長津呂のかくれ里 the hidden village of Nagatsuro

Once upon a time

むかし、南伊豆の長津呂（ながつろ）に与丸（よまる）という若者が母親と二人で暮らしていた。家に財産と呼べるようなものは、飼っている赤牛のアカくらいのものだった。それでも与丸はいたって気がやさしく、仕事のない日は浜辺の大岩の上で昼寝をするのがなによりの楽しみだった。

ところがこの与丸、ちょっと人が良すぎるところがあった。今日は庄屋さんの家で働いてきたのに、もらったお金は権左に貸してしまい、また吾作に貸したお金も返してもらっていない。この前は次郎兵衛の所で働いたのに、一銭ももらわずに帰って来たりといった調子だった。

ある日、与丸はいつものように浜辺の大岩の上で昼寝をしていた。起きてみると、いつも近くで草を食んでいるアカの姿が見当たらない。与丸がアカを呼ぶと、それに答えて「モ～～～」というアカの鳴き声が聞こえる。どうも鳴き声は大岩の中から聞こえてくるようだった。そして、与丸が鳴き声が聞こえてくる辺りを触ってみると、与丸は大岩の中に吸い込まれてしまう。

与丸が気がつくと、辺りは甘い香りが漂い、与丸がこれまで見たこともないような美しい景色が広がっていた。甘酸っぱい花の香りにつられて歩いて行くと、与丸はお爺さんがアカを連れて歩いているのを見つける。お爺さんは与丸に言う。

「これはこれは、与丸どの。牛を黙って借りてすまなかったのぅ。ところでの、与丸どの、この畑を鋤く（すく）一ヶ月ばかりあんたの牛を貸してはくれんかのぅ？」お爺さんはその代わりにと、与丸に蓮（はす）の種を一粒渡してまた言う。「その種を家に帰って水の中に蒔いてみなされ。良いことがありますぞな。」

ところが、アカを人に貸してしまったと聞いた与丸のおっかさんは、「アカを人に取られたら、どうやって暮らせばいいんじゃ。」と言って怒り、与丸が蓮の種を見せると「こんな物！！」と言って与丸の手をはたき、種は家の裏の池に落ちてしまう。

それからしばらく、与丸とおっかさんはアカの分までこれまでの何倍も働かねばならなかった。そんなある朝、与丸が目を覚まして何気なく裏の池を見ると、池にはきれいな蓮の花が咲いていた。その蓮の花はこの世のものとは思えぬ美しさで、あたかも極楽の景色のようだった。

またしばらくして、約束の期日になったので、与丸はアカを返してもらおうと浜辺の大岩の所に行った。与丸はお爺さんから礼を言われ、無事アカを返してもらった。ところが、家に帰ると、池の蓮の花は散っており、なにやら重そうな実をつけている。与丸が見てみると、なんと蓮の実は金の粒だった。金の粒はアカを貸した日数とちょうど同じ30粒あった。この金のおかげで、与丸の家はすっかり裕福になった。

しかしその後、与丸がいくら大岩のもとに行っても、二度と大岩の中に入ることは出来なかったそうな。

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Tajima no Akaushi 対島の赤牛

昔、伊豆の対島（たじま）に福泉寺（ふくせんじ）というやぶれ寺があった。この寺に住む住職は次々に行方不明になり、今では誰も住む者がなくなってしまった。村人たちは、福泉寺の奥にある大池の主が池に引き込んでしまうのだと言った。

それから何年かして、美濃の国の名のある武将が、何か思うところがあり出家した。僧になった武将は対島を訪れ、対島の美しい眺めを見て、ここを入定の地と定めた。そこで僧は、福泉寺のことを古老に聞いた。古老が言うには、福泉寺の森の奥に大池があり、夜中にその池の方から牛の鳴き声のような恐ろしい声が聞こえると言うのだ。僧は、それならば今晩、福泉寺に泊まり化け物の正体を見届けると言い、古老が止めるのも聞かず一人で福泉寺に向かってしまった。

夜、福泉寺の本堂では、静まり返った闇の中で僧の読経の声だけが響く。すると池の方から化け物の咆哮が聞こえた。僧が本堂から外に出てみると、そこには赤牛がいた。僧は赤牛に向かって、「もしそなたに仏性（ぶっしょう）があるなら人間の姿になって話してみなさい。」と言う。すると赤牛は夜叉（やしゃ）の女の姿になって本堂に入ってきた。

赤牛を目の前にして一切動じない僧を見て、赤牛は問う。「主（ぬし）は命が惜しくないのか？」僧はこれに応える。「自分は命に執着はない。そなたには仏性がある。仏の功徳（くどく）を聞かれてはどうか。ここに来た理由は救われたいがため？」

赤牛はこれを否定する。「自分は魔界に生を受けたもの。仏法などには縁はない。ここに来た理由はお主を殺そうと思ったからだ。しかし、お主は今までの僧とは違う。ここの住職は自分を恐れるばかりで、なかには討ちかかってくる者までいた。それでやむなく池に引き込んで沈めてしまった。しかし、ここにきて殺生が嫌になった。」

僧は言う。その心こそが仏性であると。僧は続けて自分が出家した経緯を話す。「自分が出家を思い立ったのは、戦で多くの人を殺したがため。私とそなたは同じ悩みを持つもの同士で、その二人がここで対峙するのも、仏のみ心によるものであろう。」

こう言って僧は、夜を徹して赤牛に仏の道を聞かせた。そして夜が明ける頃には、僧と赤牛は二人で手を合わせて読経していた。すると赤牛の身体が光り、これまで夜叉の女の姿であったものが美しい女の姿に変じた。これは赤牛が発心（ほっしん）したためであった。

女の姿に変わった赤牛は、本堂をでて大池に向かった。すると歩く道は白い光となり、赤牛を導くように大池の方に向かって伸びた。女の姿の赤牛は念仏の声とともに大池の水面上で消える。明朝、このことを聞いた古老は、なんとも有り難い話であると感嘆した。

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伊東市 Ito town

Before the development of the town, most of the plain was a huge pond, and its master was a red cow. It killed the priests of temple 福泉寺 Fukusen-Ji one after another.
Eventually a samurai turned priest named 和泉良孝 Izumi Yoshitaka began to read the sutras and finally all became quiet in the region.




Ippeki ike no aka-ushi 一碧湖の赤牛 The Red Cow from Ippeki Pond

Once upon a time
there lived a red cow in the pond, and sometimes it came out of the water, attacked the boats or shapeshifted into a beautiful farm girl and teased the farmers. It also shapeshifted into a dragon and attacked the fisherman and anglers on the shore and the villagers were really in trouble.



In the Kanei period (around 1635) the priest of the temple 光栄寺 Koei-Ji heared about this nuisance, came to the lake, settled down on one of the small islands and begun to pray and perform rituals for seven days. Finally the red cow was contained and the lake became quiet again.



Then he built a small hall there and placed copies of the 法華経 Lotus Sutra in it. Now this island is called
経島 "the Sutra Island".
By the way, there is also a small hall for the 水神 God of Water on the island and people come here to pray for rain.

Ippeki pond is a small crater lake, about six kilometers south of Ito city. The circumference is only 4 km, but this is the largest lake in Izu Peninsula where there are very few lakes and ponds. There are twelve islands, and the beautiful scene reflecting the Amagi Mountains on the lake is known as the ”the eye of Izu”.

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中伊豆町 Nakaizu village

雨乞いには、万城の滝に七面堂の釣鐘を沈めた。
The master of the waterfall 万城の滝 Manjo no Taki was either 大蛇 a huge serpent or a red cow.
Another version says
The real master of the waterfall 万城 の滝 Manjo no Taki near the 地蔵堂 Jizo Hall was a red cow.

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田方郡 Tagata gun 戸田村 Heda village

真城山のさなぎ池
The real master of the Sanagi pond at mount Sanagiyama is a red cow.


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. . . . . . . . . . Yamanashi 山梨県

北巨摩郡 Kitakomo gun 小淵沢町 Kobuchisawa
At the pond called Kobuchi there was a thriving forest and also a small sanctuary.
In former times when there were visitors, farmers would to this sanctuary the night before and ask for food ready to be served on trays 膳椀, just then number of visitors. The next morning they could get the trays full of food, but they had to bring the plates and trays back by evening.
Then one farmer forgot to bring the plates and trays back and the master of the pond, a red bull, got angry and flew away, all the way to lake Suwako 諏訪湖.
There was no more food delivery at this pond, of course.

(There are similar legends of this type where a Kappa makes the delivery.
What could be the background of these legends?)

. Kappa providing food 膳椀と河童 .

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南巨摩郡 Minamikoma gun 五開村 Gokai village

Once the son of a millionaire died, so they wrote the name on his back and held a funeral for him.
Soon after that in the neighbour's farm a red ox was born with the name of this son written on his back. So the rich man asked to have the ox, but since he was on very bad terms with his neighbour, he did not get his wish. Until they died, they were enemies.
We can learn from this story
that it is no good to write the name or seal on the back of a dead person.


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. Reference .

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マンガ昔話データベース Manga Mukashibanashi database
- source : nihon.syoukoukai.com -

妖怪　データベース　yokai database
- source : www.nichibun.ac.jp -


. Legends about animals 動物と伝説 .

. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- - - #akaushi #akaushilegends #redcowlegends - - - - -

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- Part 2 -

. Legends about the Black Cow, Black Bull 　黒牛と伝説 kuro-ushi, kuroushi .

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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]

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[ . BACK to DARUMA　MUSEUM　TOP . ]
. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about the Black Cow, Black Bull 　黒牛と伝説 kuro-ushi, kuroushi

I have come across some legends about cows and bulls, but the special mention of color, like the RED or BLACK cow . . must have some deeper meaning.

Gabi Greve, May 2015

- - - - - Start exploring from here :
. Legends about the Red Cow, Red Bull 　赤牛と伝説 aka-ushi, akaushi .


. ushi oni, ushioni, gyuuki 牛鬼 "bull-demon" ox ogre .
a monster in the pandemonium of Western Japan.


There are four breeds of Wagyu Japanese cattle:
the Akaushi (Japanese Red), the Kuroushi (Japanese Black), the Japanese Polled and the Japanese Shorthorn.




- quote -
Kuroushi Junmai Ginjo from Nate Shuzo-ten Co., Ltd., long standing brewery in Wakayama Prefecture, epitomizes this hot new sake taste . . .
“Kuroushi goes great with a wide range of flavors, even with western cuisines. It’s especially amazing with cheese! So, I recommend baked dishes topped with cheese,” says Mr. Keita Akaboshi of Sake Bar Kirakuya.
- source : www.chopsticksny.com -



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- Now let us go back to the past and enjoy some legends about "black cows".
Since most farmers in former times used cows for the field work, I use that translation.
Oxen and bulls were kept by specialized farmers for breeding.

. Buddha Statues and Cows (Bulls, Oxen) .


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- ABC - List of Black Cow legends from the Prefectures

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. . . . . . . . . . Fukushima 福島県

Once upon a time
飯盛山 Mount Iimoriyama was called 弁天山 Benten-yama, because deep in the mountains there was a small shrine to venerate the deity Benten. It was so far away from human habitation that the villagers of 滝沢村 Takizawa decided to have a new hall build nearer to the village. Every day one person from each farming family, about 50 persons, began to work there for more than two months and finally the hall was finished and a large banquet was to be held in the evening in the precincts.

But during midday there was suddenly the voice of a cow to be heared. When the villagers went to have a look, there was a beautiful girl riding on a black bull. She held a bowl filled with red auspicious rice in her hands and stopped at the village center. She was so beautiful that all folks were stunned at her sight.
The girl said:
"Thank you all so much for building this wonderful temple hall.
As a thank-you gift I offer you this bowl of red rice!"

"Where did you come from?" asked the villagers but she just told them to eat the rice and smiled beautifully. So they begun to eat and had never tasted anything better.
"That's so good, how delicious, how delicious. . . " and the more they ate the more the bowl filled again and was never empty.
They ate and ate, thinking it a bit strange but did not worry until all were filled to their heart's content with rice.
Then the girl took the bowl, placed it on the back of the cow, said "Thank you for accepting my humble gift" and left.
The villagers looked after her in surprize, but after a few hundred meters her figure simply vanished from sight.

"What a miracle, this must have been Benten Sama herself" the villagers finally realized.
And where the cow had suddenly disappeared they build a grave and shrine for the cow 牛の墓.
This is the origin of the village name Ushi-ga-Haka牛ヶ墓 "Grave of the Cow" , 牛ヶ墓村 to our day.



And the mountain where Benten gave them all a never-ending portion of red rice was now called Iimori Yama 飯盛山, "The Mountain of a Large Portion of Rice".


. Benten, Benzaiten 弁天　弁財天 .

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. . . . . . . . . . Gifu 岐阜県

吉城郡 Yoshiki gun 上宝村 Kamitakara village

The master of the 黒淵 Black River Pond is a black cow with white spots.
It does not like smoke.
When it shows its head to the villagers, there will be a severe drought in the villatge 大旱魃.
The villagers have to go to the River Pool and perform some rain rituals.


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. . . . . . . . . . Hyogo 兵庫県

神崎郡 Kanzaki gun 神河町 Kamikawa village

1900年ごろの1月9日、某氏が山神祭の日であることを忘れて山へ猪猟をしに入ってしまった。猪の通る場所で一服していると、前から猪が1頭やってきたので、狙いをさだめて引き金を引こうとすると、猪の姿は消え、大きな黒牛のような怪獣が現れた。それだだんだんと大きくなっていったので、死に物狂いで逃げ帰ったという。

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. . . . . . . . . . Iwate 岩手県

Kurobeko to Kuma 黒牛と熊 The Black Bull and the Bear

Once upon a time
there lived a man who bred black bulls for bullfighting 闘牛.

黒牛(くろべこ)の、すばらしい闘牛だと。角(つの)は人の腕(うで)よりも太く、歩く姿はまるで黒い大岩(おおいわ)が動き出したようだ。角あわせをしても、一度も負けたことがない。
名前をクロとつけて自慢の種だったと。
ある年の角あわせの日、クロに組み合わせの知らせが来なかったと。
男は、クロをひいて会場へ行った。世話役(せわやく)さんに、
「俺(おれ)とこに、出てくれという知らせが無いのはどういうこった」
と聞いたら、世話役さんは、



「お前(め)とこのクロはあんまし強いんで、誰も角あわせしたくねえちゅんだ」
という。
しかたなく男はクロをひいて帰ったと。
牛小屋(うしごや)にいても、闘(たたか)う相手のいないクロは力を持て余しているふうだ。
「すまねぇなクロや。いまにきっとお前の相手になるような牛(べこ)っこを見つけてやっから」
と、毎日いいきかせていたと。
ところがある朝、男が牛小屋に行ってみると、クロの姿が見えない。


source :　minwa.fujipan.co.jp/hagukumu/

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. . . . . . . . . . Kagoshima 鹿児島県

西之表市 Nishinoomote

At a place called Kuyamajiiくやまじい there is a 化け物 monster called 黒牛 Kuroushi.


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. . . . . . . . . . Nagano 長野県


CLICK for more photos !

A sinful woman left a piece of cloth to dry in the garden behind her house, but a passing cow snagged it with a horn and trotted off. The woman followed the beast all the way to Zenkooji, where it disappeared and she found herself standing before the image of Amida Buddha. From that point on, she became pious.

. Zenkooji 善光寺 Zenko-Ji .


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. . . . . . . . . . Nara 奈良県

大和郡山市 Yamato Koriyama

ある百姓が6年の約束で小僧を雇ったが、3年して病になり、死んでしまった。その後、夢枕に小僧が現れ、残り3年は明日伯楽が引いてくるはずの黒牛になって補う、と言った。その牛を買って使うと、ほかの牛の何倍も働いたが、3年後に急死した。その牛を葬ったのが牛の宮という塚。


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Once upon a time
奈良に近い小さな村に、政吉（まさきち）という男の子がおりました。政吉のお父さんが病気で働けなくなってから、たいそう貧しい暮らしをしておりました。

まだ遊びたい盛りの政吉でしたが、隣村の名主さんの家に六年の奉公に出ることになりました。名主さんの家に行く途中、「もう遊んでいる暇はないから」と、政吉の宝物だったおもちゃの黒牛を、丘の上の木の洞（木の穴）にそっと隠しました。政吉は朝から晩まで骨惜しみせず働くので、名主さんや奉公人にもかわいがられ、楽しく暮らしていました。

ところが、政吉が奉公に来て三年目に、裏山の柿の木から落ちて死んでしまいました。名主さんは残りの三年分の借金は帳消しにしてあげると、政吉の両親に告げたが、政吉の両親はそれでは気の毒だと思っていました。その夜、母の夢に政吉が出て「おらの代わりに黒牛が働くから」と言った。

次の日、名主さんの家に黒牛が現れ、木の洞に隠してあったおもちゃの黒牛はなくなっていました。黒牛は、他の牛の何倍も働く本当に良い牛で、名主さんからもかわいがられました。黒牛が来て三年の月日がたち、本来であれば政吉の年季明けの日となりました。その朝、働き者の黒牛は名主さんの家から姿を消し、木の洞からはおもちゃの黒牛が見つかりました。

名主さんは、その丘の上に小さな塚（つか）を建て、黒牛の霊を弔いました。その塚は「牛の宮」と呼ばれて、今も残されているという事です。

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. . . . . . . . . . Niigata 新潟県

佐渡の大倉村 Okura village in Sado, 加茂湖 lake Kamoko

Shakunage 石楠花 rhododendron

Once upon a time
a beautiful lively girl lived here with her mother and father, who was a woodcutter.
The girl took care of the cows in the open pasture from Spring to Autumn, although she was still very young and would rather play with other children.

One day a black calf was born in the herd. It grew up happily and joyfully in the care of the family and survived the fierce winter. But then its cow mother died. So the young girl took good care of the calf now all by herself.
Within two years, the calf had grown into a beautiful ox with black hair, strong horns and four strong legs. His black hair shone even more beautifully than that of the other cows in the herd. The young girl would often climb on its back and take a ride through the forest.



One night in summer, the girl took the black bull to view the moon reflected in lake Kamoko. On the way back, when the girl turned once more toward the lake, she found a young man standing behind her.
"I am the bull you have raised so tenderly. In summer, when the moon reflects in lake Kamoko, I am allowed to turn human. Oh, I love you so much!"

From that day on, the girl took the bull to the lake every night and the two could enjoy their time together. The girl was also deeply in love.

In the winter of that year the parents decided it was time to sell the black oxen, but the daughter would not have it. So they sneeked out at night when the girl was asleep, took the bull and went to sell it.
The girl tried to run after them when she woke up, but she came only to the mountain pass. There she fell down, red blood streamed out of her mouth and she died on the spot.
In spring the farmers planted a shakunage 石楠花 rhododendron bush on the spot at 大倉峠 Okura Pass where the girl had died.

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. . . . . . . . . . Okinawa 沖縄県

来間島に得たいの知れぬ怪物が夜ごとやってきて島の人々を殺すようになる。この噂を聞きつけた勇者たちが島へやってきたが、悉く殺害された。それを聞いた3兄弟が島へやってきて、怪物の正体は大きな黒牛であることをあばき、怪物を退治する。しかしその後怪物に逃げられ、その後をつけていき体中に毛を生やした血だらけの大男を見つけて殺す。


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. Reference - 黒牛伝説　.

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妖怪　データベース　yokai database
- source : www.nichibun.ac.jp -


マンガ昔話データベース Manga Mukashibanashi database
- source : nihon.syoukoukai.com -



. Legends about animals 動物と伝説 .

. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- - - #kuroushi #kuroushilegends #blackcowlegends - - - - -


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. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about Sanbo Taro, Mitsuho Taro 三穂太郎 と伝説 - Okayama
Sanbo Taroo 三穂太郎 Sanbo Taro, Miho Taro, さんぶ太郎 Sanbu Taro

. Legends from Okayama　岡山の民話と伝説 .
- Introduction -



Sanbo Taro is a representative story of a Giant Legend 巨人伝説 of Okayama,

Once upon a time,
Masatomo真兼, a member of a powerful Kan clan, visited the temple 菩提寺 Bodai-Ji in 奈義 Nagi and met a beautiful lady on the way. They soon became intimate and a baby boy was born, named 太郎 Taro. But the lady told her lover not to come in the room when she was nursing the baby.
Masatomo promised, but of course got very curious and peeked in one day.
There he saw a huge serpent as the real figure of his love, nursing the baby. The woman/snake now had to leave her husband and son, but the boy stayed and grew up to be a man, after his snake-mother had provided a treasure ball with five colors 五色の玉.

He became very large and could reach Kyoto with just three steps of his long legs.
That is why they called him Sanbo Taro 三歩太郎（さんぼ太郎、三穂太郎） (Taro making three steps).
Nobody has ever seen his full figure from head to toe, he was just too big.

Taro had to get 豊田姫 Princess Toyoda Hime from a locla clan as his wife and they had children together.
But he was really in love with 小夜姫 / 佐用姫 Princess Sayo Hime from 佐用 播州 Sayo in Banshu (Harima, now Hyogo). Sayo Hime was quite jealous and when Taro came to visit, she spiked his straw sandals with needles.
When Taro took a step, the pain made him jump high into the sky and then his body fell down, scattering in bits and pieces all over the place.
Other versions tell of poison on the needles and Taro died from this poison.

His blood and muscles
formed the black earth in Nihonbara as Kuroboko in North Okayama, 血肉は日本原一帯のクロボコ（黒土).
In Nagi 奈義町関本 there is a place where his head is worshipped - 頭様 - at Miho Jinja.
In Mimasaka, Ute 美作市右手 his right hand is worshipped as 右手大明神 Ute Daimyojin.
In Nagi, Saibara 奈義町西原 his body is worshipped as 荒関荒神 Araseki Kojin.
In Tottori, Haji, 鳥取県土師 his shoulder is worshipped as Nyakuichi sama ニャクイチ様

Maybe these legends reflect the spread of the influence of the Kan clan.



Miho Jinja三穂神社（三穗・みほ）
三穂大明神 Miho Daimyojin

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Shrine to venerate thr right hand, 右手大明神 Ute Daimyojin.

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The KAN clan of Mimasaka 美作菅氏
Sanbo Taro is most probably a descendant of 菅原道真 Sugawara no Michizane. Some legends say that he was in fact
菅原実兼 / 真兼 Sugawara Masatomo.



三穂太郎満祐 Sanbo Taro Mitsusuke
It seems he was a real person, member of one of the seven branches of the Mimasaka Kan clan - 美作菅家七流.

菅党, 菅家 :
有元氏（武家）/ 廣戸氏（武家）/ 福光氏（武家）/ 植月氏（武家）/ 鷹取氏（武家）/皆木氏（武家）/ 豊田氏（武家）/ 江見氏（武家）/ 垪和氏（武家）/ 粟井氏（武家）/ 戸川氏（武家）/ 柳生氏（武家）

The 垪和氏 Haga shi, also written 垪賀・羽賀・方賀・芳賀.

. Sugawara Michizane　菅原道真 (845 - 903).


. 垪和族　The Haga Clan .
竹内流古武道 Takenouchi Budo

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- quote -
The Kasane Iwa is related to the story of Sanbutaro, the legendary giant of Mimasaka. It is said that at one point, Sanbutaro picked up an onigiri with chopsticks and when he bit into it, there was a small stone inside. Of course, he didn't eat the stone, so when he discovered it, he removed it. That stone is the Kasane Iwa and it sits here around Yunogo Onsen.



The Kasane Iwa is only a stone from the perspective of a giant! It is actually a very large boulder. It's nice when in the Yunogo Onsen area to wander over and see it. It's free and the associated story is fun.



The story of Sanbutaro and is told by the Karakuri Tokeiからくり時計 (clock)
at the opposite end of Yunogo Onsen every hour.
- source : Mimasaka Travel Guide -


- - - - - Other places related to Sanbo Taro



Musubi Iwa オムスビ石 Onigiri Rock (Musubi Rock)
where he sat down to each his rice ball for lunch. The rock is about 10 meters high.
Hakamagasen 袴ヶ仙, a 931 m high mountain

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Ibo Ike イボ池 Pond / Ibo Ike Sama イボ池様
where he stuck his walking stick in the ground on his way to Kyoto. The water sprouts from an opening in the rocks.
Makabe 真加部


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CLICK for enlargement !

Recent acitvities at Miho Jinja.

- source : Naokimi on facebook -

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Katsuta district near Mount Nagisan / 勝田郡にある那岐山

The first sleet, icey rain in winter is called 三穂太郎 Sanbo Taro.
Sanbo Taro is seen as yama no kami, 山の神 the Deity of the Mountain.
He is also the ancestor of the 武士団 Kan samurai clan living at the foot of Mount Nagisan.
Their main festival was centered around this first sleet.

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蛇淵の滝 Waterfall at Jabuchi river pool

Sanbo Taro maybe ived as a serpent in the river pool 蛇渕 Jabuchi near Mount Nagisan.


The legends around Sanbo Taro remind of the legends about 天狗 Tengu goblins and 河童 Kappa water monsters.

There are many legends in Japan about a serpent as wife 蛇女房.
The serpent is seen as an incarnation of the Deity of Water, 水神.

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- quote -
Kono Shrine, known locally as Nyakuichisan
... driving up Rte 53 heading towards Tottori City passing through Chizu Town.
Inside the main shrine building was shelf upon shelf of wooden cutouts of hands and feet.



The origin of this custom lies in a legend from Okayama, south of Chizu.
There was a benevolent giant name of Sanbutaro ( or Sanbotaro). He was so large that he could reach Kyoto in only three strides!! His head was buried down in Okayama, but for some reason that I have been unable to find out, his hands and feet were buried here.
- source : ojisanjake.blogspot.jp -

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. . . CLICK here for Photos !

- - - - - - - - - - . Reference 三穂太郎 .

- source : kibi_iwakura -

- source : 立石憲利 Tateishi san -

- source : hunterslog.net/dragonology -


- source : wikipedia - 美作菅氏 -

- source : www.nichibun.ac.jp - 妖怪　データベース　yokai database reference -

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- - - #sanbotaro #sanbutaro #mitsuhotaro #mihotaro - - - - -
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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .



. Tohoku after the BIG earthquake March 11, 2011

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[ . BACK to DARUMA　MUSEUM　TOP . ]

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about Plants　植物と伝説　shokubutsu to densetsu


. Saijiki about Plants 植物の歳時記 Season Words .
- Introduction -




植物怪異伝説新考 / 日野巌 Hino Iwao
More books about strange things in Japan
- source : amazon com -


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. Legends about trees - - 木と伝説 .


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Urikohime　瓜子姫 The princess born from a gourd

a girl borne from a gourd was raised by an elderly couple, sheltering her from evil. One day she let Amanojaku inside the house and he killed her, using her skin to impersonate her.

. Amanojaku, Ama no Jaku 天邪鬼 Heavenly Evil Spirit - Legends.

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kin no uritane / uridane 金の瓜種 - kin no uri 金のうり The golden gourd seeds
told in many fishing villages along the coast, especially in Okinawa.
It is also told in mountain village, but only as "heard from a visitor".

About a boy who's mother was concubine to a lord, but got thrown out by the jealousy of the other maidens, who placed gourd seeds under her cushion. When she sat on it, it made the sound of a fart . . . and farting in front of the lord was No-No.
So she was dispelled from the castle, bound onto a small boat and floated in the sea.

She was found by a couple and gave birth after some time. Then the boy, when he was old enough, asked about his father.
When the boy learned the truth, he asked his mother for three seeds of a gourd and then went to the castle. He walked around it all day, shouting:
"Anyone wants to buy golden seeds of a gourd?"
He walked around the castle for three days and finally the lord got interested and asked to boy to come in and sell him the seeds.



"One of them costs 1000 pieces of gold!" said the boy. "And I can only sell them to a person who does not fart!"
「確かに金の瓜がなります。しかしこの金の瓜は、屁をふらぬ女が植えなければなりません」
Suddenly the lord remembered his old love and the rest of the story . . . and realized the boy was his own son !

So the boy was installed heir of the lord and his mother was back in favor again.

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妖怪　データベース　yokai database about URI 瓜 (60 entries) tba
怪瓜 / 瓜子姫 Uri Hime, 便所神 Toilet Deity and more
- source : www.nichibun.ac.jp -


. uri 瓜, makuwa uri 真桑瓜 Oriental melon .
Cucumis melo var. makuwa
hisago 瓠 Hisago gourd, bottle gourd . . .


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- ABC - List of plant legends from the Prefectures
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. . . . . . . . . . Okayama

津山市 Tsuyama town, 瓜生原 Uryubara"gourd-growing plain"

In this village people believe the benjogami 便所神 Deity of the Toilet is blind, so not to bump into him they call out loud before entering the toilet.

. benjogami 便所神 Deity of the Toilet .


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. Japanese Reference .


マンガ昔話データベース Manga Mukashibanashi database
身代わり地蔵 / きえた西瓜 / 夫婦岩 / 七夕さま
- source : nihon.syoukoukai.com -

妖怪　データベース　yokai database
- source : www.nichibun.ac.jp -



. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- - - #plantlegends #legendsplants - - - - -
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::


. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. kubi ningyoo 首人形 head dolls - Introduction .
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ichibun ningyoo 一文人形 head dolls with one letter

from Oita 大分県, Hamanoichi (Hama no Ichi)  浜の市

Hamanoichi is a town close to the Shinto shrine
Yusuhara Hachiman-gū 柞原八幡宮 Yusuhara Hachimangu.

There is a store called 宮喜屋 Miyakichi-Ya where the dolls are sold.

They come on a bamboo stick with a head made of clay. The front of the head is formed, but the back is flat. They all have light-red cheeks and a red line along the nose.
Children can play with them while putting on some paper robes.

They originated from the Hojo-E Shrine festival in September, 放生祭, where live animals are released. The dolls were sold together with the shikishi mochiしきし餅 rice cakes. During the Shrine festival, there were many fishermen to buy these things as omens of good luck.
But this custom has died out in the Taisho period.
After the second world war, they were revived by 佐藤良治 and his friends and by 1964 there were about 20 different types back to enjoy.
Now they are made at the shop 豊泉堂.




At the back of the head each doll has a letter of the Japanese IROHA alphabet, referring to its name.

い i （あねさん) elder sister
ろ ro （きつね） fox
はにほ ha ni ho （えぼし） Eboshi hat
へ he （大顔）big face
とちり to chi ri （かぶと）Kabuto helmet
ぬ nu （五右衛門）Goemon
る ru （さる）monkey
を o （巡査）police man
わ wa （牛若丸）Ushikwakamaru
かよた ka yo ta （鬼）Oni demon
れ re （大黒）Daikoku
そつ so tsu （五郎十郎）Goro Juro (from the 曽我廼家 Soganoya actors)
ね ne （おかみさん）housewife
な na （足軽）Ashigaru soldier



source :　茶々丸

宮喜屋商店（二宮隆一）：大分市浜の市1-2-19 - Miyakichi-Ya


. hoojoo-e 放生会 Hojo-E, Buddhist ritual of releasing living animals .


. IROHA 以呂波 - いろは Iroha, the Japanese ABC .



. kubi ningyoo 首人形 head dolls - Introduction .


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柞原八幡宮 Yusuhara Hachimangu



CLICK for more photos !


- - - Deities in residence

Chuai tenno 仲哀天皇
Emperor Oojin 応神天皇 (Hachiman)
Empress Jingu 神功皇后


- - - Stamp book and stamp







大分市八幡町上八幡 / 987 KamiHachiman, Hachiman, Oita city

- HP of the shrine : oita-yusuhara.com -

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shikishi mochi, shikishimochi しきし餅 / 志きし餅 Shikishi rice cakes
rice cakes with red bean paste, in the form of little cushions.
The white ones contain koshi-an (soft red bean paste) and the green ones, with yomogi mugwort color, contain tsubu-an (thick red bean paste).






. mochi 餅 rice cakes - Introduction .

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- reference : www.asahi-net.or.jp -

- English reference -


- - - #ichibun #oitaichibundolls - - - - -
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. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. Oita Folk Art - 大分県 .
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kideko, ki deko  木でこ head made from wood
Ootomo ningyoo 大友人形 Otomo dolls



An amulet to ward off evil.

During the times of the War against Korea by 豊臣秀吉 Toyotomi Hideyoshi, the Lord of Ootomo 大友宗麟 Otomo Sorin had them made to ward off bad luck. Therefore they are also called
Ootomo ningyoo 大友人形 Otomo dolls.
A stem of wood is cut with six or eight corners and a demon face carved into it. A red tongue is sticking out.
It is said to resemble the deity who protected Korean soldiers, 天下大将軍 Tenka Taishogun, which Lord Otomo has seen in Korea.
He had some wooden stems planted along the road as a kind of 道祖神 Dosojin, wayside deities.




. Koma jinja no shoogun hyoo 高麗神社の将軍標 memorials for Korean Deities .
Saitama

. 天下大将軍標 Tenka Taishogun .



. yakuyoke 厄除け to ward off evil .

. Doosojin 道祖神 Dosojin, The Wayside Gods .



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Ootomo Soorin, Ōtomo Sōrin 大友宗麟 Otomo Sorin
(1530 - 1587)



also known as
Fujiwara no Yoshishige (藤原義鎮) and Ōtomo Yoshishige (大友義鎮),
was a Japanese feudal lord (daimyo) of the Ōtomo clan, one of the few to have converted to Christianity. The eldest son of Ōtomo Yoshiaki, he inherited the Funai Domain, on Kyūshū, Japan's southernmost main island, from his father. He is perhaps most significant for having appealed to Toyotomi Hideyoshi to intervene in Kyūshū against the Shimazu clan, thus spurring Hideyoshi's Kyūshū Campaign of 1587.

In addition to unifying much of Kyūshū under his control, and securing a significant gain in his clan's power and prestige therefore, Sōrin is also quite significant as one of the daimyo to meet personally, in 1551, with the Jesuit missionary Francis Xavier, one of the first Europeans in Japan. Though he later formally converted to Christianity, it is likely that Sōrin saw this as a strategic move, politically, and was not religiously motivated towards this position. Referred to as the "King of Bungo" in the Jesuit records, Sōrin sent political delegations to Goa in the 1550s, and the Tenshō embassy to Rome in 1582.



In 1562, Yoshishige adopted the name Kyuuan Soorin 休庵宗麟　 "Kyuan Sōrin" upon becoming a Buddhist monk, but remains best known as Ōtomo Sōrin, despite converting to Christianity under the baptismal name Francisco in 1578. He then turned against the Mōri and Shimazu clans, who dominated most of Kyūshū.
snip
Towards the end of his life, Sōrin came into conflict with the Shimazu family, the only major daimyo family remaining in control of significant portions of Kyūshū. Along with the daimyo of the Ryūzōji clan, he appealed to Toyotomi Hideyoshi to aid in holding back the Shimazu, who were beginning to extend their influence over Ōtomo and Ryūzōji lands. Though at first unsuccessful in enlisting Hideyoshi's aid, eventually the Shimazu took up arms against the Ōtomo, defeated Sōrin in the Battle of Mimigawa and others, and in 1587, Hideyoshi began his Kyūshū Campaign, in which he overtook the entire island, with the help of the Ōtomo and other families which voluntarily entered his service.
Within roughly a year of his arrival,
Hideyoshi left Kyūshū, restoring the Ōtomo to their domains, taken from them by the Shimazu, and arranging a peace, with all three families officially subject to Hideyoshi and holding the domains, now officially Toyotomi lands, in trust. Ōtomo Sōrin died before this campaign was complete, and so it was his son, Ōtomo Yoshimune, who held the ancestral lands upon the defeat of the Shimazu.
- - - More in the WIKIPEDIA !


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shoogunhyoo 朝鮮の将軍標 shogunhyo dolls from Korea





kideko from Beppu 別府の木でこ



- source : 茶々丸 -


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. Japanese Reference .


- deko, deku and other varieties are local names for head or kokeshi dolls.
. deko ningyoo デコ 人形　"head dolls" - deko yashiki デコ屋敷 . from Fukushima

. deko, deku, dekunobo - 木偶 all kinds of wooden dolls .


. kubi ningyoo 首人形 head dolls .
. . . . . kushi ningyoo 串人形 dolls on a stick


- - - #kideko #otomodollsoita - - - - -
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. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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Legends about ike no nushi 池の主 と伝説 the Master of the Pond
Der Herr des Teiches

There are many legends about the "Master of the Pond", who is a messenger of the kami　神　Deity of the Pond.



It can be a dragon or huge serpent, a turtle or a catfish or any other animal that lives in the water.

One common theme is the master of the pond providing trays and bowls 膳椀 for the village festivals.



. zenwan 膳椀 trays and bowls for village festivals .
- Introduction -


Another popular "ike no nushi" is a huge serpent.
. - daija, orochi 大蛇 the huge serpent, great snake - .
A huge snake demon monster.
He impersonates the ike no nushi池の主 Master of the Pond and usually asks for human sacrifices.

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yasha ga ike, yashagaike 夜叉ケ池 the Demon Pond



In Shiga, Gifu and Fukui there are legends that a young monk had been bewitched by the Master of the pond.

This is also the title of a Kabuki play and a famous movie from 1979.
- reference -


. Yashagaike legend and Yasha Hime 夜叉姫 festival .
揖斐川町 Ibigawa - Gifu 岐阜県

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- ABC - List of the Master of the Pond - Legends from the Prefectures

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. . . . . . . . . . Fukushima 福島県

. The Kappa from Genpachinuma swamp .


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. . . . . . . . . . Nagano 長野県

大町市 Omachi

At the foot of the 西山 Western Mountain there used to be a huge pond. The master of the pond provided trays and bowls 膳椀 for the village festivals. They put a paper with the name of persons at the edge of the pond and on the next day, the food trays were delivered. To thank the Master of the Pond they poured some home-made doburoku どぶろく sake in the pond.


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. . . . . . . . . . Nara 奈良県

Daija legends

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. . . . . . . . . . Niigata 新潟県

Daija legends

越路町 Koshiji

The master of the pond provided trays and bowls 膳椀 for the villagers when they had visitors. Once a villager had broken a bowlbut just brought them back without an apology. From that day on the Master did not lend them any more.

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. . . . . . . . . . Okayama　岡山県

The ヘケ池 / 日置池 Heke pond of 宗堂村

宗堂村の日置池は、むかし南方城の日置孫一郎の領地でしたので、その名が付きました。
時代が下がって、池田の殿様が岡山藩主となりました。
殿様の家臣に、日置という家老がいましたので、それにはばかって日置池をヘケ池と呼ぶようになりました。
ヘケ池は大きな池で一度も干上がったことのない池でしたが、殿様の命令で田んぼにすることになりました。
いよいよヘケ池を壊してみると、一匹の大なまずが姿を現しました。
これはきっとヘケ池の主なので、どこかに放してやろうということになりました。
放すとなれば片上湾がよかろうと、大勢の人にかつがれて片上へと向かいました。
途中、香登の大が池にさしかかった時、大なまずが突然大声で
「俺はヘケ池のヘケ太郎だ　大が三郎いるか」
と言ったかと思うとそのまま池に飛び込んで消えてしまったそうです。

- source : e-seto.net/minwa -

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. . . . . . . . . . Yamaguchi 山口県

Daija legends


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. Reference .

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マンガ昔話データベース Manga Mukashibanashi database
草かり亀 / 金魚のうた / 琵琶法師と竜 / 大沼池の黒竜 / 寿命ののびる石
- source : nihon.syoukoukai.com -
野々海の物語　Nonomi no Monogatari - Echigo
- source : nihon.syoukoukai.com -


妖怪　データベース　yokai database (121 entries) 06
- source : www.nichibun.ac.jp -



. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

. Amulets with the Daija　大蛇のお守り　 .


- - - #ikenonushi #masterofthepond #yashagaike- - - - -
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. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
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mugiwara hebi 麦藁蛇 / 麦わら蛇 serpent made from wheat straw
and closely related the
mugiwara ryuu 麦藁竜 dragon made from wheat straw


. mi (hebi) 巳 Snake - Zodiac Animal Amulets .
- Introduction -

. daija, orochi 大蛇 the huge serpent, great snake - Legends .
- Introduction -
- - - - - mugiware daija 麦わら大蛇 huge serpent made of wheat straw

A huge snake demon monster. He often impersonates the ike no nushi池の主 Master of the Pond
and asks for human sacrifices. Sometimes it is a female.

Small versions are made as amulets to take home, larger one's are put on a torii or used during a Shrine festival.


. mugiwara saiku 麦わら細工 handicraft from wheat straw .


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- ABC - List of straw snakes / serpents from the Prefectures

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. . . . . . . . . . Chiba 千葉県

国府台 Konodai

wara no ryuu 藁の龍 a dragon from straw

At the tea stall in the park 里見公園 Satomi Koen there is a straw dragon hanging from the eaves. Around its neck is a wooden amulet. This is said to prevent fire in the house.

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. . . . . . . . . . Hiroshima 広島県

mugiware daija 麦大蛇 the huge serpent made of wheat straw

金や銀はとうとう手に入らなんだが、それよりずうっとええもんを見つけた婿さんは、それからというもの仕事に精を出し、嫁さんと一緒にいつまでも幸せに暮らしたということじゃ。



source :　manga mukashibanashi



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. . . . . . . . . . Nara 奈良県

. amagoi 雨乞 praying for rain . - at Himetani Ike 姫谷池

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. . . . . . . . . . Tochigi 栃木県　

mugiwara ryuu 麦藁竜 dragon from wheat straw

足利富士浅間神社 Ashikaga Fuji Sengen Jinja (Asama Jinja)

In the 足利地方 Ashikaga region along the river 渡良瀬川 Narasegawa there have often been great floodings. In the muddy water behind the shrine 下浅間神社 Shimo Sengen Jinja there appeared a dragon, climbed 浅間山 Mount Asama (Sengen yama) and then disappeared in the clouds of the sky. Soon after that the storm and rain subseded.
Since then the dragon is the messenger of the Asama deity.
Every year at the Opening of the Mountain ritual on the June 1 there is a festival at the shrine where this amulet is sold. Local farmers take it home in the hope to be protected from natural disasters.



After 1945 less and less farmers produce wheat straw and this custom almost died out. Therefore some farmers built a group to revive this custom and in 1998 they succeeded in bringing the wheat straw dragons back to the festival.
It comes in various form and decorations.
source :　miyagemon-195


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. . . . . . . . . . Tokyo / Edo 東京 /　　江戸　

浅草 Asakusa

In mid-February farmers put up bamboo poles in the fields and hang serpents made of wheat straw on them.
They also make wara koogoわら合子 small straw containers for ritual offerings, which are woven in the pattern of a snake.
This is a kind of spell to keep the serpents away.

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浅草富士浅間神社 Asakusa Fuji Sengen Jinja
The same story of Kihachi about the straw serpent (see Hongo).



- - - - - Homepage of the Shrine
- source : www.asakusajinja.jp -

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台東区 Daito



麦藁蛇絵馬 ema votive tablet with the straw snake

. Onoterusaki jinja 小野照崎神社 .

Ono no Takamura (小野 篁. 小野篁) also known as
Sangi no Takamura 参議篁, Sangi no Takamura - (802 – 853)


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駒込 Komagome

Fuji jinja 富士神社 Fuji Shrine. 駒込富士神社
5 Chome-7-20 Honkomagome, Bunkyo, Tokyo

They were first made by a member of the local 富士講 Fujiko group, the farmer Kihachi喜八 around 1704－11. In the autumn of one year there was an epidemy in Edo and he made this "Serpent from Fuji ふじの蛇" of about 90 cm length in the hope to protect the villagers from catching the disease. Indeed, the Cholera did not spread in his neighbourhood and from this day on, during the 富士祭 Fuji Festival from June 30 till July 1, it is sold as a precious amulet.
Now it comes in many versions.
People also make a simple straw snake and offer it at the Fuji Shrine with prayers for health in the coming year.
The local "Fujisan" in the shrine compound is only 5 meters high, Komagome no Fujisan 駒込のお富士さん. During the "mini-version of the Yamabiraki Festival to open the climbing season"小山開き many stalls assemble in the large shrine compound.


source :　popeye.sakura.ne.jp/tokyo

On the first day of the 6th lunar month, the villagers in the Edo period would also observe the first snake shedding its skin and celebrated this 衣脱の朔日 under a mulberry tree in the Shrine compound.


- quote -
Komagome Fuji Jinja Shrine (駒込富士神社)
This small Shinto shrine, founded in 1573, is a place of worship dedicated to the divinity of Mt Fuji. Until high buildings were erected all over Tokyo, and the air was cleaner, you could see Mt Fuji from Tokyo. (Even now you can see Mt Fuji from Tokyo from a high place if the air is clean.) Mt Fuji was too hard a mountain for everyone to climb in those days, and women were not allowed to climb this mountain until the Meiji Period in the first place (by the way, the divinity of Mt Fuji is a goddess), so people around Kanto built Fuji-zuka, mounds imitating Mt Fuji, to climb in their towns.
The mound in this shrine precincts is one of them, though this one was not built from scratch but said to have used existing Kofun mounds. The rocks covering the front side of this mound is brought from the foot of Mt Fuji.



From the end of June to early July, many Fuji-zuka mounds hold opening ceremonies, since this period is the beginning of the season Mt Fuji itself gets open to the public. This shrine is no exception, and from June 30 to July 2 a festival is held. After the opening ceremony, there will be stalls open until 9PM for each of the nights.
- source : visiting-japan.com -



source :　yosukenaito.blog40.fc2.com

stamp with the straw serpent, from 1965


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目黒区 Meguro

Naka Meguro Hachiman Jinja中目黒八幡神社
Fuji Jinja 富士神社


source :　jinja.tokyolovers.jp

At the 八幡宮 Hachimangu shrine in Meguro there is a dragon rope made from straw wrapped around the 鳥居 torii gate. A serpent from Mount Fuji had once come down to Meguro to help prevent fire in the village.
People come here to pray in times of drought and water shortage.


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. Japanese Reference .


. minwa 民話　folktales / densetsu 伝説　Japanese Legends . .
- Introduction -

- - - #mugiwarahebi #strawsnake #strawserpent - - - - -
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