Greetings yokai fans!

Tonight’s entry is a pretty obscure yokai, but he’s a funny one. Despite being another one of Toriyama Sekien’s inventions (he just slapped a name and an explanation onto a yokai that had already been painted in pictures scrolls for hundreds of years) he manages to give it some meaning and flesh it out into a really interesting creature.

Doing the writeup on this yokai forced me to read some of Tsurezuregusa, as well as the song from the Noh play, which was fun but not exactly a quick and easy translation. Sometimes the yokai which are obscure and have precious little written about them can turn into a rabbit hole when trying to unravel their mysteries. And then trimming that down into a concise explanation is another task!

Anyway, I hope you enjoy it:

塵塚怪王
ちりづかかいおう

TRANSLATION: strange king of the dust heap

HABITAT: dirty, cluttered places

DIET: unknown

APPEARANCE: Chirizuka kaiō is a red, hairy demon who resembles a small oni. His clothing is old and tattered. He has wild hair and wears a crown on his head. He is the king of tsukumogami—the animated spirits of trash and discarded objects.

INTERACTIONS: Chirizuka kaiō appears in picture scrolls depicting the night parade of one hundred demons. In these scrolls he is prying open a Chinese-style chest and releasing a horde of tsukumogami—presumably the objects that were stored in the chest and forgotten.

ORIGIN: Chirizuka kaiō’s earliest appearance comes from the Muromachi period (1336 to 1573 CE). In the earliest scrolls he is depicted without name or explanation. His name first appears in the Edo period, where he is depicted in Toriyama Sekien’s tsukumogami encyclopedia Hyakki tsurezure bukuro. This book contains a number of yokai based on puns. Chirizuka kaiō’s name appears to be a pun based on essay 72 from Tsurezure gusa, a popular collection of essays from the 14th century. This essay discusses the folly of having too many things—too much furniture in your home, too many pens at your inkstone, too many Buddhas in a temple, too many rocks and trees in a garden, too many children in your home, and so on. However, there is no such thing as having too many books on your book stand, or too much dust upon your dust heap.

In his description of chirizuka kaiō, Toriyama explains that there is nothing in creation which does not have a leader; the kirin is king of the beasts, the hōō is king of the birds, and so this chirizuka kaiō must be the king of the yama uba. The phrase is actually another pun, and refers to a line from the noh play Yamanba. The line explains that worldly attachments pile up like dust, and if you let them build up into a dust heap then you may turn into a yama uba. Despite this phrasing, chirizuka kaiō has come to be interpreted as the king of tsukumogami rather than yama uba. This is most likely because he appears in Hyakki tsurezure bukuro, which is full of tsukumogami. There is no other connection between chirizuka kaiō and yama uba, as chirizuka kaiō has only ever been depicted releasing yōkai from a chest. Perhaps Toriyama used the word yama uba as an allusion to yōkai born from worldly attachment and ignorance. Yama uba are created when one’s improper attachments pile up like a dust heap. Tsukumogami are born out of forgotten household objects whose owners could not bring themselves to properly dispose of. The same kind of improper attachment is what forms both of these yōkai.

http://yokai.com/chirizukakaiou/

Greetings yokai fans!

This one took a bit longer than I had hoped to complete. I fought for a long time with the color scheme. But in the end, I am happy with how it turned out. The warm color scheme was an improvement on the cooler green hues I started out with.

Sarugami is a pretty fascinating yokai. It’s another one that is connected to Koshin, so it joins the ranks of such fun yokai as the sanshi, shokera, and a few others. Also, its legends are extremely similar to the monster-slaying legends you usually hear about oni, omukade, yamata no orochi and other daija. Basically a big ol’ monster for heroes to slay.

And there’s a fun little false etymology story in there as well! Quite a lot to digest with this one! I hope you enjoy it!

猿神
さるがみ

TRANSLATION: monkey god, monkey spirit
ALTERNATE NAMES: enjin
HABITAT: mountains
DIET: omnivorous

APPEARANCE: Sarugami look just like the wild monkeys that are found across the Japanese islands. However, they are bigger, more vicious, and much smarter. They can speak, and sometimes they are seen wearing human clothes as well. They are thought to be the remnants of an ancient monkey worshiping cult. All that is left of this religion today are wicked monkey spirits who have degenerated into yōkai.

BEHAVIOR: Sarugami behave for the most part like wild monkeys. They live in the mountains and tend to stay away from human-inhabited areas. Because they are bigger and smarter than most of the animals around them

INTERACTIONS: When sarugami interact with humans it almost always ends in violence. Most legends follow a similar pattern: a sarugami kidnaps a young woman from a villager, and heroes are called upon to go into the wilderness and exterminate the sarugami. Like oni, giant snakes, and other monsters, sarugami are beasts meant to be slain by brave samurai.

ORIGIN: According to folklorist Yanagita Kunio, sarugami are a prime example of “fallen” gods—spirits once revered as gods, but who have since been forgotten. These beliefs never entirely vanish, though, and such spirits often remain as degenerate versions of their former selves, i.e. yōkai. Long ago, before Buddhism arrived, monkeys were worshiped as gods in parts of Japan. The southern part of Lake Biwa in modern-day Shiga Prefecture was an important center of monkey worship, based at Hiyoshi Taisha. Monkeys were seen as messengers and servants of the sun, in part because they become most active at sunrise and sunset. Because of this, monkey worship was popular among farmers, who also awoke and retired with the sun. Over the centuries, as farming technology improved, people became less reliant on subsistence farming. More and more people took up professions other than farming. As a result, monkey worship began to fade away, and the monkey gods were forgotten. Today, monkeys are viewed as pests by farmers, as they dig up crops, steal food from gardens, and sometimes even attack pets and small children.

Though the early monkey cults have vanished, sarugami worship continued throughout the middle ages in esoteric religions such as Kōshin. Monkeys came to be viewed as servants of the mountain deities, or as mountain deities themselves, acting as intermediaries between the world we live in and the heavens. The famous three wise monkey statues—mizaru, kikazaru, and iwazaru (“see no evil, hear no evil, say no evil”)—come from Kōshin and are a prime example of sarugami worship.

An apocryphal legend says that long ago the Buddha appeared at Hiyoshi Taisha. Just before this occurred, a large gathering of monkeys arrived in the area. The Buddha took the form of a monkey, and foretold the fortunes of the faithful worshipers at Hiyoshi Taisha. Thousands of years earlier, Cang Jie—the legendary inventor of Chinese writing (c. 2650 BCE)—foresaw this appearance of the Buddha. Thus, when he invented the word for god (神), he constructed it out of characters meaning indicate (示) and monkey (申) to foretell this event. In other words, “monkey indicates god.” Although entertaining, this is a false etymology, and the true origin of the word for gods has nothing to do with monkeys.

LEGENDS: In Mimasaka Provice (present-day Okayama Prefecture) there was a giant monkey who lived in the mountains. Every year this sarugami would demand a sacrifice of a young woman from the villages around the mountain. One year, a hunter happened to be staying at the house of the young woman who was chosen to be that year’s sacrifice. Her family was devastated at the thought of losing their daughter, and the hunter took pity on them. He volunteered to take her place as a sacrifice. The hunter and his dog were loaded into a large chest and taken up into the mountains by some priests to be delivered to the sarugami. After some time, a giant sarugami more than two meters tall emerged from the woods, along with his entourage of over one hundred monkeys. The hunter and his dog leaped from the chest and attacked. One by one, the monkeys fell, until only the sarugami remained. Just then the creature possessed one of the priests and spoke through him. The sarugami asked for forgiveness and promised never to demand another sacrifice. The hunter allowed to sarugami to run away, and the sarugami has never asked for another sacrifice since.

In Ōmi Provice (present-day Shiga Prefecture) there lived an elderly farmer and his young daughter. The farmer toiled in his fields to exhaustion every day, while his daughter waited to be married off. But there were no suitors. One day, the farmer mumbled to himself, “Even a monkey would be ok, if only there was someone I could marry my daughter to so they would come work in my field!” Just then a giant monkey appeared and completed all of the old man’s farm work. The following day, the sarugami returned and demanded the old man’s daughter as payment for his work. When the old man refused, the saru grew angry at him for breaking his word, and he stole the man’s daughter and ran into the mountains. Back in his den, the sarugami kept the daughter tied up in a sack. Meanwhile, the old man begged a local noble to rescue his daughter. One day, while the sarugami was away from his den, the noble snuck in and freed the girl. In her place, he put his dog in the sack. When the sarugami returned to his den later he opened the sack to check on his prisoner. The dog leaped out and killed him.

http://yokai.com/sarugami

Greetings yokai fans!

Today I bring you the shachihoko, aka the shachi.

It has a pretty simple history, but it does tie back both to China and India, so it does go back quite a ways. Interestingly, its history is not very commonly known in Japan, and most people just think of it as a neat-looking sea monster, or else as a medieval representation of the killer whale (the killer whale was named for this creature, actually, not the other way around).

Anyway, enjoy!

http://yokai.com/shachihoko/

鯱
しゃちほこ

TRANSLATION: fish-tiger
ALTERNATE NAMES: shachi
HABITAT: oceans
DIET: carnivorous

APPEARANCE: Shachihoko are fearsome sea monsters. They have the body of a large fish and the head of a tiger. Their broad fins and tails always point towards the heavens, and their dorsal fins have numerous sharp spikes. Shachihoko live in colder, norther oceans. They are able to swallow massive amounts of water with a single gulp and hold it in their bellies. They are also able to summon clouds and control the rain.

INTERACTIONS: Shachihoko are often found adorning the rooftops of Japanese castles, temples, gates, and samurai residences. They are placed facing each other on opposite ends of a roof. They serve as protector spirits, similar to the oni roof tiles also commonly found on castles. It was believed that in the event of a fire, the shachihoko could protect the building by summoning rain clouds or by spitting out the massive amounts of water they had previously swallowed.

ORIGIN: Shachihoko as an element of construction evolved from shibi, large, ornamental roof end tiles. Shibi originated in China during the Jin dynasty and were popularized in Japan during the Nara and Heian periods. During the Sengoku period, when castles rapidly began appearing all over Japan, shibi were reimagined as large fish, and the image of the shachihoko was popularized. From them on, shachihoko remained popular elements of Japanese roof construction.

The shachihoko’s origins may go even further back, to India. In Hindu mythology, there is a large sea monster named Makara who is half-fish and half-beast (sometimes depicted as an elephant, a deer, a crocodile, or another animal). Makara was a powerful protector and servant of various deities. Images of Makara were commonly used in temple architecture, particularly over archways and doorways, or as rain spouts. Japanese versions of Makara tend to resemble the shachihoko more than they resemble the original Hindu creature.

Today, the Japanese word for the orca is shachi—no doubt because of its similarity to this creature.

Greetings yokai fans!

Today I bring you the jinja hime!

She’s pretty straightforward, so I’ll let the post and the picture do most of the talking. What I really like about this one is that it hearkens back to the kudan, which was the very first yokai that I did in the Patreon project! I chose kudan back then because I thought it would be nice to have an auspicious yokai be the start (and also because I just loved the way kudan looks with his dopey cow face). As it turns out, jinja hime is likely the origin of the kudan! She, too, has an adorably dopey face, which I hope I captured well.

神社姫
じんじゃひめ

TRANSLATION: shrine princess
HABITAT: deep lakes and oceans
DIET: unknown

APPEARANCE: A jinja hime is a serpentine creature roughly six meters long. It has two horns on its head, a long tail, a dorsal fin, and flippers. Its face is that of a human woman. It resembles a ningyo, the Japanese mermaid.

BEHAVIOR: Jinja hime spend most of their lives underwater, and as a result rarely interact with humans. They are the servants of Ryūgū, the palace of the sea dragon king.

ORIGIN: Jinja hime was first sighted in Hizen Province (present-day Saga and Nagasaki Prefectures) in 1819 by the Edo period scholar Katō Ebian. He recorded the encounter in his book Waga koromo. According to Katō, he encountered a fish-like creature on a beach in Hizen. The creature spoke to him: “I am a messenger from Ryūgū, called jinja hime. For the next seven years there will be a bumper crop. After that, there will be an epidemic of cholera. However, those who see my picture will be able to avoid hardship, and instead will have long life.” After delivering her prophecy, the jinja hime disappeared into the sea. Katō printed an illustration of the jinja hime in Waga koromo so that all could see it and be protected.

The news of the jinja hime and her prognostication became so popular that it spawned numerous copycat stories across Japan. Not long after the sighting of jinja hime, stories about other yokai with foresight, such as kudan and amabie, began popping up all over Japan. Jinja hime is thought to be the basis for all of these stories.

The giant oarfish strongly resembles the size and description of jinja hime. Its name in Japanese is ryūgū no tsukai, which means “servant of Ryūgū.”

http://yokai.com/jinjahime/

Greetings yokai fans!

Today I present to you April’s last yokai (though it will be May by the time most of you read this…) — the Daidarabotchi!

This is a giant like the onyudo or umibozu from The Night Parade of One Hundred Demons, only its much bigger! You could call it a giant giant!

This one is pretty fun because of all of the local lore about it. Just about everywhere in Japan has a local name for this guy, as well as local legends about this mountain or that lake being formed thousands of years ago by a giant. I noted a few of them in the entry, but the list is just far to long to include every single one.

I actually went hiking in Yatsugatake a few years back, but at that time I didn’t realize that it had been created when a daidarabotchi lay down to rest his aching back. If only I had known!!

Daidarabotchi

大太郎法師
だいだらぼっち

TRANSLATION: giant priest
ALTERNATE NAMES: daidarabō, daidabō, daidara hōshi, daitarōbō, deidarabotchi, dairanbō, dendenbome, reirabotchi, ōki bochabocha
HABITAT: mountains all over Japan
DIET: omnivorous

APPEARANCE: Daidarabotchi are colossal humanoids which resemble bald-headed priests. They have big, rolling eyes, long, lolling tongues, and pitch black skin. They share a lot of similarities with other giants, like ōnyūdō and umibōzu, but they are by far the largest giants found in yōkai folklore.

BEHAVIOR: Daidarabotchi are so large that their movements shape the world. They build mountains by piling up rocks and dirt. They even pick up and move mountains to other places. When they walk, they leave lakes and valleys behind in their footprints. Because of this, many places across Japan are believed to have been made by daidarabotchi. Some are even named after them.

ORIGIN: Because daidarabotchi legends are found all over Japan, they have countless local name variations.

LEGENDS: Mount Fuji is sometimes said to have been made by a daidarabotchi. The giant scooped and dug up all of the dirt in Kai Province (Yamanashi Prefecture) to make the mountain, and that is why the area around Mount Fuji is a large basin. He gathered more dirt for the mountain by digging in Omi Province (Shiga Prefecture), and the area he dug became Lake Biwa.

The towns of Daita in Setagaya ward of Tōkyō and Daitakubo in Saitama are named after daidarabotchi. These towns are said to have been created by daidarabotchi.

Daizahōshi Pond in Nagano Prefecture is named after a daidarabotchi, and is believed to have been created by one. Senba Lake in Ibaraki Prefecture is also said to fill the footprint of a particularly large daidarabotchi.

The Takabocchi Plateau in Nagano’s Yatsugatake quasi-national park is said to have been formed when a daidarabotchi lay down to rest his back for a bit.

http://yokai.com/daidarabotchi/