Darumapedia - small news

August 25, 2017

Fwd: EDO Ushigome Fukuromachi

https://edoflourishing.blogspot.jp/2017/03/ushigome.html

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Ushigome Fukuromachi　江戸牛込袋町

Its northern part borders to Kagurazaka. In 1869 Fukuromachi became Ushigome Fukuromachi.

Part of the 牛込城 Ushigome Castle district in the 戦国時代 Sengoku Period of Warring States (1467 - 1567).
In the early Edo period it was part of 牛込肴町 Ushigome Sakanamachi, and many dealers in straw lived there
(藁店 waradana). They lived mainly on a slope ending at the castle gate 御徒組の門 Okachigumi no mon, thus on a fukurokooji 袋小路 cul-de-sac. This turned to the naming of Fukuromachi.

In 1645 the temple Kooshooji, Kōshōji 光照寺 Kosho-Ji was established and the district flourished in its shadow.
In 1765 the 司天台 government observatory was relocated here, but the many trees in the area were a distraction and the observatory was moved to Asakusa in 1782.
. tenmondai 天文台　Edo observatory - Introduction .

In the late Edo period an entertainment establishment named 藁店亭 Waradana Tei was built and 都々逸坊扇歌 Dodoitsubo Senka the First (1804 - 1852) was active here.
He was a singer- raconteur who scored his greatest triumphs singing dodoitsu and other popular songs.
In the Meiji period, this became the 和良店亭 Waradana Tei, where 夏目漱石 Natsume Soseki used to come visiting.

- reference : Dodoitsubo Senka and the. Yose of Edo -

Dodoitsu (都々逸) is a form of Japanese poetry developed towards the end of the Edo Period.
Often concerning love or work, and usually comical, Dodoitsu poems consist of four lines with the syllabic structure 7-7-7-5 and no rhyme for a total of 26 syllables, making it one of the longer Japanese forms. The form, tone and structure of Dodoitsu derive from Japanese folk song traditions.
. rōsaibushi 弄斎節 rosai-bushi, Rosai comic song .

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modern 地蔵坂（藁店）Jizo-saka, Waradana

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itachi no kai 鼬の怪 the monster weasel
In 1821 the daughter of a merchant living in 江戸牛込袋町 Ushigome Fukuromachi had a strange disease of swellings in many parts of her body. Eventually even needles were coming ot of the swellings. At night when she slept, they saw a weasle running around in her bedsheets and under the matress.

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HEIAN - Yuge no Miya Osaka

由義神社 Yugi Jinja

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- quote - TAKASHI ENDO -
Dig offers 1st hint of second capital in Osaka in 8th century

The Higashi-Yuge archaeological site in Yao, Osaka Prefecture, where the remains of pillars and trench digs dating to the eighth century have been discovered (Provided by the Yao municipal board of education)

YAO, Osaka Prefecture--Evidence of structures dating back more than 1,000 years at an archaeological site here points to the existence of a "second" capital that is known only through eighth-century chronicles.

Archaeologists say pits dug in the ground for massive wooden pillars, along with evidence of an extensive trench, offer compelling indications that the Higashi-Yuge ruins hosted Yuge-no-miya, a site shrouded in mystery.

This other capital was purportedly built at the behest of female Emperor Shotoku, who ruled from 764 to 770 during the Nara Period (710-784).

Emperor Shotoku (718-770) is known to history for favoring a Buddhist monk named Dokyo, who died in 772 having attained great power under her patronage.

Dokyo won court favor through his devoted prayers for her health after she fell seriously ill. The emperor later promoted him to the extremely influential post of "hoo," the highest rank among Buddhist monks.

The discovery of the sprawling complex at the Higashi-Yuge site was announced Aug. 16 by the Yao cultural property research council, which is affiliated with the Yao city government.

Masashi Kinoshita, professor emeritus of archaeology at Tokyo Gakugei University, is expecting that further excavation of the site will shed light on the second capital city.

"Few details are known of Yuge-no-miya. The recent discovery of the canal may help unravel the mystery," he said, referring to the excavation of trenches, which experts believe were filled with water and used to transport building materials.

In February, archaeologists said they unearthed the first evidence of a huge pagoda for Yugedera temple at the Higashi-Yuge site. The temple was built by Dokyo there before his fall from grace following the death of the emperor.

Both Yuge-no-miya and Yugedera are mentioned in "Shoku Nihongi," the imperially commissioned history text on the Nara Period, but there was no evidence to support this until recently.

A large section of the second capital got built, but the city was never finished due to Emperor Shotoku's death.

The latest excavations are being carried out 500 meters or so northeast of where the apparent pagoda foundations were unearthed.
The square-shaped pits measure between 60 centimeters and 80 cm. Experts believe that pillars 20-25 cm in diameter were sunk into the holes. The pits are lined up in the four points of the compass. That suggests Yuge-no-miya was constructed there, according to Masanobu Hirose, a member of the council.

"The site shows that there was very precise demarcation," he said. "Yuge-no-miya, set out neatly in a grid pattern, must have sprawled to the area where archaeologists are now working."

The trench is about 10 meters long, 16-20 meters wide and 1 meter deep.
Coupled with a 60-meter-long trench found nearby last summer, it is thought that they formed part of an artificial canal measuring some 600 or 700 meters in total length.

Archaeologists speculate that the canal was built to transport materials to build the second capital and Yugedera, or to serve as drain bypass for river works.

Kinoshita said he leans to the former theory.
"Workers need to transport building materials, such as large pillars and tiles, by water in short bursts, to efficiently construct key structures of a city based on meticulous planning," he said. "I believe that the trenches were most likely a portion of the canal built to transport building materials for Yugedera and Yuge-no-miya."

In the finding announced in February, archaeologists said the possible foundations of the Yugedera's pagoda were found in a geological layer dating to the late Nara Period.

The foundations measure approximately 20 meters by 20 meters, which suggests the structure was at least seven stories high and rose to a height of more than 60 meters.
- source : asahi.com/ajw/articles... 2017 -

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由義宮（ゆげのみや、ゆげぐう）Yugenomiya, Yugeguu - wikipedia

- Reference in Japanese - 弓削の宮 -
- Reference - osaka yuge no miya -

- reference - yugi no miya osaka -

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- #yugenomiya #yuginomiya #yugedera #yugeosaka #osakayuge #osakayugi -
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Posted By Gabi Greve to Heian Period Japan on 8/12/2017 01:51:00 pm

August 24, 2017

EDO - wasabi and food vendors

. wasabi uri　山葵売り vendors of Japanese horseradish .

wan uri　椀売り vendors of bowls - the most famous were from 紀伊国 Kii no Kuni, Wakayama

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. Food vendors in Edo - 江戸の商売 .

wasabi uri　山葵売り vendor of Japanese horseradish

They were a kind of vegetable vendors.

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https://darumasan.blogspot.jp/2006/08/wasabi.html

EDO Ushigome Fukuromachi

August 23, 2017

Fwd: [Heian Period Japan] Kofun Osaka

- BACK to the Daruma Museum -
. ABC List of Heian Contents .
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Kofun in Osaka - Mozu-Furuichi Kofun Group

Mozu kofungun (百舌鳥古墳群)
is a group of kofun or tumuli in Sakai, Osaka Prefecture,
- - - More in the WIKIPEDIA !

Furuichi kofungun (古市古墳群)
is a group of one hundred and twenty-three kofun or tumuli in Fujiidera, Osaka Prefecture,
- - - More in the WIKIPEDIA !

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- quote - Eric Johnston -
Osaka's ancient burial mounds eyed for World Heritage status but clear explanations elude

Nintoku-tenno-ryo (the Nintoku Mausoleum) in Sakai, Osaka Prefecture, is part of the Mozu-Furuichi group of ancient burial sites known as kofun, which the government has recently put forward for World Heritage status.

he government's decision in late July to nominate a group of 49 ancient burial sites in southern Osaka Prefecture for UNESCO World Heritage status has raised local hopes for a major boost in international prestige and tourism appeal.

But the move also raises sometimes politically sensitive questions about what the sites, called kofun, really are, who are buried within, and how to explain their history and meaning.

The nominated sites are known as the Mozu-Furuichi Kofun Group. They lie in two areas, in the city of Sakai just south of the city of Osaka along the coast of Osaka Bay, and in Fujiidera and Habikino in the southeast part of the prefecture. They include the 486-meter Nintoku-tenno-ryo (Nintoku Mausoleum) kofun, one of the world's largest burial mounds.

The Mozu-Furuichi kofun are believed to have been built from the late fourth to late fifth and early sixth centuries, during the Kofun Period, which lasted for about 400 years beginning in the second half of the third century. Kofun are found over much of Honshu and Kyushu and were built in many different shapes, including keyhole, square and circular shapes. Sizes range from 10 meters to over 400 meters.

Kofun also had slightly different designs. Some were surrounded by only one moat, while others had two or three. Burial mounds might have one, two or three tiers.

The generally accepted historical explanation for the kofun mounds is that, as Japan's ancient Yayoi culture was based on wet rice farming, settlements around rice paddies grew, and with them, local political structures known as kuni (today's word for "country") arose. It was these local groups that began constructing kofun.

But for whom? History and legend are mixed. The Imperial Household Agency has designated 895 sites from Yamagata to Kagoshima prefectures as Imperial mausoleums and tombs, including 188 burial mounds for senior members of the Imperial family. Citing a need to preserve the "serenity and dignity" of the tombs, entrance by the general public is forbidden and access by archaeologists is severely restricted.

In December 2014, the agency offered a guided tour to academics and reporters around a previously off-limits kofun called Tannowa Nisanzai in the far south of Osaka Prefecture, not part of the Mozu-Furuichi Kofun Group. While the Imperial Household Agency officially classifies it as an Imperial grave, some archaeologists believe it was built for a local chieftain.

Getting the tombs designated as a World Heritage site would likely lead to increased international interest in who, exactly, is buried in them.

It could also increase calls among archaeologists in Japan and abroad for better and more frequent access to carry out scientific studies on their contents, possibly leading to controversial discoveries and conclusions that would rewrite current official history.

For its part, Osaka Prefecture was careful in explaining the kofun in its English-language materials. Brochures and the English-language website promoting the Mozu-Furuichi Kofun Group introduce kofun in general as places where "people of high rank, that is the elite, in those days were buried in kofun tombs. Many powerful rulers, such as (the) great kings of the Yamato Government, had this type of mound constructed."

In the case of the Mozu-Furuichi Kofun Group, the explanation in one brochure is that it "is considered to be the tomb group where tombs for the ruling elites, including great kings and their vassals, were concentrated. It is said that the differences in the scale and form of mounds as well as the structure of burial facilities depend on the social status and family background of the deceased, representing the sociopolitical hierarchy of the time."

In many kofun of the Mozu-Furuichi Group, burial goods similar to those found in other parts of Asia, such as earthenware figures known as haniwa, bronze accessories and weapons have been excavated over the centuries.

"These excavated artifacts show the influence of the Korean Peninsula and China, proving that Japan had active exchanges with other East Asian countries at that time," the brochure reads. The English-language website for the Mozu-Furuichi Kofun Group goes further, saying they could be seen "as a collection of tombs of the Kings of Wa over seven generations, together with their family members and vassals. As such, they could rightly be called the 'Royal Tumulus Complex.' "

Announcing its decision that the Mozu-Furuichi Kofun Group had been selected as Japan's World Heritage candidate for the current fiscal year, the Cultural Affairs Agency explained its choice by saying the group is centered on Nintoku-tenno-ryo, the largest keyhole-shaped kofun in the country, considered to be the grave of an ancient Japanese king, and that the group includes many kofun of different sizes and designs, thus representative of others around Japan.

There are seven giant keyhole-shaped kofun in the group, with five having a double or triple moat. They are thought to have been built by ancient sovereigns who were later known as tenno (emperors), the official Mozu-Furuichi Kofun Group website reads, adding there was plenty of evidence to suggest that these seven kofun are the tombs of ancient Japanese sovereigns.

The agency also said its decision to nominate the Mozu-Furuichi Kofun Group was partially based on the belief that there was room to revise the details of the bid to reflect post-selection judgments and recommendations, although what those might be were not spelled out.

Asked about revisions to the bid, Osaka Gov. Ichiro Matsui said the recommendations and concerns of the agency need to be resolved. But now that the Mozu-Furuichi Kofun Group is Japan's official candidate, attention is turning to what needs to be done to ensure that the group meets UNESCO's requirements to become a World Heritage site.

"In the end, because it's UNESCO that directs World Heritage sites, we have to get the structure of a bid past their eyes," Matsui added.

To win its approval, UNSECO asks a number of questions about the proposed site's uniqueness, creativity, connection to living events and traditions, and structural integrity. But what's most important, the prefecture says, is value.

"To get on the World Heritage list, the candidate site must be of 'Outstanding Universal Value,' and meet certain criteria. A detailed written history of the site is less important to getting on the list than proving it has value," said Hiroshi Yamagami, an Osaka prefectural official involved with the bid.

Yamagami said the plan was for a provisional bid to be sent by the central government to UNESCO this autumn. The final, official bid documents would be submitted to the U.N. agency by January.

"After that, representatives from the International Council on Monuments and Sites, which advises the World Heritage Committee, would visit in the summer and early autumn of 2018. They'd deliver their report on the Mozu-Furuichi Kofun Group in 2019, and the final decision to grant or reject World Heritage status would come from UNESCO around the summer of that same year," Yamagami said.

For Sakai, getting the Mozu-area kofun listed is expected to lead to an economic windfall. A city estimate says the economic impact could be ¥100 billion for Osaka Prefecture, including about ¥33.8 billion for Sakai, mostly in the form of increased visitors. However, Sakai Mayor Osami Takeyama is also worried about how, exactly, to explain what visitors are seeing.

"Presentation (of the kofun) is becoming an issue. How do we present the kofun in the information center in a way that is convincing to those who have come?" asked the mayor in early August.

That question is likely to be answered over the coming weeks as Matsui, Takeyama and the prefectural government consult Diet members, the Cultural Affairs Agency and the Imperial Household Agency on what the final recommendation to UNESCO will look like. Given the sensitivities involved, what UNESCO officials are handed in January could make very interesting, and possibly controversial, reading indeed.
- source : Japan Times -

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- Reference in Japanese -
- Reference in English -

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. Legends - Heian Period (794 to 1185) - Introduction .

. Japanese legends and tales 伝説　民話　昔話 - Introduction .

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Posted By Gabi Greve to Heian Period Japan on 8/23/2017 08:17:00 am

ONI - hell paintings and scrolls

https://gokurakuparadies.blogspot.jp/2015/06/jigoku-e-paintings-of-hell.html

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Jigoku Soshi 地獄草子 Hell Scroll

CLICK for more photos !
地獄草紙東博本雨炎火石

地獄を描いた12世紀の絵巻物。地獄草紙と呼ばれる絵巻物は、東京国立博物館本（国宝）、奈良国立博物館本（国宝）、旧益田家本甲巻、旧益田家本乙巻の4巻があった。このうち旧益田家本乙巻は、現在では、地獄を描いたものではないとされ、「辟邪絵」（へきじゃえ）と呼ばれるようになっている。
- - - More in the WIKIPEDIA !

- quote -
This scroll consists of seven painted scenes, six of which are accompanied by text. The scenes were based on descriptions of the sixteen lesser hells given in Kisekyô (literally, "Sutra of the World Arising"), which was translated into Chinese by Jnanagupta (d. 600). According to the sutra, around the eight greater hells lie sixteen lesser hells - the hells of "The Black Sand Cloud," "Excrement," "The Five Prongs," "Starvation," "Searing Thirst," "Pus and Blood," "The Single Bronze Cauldron," "Many Bronze Cauldrons," "The Iron Mortar," "Measures," "The Flaming Cock," "The River of Ashes," "The Grinder," "Sword Leaves," "Foxes and Wolves," and "Freezing Ice."
Today, these scenes are ordered such that the second, tenth, ninth, eleventh, first, sixth, and fifteenth hells appear in succession. A scroll fragment of the "Hell of the Single Bronze Cauldron" in the Museum of Fine Arts, Boston is thought to have originally been part of the Nara set.
Each section of the text begins with the phrase, "There is yet another hell,"
to which is added a description based on Kisekyô, in which the cause for the sinners' fall into a particular hell is recorded. According to one view, however, the seventh scene, rather than depicting the "Hell of Foxes and Wolves" (J. Korô jigoku) described in Kisekyô, represents the "Hell of Wolves and Foxes" (J. Rô yakan nairi) that appears in Dairôtankyô ("Great Sutra of the World Arising").
The paintings are executed with supple lines embellished with a variety of dark, rich colors. They have a somewhat oppressive air and yet at the same time suggest a sense of transcendental peacefulness. The style of the "Hell of the Iron Mortar" recalls the frontispiece of the Chûson-ji Temple sutras, while that of the "Hell of the Flaming Cock" shows the influence of Chinese paintings of the Song dynasty (960-1279). This handscroll has the most delicate expression of all the extant "Illustrated Scrolls of the Six Paths of Rebirth" (J. rokudô emaki), a category that includes other Hell Scrolls, the Scrolls of the Hells for Buddhist Novices (J. Shamon jigoku zôshi), the Hungry Ghosts Scroll (J. Gaki zôshi), Extermination of Evil (J. Hekijae), and the Scroll of Diseases and Deformities (J. Yamai no sôshi).
It is highly probable that these Illustrated Scrolls of the Six Paths of Rebirth correspond to the "Paintings of the Six Paths" (J. rokudô-e) mentioned in textual sources, which were commissioned by Emperor Goshirakawa (1127-92, r. 1155-58) and stored originally in Rengeô-in Temple (Sanjûsangendô).
- more
- reference source : emuseum.jp/detail -

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Shamon jigoku zôshi 沙門地獄草紙 Scrolls of the Hells for Buddhist Novices
Shamon Jigoku - a hell for monks

CLICK for more photos !

- quote -
Monk-in-Hell Scroll (Hell of boiling excrement)
This is the fifth volume of Jigoku Zoshi (picture scroll depicting hell) with seven volumes in total, which had been handed down to the Masudas. The Jigoku Zoshi owned by the former Masudas had long been handed down as a set of Jigoku Zoshi and Hekija-e (a painting that depicts a scene of evil being punished and exterminated) (National treasure; owned by the Nara National Museum).
It has been known that the set depicts the Shamon Jigoku (a hell for monks), which is explained in the Batorasetsu Sutra contained in the Butsumyo Sutra comprising 16 volumes and this drawing corresponds to the Fusshi Jigoku in the Shamon Jigoku. The Jigokuhen Gobyobu, a folding screen on which hell was drawn and which was used at the Butsumyo-e Service that had been practiced at Court since the early Heian period, depicts the Shamon Jigoku. Since it is possible that the Hekija Deity (deity that expels evil) was also drawn on this folding screen, some believe that the Jigoku Zoshi of the former Masudas, including this one and Hekija-e originally constituted one picture scroll that was created based on the design of the Jigoku Gobyobu.

While this drawing displays the traditional techniques of Yamato-e in the Heian period as exemplified by the handwriting in the style of Jakuren school in the legend and the careful sketches and shading in character drawing, it also shows characteristics of a transitional period to the Kamakura period, such as the line drawing of Mezurasetsu (servants in hell) represented in the extremely fat or thin bodies. It can be said, therefore, that this was created during the period from the end of the Heian period to the early Kamakura period.
- source : emuseum.jp/detail -

- reference : shamon jigoku zoshi -

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gaki zôshi, gaki zooshi 餓鬼草子　Gaki Zoshi - Hungry Ghosts Scroll
-----　. . . CLICK here for Photos !

hekijae, hekija-e 辟邪絵　Hekija-E - Extermination of Evil, Exorcists Scroll
Hekija 辟邪 deity that expels evil
----- . . . CLICK here for Photos !

yamai no sôshi, tamai no sooshi 病草紙　Yamai no Soshi - Scroll of Diseases and Deformities
----- . . . CLICK here for Photos !

. rokudoo　六道 Rokudo - Six realms of existence .
and gaki 餓鬼 the hungry demons

rokudô emaki, rokudoo emaki 六道絵巻 Rokudo Emaki - Illustrated Scrolls of the Six Paths of Rebirth
----- . . . CLICK here for Photos !

rokudoo e 六道絵 Rokudo-E -Paintings of the Six Paths

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ONI - Shamon jigoku zôshi

https://gokurakuparadies.blogspot.jp/2015/06/jigoku-e-paintings-of-hell.html

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Shamon jigoku zôshi 沙門地獄草紙 Scrolls of the Hells for Buddhist Novices
Shamon Jigoku - a hell for monks

CLICK for more photos !

- quote -
Monk-in-Hell Scroll (Hell of boiling excrement)
This is the fifth volume of Jigoku Zoshi (picture scroll depicting hell) with seven volumes in total, which had been handed down to the Masudas. The Jigoku Zoshi owned by the former Masudas had long been handed down as a set of Jigoku Zoshi and Hekija-e (a painting that depicts a scene of evil being punished and exterminated) (National treasure; owned by the Nara National Museum).
It has been known that the set depicts the Shamon Jigoku (a hell for monks), which is explained in the Batorasetsu Sutra contained in the Butsumyo Sutra comprising 16 volumes and this drawing corresponds to the Fusshi Jigoku in the Shamon Jigoku. The Jigokuhen Gobyobu, a folding screen on which hell was drawn and which was used at the Butsumyo-e Service that had been practiced at Court since the early Heian period, depicts the Shamon Jigoku. Since it is possible that the Hekija Deity (deity that expels evil) was also drawn on this folding screen, some believe that the Jigoku Zoshi of the former Masudas, including this one and Hekija-e originally constituted one picture scroll that was created based on the design of the Jigoku Gobyobu.

While this drawing displays the traditional techniques of Yamato-e in the Heian period as exemplified by the handwriting in the style of Jakuren school in the legend and the careful sketches and shading in character drawing, it also shows characteristics of a transitional period to the Kamakura period, such as the line drawing of Mezurasetsu (servants in hell) represented in the extremely fat or thin bodies. It can be said, therefore, that this was created during the period from the end of the Heian period to the early Kamakura period.
- source : emuseum.jp/detail -

- reference : shamon jigoku zoshi -

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. information of facebook .
naraku ならく / 奈落 hell, hades - sanskrit : naraka, niraya - Naraka

. Juu Oo 十王, Juo, Ju-O - 10 Ten Kings of Hell - Ten Yama Kings .

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August 21, 2017

MINGEI - clay dolls from Shimane

https://omamorifromjapan.blogspot.jp/2011/07/shimane-folk-toys.html

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Hamada town 浜田

Nagahama ningyoo 長浜人形 / 長浜土人形 clay dolls from Nagahama
This region is famous for its contact with Korea since ancient times. Nagahama dolls have a history of more than 400 years, when Korean craftsmen came to Japan. They used the localclay to make these dolls. Topics are dolls for the Girls and Boys festival, Nagahama Tenjin sama, the 12 zodiac animals and others.

釣鐘抱え金時 Kintoki carrying a temple bell

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Izumo town 出雲市

tsuchi ningyoo 出雲土人形clay dolls

... shiro Tenjin 白天神 white Tenjin sama from Hooki 伯耆（ほうき）Hoki
It was decorated on the Doll festival on March 3 for a boy who was born in the year before.

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出雲今市土人形 Izumo Imaichi clay dolls

They have been made since the Taisho period around 1915. Dolls of Tenjin Sama for the Seasonal Boy's Festival were quite common in the region. So the craftsmen used their skills for other dolls too, applying 胡粉 white gofun powder.

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August 20, 2017

TANOKAMI - Legend about Inoko

https://darumamuseumgallery.blogspot.jp/2009/12/santen-marishiten.html

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observance kigo for early winter
(the day of the boar in the tenth lunar month)
This is a custom more commen in Western Japan

inoko, i no ko 亥の子 (いのこ) young wild boar
i no hi matsuri 亥の日祭（いのひまつり）festival on the day of the boar
i no kami matsuri 亥の神祭（いのかみまつり）festival for the deity of the wild boar

inoko mochi 亥の子餅（いのこもち）rice cakes for the wild boar festival
(also a kigo for late autumn)
They were prepared in the hour of the boar and eaten as a harvest thanksgiving. This a custom coming from China. Here the deity honored is also seen as the God of the Fields (ta no kami).
Many tea masters close the summer hearth on this day.

inoko ishi 亥の子石（いのこいし）stone
inokozuki 亥の子突（いのこづき）
gencho 玄猪（げんちょ）
gogenjoo 御厳重（ごげんじゅう）
..... genshoo 厳祥（げんしょう）
onarikiri おなりきり

Inoko is a festival on 旧暦10月の亥の日 the day of the wild boar in the tenth lunar month. On this day 田の神 the Ta no Kami - God of the Fields goes back to the mountains.
While pounding the earth with a special mallet on long strings, the children sing:
「祝わんものは鬼うめ蛇うめ、角の生えた子うめ」

"Today we celebrate, bury the Oni demon in the ground, bury the snakes in the ground, bury demon children with horns in the ground."

On this day people are also not allowed to go to the fields to pick daikon 大根 large radish.

. oni 鬼 the Demons of Japan .

Interpreting Japanese Society: Anthropological Approaches - edited by Joy Hendry
- books.google.co : inoko -

. Ta no Kami 田の神 Tanokami, God of the Fields .

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tookanya 十日夜 (とおかんや) night of the tenth
(tenth day of the tenth lunar month)
celebrated in Eastern and Northern Japan
(nowadays around November 15)
It was a full-moon day of old.

A harvest thanksgiving celebration for the God of the Fields (ta no kami)

. God of the Fields 田の神 ta no kami 　

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August 17, 2017

Fwd: [Kappa - The Kappapedia] onibi demon fire

[ . BACK to DARUMA　MUSEUM　TOP . ]
. Onipedia - 鬼ペディア　- Oni Demons - ABC-List - .
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onibi 鬼火 "demon fire", "devil's fire"

. "devil's fire", onibi 鬼火 Will-o'-the-wisp .
"fox fire", kitsunebi 狐火 (きつねび) //
- kigo for all winter -

. janjanbi じゃんじゃん火 / ジャンジャン火 Janjan fire .
- Legends from Nara

. soogenbi 宗源火 Sogenbi / ubagabi 姥ケ火 / 姥ヶ火 in Kyoto .

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- quote -
Onibi (鬼火) is a type of atmospheric ghost light in legends of Japan. According to folklore, they are the spirits born from the corpses of humans and animals, and are also said to be resentful people that have become fire and appeared. Also, sometimes the words "will-o'-wisp" or "jack-o'-lantern" are translated into Japanese as "onibi."

- Outline
According to the Wakan Sansai Zue written in the Edo Period, it was a blue light like a pine torchlight, and several onibi would gather together, and humans who come close would have their spirit sucked out. Also, from the illustration in the same Zue, it has been guessed to have a size from about 2 or 3 centimeters in diameter to about 20 or 30 centimeters, and to float in the air about 1 or 2 meters from the ground. According to Yasumori Negishi, in the essay "Mimibukuro" from the Edo period, in chapter 10 "Onibi no Koto," there was an anecdote about an onibi that appeared above Hakone mountain that split into two and flew around, gathered together again, and furthermore split several times.
Nowadays, people have advanced several theories about their appearance and features.

- Appearance
They are generally blue as stated previously, but there are some that are bluish white, red, and yellow. For their size, there are some as small as a candle flame, to ones about as large as a human, to some that even span several meters.
- Number
Sometimes there only 1 or 2 of them appear, and also times when 20 to 30 if them would appear at once, and even times when countless onibi would burn and disappear all night long.
- Times of frequent appearance
They usually appear from spring to summer. They often appear on days of rain.
- Places of frequent appearance
They commonly appear in watery areas like wetlands, and also in forests, prairies, and graveyards, and they often appear in places surrounded by natural features, but rarely they appear in towns as well.
- Heat
The are some that, when touched, do not feel hot like a fire, but also some that would burn things with heat like real fire.

- - - - - Types of onibi - - - - -

As onibi are thought of as a type of atmospheric ghost light, there are ones like the below. Other than these, there is also the shiranui, the koemonbi, the janjanbi, and the tenka among others. There is a theory that the kitsunebi is also a kind of onibi, but there is also the opinion that strictly speaking, they are different from onibi.

Asobibi (遊火, lit. "play fire")
It is an onibi that appears below the castle and above the sea in Kōchi, Kōchi Prefecture and Mitani Mountain. One would think that it appeared very close, just for it to fly far away, and when one thinks that it has split apart several times, it would once again all come together. It is said to be of no particular harm to humans.
Igebo
It is what onibi are called in the Watarai District, Mie Prefecture.
Inka (陰火, lit. "shadow fire")
It is an onibi that would appear together when a ghost or yōkai appears.
Kazedama (風玉, lit. "wind ball")
It is an onibi of the Ibigawa, Ibi district, Gifu Prefecture. In storms, it would appear as a spherical ball of fire. It would be about as big as a personal tray, and it gives off bright light. In the typhoon of Meiji 30 (1897), this kazedama appeared from the mountain and floated in the air several times.
Sarakazoe (皿数え, lit. "count plate")
It is an onibi that appeared in the Konjaku Gazu Zoku Hyakki by Sekien Toriyama. In the Banchō Sarayashiki known from ghost stories, Okiku's spirit became appeared as an inka ("shadow fire") from the well, and was depicted as counting plates.
Sōgenbi (叢原火 or 宗源火, lit. "religion source fire")
It was an onibi in Kyoto in Sekien Toriyama's Gazu Hyakki Yagyō. It was stated to be a monk who once stole from the Jizōdō in Mibu-dera who received Buddhist punishment and became an onibi, and the anguishing face of the priest would float inside the fire. The name also appeared in the "Shinotogibōko," a collection of ghost stories from the Edo period.
Hidama (火魂, lit. "fire spirit")
An onibi from the Okinawa Prefecture. It ordinarily lives in the kitchen behind the charcoal extinguisher, but it is said to become a bird-like shape and fly around, and make things catch on fire.
Wataribishaku (渡柄杓, lit. "transversing ladle")
An onibi from Chii village, Kitakuwada District, Kyoto Prefecture (later, Miyama, now Nantan). It appears in mountain villages, and is a bluish white ball of fire that lightly floats in the air. It is said to have an appearance like a hishaku (ladle), but it is not that it actually looks like the ladle tool, but rather that it appeared to be pulling a long and thin tail, which was compared to a ladle as a metaphor.
Kitsunebi (狐火, lit. "fox fire")
It is a mysterious fire that has created various legends, there is the theory that a bone the fox is holding in its mouth is glowing. Kimimori Sarashina from Michi explained it as a refraction of light that occurs near river beds. Sometimes kitsunebi are considered a type of onibi.

- Considerations
First, considering how the details about onibi from eyewitness testimony do not match each other, onibi can be thought of as a collective term for several kinds of mysterious light phenomenon. Since they frequently appear during days of rain, even though the "bi" (fire) is in its name, they have been surmised to be different from simply the flames of combustion, and is a different type of luminescent body. It is especially of note that in the past, these phenomena were not strange.
In China in the BC era,
it was said that "from the blood of human and animals, phosphorus and oni fire (onibi) comes." The character 燐 at that time in China could also mean the luminescence of fireflies, triboelectricity, and was not a word that indicated the chemical element "phosphorus".
Meanwhile, in Japan,
according to the explanation in the "Wakan Sansai Zue", for humans, horses, and cattle die in battle and stain the ground with blood, the onibi are what their spirits turn into after several years and months.
One century after the "Wakan Sansai Zue"
in the 19th century and afterwards in Japan, as the first to speak of them, they were mentioned in Shūkichi Arai's literary work "Fushigi Benmō", stating, "the corpses of those who are buried have their phosphorus turned into onibi." This interpretation was supported until the 1920s, and dictionaries would state this in the Shōwa period and beyond.
Sankyō Kanda,
a biologist of luminescent animals, found phosphorus in 1696, and as he knew that human bodies also had this phosphorus, in Japan, the character 燐 was applied to it, and thus it can be guessed that it was mixed in with the hint from China about the relation between onibi and phosphorus. In other words, it could be surmised that when corpses decay, the phosphorus in phosphoric acid would give off light. In this way, many of the onibi would be explained, but there also remain many testimonies that do not match with the theory that of illumination from phosphorus.
After that,
there is a theory that it is not phosphorus itself, but rather the spontaneous combustion of phosphine, or the theory that it is burning methane produced from the decay of the corpse, and also a theory that hydrogen sulfide is produced from the decay and becomes the source of the onibi, and also ones that would be defined in modern science as a type of plasma. Since they often appear in days of rain, there are scientists that would explain that as Saint Elmo's fire (plasma phenomenon). The physicist Yoshihiko Ōtsuki also advanced the theory that these mysterious fires are caused by plasma.It has also been pointed out that for the lights that would appear far in the middle of darkness, that if they are able to move by suggestion, then there is a possibility that they could simply be related to optical illusion phenomena.
Each of these theories
has its own merits and demerits, and since the onibi legends themselves are of various kinds, it would be impossible to conclusively explain all of the onibi with a single theory.
Furthermore,
they are frequently confused with hitodama and kitsunebi, and as there are many different theories to explain them, and since the true nature of these onibi is unknown, there is no real clear distinction between them.
- reference source : wikipedia -

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す駿河の北浜鬼火の怪 - SU - Sugaru no Kitahama - Onibi no Kai
江戸妖怪かるた Edo Yokai Karuta - card game

. Japanese Legends - 伝説　民話　昔話 – ABC-List .

............................................................................ Aichi 愛知県
知多郡 Chita district　　南知多町 Minami-Chita

onibi 鬼火，ashioto 足音，hanashigoe 話声，daionkyoo 大音響
尾張高野山岩屋山奥之院は、今昔を問わず修行道場として多くの人が来る。行者はいずれも三日ないし七日間断食又は火のもの断ちして、毎夜十二時から一時にかけて樹木の生い茂る真っ暗がりの堂外の諸仏を巡拝するのだが、その時、大牛が道に横たわり前進を妨げたり、幾十もの鬼火が現れたりして行の邪魔をする。また、数十人の足音や話し声が聞こえたり、屋根に大石が落ちるような大音響などがして、修行の途中で逃げる者もいる。

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- reference : nichibun yokai database 妖怪データベース -
23 to explore (01)

- reference - 鬼火　-

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. - - - Join the Onipedia friends on facebook ! - - - .

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. Onipedia - 鬼ペディア　- Oni Demons - ABC-List - .

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .

. - yookai, yōkai 妖怪 Yokai monsters - .

. Legends and Tales from Japan　伝説 - Introduction .

. Mingei 民芸　Regional Folk Art from Japan .

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Posted By Gabi Greve to Kappa - The Kappapedia on 8/16/2017 02:01:00 pm

August 15, 2017

ONI - Kibi no Makibi

https://darumapilgrim.blogspot.jp/2005/12/kentooshi.html

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Kibi no Makibi 吉備真備 (695 – 775)

Kibi no Makibi (吉備真備 695–775) was a Japanese scholar and noble during the Nara period. Also known as Kibi Daijin. Born in Bitchu Province (present-day Kurashiki, Okayama Prefecture) as Shimotsumichi Asomi, he came from a line of local elites. Kibi was the name of the town or area he came from.

In 716, he traveled to China to study, and is supposed to have brought back a number of things, introducing to Japan for the first time the game of go, the art of embroidery, and the biwa (a kind of lute). He became famous for these journeys in China with Abe no Nakamaro and the monk Genbō.

In 737, he received promotion to the junior fifth rank. In 751, at the senior fourth rank (upper grade), he received an appointment as vice-ambassador to the T'ang Dynasty and traveled to China the following year, returning to Japan in 753.

After spending some years in Kyūshū as the assistant administrator of Dazaifu (the principal governmental post on that island), he returned to Nara for appointment in 764 to the leadership of the project to construct Tōdai-ji. Promotion to the junior third rank followed, as well as appointment to head an army to put down the uprising by Fujiwara no Nakamaro. Reaching the second rank in 765, he took the offices of Major Councillor, then Minister of the Right. In 770, he supported a losing candidate for the throne and submitted his resignation from office, but the court accepted only his resignation from military office, and retained him as Minister of the Right. He finally resigned in 771, devoting himself to the study of Confucian principles and their applications in Japanese administration. Kibi died in 775.

Kibi has sometimes been credited with inventing the katakana phonetic syllabary and writing system.

吉備大臣入唐絵 Kibi Daijin Nyuto E
A late 12th century narrative handscroll in the collection of the Museum of Fine Arts, Boston depicting Kibi's journey to China is one of the earliest of all Japanese narrative pictorial handscrolls (e-maki) known to be extant. It is believed to have been commissioned to help support the prestige of a school of divination which claimed connections to Kibi. Its purchase by the museum in 1932 directly led to the strengthening of Japanese laws against the removal of cultural properties of particular importance from the country.
©　More in the WIKIPEDIA !

- - - - - detail of the scroll with an Oni demon

When Abe no Nakamaro was sent to China, he died there and became an Oni.
When Kibi no Makibi went to China and was in trouble, this Japanese Oni came to his help.

. Onipedia - 鬼ペディア　- Oni Demons - ABC-List - Index - .

- - - - - This Oni is also on the cover of a book:

Japanese Demon Lore:
Oni from Ancient Times to the Present
Noriko Reider

吉備大臣入唐絵巻知られざる古代中世一千年史
倉西裕子 Kuranishi Yuko (1963 - )

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August 13, 2017

LEGENDS - fox legend from Fukui

https://gokurakuparadies.blogspot.jp/2017/08/taizan-fukun-hell-king.html

Taizan Fukun 泰山府君 / 太山府君 King of Hell
Taizan-O 太山王（泰山王） King Taizan

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. Japanese Legends - 伝説　民話　昔話 – ABC-List .

................................................................................. Fukui 福井県　
遠敷郡 Onyū - Onyu district 名田庄村 Natashomura

Osaizangitsune おさいざん狐 a fox named O-Saizan
On a rock above the shrine 加茂神社 Kamo Jinja there lives a 白狐 white fox called O-Saizan. He/she is the protector of Taizan Fukun.
The 狐の火の玉 fire ball of the fox can fly from 天壇 the heavenly abode of Taizan Fukun all the way to this Kamo Shrine.

加茂神社 Kamo Jinja
福井県大飯郡おおい町名田庄納田終127-4

After the Ōnin War 応仁の乱 Onin no Ran in 1467, members of 土御門家 the clan of Tsuchimmikado (from a branch-family of Abe no Seimei 阿倍晴明 (921 - 1005)) fled here. They were strong believers in the power of Kamo Jinja shrine in Kyoto and spread the belief in this shrine in the region.
In the village there are still many thatched-roof houses that have retained their form for centuries.

. Tsuchimikado, Tsuchi no Mikado 土御門天皇 (1196 – 1231) .
- reigned from 1198 to 1210.
- and the famous Onmyōji, Abe no Seimei 阿倍晴明 (921 - 1005)

. Kyoto - The Kamo Shrine complex .
Shimogamo Shrine 下鴨神社 and Kamigamo Shrine 上賀茂神社

. kitsune densetsu 狐　伝説 fox legends .

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- reference : Nichibun Yokai Database -

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. Pilgrimages to Fudo Temples 不動明王巡礼
Fudo Myo-O Junrei - Fudo Pilgrims - INTRODUCTION .

. Japan - Shrines and Temples - Index .

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- - #taizanfukun -
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Fwd: [Kappa - The Kappapedia] onigokko onibarai

[ . BACK to DARUMA　MUSEUM　TOP . ]
. Onipedia - 鬼ペディア　- Oni Demons - ABC-List - .
- for tsuina, see below -
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onigokko, oni-gokko 鬼ごっこ game of tag
onigoto 鬼ごと

Tag is a playground game that involves two or more players chasing other players in an attempt to "tag" or touch them, usually with their hands.
This game was already popular in the Edo period, in a version called :
ko o toro ko toro 子をとろ子とろ / 子を捕ろ子捕ろ "get hold of a child, get it!"

守貞漫稿 Morisada Manko

One player is the Oni, one is the parent and all the others are children. The children try to hide behind the parent. The Oni tries to grab the last child in line. The parent spreads out his arms and tries to ward off the Oni.
As they run, the row of children begins to sway like a serpent or a whirlpool.

source : Waseda University Library

幼童遊び子をとろ子とろ osana asobi ko o toro ko toro
歌川広重 Utagawa Hiroshige

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This game has a long history, all the way to Hell,
where 地蔵菩薩　Jizo Bosatsu is trying to lead the poor souls out of hell, past the Oni guardian.

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During the Heian period, there was a ritual at the court called
onibarai no gishiki 鬼払いの儀式 "driving out the demons"
oniyarai 鬼遣らい
which is seen as the beginning of Onigokko.
This ritual was performed as a prayer for 五穀豊穣 gokoku hojo, the fertility of the five grains and thus a good harvest.
It was a ritual do drive out eki oni, eki ki 疫鬼（えきき）〔エキオニ〕 Oni bringing disease.

There was also a chasing game called
hifukume　ひふくめ　－ヒ＋フ＋クメ : One Two and Three
久米（来目）とは「三（みつ）.hi fu kume

- quote -
In the beginning of the Heian period, Hososhi who appears and runs around at new year eve's court function "Oni-yarai" in the greater palace is considered the origin of any stories about "Oni", which stands for a devil. His manner reminds us of the familiar "Onigokko" that the "Oni" chases children, while "Oni" is emphasized with objection, it is overlapped as one of the old "Onigokko" named "Kakure-Oni" (Hidden Oni).

By contrast, in the Edo period, there was "Hifukume" who appears in Kottoshu, Santokyo-den (an old literature).

In the middle of Heian period, when a Buddhist monk called Eshin Sozu Genshin preaches people, he used a format that Jizo Bosatsu protects against "Oni" who chases children.
Whether or no, these three elements of "Parent", "Children", "Oni" hold an important fact in the game, and it is easy to imagine that the game was spread around for the children naturally.

And now, "Hifukume" comes down to "Kotoro kotoro" more than it was expected.

Here is a picture of a swallow playing "Kotorokotoro", drawn by Hiroshige Ando, from late Edo period when Ukiyoe (Japanese woodblock prints) established one culture. It is a surprising fact that Ukiyoe artist Hiroshige drew it, but fresh looking swallow's faces are attractive.

There is almost no children who know about "Kotorokotoro" as a game nowadays. I have a sense of crisis about the situation that "Onigokko" which came down from the Heian period and in which parents protect children, or "Onigokko" that is a tool to know community and the way of contacting people to people is disappearing even though it is a most well-known one.

- Internatinal Onigokko Association - Onigotter Japan -
- reference source : onigokko.or.jp - 鬼ごっこ協会公式へようこそ

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. Genshin　源信　Eshin Soozu 恵心僧都 Eshin Sozu (942-1017).

. Oni yarai 秩父神社の鬼やらい Driving out the Demons at Chichibu Shrine .
oniyarai, oni-yarai 鬼やらい

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tsuina 追儺 "demon exorcism"
Devil-Expelling Ceremony

source : takara.city.matsumoto.nagano.jp
Tsuina mask from Matsumoto, Nagano
from the temple 牛伏寺

tsuina rituals were performed by the Emperor and the royal princes since the early Heian period at the court and important Shrines on 大晦日（旧暦12月30日 the last day of the Old Year, the 30th day of the 12th lunar month.
They were also called
onibarai no gishiki 鬼払いの儀式, 「oniyarai, oni yarai 鬼やらい」（鬼遣らい、鬼儺などとも表記）
「nayarai, na yarai 儺（な）やらい」

Setsubun has its origins in tsuina (追儺), a Chinese custom introduced to Japan in the eighth century.
. Setsubun rituals 節分、February 03　 .

hoosooshi, hōsōshi 方相氏（ほうそうし）Hososhi, demon exorcist
ootoneri 大舎人（おおとねり））
shinshi 侲子（しんし） helping the Hososhi

The Hososhi wears a special robe called hoo 袍（ほう) and a mask with four eyes.

source : popeye.sakura.ne.jp/kyoto
mask amulet from Shrine 吉田神社 Yoshida Jinja
The Hososhi with the original golden mask with four red eyes was not only driving out the demons, but also the 疫神 Deity who brought illness.
In his right hand he held 矛 a three-pronged lancet, in the left hand 楯 a shield.
The demons were followed by men with bows and arrows to drive them out.

In the beginning the Hososhi was expelling the demons, but since the 9th century, things begun to change and he was seen as the Oni to be driven out.

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吉田神社追儺 Yoshida Jinja no Tsuina

- quote -
Eliminating Demons, Praying for Happiness
"Tsuina-shiki" at Yoshida Jinja Shrine in Kyoto
"Tsuina-shiki" or a traditional ceremony for warding off evil was held the evening of February 2, the eve of "Setsubun," or the day before spring begins, at Yoshida Jinja Shrine, in Sakyo Ward, Kyoto. Watching violent demons being exorcized in the bitter chill, visitors prayed for happiness this year.

Tsuina-shiki
has its roots in the ceremony originally performed in the Imperial Court during the Heian Period. Also called "Oni Yarai," it is observed in many temples and shrines around the day of "Setsubun."
Shortly after 6:00 p.m.,
three demons, which symbolize anger, sorrow and agony, appeared in front of the main shrine. As they roared and brandished iron clubs, young children's cries rang from among the visitors. "Hososhi," or a person who is believed to possess the power to discern evil demons with his four eyes, hunted the demons down. Finally, visitors cheered excitedly as court nobles drove them off by shooting arrows.
- source : e.kyoto-np.jp/news... -

onna setsubun 女節分Setsubun for women

. Yoshida Jinja 吉田神社 - Kyoto .

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- quote -
- - - - - Oni
... According to Zeami's Fushikaden, oni appearing in Noh drama are either vengeful spirits (onryō) who possess human beings, or demons of hell. As the visible forms of oni were represented as misshapen and weird beings, popular iconography of oni was influenced by graphic portrayals of hell demons and "hungry ghosts," as well as by the four-eyed Chinese zhuīnuó (Jp. tsuina) masks worn by the demon exorcists called fangxiàng (Jp. hōsōshi).
Such rites of "demon exorcism" or tsuina were incorporated into the Buddhist rites of Shushōe and Shunie (Omizutori) held early in the New Year; these rites featured exorcisms of demons using the power of Buddhist tutelaries such as Bishamon and heavenly bodhisattvas (hiten).
These rites became popular observances on the last day of winter (setsubun), and resulted in the formation of stereotypical demon images such as Shutendōji.
- source : Kawamura Kunimitsu, Kokugakuin 2005 -

During the tsuina rituals, people call out three times
oni yaroo 「鬼やろう」 (Demons get out!)
Especially in the Shrines of Kyoto, and the Heian Jingu .

source : discoverkyoto.com/event-calendar/february

... At 14:00, people representing warriors, onmyōji diviners, and the demon quelling oni Hōsōshi participate in the Daina no Gi, an exorcism once performed at the Imperial Palace in the Heian period. Men wearing fearsome ogre masks burst into the shrine and "terrorize" the assembled people from the courtyard, making their way to the main hall veranda where the oni leader does a victorious dance. However, shrine parishioners appear to banish the oni with lucky beans in a tradition called mamemaki (bean throwing), chasing them back out the shrine gates shouting "oni wa soto, fuku wa uchi" ("bad luck out, good luck in").
The Daina-no-Gi is a re-creating the Tsuina ceremony.

祭文が読み上げられると方相氏が前に進み、矛と盾を打ち、「鬼やろう」と３度繰り返します。
- reference and photos : milky.geocities.jp/kyotonosato/setubun -

方相氏（平安神宮） Hososhi from Heian Jingu

. Heian Jinguu 平安神宮 Shrine Heian Jingu - Kyoto .

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- quote -
The Ritual Firing of Arrows at the beginning of the year
..... The Azusa Yumi (catalpa wood bow) was an essential tool in Japanese Shamanism for excorcizing evil, and shooting ritual arrows was an important part of the Imperial Court`s New Year`s Eve Purification Rituals during the Heian Period- The Tsuina ( which was introduced from China).
- source : blog.alientimes.org... yabusame -

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- quote -
Tsuinashiki 追儺式　/　ついなしき
2 Hachiman-cho, Naka-ku, Hamamatsushi, Shizuoka
At Hachimangu Shrine in Naka Ward, Hamamatsu City, the Tsuinashiki is held on February 2nd every year. This ceremony, in which an embodiment of the gods called the housoushi drives out evil spirits that bring misfortune, was adopted from China, and as a reproduction of the ritual performed imperial court in the Heian Period, it is the basis of the modern day Setsubun.
... The Tsuinashiki begins with a Shinto ritual, following which red, blue, and yellow oni appear, rampaging through the grounds swinging around metal clubs.
... The housoushi (Hososhi) and the children supporting him, played by local children, chase the oni around the shrine grounds and drive them away. The housoushi is armed with a trident and shield, and wears a four-eyed mask and a red costume.

Finally,
a character representing an Imperial messenger fires an arrow called the tsuina from the top of the shrine into the grounds. This arrow drives away evil spirits, so the spectators bustle about the grounds trying to find it and pick it up.
- source : inhamamatsu.com/culture/cat627/2/tsuinashiki... -

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. Japanese Legends - 伝説　民話　昔話 – ABC-List .

................................................................................. Saga 佐賀県
藤津郡 Fujitsu district 太良町 Tara

In the town district 竹崎地区 Takezaki there is a special Demon ritual on the 5th and 6th day of the New Year.
Shusei-E Oni Matsuri 修正会鬼祭 / Hadaka matsuri 裸祭 "Naked Festival"
Young men not yet married gather in a meeting place called Oni no imiya 鬼之忌屋.
Men already married gather at the 宿老宿.
Among the young men four are selected as 鬼副（オンゼイ) Onizei.
They perform a Tsuina ritual, 鬼追い Onioi and special dances.

- quote -
Local legend has it that a force from the south once tried to invade Tara. The villagers wore demon masks to scare the intruders, and won the skirmish.
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First Saturday and Sunday in January
Takezaki Avalokitesvara revision meeting oni festival (竹崎観世音修正会鬼祭 takezaki kanzeon shūseikai oni matsuri):
A hadaka matsuri at Takezaki Kanzeon temple wherein men dressed in loincloths try to stop a man dressed as an oni, who carries a box. The men then pull at the oni and shred the red kimono the oni wears. There is also a dance by boys in costumes.
- source : wikipedia -

- reference source : 竹崎観世音寺修正会鬼祭 -
Takezaki Kanzeon-Ji Shusho-E Oni Matsuri

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- reference : Nichibun Yokai Database -

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. eki oni 〔エキオニ〕// eki ki, eki-ki 疫鬼（えきき） Oni bringing disease .
Yakubyoogami 疫病神 Yakubyogami, Deity of Diseases // ekijin, yakujin 疫神

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source : ameblo.jp/onigokko-kyoukai/entry

. Japanese Legends - 伝説　民話　昔話 – ABC-List .

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千葉県 Chiba

During the Setsubun ritual of Onibabari 鬼払い driving out the demons,
there are three Oni, ao-oni 青鬼 Blue Demon, aka-oni 赤鬼 Red Demon and kuro-oni 黒鬼 Black demon.
People who take over the part of these three Oni will not experience and evil or bad influence, will not be called to the military and will not be the target of shooting. So there are many young men who want to become Oni during the Setsubun rituals.

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新潟県 Niigata 　笹神村 Sasakamimura 　

Once upon a time
the girls were playing tag. One of the girls felt a strange pain in her shin and when she looked, the flesh had split and she was almost bleeding. She tried to be brave and walked all the way to the bridge. At the bridge blood was suddenly flowinig out of her leg.
It must have been a kamaitachi かまいたち "sickle weasel".

. kamaitachi 鎌鼬 cut of the skin by a cold sucking wind .
- kigo for winter
and also a strange Yokai monster.

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- reference : nichibun yokai database 妖怪データベース -
- reference - 鬼ごっこ　-

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. - - - Join the Onipedia friends on facebook ! - - - .

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. Onipedia - 鬼ペディア　- Oni Demons - ABC-List - .

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .

. - yookai, yōkai 妖怪 Yokai monsters - .

. Legends and Tales from Japan　伝説 - Introduction .

. Mingei 民芸　Regional Folk Art from Japan .

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Posted By Gabi Greve to Kappa - The Kappapedia on 4/14/2017 01:27:00 pm