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Mikoshi-nyūdō

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"Mikoshi-nyūdō(Thấy càng nhập đạo)"from theHyakkai Zukanby Sawaki Suushi
"Mikoshi(Thấy càng)"from theGazu Hyakki YagyōbySekien Toriyama

Mikoshi-nyūdō( thấy càng し nhập đạo or thấy càng nhập đạo ) is a type of bald-headedyōkai"goblin"with an ever-extending neck. InJapanese folkloreandEdo period(1603–1868)kaidan"ghost story"texts,mikoshi-nyūdōwill frighten people who look over the top of things such asbyōbufolding screens.[1]The name combinesmikoshiThấy càng し(lit. "see over" ) "looking over the top (of a fence); anticipation; expectation" andnyūdōNhập đạo(lit. "enter the Way" ) "a (Buddhist) priest; abonze;atonsuredmonster ".[2]

Summary[edit]

When walking to the end of a road at night or a hill road, something the shape of a monk would suddenly appear, and if one looks up, it becomes taller the further one looks up.[1]They are so big that one would look up at them, and thus are given the name "miage-nyūdō(Thấy thượng げ nhập đạo,look up nyūdō)."Sometimes, if one just looks at them like that, one might die, but they can be made to disappear by saying" mikoshita(Thấy こした,I've seen past you)."They most frequently appear when walking alone on night paths, but they are also said to appear at intersections, stone bridges, and above trees.[3]

It is said that getting flown over by amikoshi-nyūdōresults in death or getting strangled by the throat, and if one falls back due to looking up at thenyūdō,one's windpipe would get gnawed at and killed.[4]

OnIki IslandoffKyushu,amikoshi-nyūdōwould make a "wara wara" sound like the swaying of bamboo, so by immediately chanting, "I have seen past the mikoshi-nyūdō(Thấy càng し nhập đạo thấy rút いた,mikoshi-nyūdō wo minuita),"thenyūdōwould be made to disappear, but it is said that if one simply goes past them without saying anything, bamboo would fall resulting in death.[5]In theOda District,Okayama Prefecture,it is said that when one meets amikoshi-nyūdō,it is vital to lower one's vision to the bottom of one's feet, and if one instead looks up to the head from the feet, one would be eaten and killed.[6]Other than chanting "mikoshita(seen past) "or"minuita(seen through), "there are also examples where they would disappear by mustering one's courage and smoking tobacco (Kanagawa Prefecture),[7]or by calculating the height of themikoshi-nyūdōby a margin (Shizuoka Prefecture), among other methods.[8]

In the essay Enka Kidan(Yên hà khỉ nói)by Hakuchō Nishimura from the Edo period, themikoshi-nyūdōis ayakubyōgamithat inflicts people with fever, and there is a story as follows:

In theShōtokuera, in Yoshida,Mikawa Province(nowToyohashi,Aichi Prefecture), the merchant Zen'emon, while on the way toDenmainNagoya,encountered a whirlwind, and the horse he rode on started to have its feet hurt, and when Zen'emon also felt unwell and started crouching, anōnyūdōwith a height of about onetoand three or fourshaku(about four meters) appeared. Thenyūdōwas almost likeNio,and as the eyes shone like mirrors, Zen'emon came closer. When Zen'emon trembled in fear and lay down on the ground, thenyūdōjumped over him and went away. At dawn, Zan'emon stopped by a private house and when he asked, "Are there strange things liketenguaround here? "he received the reply," Isn't that what's called amikoshi-nyūdō?"Afterward, Zen'emon reached his destination of Nagoya, but he lost his appetite, was afflicted by a fever, and even medical treatment and drugs had no effect, and died on the 13th day.[1][9]

In a certain region of theOkayama Prefecture,if a female squats at a toilet, a fox (kitsune) shapeshifted into amikoshi-nyūdōwould appear and say menacingly, "Wipe your butt? Wipe your butt?(Mông lau こうか, mông lau こうか)."[3]Also, it is said that on the night ofŌmisoka,by chanting "mikoshi-nyūdō,hototogisu"while at a toilet, amikoshi-nyūdōwould definitely appear.[3]Concerning legends like these relating to toilets, there is the theory that they may have been confused with thekanbari-nyūdō.[1]

True identity ofmikoshi[edit]

There are many where the true identity ofmikoshi-nyūdōis unclear, but there are regions where they are animals that possess the ability to transform. In the legends ofHinoemata,Minamiaizu District,Fukushima Prefecture,they are shapeshiftedweasels,and it is said that if one gets lured to look up from thenyūdō's expansion, the weasel would take that opening and bite at one's throat. In the "Tonoigusa," they are shapeshiftedtanuki,and there are also some regions where they are shapeshifted foxes (kitsune). In theShinano Province(nowNagano Prefecture), they are said to be shapeshiftedmujina.[10]Also, in the aforementionedHinoemata,it is said that themikoshi-nyūdō's true form is a hand-held object like a paper lantern, bucket, or rudder, and that it would be possible to exterminate thenyūdōby striking at the object.[1]

Similar tales[edit]

"Bakemono Chakutōchō" byMasayoshi Kitao.An ama-nyūdō that would gnaw at humans is depicted.

Yōkaisimilar to themikoshi-nyūdō,such as theshidaidaka,thetaka-nyūdō,thetaka-bōzu,thenobiagari,thenorikoshi-nyūdō,themiage-nyūdō,thenyūdō-bōzu,theyanbon,etc. throughout the country.[11][12][13]

At Uminokuchi,Minamimaki,Minamisaku District,Nagano Prefecture,[14]Akadani,Kitakanbara District,Niigata Prefecture(nowShibata), Kamikawane,Haibara District,Shizuoka Prefecture(nowHonwane),Mikura,Shūchi District,also Shizuoka Prefecture (nowMori) among other places, they are told in legends simply under the name "mikoshi."In Kamikawane, there is a story where in the past, two young fellows discoverednobori-like object climbing up the night sky, and were surprised, saying "It's amikoshi!"[1]

Also, inRyōgōchi,Ihara District,Shizuoka Prefecture(nowShizuoka), they are also calledomikoshi(お thấy càng し),and it is said that something with the appearance of a littlebōzuwould talk to people at the end of a road, and in the middle of the conversation, its height would soon become taller, just continuing to look at this would result in fainting, but they would disappear by saying "I've seen through you(Thấy càng したぞ)."They are said to appear with the look of a kind person, and when a person passing along talks to it, it would grow larger depending on the contents of the conversation.[15]

In Icchōda,Amakusa District,Kumamoto Prefecture(nowAmakusa), they are told in legends using the same pronunciation "mikoshi-nyūdō"but are written with different kanji, ngự dư nhập đạo. It is said that they are ayōkaiwith a height of about fiveshaku(about 15 meters) that would appear on the road Geden no Kama, and to people who encounter them, it would lick around their lips as if it was licking them right then. A certain person encountered this, and when he prayed silently to god with all his mind, thenyūdō,without any fear of god, rode on amikoshi-like object, and dragging out a long cloth, it flew away toward the mountain.[1]

In thekibyōshithe "Bakemono Chakutōchō(Yêu quái đến điệp)"byMasayoshi Kitao,it appears asama-nyūdō(Ni nhập đạo),a femaleyōkaithat has deep hair and a long neck, and this has been determined to be a female version of themikoshi-nyūdō[16](refer to image).

Yōkaidepictions[edit]

"Tanomiari Bakemono no Majiwari(Tin có kỳ quái sẽ)"byIkku Jippensha.An example of a long-necked mikoshi-nyūdō from kusazōshi.

Even while simply saying "mikoshi-nyūdō,"they have been depicted as having various appearances inyōkaidepictions.[17]In the yōkai emaki, the "Hyakkai Zukan"from the Edo period (refer to image) as well as theyōkai sugorokuthe "Mukashi-banashi Yōkai Sugoroku( trăm loại quái đàm yêu vật song sáu ), "only its face and upper body have been captured in the depiction, and are thus compositions that do not make clear what characteristics they have for their body.[9][17]Themikoshi-nyūdōthat has been depicted under the title "Mikoshi"in theGazu Hyakki YagyōbySekien Toriyama(refer to image) is depicted covered by the shadow of a large tree, and its neck has become long, but since this is its appearance to people looking from behind, it does not mean that it is emphasizing the length of its neck like that of arokurokubi.[17]

Whilemikoshi-nyūdōdepicted as ayōkaiwith giant characteristics exists, themikoshi-nyūdōthat brings to mind the long-neckedrokurokubidepicted in play images in the Edo period are certainly not strange.[17]There are those who think that they are related to therokurokubi,[17]and since therokurokubiof legends are frequently female, they are sometimes pointed out as examples of malerokurokubi.[18]The length of its neck has been exaggerated over the passage of eras, and in the late Edo period, it has become standard for its neck to be long and thin, and for its face to have three eyes.[9]In manykusazōshithat had a theme onyōkai,they are also depicted as having a characteristic long neck, and from having an appearance with such impact, they almost always appear as the chiefyōkai.[18][19]

There is the opinion that these kinds of things give a glimpse on the varied and complicated influences that went into forming the world ofyōkai.[17]

See also[edit]

Notes[edit]

  1. ^abcdefgThôn thượng kiện tư biên (2000).Yêu quái sự điển.Mỗi ngày tin tức xã. pp. 317–318 trang.ISBN978-4-620-31428-0.
  2. ^Watanabe Toshirō ( độ biên mẫn lang ), Edmund R. Skrzypczak, and Paul Snowden, eds.,Kenkyusha's New Japanese-English Dictionary( tân cùng anh đại từ điển ), 5th ed., Kenkyusha 2003, pp. 2004 and 2490.
  3. ^abcNhân văn xã biên tập bộ (2005).Chư quốc quái đàm chuyện lạ tổng thể giang hộ chư quốc trăm vật ngữ tây Nhật Bản biên.も の しりシリーズ. Nhân văn xã. pp. 89 trang.ISBN978-4-7959-1956-3.
  4. ^Nay dã viên phụ biên (1981).Nhật Bản quái đàm tập yêu quái thiên.Hiện đại giáo dưỡng kho sách. Xã hội tư tưởng xã. pp. 32–33 trang.ISBN978-4-390-11055-6.
  5. ^Chư quốc quái đàm chuyện lạ tổng thể giang hộ chư quốc trăm vật ngữ tây Nhật Bản biên.pp. 128 trang.
  6. ^Tá bá long trị (July 1938). "Yêu quái の danh trước".Dân gian vân thừa.3 quyển(11 hào ( thông quyển 35 hào ) ): 5 trang.
  7. ^Y đằng nhất tử (August 1939). "Yêu quái danh hối".Dân gian vân thừa.4 quyển(11 hào ): 2 trang.
  8. ^Sơn Đông thiện chi tiến hắn (1994).Tĩnh cương huyện vân nói tích lời nói tập.Tĩnh cương huyện の vân nói シリーズ. Vol. Hạ. Vũ y xuất bản. pp. 70 trang.ISBN978-4-938138-08-0.
  9. ^abcKinh cực hạ ngạn ・ nhiều điền khắc kỷ biên (2000).Yêu quái đồ quyển.Quốc thư phát hành sẽ. pp. 140–142 trang.ISBN978-4-336-04187-6.
  10. ^Ngàn diệp làm phu biên (1995).Cả nước yêu quái sự điển.Tiểu học quán ライブラリー. Tiểu học quán. pp. 110 trang.ISBN978-4-09-460074-2.
  11. ^"Thấy càng し nhập đạo ( みこしにゅうどう )".www7a.biglobe.ne.jp.2005-11-15. Archived fromthe originalon 2012-08-05.Retrieved2008-12-08.
  12. ^Chí thôn có hoằng giam tu (2008).Đồ nói mà đồ とあらすじで đọc む Nhật Bản の yêu quái vân nói.Thanh xuân nhà xuất bản. pp. 104 trang.ISBN978-4-413-00965-2.
  13. ^Nhiều điền khắc kỷ (1990).Ảo tưởng thế giới の trụ người たち.Truth in fantasy. Vol. IV. Kỷ nguyên mới xã. pp. 96–98 trang.ISBN978-4-915146-44-2.
  14. ^Cối điền phúc bảy hắn biên (1939).Nam tá lâu quận danh tiếng vân nói tập.Tin nùng mỗi ngày tin tức. pp. 74–75 trang.
  15. ^Cả nước yêu quái sự điển.pp. 122 trang.
  16. ^アダム・カバット giáo trung ・ biên (1999).Giang hộ hóa vật giấy bản.Tiểu học quán. pp. 36 trang.ISBN978-4-09-362111-3.
  17. ^abcdefCanh bổn hào một (2003).Giang hộ の yêu quái hội quyển.Quang văn xã sách mới. Quang văn xã. pp. 143–146 trang.ISBN978-4-334-03204-3.
  18. ^abアダム・カバット (2006).ももんがあ đối thấy càng nhập đạo giang hộ の hóa vật たち.Giảng nói xã. pp. 48 trang.ISBN978-4-06-212873-5.
  19. ^Cung bổn hạnh giang ・ hùng cốc あづさ (2007).Nhật Bản の yêu quái の mê と không tư nghị.Học tập nghiên cứu xã. pp. 93 trang.ISBN978-4-056-04760-8.
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