Jump to content

Oni

From Wikipedia, the free encyclopedia
For other uses, seeOni (disambiguation).
An oni menaces the monkKūkai,who wards it off by chanting theBuddhist tantras.[1]Painting byHokusai(1760–1849).
Part of a series on
Japanese mythologyandfolklore
Mythic texts
Divinities
Legendary creaturesandurban legends
Mythical and sacred locations
Sacred objects
ShintōandBuddhism

Anoni(Quỷ(おに))(/oʊni/OH-nee) is a kind ofyōkai,demon,orc,ogre,ortrollinJapanese folklore.They are believed to live in caves or deep in the mountains.[2]Oni are known for their superhuman strength and have been associated with powers like thunder and lightning,[2]along with their evil nature manifesting in their propensity formurderandcannibalism.They are typically portrayed as hulking figures with one or more horns growing out of their heads, massive teeth, and occasionally a third eye in the center of the forehead.[3][4]They are typically depicted with red, blue, black, or yellow colored skin, wearingloinclothsoftigerpelt,and carrying ironkanabōclubs.[4]They also have three to six digits on each hand and foot tipped with claw-like nails.[5]Oni are able to change their looks to fool their victims into trusting them. Oni can be male or female, but have been predominantly male throughout history.[6]Female oni are sometimes referred to by the nameYamauba.When in disguise, oni are capable of appearing as a man or woman, regardless of their gender.[7]As monstrous as oni are, they have been linked to bringing good fortune and wealth.[8]

During theHeian period(794–1185),oniwere often depicted inJapanese literature,such assetsuwa,as terrifying monsters that ate people. A prominent depiction ofoniis that they eat people in one mouthful, which is called "onihitokuchi".InNihon Ryōiki,The Tales of IseandKonjaku Monogatarishū,for example, a woman is shown being eaten in one mouthful by aoni.[9]There is the theory that the reason why stories ofonihitokuchiwere common is that wars, disasters, and famines where people lose their lives or go missing were interpreted asonifrom another world appearing in the present world who take away humans.[10]

It was not until the legend ofShuten-dōjiwas created that theonibegan to be depicted in paintings,[11]and the 14th centuryŌeyama ekotoba(Đại giang sơn hội từ)is the oldest survivingemakimono(picture scroll)depictingShuten-dōji.Shuten-dōjihas been regarded as the most famous and strongestoniin Japan. The legend ofShuten-dōjihas been described since the 14th century in various arts, traditional performing arts and literature such asemakimono,jōruri,noh,kabuki,bunraku,andukiyo-e.Thetachi(Japanese long sword) "Dōjigiri"with whichMinamoto no YorimitsudecapitatedShuten-dōji'in the legend is now designated as aNational Treasureand one of theTenka-Goken(Five Greatest Swords Under Heaven).[12][13]

They are popular characters inJapanese art,literature,andtheater[14]and appear asstock villainsin the well-known fairytales ofMomotarō(Peach Boy),Issun-bōshi,andKobutori Jīsan.Although oni have been described as frightening creatures, they have become tamer in modern culture as people tell less frightening stories about them likeOni MaskandRed Oni Who Cried.

Etymology, change of meaning[edit]

Sessen Doji Offering His Life to an Ogre (Japanese Oni), hanging scroll, color on paper, c. 1764. Painting bySoga Shōhaku(1730–1781).

Oni,written inkanjias quỷ, is read in China asguǐ(pinyin),meaning something invisible, formless, or unworldly, in other words, a 'ghost' or the 'soul of the dead'. On the other hand, the Japanese dictionaryWamyō Ruijushō(Cùng danh loại tụ sao)written in Japan in the 10th century explained the origin of the wordonias a corruption ofon/onu(Ẩn),meaning 'to hide'. The dictionary explained thatoniis hidden and does not want to reveal itself. When the character for quỷ was first introduced to Japan, it was pronounced aski(キ)in theon'yomireading.[11][15][16]

The character quỷ has changed over time in Japan to become its own entity, and there are significant differences between the Japaneseoni(Quỷ)and the Chineseguǐ( quỷ ). The Chineseguǐgenerally refers to the disembodied spirits of the dead and are not necessarily evil. They usually reside in the underworld, but those with a grudge sometimes appear in the human world to haunt, andTaoistpriests and others have used their supernatural powers to exterminate them. Japaneseoni(Quỷ),on the other hand, are evil beings that have substance, live in certain places in the human world, such as mountains, have red or blue bodies with horns and fangs, are armed withkanabō(metal clubs),and can be physically killed by cutting withJapanese swords.[17][11][15]

TheIzumo no Kuni Fudoki(Ra vân quốc phong thổ nhớ)andNihon Shoki(Nhật Bản thư kỷ)are the earliest written examples ofonias entities rather than soul of the dead. TheIzumo no Kuni Fudoki,whose compilation began in 713, tells the story of a one-eyedoniwho ate a man.Nihon Shoki,completed in 720, tells of a hat(kasa)-wearingoniwatching the funeral ofEmperor Saimeifrom the top of Mount Asakura. The character for quỷ is believed to have been read asoniwhen theNihon Shokiwas completed,[15]and was also read askami,mono,andshikoin the Heian period. InKonjaku Monogatarishū(Xưa nay vật ngữ tập),the character for quỷ is read asmono.It was not until the end of the Heian period that the reading ofonifor the character quỷ became almost universal.[16]

Particularly powerful oni may be described askishinorkijin(literally "oni god"; the "ki" is an alternate character reading of "oni" ), a term used inJapanese Buddhismto refer toWrathful Deities.

TheoniwassyncretizedwithHindu-Buddhistcreatures such as the man-devouringyakshaand therakshasa,and became theoniwho tormented sinners as wardens of Hell (Jigoku), administering sentences passed down by Hell's magistrate, KingYama(Enma Daiō). Thehungry ghostscalledgaki( quỷ đói ) have also been sometimes considered a type ofoni(the Kanji for "ki" quỷ is also read "oni" ). Accordingly, a wicked soul beyond rehabilitation transforms into anoniafter death. Only the very worst people turn intooniwhile alive, and these are theonicausing troubles among humans as presented in folk tales.

Some scholars have even argued that theoniwas entirely a concept of Buddhist mythology.

Oni bring calamities to the land, bringing about war, plague/illness, earthquakes, and eclipses. They have the destructive power of lightning and thunder, which terrifies people through their auditory and visual effects.

Origins[edit]

Oni being captured by Shōki, the Demon Queller. 19th Centurynetsuke.Museum of Far Eastern Antiquities,Stockholm.

Most Japanese folklore come from theKojiki( cổ sự nhớ, "Records of Ancient Matters" or "An Account of Ancient Matters" ) andNihongi( Nhật Bản kỷ, "Japanese Chronicles" ). These stories are the history and development of Japan inancienttimes. At the beginning of time and space,Takamagahara( cao thiên nguyên, "Plane of High Heaven" or "High Plane of Heaven" ) came into being, along with the three divine beingsAmenominakanushi( thiên chi ngự trung chủ, The Central Master or "Lord of the August Center of Heaven" ),Takamimusubi( cao ngự sản 巣 ngày thần, "High Creator" ), andKamimusubi( thần sản 巣 ngày, The Divine Creator).[18]These three divine beings were known asKami,[19]and the three together are sometimes referred to asKotoamatsukami( đừng thiên thần, literally "distinguishing heavenly kami" ). They manifested the entire universe.[19]They were later joined by two more Kami,Umashiashikabihikoji( vũ ma chí a tư kha bị so cổ trì thần, Energy) andAmenotokotachi( thiên chi thường lập thần, Heaven).

Finally, two lesser Kami were made to establish earth,Izanagi(イザナギ/ Izanagi / y 弉 nặc, meaning "He-who-invites" or the "Male-who-invites" ) andIzanami(イザナミ, meaning "She-who-invites" or the "Female-who-invites" ).[20]These two were brother and sister. They also are married and had many children, one of them beingKagutsuchi(カグツチ, Fire).[21]Upon birth, Kagutsuchi mortally wounded Izanami, who went toYomi( hoàng tuyền, hoàng tuyền の quốc, World of Darkness) on her death[22]and was transformed into a Kami of death.[23]Izanami, who gave life in the physical world, continued to do so in the underworld, ultimately creating the very first oni.

Demon gate[edit]

Oni, as illustrated inKonjaku Gazu Zoku HyakkibyToriyama Sekien.
This oni (ogre) tramples a hapless villain in Beppu, Oita, Oita Prefecture, a famousonsenhot springs resort on the island of Kyushu in Japan.

According to Chinese Taoism and esotericOnmyōdō,the ways ofyin and yang,thenortheasterlydirection is termed thekimon(Quỷ môn,"demon gate" ) and considered an unlucky direction through which evil spirits passed. Based on the assignment of thetwelve zodiac animalsto the cardinal directions, thekimonwas also known as theushitora( xấu dần ), or "OxTiger"direction. One hypothesis is that theoni's bovine horns and tiger-skin loincloth developed as a visual depiction of this term.[24][25][26]

Templesare often built facing that direction, for example,Enryaku-jiwas deliberately built onMount Hieiwhich was in thekimon(northeasterly) direction fromKyotoin order to guard the capital, and similarlyKan'ei-jiwas built towards that direction fromEdo Castle.[27][28]

However, skeptics doubt this could have been the initial design of Enryaku-ji temple, since the temple was founded in 788, six years before Kyoto even existed as a capital, and if the ruling class were sofeng shui-minded, the subsequent northeasterly move of the capital fromNagaoka-kyōto Kyoto would have certainly been taboo.[29]

Japanese buildings may sometimes have L-shaped indentations at the northeast to ward against oni. For example, the walls surrounding theKyoto Imperial Palacehave notched corners in that direction.[30]

Traditional culture[edit]

The traditional bean-throwing custom to drive outoniis practiced duringSetsubunfestival in February. It involves people casting roastedsoybeansindoors or out of their homes and shouting "Oni wa soto! Fuku wa uchi!"("Quỷ は ngoại! Phúc は nội!","Oni go out! Blessings come in!" ),preferably by a strong wrestler.[31][32]

This custom began with the aristocratic andsamuraiclasses in theMuromachi period(1336–1573). According to theAinōshō(壒 túi sao ),[33]a dictionary compiled in the Muromachi period, the origin of this custom is a legend from the 10th century during the reign ofEmperor Uda.According to the legend, a monk onMount Kuramathrew roasted beans into the eyes ofonito make them flinch and flee. Another theory is that the origin of this custom lies in the word đậu(mame),which means bean. The explanation is that in Japanese, まめ, マメ(mame)can also be written as ma mục(mame),meaning the devil's eye, or ma diệt(mametsu),meaning to destroy the devil. During theEdo period(1603–1867), the custom spread toShinto shrines,Buddhist templesand the general public.[34][35][36]

Regionally aroundTottori Prefectureduring this season, a charm made ofhollyleaves and dried sardine heads are used as a guard against oni.[37][38]

There is also a well-known game in Japan calledoni gokko(Quỷ ごっこ),which is the same as the game oftagthat children in the Western world play. The player who is "it" is instead called the "oni".[39][40]

Oni are featured in Japanese children's stories such asMomotarō(Peach Boy),Issun-bōshi,andKobutori Jīsan.

Modern times[edit]

In more recent times,onihave lost some of their original wickedness[citation needed]and sometimes take on a more protective function. Men in oni costumes often lead Japaneseparadesto dispel any bad luck, for example.

Onigawaraon the roof of Tokyo National University of Fine Arts and Music.

Japanese buildings sometimes include oni-faced roof tiles calledonigawara(Quỷ ngói),which are thought to ward away bad luck, much likegargoylesin Western tradition.[41]

Many Japanese idioms and proverbs also make reference to oni. For example, the expression "Oya ni ninu ko wa oni no ko"(Thân に tựa ぬ tử は quỷ の tử)(Translation: "A child that does not resemble its parents is the child of an oni." ) may be used by a parent to chastise a misbehaving child.[42]

They can be used in stories to frighten children into obeying because of their grotesque appearance, savage demeanor, as well as how they can eat people in a single gulp.[43]

Stories[edit]

  1. Momotaro, the Peach Boy,[44]is a well-known story about an elderly couple having the misfortune of never being able to conceive a child, but they find a giant peach that miraculously gives them a boy as their child. As the boy grows, he is made aware of an island of demons where the people are captured and, after their money is taken, kept as slaves and a source of food. Momotaro sets out to travel to the island with some cakes specially made for him, and while on his journey, he meets a dog, a monkey, and a pheasant who partner up with him to defeat the demons on the island, and once the demons have been taken out they recover the treasures and return them to the rightful owners. Momotaro and his companions, after accomplishing their goal, all return to their respective homes.
  2. Oni Mask[45]is a story where a young girl goes off to work at a ladies' house to make money for her ailing mother. She talks to a mask of her mother's face once she is done with her work to comfort herself. One day, the curious coworkers see the mask and decide to prank her by putting on an oni mask to replace the mother's mask. Seeing the Oni mask, she takes it as a sign that her mother is worse and not getting better, so she leaves after alerting her Boss. After trying to run to her mother's side, she is sidetracked by some men gambling by a campfire. The men catch her and ignore her pleas to let her go to her mother and instead make her watch the fire so it does not go out during the game. While she is stoking the fire, she decides to put on the Oni mask to protect her from the flames. At that moment, the men see only a brightly lit Oni through the red glowing flames and, terrified, run away without gathering their money. The girl, after having made sure the fire would not go out, gathers the money, and waits for the men to return for it, but as time grows, she remembers she was going to see her mother and runs to her mother. While she is at home, she sees her mother is healthier than before, and because of the money the gamblers left behind, she has enough to take care of her without going back to work at the ladies' house.
  3. Red Oni Who Cried[46]is a story of two oni, one red, the other blue. The red one wants to befriend humankind, but they are afraid of it, making the red oni cry. Knowing what the red oni wants, the blue oni devises a plan to make himself the villain by attacking the houses of the humans and allowing the red oni to save the humans from the blue oni, making the red oni a hero to the humans' eyes. After the humans see the red oni protect them from the blue oni, they determine that the red one is a good oni whom they would like to be friends with, which is what the red one wanted. Seeing this exchange, the blue oni decides to leave so as not to cause any misunderstanding with the humans. When the red oni decides to go home to his friend the blue oni, he notices that the blue oni is gone and realizes what the blue oni has done for him and cries from being touched by the blue oni's thoughtfulness and wonderful friendship.

Gallery[edit]

  • New Forms of Thirty-Six Ghosts: Lord Sadanobu (Fujiwara no Tadahira) Threatens a Demon (Oni) in the Palace at Night. Ukiyo-e printed by Tsukioka Yoshitoshi (1839–1892).
    New Forms of Thirty-Six Ghosts:Lord Sadanobu (Fujiwara no Tadahira) Threatens a Demon (Oni) in the Palace at Night.Ukiyo-eprinted byTsukioka Yoshitoshi(1839–1892).
  • New Forms of Thirty-Six Ghosts: Omori Hikoshichi carrying a woman across a river; as he does so, he sees that she has horns in her reflection. Ukiyo-e Printed by Tsukioka Yoshitoshi.
    New Forms of Thirty-Six Ghosts:Omori Hikoshichi carrying a woman across a river; as he does so, he sees that she has horns in her reflection. Ukiyo-e Printed by Tsukioka Yoshitoshi.
  • Oni in pilgrim's clothing. Tokugawa period. Hanging scroll, ink and color on paper. 59.2 by 22.1 centimetres (23.3 in × 8.7 in)
    Oni in pilgrim's clothing.Tokugawa period.Hanging scroll,ink and color on paper. 59.2 by 22.1 centimetres (23.3 in × 8.7 in)
  • Depiction of an oni chanting a Buddhist prayer. The oni (ogre or demon) is dressed in the robes of a wandering Buddhist priest. He carries a gong, a striker, and a hogacho (Buddhist subscription list). By Kawanabe Kyōsai, 1864.
    Depiction of an oni chanting a Buddhist prayer. The oni (ogre or demon) is dressed in the robes of a wandering Buddhist priest. He carries a gong, a striker, and a hogacho (Buddhist subscription list). By Kawanabe Kyōsai, 1864.

In popular culture[edit]

The oni remains a very popular motif in Japanese popular culture. Their varied modern depiction sometimes relies on just one or two distinctive features which mark a character as an oni, such as horns or a distinctive skin colour, although the character may otherwise appear human, lacking the oni's traditionally fearsome or grotesque features. The context of oni in popular culture is similarly varied, with instances such as appearances in animated cartoons, video games and use as commercial mascots.[citation needed]

  • The game seriesTouhou Projecthas several characters based on oni such as Suika Ibuki, who is also animated singing the popular song "We Are Japanese Goblin",[47]an example of modern popular culture depicting oni as far less menacing than in the past.
  • TheUnicode Emojicharacter U+1F479 (👹) represents an oni, under the name "Japanese Ogre".
  • Thefirst-person shooterOverwatchhas an oni-themed skin for its characterGenji.[48]
  • In the Japanese role-playing horror gameAo Oni,the titular oni is depicted as a blue/purplish creature with a large head and human-like features. In the subsequent2014 movie adaptation,the oni is given a radical makeover to appear more monstrous and scary, while in its 2016 anime adaptation, the oni remains faithful to its original appearance.
  • The heavy metal bandTriviumfeatures an oni mask on their album cover forSilence in the Snow.The mask also appeared in the artwork for their single, "Until the World Goes Cold",and in the music video for the song.[49]

See also[edit]

References[edit]

Citations[edit]

  1. ^Singer, R. (1998).Edo - Art in Japan, 1615-1868.National Gallery of Art. p. 37.
  2. ^abReider.Japanese Demon Lore: Oni from Ancient Times to the Present.University Press of Colorado. pp. 29–30.
  3. ^Reider.Japanese Demon Lore: Oni from Ancient Times to the Present.University Press of Colorado. pp. 29–30.
  4. ^ab"Oni."Handbook of Japanese Mythology,by Michael Ashkenazi, ABC-CLIO, 2003, pp. 230–233.
  5. ^Reider.Japanese Demon Lore: Oni from Ancient Times to the Present.University Press of Colorado. p. 34.
  6. ^Reider.Japanese Demon Lore: Oni from Ancient Times to the Present.University Press of Colorado. pp. 24–25.
  7. ^Reider.Japanese Demon Lore: Oni from Ancient Times to the Present.University Press of Colorado. p. 43.
  8. ^Reider.Japanese Demon Lore: Oni from Ancient Times to the Present.University Press of Colorado. pp. 52–54.
  9. ^Ensuke Konno[in Japanese](1981).Nhật Bản quái đàm tập yêu quái thiên (Nihon Kaidanshū Yōkai hen).Shakai Shisōsha.pp. 190–101.ISBN978-4-390-11055-6.
  10. ^Takashi Okabe[in Japanese](1992).Nhật Bản “Thần thoại ・ vân nói” tổng lãm (Nihon Shinwa Densetsu Sōran).Shinjinbutsu ōraisha.p. 245. ncid: BN08606455.
  11. ^abcNaoto Yoshikai[in Japanese](10 January 2023).“Quỷ” の lời nói(in Japanese).Doshisha Women's College of Liberal Arts.Archived fromthe originalon 23 January 2023.Retrieved14 May2023.
  12. ^Rượu thôn đồng tử を lui trị した thiên hạ năm kiếm “Đồng tử thiết an cương”Naoya Japanese Sword Museum Nagoya Touken World.
  13. ^Shuten-dōji.Kotobank.
  14. ^Lim, Shirley; Ling, Amy (1992).Reading the literatures of Asian America.Temole University Press. p. 242.ISBN978-0-87722-935-3.
  15. ^abcToru Yagi[in Japanese](12 May 2023).“Quỷ” という khái niệm はど の ようにして sinh まれた の か?(in Japanese). Rekishijin. Archived fromthe originalon 12 May 2023.Retrieved15 May2023.
  16. ^abQuỷ(in Japanese). Japan Knowledge. Archived fromthe originalon 15 May 2023.Retrieved15 May2023.
  17. ^Hình の ある “Quỷ” と hình の ない “Quỷ”(in Japanese). Japan-China Friendship Association. 1 March 2021. Archived fromthe originalon 20 November 2022.Retrieved14 May2023.
  18. ^Lewis, Scott.Japanese Mythology.pp. Loc 115 Kindle.
  19. ^abLewis, Scott.Japanese Mythology.pp. Loc 130 Kindle.
  20. ^Lewis, Scott.Japanese Mythology.pp. Loc 153-176 Kindle.
  21. ^Lewis, Scott.Japanese Mythology.pp. Loc 176-298 Kindle.
  22. ^Lewis, Scott.Japanese Mythology.pp. Loc 298-351.
  23. ^Lewis, Scott.Japanese Mythology.pp. Loc 454 Kindle.
  24. ^Hastings, James (2003).Encyclopedia of Religion and Ethics.Vol. Part 8. Kessinger Publishing. p. 611.ISBN978-0-7661-3678-6.
  25. ^Reider (2010),p. 7.
  26. ^Foster (2015),p. 119.
  27. ^Havens, Norman kebab; Inoue, Nobutaka (2006)."Konjin".An Encyclopedia of Shinto (Shinto Jiten): Kami.Institute for Japanese Culture and Classics Kokugakuin University. p. 98.ISBN9784905853084.
  28. ^Frédéric, Louis (2002)."Kan'ei-ji".Japan Encyclopedia.President and Fellows of Harvard College. p. 468.ISBN978-0-674-00770-3.
  29. ^Huang Yung-jing hoàng vĩnh dung (1993), master's thesis, "Fūsui shisō ni okeru gensokusei kara mita Heiankyō wo chūshin to suru Nihon kodai kyūto keikaku no bunsekiPhong thuỷ tư tưởng における nguyên tắc tính から thấy た bình an kinh を trung tâm とする Nhật Bản cổ đại cung đều kế hoạch の phân tích ", Kyoto Prefectural University, The Graduate School of Human Life Science. Cited byYamada, Yasuhiko (1994).Hōi to FūdoPhương vị と phong thổ.Kokin Shoin. p. 201.ISBN9784772213929.
  30. ^Parry, Richard Lloyd(1999).Tokyo, Kyoto & ancient Nara.Cadogan Guides. p. 246.ISBN9781860119170.:"the walls of the Imperial Palace have a notch in their top-right hand corner to confuse the evil spirits".
  31. ^Foster (2015),p. 125.
  32. ^Sosnoski, Daniel (1966).Introduction to Japanese culture.Charles E. Tuttle Publishing. p. 9.ISBN978-0-8048-2056-1.
  33. ^Gyōyo ( hành dự ) (1445).Ainōshō (壒 túi sao ).National Institute of Japanese Literature.
  34. ^どうして đậu まきをする の? Tiết phân の ngọn nguồn ご giới thiệu(in Japanese). Kikou. 1 February 2019. Archived fromthe originalon 4 February 2023.Retrieved4 February2023.
  35. ^Tiết chi nhánh ngân hàng sự あれこれ mỏng れる “Năm đầu” cảm 覚－ phong tập, hô び danh địa vực で đặc sắc(in Japanese).Mie Prefecture.Archived fromthe originalon 1 December 2021.Retrieved4 February2023.
  36. ^Dũng tráng で hoa やかな kinh đô の tiết phân: Cát điền thần xã の truy na thức, lô sơn chùa の quỷ おどり, tám bản thần xã の đậu まき(in Japanese). nippon. 31 January 2019. Archived fromthe originalon 24 June 2022.Retrieved4 February2023.
  37. ^Hearn, Lafcadio(1910).Glimpses of Unfamiliar Japan: First and second series.Tauchnitz. p. 296.
  38. ^Ema, Tsutomu.Ema Tsutomu zenshū.Vol. 8. p. 412.
  39. ^Chong, Ilyoung (2002).Information Networking: Wired communications and management.Springer-Verlag. p. 41.ISBN978-3-540-44256-1.
  40. ^Reider (2010),pp. 155–156.
  41. ^Toyozaki, Yōko (2007).Nihon no ishokujū marugoto jiten“Nhật Bản の áo cơm trụ” まるごと sự điển.IBC Publishing. p. 21.ISBN978-4-89684-640-9.
  42. ^Buchanan, Daniel Crump (1965).Japanese Proverbs and Sayings.University of Oklahoma Press. p.136.ISBN978-0-8061-1082-0.
  43. ^Roberts, Jeremy.Japanese Mythology A to Z.Chelsea House Publishers, 2010.
  44. ^Chiba, Kotaro.Tales of Japan: Traditional Stories of Monsters and Magic.Chronicle Books, 2019.
  45. ^Fujita, Hiroko, et al.Folktales from the Japanese Countryside.Libraries Unlimited, 2008.
  46. ^"Japanese Demon Lore: Oni, from Ancient Times to the Present: Reider, Noriko T: Free Download, Borrow, and Streaming."Internet Archive,Logan, Utah: Utah State University Press, 1 Jan. 1970, archive.org/details/JapaneseDemonLore/page/n3/mode/2up.
  47. ^"We Are Japanese Goblin".YouTube.
  48. ^Frank, Allegra (2016-11-04)."Playing Heroes of the Storm gets Overwatch fans a special skin".Polygon.Retrieved2021-06-08.
  49. ^"Trivium - Until The World Goes Cold [OFFICIAL VIDEO]".YouTube.Retrieved3 April2023.

Bibliography[edit]

External links[edit]

Wikimedia Commons has media related toOni.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Oni&oldid=1234496233"