Jump to content

Tengu

This is a good article. Click here for more information.
From Wikipedia, the free encyclopedia

Part of a series on
Japanese mythologyandfolklore
Mythic texts
Divinities
Legendary creaturesandurban legends
Mythical and sacred locations
Sacred objects
ShintōandBuddhism

Tengu(/ˈtɛŋɡuː/TENG-goo;Japanese:Thiên cẩu,pronounced[teŋɡɯ],lit. 'Heavenly Dog') are a type oflegendary creaturefound inShintobelief. They are considered a type ofyōkai(supernatural beings) or Shintokami(gods or spirits).[1]TheTenguwere originally thought to take the forms ofbirds of preyand amonkey deity,and they were traditionally depicted with human, monkey, and avian characteristics.Sarutahiko Ōkamiis considered to be the original model of Konoha-Tengu (a supernatural creature with a red face and long nose), which today is widely considered theTengu's defining characteristic in the popular imagination. He is the Shintomonkeydeity who is said to shed light onHeavenandEarth.Some experts theorize that Sarutahiko was asun godworshiped in theIse regionprior to the popularization ofAmaterasu.

Buddhismlong held that theTenguwere disruptivedemonsandharbingersof war. Their image gradually softened, however, into one of protective, if still dangerous, spirits of the mountains and forests.Tenguare associated with theasceticpractice ofShugendō,and they are usually depicted in the garb of its followers, theyamabushi.[2]

Image[edit]

Kobayakawa Takakagedebating with the tengu ofMount Hiko,byYoshitoshi.The tengu's nose protrudes just enough to differentiate him from an ordinaryyamabushi.

Thetenguin art appears in a variety of shapes. It usually falls somewhere in between a large, monstrous bird and a whollyanthropomorphizedbeing, often with a red face or an unusually large or long nose. Early depictions of tengu show them askite-like beings who can take a human-like form, often retaining avian wings, heads, or beaks. Thetengu'slong nose seems to have been conceived in the 14th century, likely as a humanization of the original bird's bill.[3]This feature allies them with theSarutahiko Ōkami,who is described in the 720 CE text theNihon Shokiwith a similar nose measuring seven hand-spans in length.[4]In villagefestivals,the two figures are often portrayed with identical red phallic-nosed mask designs.[5]

Some of the earliest representations oftenguappear in Japanese picture scrolls, such as the Tenguzōshi Emaki(Thiên cẩu thảo tử hội quyển),paintedc. 1296,which parodies high-ranking priests by endowing them with the hawk-like beaks oftengudemons.[6]

Tengu are often pictured as taking the shape of some sort of priest. Beginning in the 13th century, tengu came to be associated in particular withyamabushi,the mountain ascetics who practiceShugendō.[7]The association soon found its way into Japanese art, where tengu are most frequently depicted in the yamabushi's unique costume, which includes a distinctive headwear called thetokinand a pompom sash(Kết áo cà sa,yuigesa).[8]Due to their priestly aesthetic, they are often shown wielding thekhakkhara,a distinct staff used byBuddhist monks,called ashakujōin Japanese.[citation needed]

Tengu are commonly depicted holding a magical feather fan(Vũ đoàn phiến,hauchiwa).According to legend, tengu taughtMinamoto no Yoshitsuneto fight with the "war-fan"and" the sword ".[9]In folk tales, these fans sometimes can grow or shrink a person's nose, but usually, they have attributed the power to stir up great winds. Various other strange accessories may be associated withtengu,such as a type of tall, one-toothedgetasandal often calledtengu-geta.[10]

Origins[edit]

Tenguas a kite-like monster, fromToriyama Sekien'sGazu Hyakki Yakō.
Text: Thiên cẩu /てんぐ (tengu)

The termtenguand the characters used to write it are borrowed from the name of a fierce demon from Chinese folklore calledtiāngǒuthough this still has to be confirmed. Chinese literature assigns this creature a variety of descriptions, but most often it is a fierce andanthropophagouscanine monster that resembles a shooting star or comet. It makes a noise like thunder and brings war wherever it falls. One account from theShù Yì Jì(Thuật dị nhớ,"A Collection of Bizarre Stories" ), written in 1791, describes a dog-liketiāngǒuwith a sharp beak and an upright posture, but usuallytiāngǒubear little resemblance to their Japanese counterparts.[11]

The 23rd chapter of theNihon Shoki,written in 720, is generally held to contain the first recorded mention oftenguin Japan. In this account a large shooting star appears and is identified by a Buddhist priest as a "heavenly dog", and much like thetiāngǒuof China, the star precedes a military uprising. "9th year, Spring, and month, 23rd day. A great star floated from East to West, and there was a noise like that of thunder. The people of that day said that it was the sound of the falling star. Others said that it was earth-thunder. Hereupon the Buddhist Priest Bin said:—" It is not the falling star, but the Celestial Dog, the sound of whose barking is like thunder. ". When it appeared, there was famine".—(Nihon Shoki) Although theChinese charactersfortenguare used in the text, accompanying phoneticfuriganacharacters give the reading asamatsukitsune(heavenly fox). M. W. de Visser speculated that the early Japanese meaning for the characters used to write Tengu may represent a conglomeration of two Chinese spirits: thetiāngǒuand the fox spirits calledhuli jingbefore the nuances of meaning were expanded to include local Japanese kami, therefore the true Tengu in appearance.[12]

Some Japanese scholars have speculated that thetengu'simage derives from that of theHindueagle deityGaruda,who was pluralized in Buddhist scripture as one of the major races of non-human beings. Like thetengu,thegarudaare often portrayed in a human-like form with wings and a bird's beak. The nametenguseems to be written in place of that of thegarudain a Japanesesutracalled theEmmyō Jizō-kyō(Duyên mệnh mà tàng kinh), but this was likely written in theEdo period,long after thetengu'simage was established. At least one early story in theKonjaku Monogataridescribes atengucarrying off a dragon, which is reminiscent of thegaruda'sfeud with thenāgaserpents. In other respects, however, thetengu'soriginal behavior differs markedly from that of thegaruda,which is generally friendly towards Buddhism. De Visser has speculated that thetengumay be descended from an ancientShintobird-demon which wassyncretizedwith both thegarudaand thetiāngǒuwhen Buddhism arrived in Japan. However, he found little evidence to support this idea.[13]

A later version of theKujiki,an ancient Japanese historical text, writes the name ofAmanozako,a monstrous female deity born from the godSusanoo's spat-out ferocity, with characters meaningtengu deity(Thiên cẩu thần). The book describes Amanozako as a raging creature capable of flight, with the body of a human, the head of a beast, a long nose, long ears, and long teeth that can chew through swords. An 18th-century book called theTengu Meigikō(Thiên cẩu danh nghĩa khảo)suggests that this goddess may be the true predecessor of thetengu,but the date and authenticity of theKujiki,and of that edition, in particular, remain disputed.[14]

Evil spirits and angry ghosts[edit]

Iga no Tsubone confronts the tormented spirit of Sasaki no Kiyotaka, byYoshitoshi.Sasaki's ghost appears with the wings and claws of atengu.

TheKonjaku Monogatarishū,a collection of stories published in the lateHeian period,contains some of the earliest tales oftengu,already characterized as they would be for centuries to come. Thesetenguare the troublesome opponents of Buddhism, who mislead the pious with false images of the Buddha, carry off monks and drop them in remote places, possess women in an attempt to seduce holy men, rob temples, and endow those who worship them with unholy power. They often disguise themselves as priests or nuns, but their true form seems to be that of a kite.[15]

Throughout the 12th and 13th centuries, accounts continued oftenguattempting to cause trouble in the world. They were now established as the ghosts of angry, vain, or heretical priests who had fallen on the "tengu-realm "(Thiên cẩu nói,tengudō). They began to possess people, especially women and girls, and speak through their mouths (kitsunetsuki). Still the enemies of Buddhism, the demons also turned their attention to the royal family. TheKojidantells of an Empress who was possessed, and theŌkagamireports that Emperor Sanjō was made blind by atengu,the ghost of a priest who resented the throne.[16]

One notorioustengufrom the 12th century was himself the ghost of an emperor. TheHōgen Monogataritells the story ofEmperor Sutoku,who was forced by his father to abandon the throne. When he later raised theHōgen Rebellionto take back the country fromEmperor Go-Shirakawa,he was defeated and exiled toSanuki ProvinceinShikoku.According to legend he died in torment, having sworn to haunt the nation of Japan as a great demon, and thus became a fearsometenguwith long nails and eyes like a kite's.[17]

In stories from the 13th century,tengubegan to abduct young boys as well as the priests they had always targeted. The boys were often returned, while the priests would be found tied to the tops of trees or other high places. All of thetengu'svictims, however, would come back in a state near death or madness, sometimes after having been tricked into eating animal dung.[7]

Thetenguof this period were often conceived of as the ghosts of the arrogant, and as a result, the creatures have become strongly associated with vanity and pride. Today the Japanese expressiontengu ni naru( "becoming atengu") is still used to describe a conceited person.[18]

Great and small demons[edit]

Crow Tengu,late Edo period (28×25×58 cm)
Tenguand a Buddhist monk, byKawanabe Kyōsai.Thetenguwears the cap and pom-pom sash of a follower ofShugendō.

In theGenpei Jōsuiki,written in the lateKamakura period,a god appears to Go-Shirakawa and gives a detailed account oftengughosts. He says that they fall onto thetenguroad because, as Buddhists, they cannot go toHell,yet as people with bad principles, they also cannot go toHeaven.He describes the appearance of different types oftengu:the ghosts of priests, nuns, ordinary men, and ordinary women, all of whom in life possessed excessive pride. The god introduces the notion that not alltenguare equal; knowledgeable men becomedaitengu(Đại thiên cẩu,greater tengu),but ignorant ones becomekotengu(Tiểu thiên cẩu,small tengu).[19]

The philosopherHayashi Razanlists the greatest of thesedaitenguasSōjōbōofKurama,TarōbōofAtago,and Jirōbō ofHira.[20]The demons of Kurama and Atago are among the most famoustengu.[18]

A section of theTengu Meigikō,later quoted byInoue Enryō,lists thedaitenguin this order:

Daitenguare often pictured in a more human-like form than their underlings, and due to their long noses, they may also be calledhanatakatengu(Độ cao mũi thiên cẩu,tall-nosed tengu).Kotengumay conversely be depicted as more bird-like. They are sometimes calledKarasu-Tengu(Ô thiên cẩu,crow tengu),orkoppa-orkonoha-tengu(Mộc diệp thiên cẩu, mộc の diệp thiên cẩu,foliage tengu).[22]Inoue Enryōdescribed two kinds oftenguin hisTenguron:the greatdaitengu,and the small, bird-likekonoha-tenguwho live inCryptomeriatrees. Thekonoha-tenguare noted in a book from 1746 called theShokoku Rijin Dan(Chư quốc người nói),as bird-like creatures with wings two meters across which were seen catching fish in theŌi River,but this name rarely appears in literature otherwise.[23]

Creatures that do not fit the classic bird oryamabushiimage are sometimes calledtengu.For example,tenguin the guise of wood-spirits may be calledguhin(occasionally writtenkuhin)(Cẩu tân,dog guests),but this word can also refer totenguwith canine mouths or other features.[22]The people ofKōchi PrefectureonShikokubelieve in a creature calledshibatenorshibatengu(シバテン, chi thiên cẩu,lawn tengu),but this is a small childlike being who lovessumōwrestling and sometimes dwells in the water, and is generally considered one of the many kinds ofkappa.[24]Another water-dwellingtenguis thekawatengu(Xuyên thiên cẩu,river tengu)of theGreater Tokyo Area.This creature is rarely seen, but it is believed to create strange fireballs and be a nuisance to fishermen.[25]

Protective spirits and deities[edit]

Atengumikoshi(portable shrine) in the city ofBeppu,Ōita Prefecture,onKyūshū

InYamagata Prefectureamong other areas, thickets in the mountains during summer, there are several tens oftsuboof moss and sand that were revered as the "nesting grounds of tengu," and in mountain villages in theKanagawa Prefecture,they would cut trees at night and were called "tengu daoshi" ( thiên cẩu đảo し, tengu fall), and mysterious sounds at night of a tree being cut and falling, or mysterious swaying sounds despite no wind, were considered the work of mountain tengu. It is also theorized that shooting a gun three times would make this mysterious sound stop. Besides this, in theTone District,Gunma Prefecture,there are legends about the "tengu warai" ( thiên cẩu cười い, tengu laugh) about how one would hear laughter out of nowhere, and if one simply presses on further, it'd become an even louder laugh, and if one tries laughing back, it'd laugh even louder than before, and the "tengu tsubute" ( thiên cẩu lịch, tengu pebble) (said to be the path that tengu go on) about how when walking on mountain paths, there would be a sudden wind, the mountain would rumble, and stones would come flying, and places tengu live such as "tenguda" ( thiên cẩu điền, tengu field), "tengu no tsumetogi ishi" ( thiên cẩu の trảo とぎ thạch, tengu scratching stone), "tengu no yama" ( thiên cẩu の sơn, tengu mountain), "tengudani" ( thiên cẩu cốc, tengu valley), etc., in other words, "tengu territory" ( thiên cẩu の lãnh địa ) or "tengu guest quarters" ( cẩu tân の trụ 処). InKanazawa's business district Owari inHōreki5 (1755), it is said that a "tengu tsubute" ( thiên cẩu つぶて) was seen. In Mt. Ogasa,Shizuoka Prefecture,a mysterious phenomenon of hearing the sound ofhayashifrom the mountains in the summer was called "tengubayashi" ( thiên cẩu 囃 tử ), and it is said to be the work of the tengu atOgasa Jinja.[26]On Sado Island (Sado,Niigata Prefecture), there were "yamakagura" ( Sơn Thần lặc, mountain kagura), and the mysterious occurrence of hearing kagura from the mountains was said to be the work of a tengu.[27]In Tokuyama,Ibi District,Gifu Prefecture(nowIbigawa), there were "tengu taiko" ( thiên cẩu quá cổ ), and the sound oftaiko(drums) from the mountains was said to be a sign of impending rain.[28]

TheShasekishū,a book of Buddhist parables from theKamakura period,makes a point of distinguishing between good and badtengu.The book explains that the former are in command of the latter and are the protectors, not opponents, of Buddhism – although the flaw of pride or ambition has caused them to fall onto the demon road, they remain the same good,dharma-abiding persons they were in life.[29]

Thetengu'sunpleasant image continued to erode in the 17th century. Some stories now presented them as much less malicious, protecting and blessing Buddhist institutions rather than menacing them or setting them on fire. According to a legend in the 18th-centuryKaidan Toshiotoko(Quái đàm đăng chí nam),atengutook the form of ayamabushiand faithfully served the abbot of aZenmonastery until the man guessed his attendant's true form. Thetengu'swings and huge nose then reappeared. Thetengurequested a piece of wisdom from his master and left, but he continued, unseen, to provide the monastery with miraculous aid.[30]

In the 18th and 19th centuries,tengucame to be feared as the vigilant protectors of certain forests. In the 1764 collection of strange storiesSanshu Kidan(Tam châu chuyện lạ),a tale tells of a man who wanders into a deep valley while gathering leaves, only to be faced with a sudden and ferocious hailstorm. A group of peasants later tell him that he was in the valley where theguhinlive, and anyone who takes a single leaf from that place will surely die. In theSōzan Chomon Kishū(Tưởng sơn nghe kỳ tập),written in 1849, the author describes the customs of the wood-cutters ofMino Province,who used a sort of rice cake calledkuhin-mochito placate thetengu,who would otherwise perpetrate all sorts of mischief. In other provinces a special kind of fish calledokozewas offered to thetenguby woodsmen and hunters, in exchange for a successful day's work.[31]The people ofIshikawa Prefecturehave until recently believed that thetenguloathemackerel,and have used this fish as a charm against kidnappings and hauntings by the mischievous spirits.[32]

Tenguare worshipped as beneficialkami(godsorrevered spirits) in various regions. For example, thetenguSaburō ofIzunais worshipped on that mountain and various others asIzunaGongen(Cơm cương 権 hiện,"incarnation of Izuna" ),one of the primary deities inIzuna Shugen,which also has ties tofoxsorcery and theDakiniofTantric Buddhism.Izuna Gongen is depicted as a beaked, winged figure with snakes wrapped around his limbs, surrounded by a halo of flame, riding on the back of a fox and brandishing a sword. Worshippers oftenguon other sacred mountains have adopted similar images for their deities, such as Sanjakubō(Ba thước phường)or Akiba Gongen(Thu diệp 権 hiện)ofAkibaand Dōryō Gongen(Nói 権 hiện)of Saijō-ji Temple inOdawara.[33]

In popular folk tales[edit]

An elephant and a flyingtengu,byUtagawa Kuniyoshi
The folk heroKintarōupsets a nest of smalltengu.

Tenguappear frequently in the orally transmitted tales collected by Japanese folklorists. As these stories are often humorous, they tend to portraytenguas ridiculous creatures who are easily tricked or confused by humans. Some common folk tales in whichtenguappear include:

  • "TheTengu'sMagic Cloak "(Thiên cẩu の ẩn れみ の,Tengu no Kakuremino):A boy looks through an ordinary piece of bamboo and pretends he can see distant places. Atengu,overwhelmed by curiosity, offers to trade it for a magic straw cloak that renders the wearer invisible. Having duped thetengu,the boy continues his mischief while wearing the cloak. Another version of this story tells of an ugly old man who tricks a tengu into giving him his magical cloak and causes mayhem for his fellow villagers. The story ends with the tengu regaining the coat through a game of riddle exchange and punishes the man by turning him into a wolf.[34]
  • "The Old Man's Lump Removed"(Nhọt lấy り gia さん,Kobu-tori Jiisan):An old man has a lump or tumor on his face. In the mountains he encounters a band oftengumaking merry and joins their dancing. He pleases them so much that they want him to join them the next night, and offer a gift for him. In addition, they take the lump off his face, thinking that he will want it back and therefore have to join them the next night. An unpleasant neighbor, who also has a lump, hears of the old man's good fortune and attempts to repeat it, and steal the gift. Thetengu,however, simply gives him the first lump in addition to his own, because they are disgusted by his bad dancing, and because he tried to steal the gift.[35]
  • "TheTengu'sFan "(Thiên cẩu の vũ đoàn phiến,Tengu no Hauchiwa)A scoundrel obtains atengu'smagic fan, which can shrink or grow noses. He secretly uses this item to grotesquely extend the nose of a rich man's daughter and then shrinks it again in exchange for her hand in marriage. Later he accidentally fans himself while he dozes, and his nose grows so long it reaches heaven, resulting in painful misfortune for him.[36]
  • "TheTengu'sGourd "(Thiên cẩu の gáo đan,Tengu no Hyōtan):A gambler meets atengu,who asks him what he is most frightened of. The gambler lies, claiming that he is terrified of gold ormochi.Thetenguanswers truthfully that he is frightened of a kind of plant or some other mundane item. Thetengu,thinking he is playing a cruel trick, then causes money or rice cakes to rain down on the gambler. The gambler is of course delighted and proceeds to scare thetenguaway with the thing he fears most. The gambler then obtains thetengu'smagic gourd (or another treasured item) that was left behind.[37]

Martial arts[edit]

Ushiwaka-maru training with thetenguof Mount Kurama, by Kunitsuna Utagawa. This subject is very common inukiyo-e.
Japan's regentHōjō Tokimune,who showed down the Mongols, fights off tengu

During the 14th century, thetengubegan to trouble the world outside of the Buddhist clergy, and like their ominous ancestors thetiāngǒu,thetengubecame creatures associated with war.[38]Legends eventually ascribed to them great knowledge in the art of skilled combat.

This reputation seems to have its origins in a legend surrounding the famous warriorMinamoto no Yoshitsune.When Yoshitsune was a young boy going by the name of Ushiwaka-maru, his father,Yoshitomo,was assassinated by theTaira clan.Taira no Kiyomori,head of the Taira, allowed the child to survive on the grounds that he be exiled to the temple onMount Kuramaand become a monk. But one day in the Sōjō-ga-dani Valley, Ushiwaka encountered the mountain'stengu,Sōjōbō.This spirit taught the boy the art of swordsmanship so that he might bring vengeance on the Taira.[39]

Originally the actions of thistenguwere portrayed as another attempt by demons to throw the world into chaos and war, but as Yoshitsune's renown as a legendary warrior increased, his monstrous teacher came to be depicted in a much more sympathetic and honorable light. In one of the most famous renditions of the story, theNohplayKurama Tengu,Ushiwaka is the only person from his temple who does not give up an outing in disgust at the sight of a strangeyamabushi.Sōjōbō thus befriends the boy and teaches him out of sympathy for his plight.[40]

Two stories from the 19th century continue this theme: In theSōzan Chomon Kishū,a boy is carried off by atenguand spends three years with the creature. He comes home with a magic gun that never misses a shot. A story fromInaba Province,related byInoue Enryō,tells of a girl with poor manual dexterity who is suddenly possessed by atengu.The spirit wishes to rekindle the declining art of swordsmanship in the world. Soon a young samurai appears to whom thetenguhas appeared in a dream, and the possessed girl instructs him as an expert swordsman.[41]

In popular culture[edit]

Tengucontinue to be popular subjects in modern fiction, both in Japan and other countries. They often appear among the many characters and creatures featured inJapanese cinema,animation,comics,role-playing games,andvideo games.[42]

  • TheUnicodeemojicharacter U+1F47A (👺) represents atengu,under the name "Japanese Goblin".[43]
  • TheTouhou Projectseries prominently features tengu as a species of youkai within the setting. No less than five named characters are tengu, three of which are recurring characters, and one of which is a major character.[44]
  • InGargoylesthe gargoyles of the Ishimaru Clan are modeled after the Tengu and in-universe were their inspiration.
  • InYugiohthe Great Long Nose card is modeled after the Tengu.
  • NuzleafandShiftryfrom thePokémonfranchise are based on thetengu.[45][46]
  • Thetengufeatured in the 2013 movie47 Ronin,with their lord played byTogo Igawa.[47]
  • Tacticsfeatures ashintoonmyojiwho spends his life searching for atengu,whom he names Haruka and another tengu named Sugino. Each tengu represents a different type: Haruka is a "black" tengu who was born as such and is more powerful than "white" Sugino, who is noted to be a former human priest who grew too arrogant and is worshipped as a mountain god. They primarily appear as humans with wings.[48]
  • InAround the World in Eighty Days,Passepartout joins a circus in Japan where he dresses as a tengu (spelled Tingou in the book).
  • InGhost of Tsushima,the "Mythic Quest" Curse of Uchitsune features a man with a tengu mask as the main antagonist of the Quest. In the "Legends Mode" Tengus are an enemy type that can also summon crows to attack players.
  • Tengu Man is a Boss in the 1996 video gameMega Man 8.
  • In the2003 television seriesofTeenage Mutant Ninja Turtles,an ancient mystical sword wielded by the great Tengu Shredder came into the possession of modern Tokyo ninja clan of the Foot and ended up in the hands of the four title characters. An ancient amulet called the Heart of Tengu gave the Utrom Shredder, and laterKarai,command over the five Mystic Foot ninja. InSeason Five: Ninja Tribunal,the original demonic Tengu Shredder who had possessed the original ninja masterOroku Sakimillennia ago, returned to remake the modern world in his twisted image, but was ultimately destroyed by the Ninja Turtles' combined strength as mystical dragons and the spirit ofHamato Yoshi.
  • InSekiro: Shadows Die Twice,the sickly, elderly leader of the Ashina, Isshin Ashina, dresses up as a Tengu when sneaking out to kill the rival government's assassins and ninjas. While wearing this disguise, the game refers to him as "The Tengu of Ashina".
  • In the 2020 video gameGenshin Impact,the character Kujou Sara is a tengu, and other tengu (as well as otheryoukai) play a significant role in the history of the fictional nation of Inazuma, which is in turn based off of Japanese culture and mythology.

See also[edit]

References[edit]

Citations[edit]

  1. ^Bellingham, David; Whittaker, Clio; Grant, John (1992).Myths and Legends.Secaucus, New Jersey: Wellfleet Press. p. 199.ISBN1-55521-812-1.OCLC27192394.
  2. ^
  3. ^de Visser, pp. 61. The kite referred to here istobiortonbi(Diều), the Japaneseblack kite(Milvus migrans lineatus).
  4. ^"Encyclopedia of Shinto:Sarutahiko".
  5. ^Moriarty p. 109.
  6. ^Fister p. 105. See images from this scrollhereArchived2007-01-23 at theWayback MachineandhereArchived2007-01-23 at theWayback Machine.
  7. ^abde Visser, pp. 55–57.
  8. ^Fister, p. 103. For images of theyamabushi's costume lookhereArchived2007-03-28 at theWayback Machine.
  9. ^Blair, Gavin (2022).An Illustrated Guide to Samurai History and Culture: From the Age of Musashi to Contemporary Pop Culture.Foreword by Alexander Bennett.Tuttle Publishing.p. 22.ISBN978-4-8053-1659-7.OCLC1292361882.
  10. ^Mizuki 2001, p. 122.
  11. ^de Visser, pp. 27–30.
  12. ^de Visser, pp. 34–35.
  13. ^de Visser, pp. 87–90.
  14. ^de Visser, pp. 43–44; Mizuki, Mujara 4, p.7.
  15. ^de Visser, pp. 38–43.
  16. ^de Visser, pp. 45–47. Thistengu-ghost eventually appeared and admitted to riding on the emperor's back with his wings clasped over the man's eyes.
  17. ^de Visser, pp. 48–49.
  18. ^abMizuki 2001.
  19. ^de Visser, pp. 51–53.
  20. ^de Visser, pp. 71.
  21. ^de Visser, p. 82; most kanji and some name corrections retrieved fromhereArchived2007-09-27 at theWayback Machine.
  22. ^abMizuki 2001
  23. ^de Visser, p. 84; Mizuki 2003, p. 70. The termkonoha-tenguis often mentioned in English texts as a synonym fordaitengu,but this appears to be a widely repeated mistake which is not corroborated by Japanese-language sources.
  24. ^Mizuki, Mujara 4, p. 94
  25. ^Mizuki, Mujara 1, p. 38;KawatenguArchived2006-10-06 at theWayback Machineat theKaii-Yōkai Denshō Database[permanent dead link]
  26. ^Núi cao kiến cát (1951). "Xa châu の thiên cẩu 囃 tử".Dân gian vân thừa.15 quyển( đệ 2 hào ). Dân gian vân thừa の sẽ: 19.NCIDAN10219431.
  27. ^Đại đằng khi ngạnHắn (1955). Dân tục học viện nghiên cứu biên (ed.).Tổng hợp Nhật Bản dân tục ngữ vựng.Vol. Đệ 4 quyển.Liễu điền quốc namGiam tu.Bình phàm xã.p. 1644.NCIDBN05729787.
  28. ^Ngàn diệp làm phu(1995).Cả nước yêu quái sự điển.Tiểu học quán ライブラリー.Tiểu học quán.p. 116.ISBN978-4-09-460074-2.
  29. ^de Visser, pp. 58–60.
  30. ^de Visser, pp. 72–76.
  31. ^de Visser, pp. 76–79. Theokozefish is known to science asAnema inerme,the mottledstargazer.
  32. ^Folklore texts cited in the Kaii*Yōkai Denshō Database:
    • Ueda Eikichi, 1937:[1],[2]
    • Ogura Manabu, 1972:[3],[4]
    • Chūō Daigaku Minzoku Kenkyūkai (Chuo University Folklore Research Society), 1986:[5]
  33. ^de Visser (Fox and Badger) p. 107–109. See also:Encyclopedia of Shinto: Izuna GongenandEncyclopedia of Shinto: Akiha Shinkō,andSaijoji, a.k.a. Doryo-sonArchived2012-02-03 at theWayback Machine.
  34. ^Seki p. 170. Online versionhereArchived2006-12-31 at theWayback Machine.
  35. ^Seki p. 128–129. Online versionhere.Onioften take the place of thetenguin this story.
  36. ^Seki p. 171. A version of this story has been popularized in English as "The Badger and the Magic Fan".ISBN0-399-21945-5
  37. ^Seki p. 172. Online versionhere.
  38. ^de Visser, pp. 67.
  39. ^de Visser, pp. 47–48.
  40. ^Outlined in JapanesehereArchived2008-02-08 at theWayback Machine.For another example see the picture scrollTengu no DairihereArchived2007-06-09 at theWayback Machine,in which thetenguof Mount Kurama is working with a Buddha (who was once Yoshitsune's father) to overthrow the Taira clan. This indicates that thetenguis now involved in a righteous cause rather than an act of wickedness.
  41. ^de Visser, p. 79.
  42. ^"Fandom Facts you may not know - Tengu - Wattpad".wattpad.Retrieved2023-04-12.
  43. ^"👺 Japanese Goblin Emoji".Emojipedia.Retrieved2023-04-12.
  44. ^"Tengu".Touhou LostWord Wiki - GamePress.Retrieved2023-06-14.
  45. ^@DrLavaYT (December 2, 2019)."Shiftry's Inspiration: Shiftry is based on Tengu, creatures from Japanese mythology who protect forests and have long noses & white hair. Tengu are known to wield magical leaf fans and read people's minds -- attributes that help explain Shiftry's moveset and Pokedex entries"(Tweet).RetrievedDecember 24,2023– viaTwitter.
  46. ^"Pokemon Fan Rediscovers One Monster's Spiritual Origins".Anime.comicbook.Retrieved2023-04-12.
  47. ^"47 Ronin (2013)".IMDb.Retrieved2023-04-12.
  48. ^"Tactics".Anime-Planet. 2004-10-06.Retrieved2023-04-12.

General and cited references[edit]

External links[edit]

Wikimedia Commons has media related toTengu.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Tengu&oldid=1230279527"