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Yaoya Oshichi : A Story about Love and Fire ~ Part 2

We continue with part 2 on the story of Yaoya Oshichi. This time around, we’ll look at the various details surrounding her story and how it affects different aspects of Japanese life. Also, there will be a few extra tidbits that have some connection that are unique in there own rights.

Another artwork of Oshichi climbing the ladder of a watch tower. This one also has a version of her story written on it. From the series “Kokon Meifuden” (古今名婦傳). By Utagawa Toyokuni.

CURSE OF THE FIRE HORSE?

Let’s address the underlining point behind Oshichi’s story, which is the significance of the Zodiac year. Oshichi is said to be born in 1666, which is a year that falls on the Fire Horse. If we examine more thoroughly, we’ll learn that in the 60-year Lunar cycle, the Fire Horse always falls on the 43rd year.

Below is a chart that lists the years of the Fire Horse, from the start of Edo period all the way down to future points in modern times (left to right, top to bottom).

1606166617261786
1846190619662026
208621462206etc.

Since Oshichi’s birth year aligns with this, rumors started to spread that she naturally had the tendency of being overtly passionate about love, which will lead her to go extreme lengths for forbidden love due to being overstimulated by her sign’s energy. This was promoted heavily through the novel “Kōshoku Gonin Onna” (好色五人女) by Ihara Saikaku, which came out around 3 years after Oshichi’s death. Although it was not the 1st source, this novel was received as a popular piece. Thus, Ihara’s work contributed to pushing those rumors as if truth, which eventually became a standardized ideology directed to any women who would be born on any of the years listed above. However, the reality is there’s no correlation between the Fire Horse sign and committing crimes. Oshichi shouldn’t be used as a scapegoat to push this narrative, for her crimes were committed based on her rash choices alone.

On the other hand, there are researchers who point out another inconsistency with her age at time of death. While it is believed she was 16 at the start of her story in 1682, Oshichi dying at the age of 17 means her birthday was early in 1683. But this is not consistent between the numerous versions of her story, where some say she died when she was 16. If we are to go with that, then this means she was not born in 1666, but possibly a year later. If this is the case, then this whole narrative of women and the Fire Horse sign was a complete fabrication.

PREJUDICE AGAINST WOMEN

Continuing with the above, there is a collection of defamations outlining the dangers of women that are born in the year of the Fire Horse. The majority of them focus on when these women fall in love. Interestingly, it actually didn’t start with Oshichi and her crime. In 1662, a poet/performer by the name of Yamaoka Genrin (山岡元隣) compiled a collection of poems and songs. In it was one that goes as the following:

ORIG: Hinoe uma narazuba otoko kui zaramashi (ひのえ午ならずば 男くいざらまし)
TRANS: A woman won’t lust for men, unless she is born under the sign of the Fire Horse

Apparently, this prejudice stems from much earlier, possibly as early as 1606. Unfortunately, there are no detailed records as to why. After Oshichi’s incident, this view against women of the Fire Horse sign intensified, becoming the norm across Japan as it was used as a basis in artworks, songs, and the like. The following are just some of the phrases in Japanese I was able to come across, followed by my English transliteration below.

Women born under the Fire Horse sign are portrayed as troublesome due to their intense love. In the follow artwork entitled “Uta makura” (歌まくら) by Kitagawa Utamaro, a woman is shown confronting her partner regarding his love letters to another woman, and overpowering him. Could it be that their wrath is something like this? From Ukiyoe are ya kore ya.

ORIG: Hinoe uma hiru no chigiri mo taenu beshi (丙午昼の契りも絶へぬべし)
TRANS: Women of the Fire Horse sign are only good to be with late in the day

ORIG: Hinoe uma tataru made koso inochi nare (丙午祟るまでこそ命なれ)
TRANS: When a woman of the Fire Horse sign risks her life for something, it will lead to others getting hurt

ORIG: Hinoe uma no onna naredomo sore ni wa yorazu, otoko ni kuwarete koko chi nayamishi (ひのえ午の女なれどもそれにはよらず、男に喰れてここ地なやみし)
TRANS: Women of the Fire Horse sign aren’t bad as they say, it’s just that once they are with a man, they lose their minds and common sense

ORIG: Hinoe uma no onna ha kanarazu otoko wo kuwaeru to yo ni tsutaeshi ga, sore ni kagirazu (丙午の女は必ず男を喰へると世に伝えしが、それには限らず)
TRANS: It’s known throughout the lands that women of the Fire Horse sign are renown for pleasing men, but that’s not all they’re good for

ORIG: Kanarazu hinoe uma no onna, otto wo kamu mono ni arazu (かならず丙午のおんな、夫をかむものにあらず)
TRANS: Women who are born under the Fire Horse sign are just not fit to be made a wife

Of course, all of these statements are baseless, and are stemmed from an unforeseen bias against women. In fact, there is no supportive data regarding disasteous marraiges with women who were born in the Fire Horse year.

THE GREAT FIRE OF 1682

In part 1, we established that Oshichi’s story begins with her family home catching fire on 12/28/1682¹. Different versions of the story also, from what I understand, use the same date. This actually coincides with a particular tragedy that befell Edo on the same date. While in the Tenna Shōishū it sounds like Oshichi’s family home being lost to a fire was an isolated incident, it’s also not wrong to consider that the fire actually affected many others within their neighborhood.

Let’s look at this horrific day documented as “Tenna no Taika” (天和の大火), or “Tenna era’s Great Fire”, and see how it parallels with Oshichi’s story. On the same date, a wild blaze caused hundred of homes and structures to be burnt down, claiming thousands of lives. It’s not recorded what the cause was, but it’s easy to speculate that, being a time when many families, businesses, and establishments are busy with events related to the close of the year, some unfortunate accident big enough may have occurred. In the aftermath, displaced residences took refuge at a large spare housing complex² which was in the grounds of the temple Daienji (大円寺). This disaster left a mark in Japan’s history, and is labeled as one of ten major fire calamities that afflicted Edo³.

As an example of a fire out of control, here’s an artwork entitled “Outbreak of the Fire Viewed from Hisamatsucho”(久松町ニ而見る出火 明治十四年二月十一日夜出火). It takes the point of view of someone safely away from a raging fire consuming many homes in the distance. By Kiyochika Kobayashi. From ukiyo-e.

It’s not wrong to assume that this disaster is the cause of the Yaoya family’s home. Of course, Oshichi is not the cause of it. On the other hand, there seems to be a perculiar version which implies that, when she set her family’s house on fire in order to see her lover again⁴, it spreads to other houses, and causes a disaster similar to the real life fire disaster. Some artworks depict this, with her climbing a watch tower to ring the alarm bell and beat the warning drums. In this version, as she descends the ladder, she is caught by authorities. Another point worth mentioning, some versions use the same set up of Daienji temple, but with a different name, sometimes closer to the name of another temple, or something completely made up.

With the Great Fire as the starting point, it’s safe to say that Oshichi’s story parallels what unfolded after this disaster to an extent, from displaced residents finding shelter to lost property being rebuilt. Note that all versions take the liberty of changing things so as to not match real events 100%, which includes dates, locations, and the number of households afflicted.

LATE ENTRY IN GOVERNMENT DOCUMENTS?!?

If Oshichi’s crime was true, it should be documented in the records associated with Suzugamori Prison. While one would assume this, apparently this is not the case. There is an official Edo government crime & punishment recording called “Oshioki Saikyochō” (御仕置裁許帳) which, suprisingly, doesn’t mention anything in the logs during 1683 about Oshichi and her crimes of starting a fire. However, in a 1691 log there is mention of a woman named Oshichi who was convicted of a crime. If this is the same person, why did it take 8 years to finally be recorded?

Let’s look further into this. The actual name in this log is written different as “お志ち”. This is in hiragana writing, which one can considered as a plain form. No kanji is used⁵, meaning it can’t be officially connected to the Oshichi from 1683. Also, it is noted that this Oshichi was a housewife, yet we know that the one in question was not married. Also, this one is said to be the wife of a man named “Kyūbei” (久兵衛), who was the head of the Sanaezaka (左内坂) household in Ichigaya, Edo. Other than the pronunciation of their names, the other similar point this woman has is she was also convicted for attempted arson, with her punishment being burned to death.

Was this inclusion in that record meant to rectify an oversight of being 8 years late? Can this information in the 1691 entry be considered the real details that were being concealed? This has yet to be confirmed.

OSHICHI’S DAY

March 29 is remembered as ”Yaoya Oshichi no Hi” (八百屋お七の日), or “Day of Yaoya Oshichi”. This is the day in 1683 when she was executed at the age of 17⁶. It seems unusual that someone who committed a crime would have a day of recognition. It is not a major holiday, nor one of celebration. Instead, this day serves some other purposes.

For starters, in the literary world, the idea of tragic love story is greatly highlighed by Oshichi’s story, so it serves as a solid candidate by fans of this genre. Next, this day is used to promote the importance of fire safety, and remind people that it is a crime to willingly commit arson. Lastly, some use this day as a reminder of maintaining a good relationship through expressing oneself earnestly, communicating through proper conversations, as well as possessing a healthy well being emotionally and mentally.

While there is a level of positivity with the points mentioned above, we can’t forget that this day also serves as grounds for further discrimination. This includes women born in the year of the Fire Horse, and parents avoiding naming their daughters “Oshichi”, as the name has become taboo due to association. On a sighly related note, the image of Oshichi and the numerous facades of her tale became popular at times, as if her notoriety was seen as a fad. It got to the point where the label “Oshichi-kaze” (お七風, Oshichi fever) was used for a case of influenza that struck Japan in the early 1800s, partly due to the popularity of a song about this same young girl and her tragic story.

OSHICHI’S GRAVE

In the front area within the compound of temple Enjōji (円乗寺), there is a small gravesite. It’s more than just her remains being kept here, for there are attractive banners, flowers, garden lanterns, and two paper lanterns. It’s a very attractive appearance. However, this is not the only alleged gravesite of hers, for there are more. This includes one at Kichijōji (吉祥寺), and another at Daienji (大円寺). The last one is unique as it claims to have the remains of both Oshichi and her lover. Which one is the true gravesite? Who knows. There’s a great possibility that none are the true gravesite of Oshichi, and merely serve as an honorary site, which is not an unusual practice.

Images of the 2 gravesites: Kichijouji (left) and Daienji (right). From Photo-AC.

The main reason for many of these temples to setup an honorary gravesite is due to their connections to Oshichi’s story…or should I say one the numerous versions out there. For example, the temple Kichijōji is used as the location where Oshichi and her family stayed in the popular novel “Kōshoku Gonin Onna” , albeit only in reference⁷. At the end of the day, these honorary gravesites serve as attractions, further contributing to the long-lasting popularity of Oshichi and her story.

GUARDIAN STATUES

While most view Oshichi’s story in a negative light, there are those who tried to put a positive spin on this. After her death, Oshichi was idolized in the form of a jizō (地蔵), or a statue of protection. Statues like these are normally made in the image of a diety, but nowadays they may also represent a person, or even anime characters. Their purpose is to grant protection in areas they are placed in. When based on an actual person, it is also said to be done to help “appease” the spirit of the deceased, to avoid bad energy or vengeful actions in case they were not properly laid to rest. Currently two temples are known to have her jizō, with the first being Mitsugonin (密厳院) in Oomori Prefecture, and the second being Daienji in Tokyo City.

An image of Yaoya Oshichi’s jizō at Mitsugonin. From Ota District’s main site.

Each of these jizō have their own story. For the one at Mitsugonin, Oshichi’s statue is nicknamed “ichiya jizō” (一夜地蔵), which indicates it’s ability to grant good fortune through completing a task in the span of one night. The legend attached to this name states that after Oshichi’s soul was transferred into the jizō, a medically ill young person was tasked to carrying it from Suzugamori Prison all the way to Mitsugonin. Accomplishing this in one night, the youth was unexpectedly granted good fortune and cured from the illness. Thus, it is believed that if you make a wish before the Oshichi statue, it is possible for it to be granted in one night.

As for the story behind the jizō at Daienji, this one takes a different, more logically reasonable turn. In this one, her lover who, after becoming a monk, prayed for Oshichi’s happiness in the afterlife. To ensure this, an ōfuku-nenbutsu (往復念仏, chant involving alternating recitation of the Buddha’s name) procession was conducted in Edo between the temples Meiōin and Asakusa Kannon for 25 years and 5 months. After the last procession, it is revealed that Oshichi appeared in a dream, and announced that she has entered nirvana⁸. Through this vision, the jizō in her semblance was made.

STRICT PUNISHMENT AGAINST ARSON

Despite no harm caused by her, the attempted act of arson on Oshichi’s family home was rebuked seriously in Japan during Edo period. So much that she was convicted and subjected to death through burning. Dishing out a severe punishment is a reflection of Japan’s history with fires. After the establishment of the Tokugawa shogunate and the restructuring of Japan to head towards a more peaceful and modernized nation, this opened the door of monitoring society. One of the points of concern that was recognized by the government was the increased cases of fire outbreaks.

The threat of fire outbreaks was of great concern for many reasons. For starters, due to Japan’s humid climate, along with most homes being bulit out of wood with paper materials used in furnitures within homes such as shōji (障子, room dividers), a small fire inside a building by an unmonitored candle fallen by a strong wind or the like could easily spread into a wild fire. Tragedies like so took place, where government structures, temples, homes, and establishments were lost due to sudden fires that turned into raging infernos. Another more concerning issue was fires set intentionally by certain individuals as a means to an end, which ranged from the sake of theft, personal grudges against another, to opposition of the Tokugawa shogunate. While fire fighting groups were established, the equipment and methods for extinguishing fires was in no way as sophisticated or technologically advanced as what we have today. Thus, when fires spread and grew out of control, fire fighters became hard pressed in trying to control the spread, let alone putting out the current blaze at hand.

To disuade any potential arsonists, as well as encourage people to be more responsible, the government created a set of rules around 1678 collectively known as “Shikkasha Zanzai Rei” (失火者斬罪令, Order of the Death Penalty to Those who Commit Arson through Negligence), which gave the rights to punish those caught as arsonists with the death penalty. This was further updated in 1742 as part of a 100-rules order known as “Osadamegaki Hyakkajō” (御定書百箇条).

A page outlining the start of Oshichi’s punishment as an arsonist, as she was tied and paraded on a horse throughout Edo. From the picture book “Ehon 2 Oshichi” (絵本 2 お七). By Miyata Isuke.

The following serves as examples how strict these rules were enforced. In one case, where there’s clear evidence of attempted arson through any form of communication (ie. a letter), that criminal will face the death penalty⁹. Next, those who intentionally start a fire for whatever reason, even if there is no significant damage, will be convicted and burned to death. Even passively being invovled would net you as an accomplise of sorts, ranging from those who hire someone else to commit arson being subjected to death, to eyewitnesses of an arson who fail to report it to also be severely punished.

Other than being sentenced to death through being burned alive, in some cases a convicted arsonist was tied up and paraded along a course through designated streets on Edo before townsfolks to be humiliated for their crimes. This same event happened to Oshichi.

This concludes our coverage on Yaoya Oshich. Despite there being unclear details of her story, coupled with a plethora of versions with varying contents, Oshichi has left a mark in Japanese history. Her story has had an influence in society, whether for good or for bad.

1) This is according to the old calendar Japan once used. Recalculated to the modern calender, it’s 1/25/1683.

2) This complex was known as koma komi (駒込). In the past before Edo period, such complexes were used to house troops, or act as a stable for horses.

3) While it’s claimed to be 10, I’ve come across listings that mention more than this number. While I’m uncertain which ones specifically fall under this count of 10, the disaster in 1682 is certainly a high candidate.

4) A few later versions actually feature Oshichi and her lover not only plotting to burn her family’s house down, but have both of them together committing the crime. In these versions, they both are arrested as arsonists and die together, making it a fitting end to a tragic love story.

5) In this case, it’s 100% true and false at the same time. Although a little complex to go into full details, I’ll explain it as simple as possible. The “shi” in this “Oshichi” (お志ち) actually is in a kanji form, but in the past this “志” kanji also served the purpose of being an alternative of the hiragana “し”. Thus, it is not used as the familiar kanji version, and is just plain writing as hiragana.

6) Oshichi’s age is always reported as being 16 at the time of meeting her lover, but 17 upon her death. It’s possible that at some time between these was her birthday. Yet, some researchers propose using the kazoedoshi (数え年) method of calculating one’s age, and add 1 year to her age, stating that she was 17 when the met. If that’s the case, then she was executed at the age of 18. It’s very confusing!

7) In the actual novel the temple was called “Kichijōin” (吉祥院). The last kanji was changed, as a parody of the real temple. Despite this, readers still associate Kichijōji to the novel.

8) Or, another way to read this is Oshichi entered Buddhahood.

9) Unless specifically stated as being burned to death, the use of the term death penalty is vague, as there were various methods for executing criminals. The punishment chosen was most likely in relations to the type of crime commited.

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Seijin no Hi: Coming of Age

January 12 marks “Seijin no Hi” (成人の日) in Japan. Interpreted as “Coming of Age Day”, those who turn 20 are celebrated as adults. These individuals attend a “Seijin shiki” (成人式) or “Coming of Age ceremony” in their local area, where they dress up in fine outfits; while boys generally wear a western style suit¹, girls adorn themselves in high quality furisode kimono (振袖着物). There are many establishments that hold some form of Seijin shiki, making it easy for these young adults to meet up with their peers, take pictures and celebrate together as they become legal adults.

A pic featuring girls dressed in fine kimono for Seijin no Hi. From Photo-AC.

CHANGES TO SEIJIN NO HI

Being a national holiday, Seijin no Hi falls on the 2nd Monday in January, but this was a recent change made in 2000. Before that, it was celebrated on January 15th. This day was also previously intended for those who turned 18, but the age was raised to 20 in 2022². Many small adjustments like these were made to accommodate other holidays that were observed close together.

GENPUKU

Another interesting point is how Seijin no Hi has its roots in much more ancient practices. Before this, boys would celebrate becoming an adult through a ceremony called “Genpuku” (元服), where they would don on a specific head wear to symbolize this growth, which would either be a kanmuri (冠) if they were from a family of nobility status, or an eboshi (烏帽子) if they come from a military family.

A woodblock print called “Narihira ason hatsu kanmuri yatsushi” (業平朝臣初冠畧), it’s an imaginary portrait of Lord Narihira (center, seated) going through his Genpuku. He is about to receive a very lavish kanmuri (left). By Chokusai Eisho, from MFABoston.

Girls too celebrated their own Genpuku, but they would get this honor through a different ceremony called “Mogi” (裳着). Here, they have their hair tied up in a method called kamiage (髪上げ), and dress in a special multi-layered kimono called mo (裳)³. This attire was designated for girls who were not married yet.

Dating back centuries ago, the age in where boys and girls became adults was much lower (around 11~ 16 for boys, 11 ~ 14 for girls). Both survived to the 1600s of Edo period, before receiving changes. Over time, these unique Genpuku celebrations that were enjoyed by the elite phased out, and later replaced by today’s celebratory style in which everyone despite their class can partake in.

ENDING

In closing, Seijin no Hi is a special day  many young adults look forward to. It symbolizing the transition from one’s youthful times to growing up and taking responsibility in life. Wish anyone you know who just turned into an adult a happy coming of age!

1) Boys can also wear a more traditional style monpuku (紋服), which entails a familiar kimono worn by men with a dark colored montsuki (紋付) top, and a white sensu (扇子) fan. Nowadays, very few boys dress in this for Seijin no Hi, while most would only turn to this for very formal events, if needed at all. On the other hand, those who choose to wear a monpuku have turned to a more flashier style, rivaling the colorfully appealing version worn by girls.

2) While the majority of areas, especially big cities, observe the holiday for age 20, there are few places that still celebrate Seijin no Hi for age 18. One of them being Mie Prefecture, although a different day is designated for the celebration of turning 18. Note that since the legal adult age is now 20 on a national level, 18-year-olds are still regulated by the law as minors, which prevents them from engaging in age-restricted activities (i.e. cannot drink alcohol).

3) The name generally implies 12-layer garment. It was not unusual for girls to be subjected to wearing something heavy like this. In fact, there’s accounts of some noble families going overboard and adorning their girls with a dress made of 21 layers! Fortunately, the dress for Mogi got regulated and became standardize to a reasonable number of layers at some point.

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Umadoshi: Charging into 2026

Welcome 2026! As the 1st post of the year, we start off with a review of this year’s Zodiac sign. For those who follow this on their own, or have seen related posts on social media, are aware that the Zodiac animal is the horse. Although the Lunar year officially starts on February 17th, there’s so much talk about it that many have been preparing in advance. What’s in the horizon for us under this hardworking & dependable animal? From the looks of things, this year is very dynamic and can either open the doors to great opportunities or unexpected challenges.

In this article, we will cover the natural perceptions the physical horse, and their roles in society over the ages. Following that will be the breakdown of the Zodiac sign, the components that make up the predictions for this year, along with some well known phrases & expressions.

An image of a horse representing the new year. From Photo-AC.

MANKIND’S BEST COMPANION

Looking at the history of the horse, whether Asia or other parts of the world, it’s not hard to grasp just how big of a role they have played. Whether carrying warriors into battle, pulling carts for passengers or goods, or running at breakneck speed to deliver it’s rider to their destination, the horse is a creature that has walked side-by-side with humans due to its ease in domestication and the various ways in how they help us.

The depiction of horses is just as amazing in myths and fables. Chinese culture helped plant the seeds for this, with many legendary tales depicting horses as powerful creatures, representatives of status for the aristocrats, as well as symbols of brave companions for great heroes. There are many interpretations of them possessing amazing traits or supernatural abilities, including tales of a particular half-horse, half-dragon hybrid. Japan was influenced by these through culturual exchange. With literary works, teachings from Buddism as well as Shinto teachings, Japan society also was graced with many vivid images of horses acting as messengers of deities, as well as transportation for them when they descend from the heavens to the earthly realm.

With horses bearing so many respectable qualities such a sturdy & fast legs, a strong sense of independence, and being a reliable companion to humans, the horse sign tends to be viewed in a positive light, usually bringing good fortune.

INTERPRETING THE ZODIAC

The year of the horse is pronounced as “umadoshi” (午年) In Japanese. Linguistically, the proper kanji for horse is “馬”, with the pronunciation being “uma”. However, the sign/kanji used to represent the horse in the Zodiac system is “午”, which had no association with the horse in its early conception within China until centuries later. How was it interpreted before this? During the earlier period when the Zodiac system was devised and was understood mainly through the seed/plant analogy, the “午” kanji possessed the meaning of a fully grown plant showing signs of withering.

When the Zodiac was interjected into society more, the horse imagery was attached to this sign, making it easier to remember amongst the masses. Through this, it became more natural for the sign’s readings like “energetic spirit”, “success”, and “the power to win” to be interpreted through human’s relationship with the horse.

ZODIAC USAGE IN EVERYDAY LIFE

The following below is a list of useful data concerning this year’s Zodiac sign and how it played a role in the daily lives of people in the past.

  • Zodiac number: 7th sign
  • Pronunciation: go (original)
  • Direction: south / true south¹
  • Time: between 11:00 am to 1:00 pm (usually points to 12 pm)
  • Month: 5th month (old calendar), 6th month (modern calendar)
  • Ying/Yang: yang
  • Element: fire

While not significant in modern times, there’s still use of these today in specialized fields. Here’s a few related tidbits pertaining to the horse sign:

  • It is one of the cardinal directions, being the opposite of north
  • Just as how the north and south poles do not meet², the horse sign and mouse sign of the Zodiac are generally said to be opposites, thus not getting along³
  • Represents the afternoon, when the sun is at its highest in the sky⁴

THE BLAZING HORSE

We’ve covered the Zodiac animal. Now, let’s look at the energy for this year. Following the 5 Elements and Ying/Yang concept, the energy for this year is light, while the 10-Heavenly Stems, in its 43rd year, falls on the fire element. The sign used in the 10-Heavenly Stems system representing fire is “丙” or “hinoe”. Together, this energy/element combo gives off a sense of a flame as big & bright as the sun, wrapping everything around in its warmth. When applied to humans, it means someone who is overflowing with vibrant life energy.

An image of a fire horse, blazing the ground with each step. Is it charging forward to glory, or will it burn out into failure? By Erkut2 from pixabay

As mentioned earlier, the horse sign is already associated with the fire element. In conjunction with the hinoe sign, we have double fire elements, which happens once in the 60-year Zodiac cycle. It’s easy to focus on this on a positive sense, such as “being fueled with passion and charging forward with near unlimited energy to see our goals completed”. However, there is also the negative side of this, such as being overbearing and blind through “passion”. Such a hot-headed, unyielding personality can lead to chaos.

Thus, with double fire energy coming from both the Zodiac horse and the 10-Heavenly Stems, we get the proper name for the year as “hinoe-uma”, or “fire horse”.

HOW TO APPROACH FORTUNE IN THE NEW YEAR

What’s the prediction for this year’s Zodiac? Normally, the Zodiac horse is read as a sign with good fortunate. In fact, it falls in line with the dog and tiger Zodiacs as being the 3 lucky signs⁵.

Those born in the year of the “fire horse” are said to have a fiery passion when approaching their tasks, and charge head on with an energetic spirit to succeed. All this is possible with little need for rest. For the sake of success, others born under different signs should follow suit in order to see fortune come their way, despite whatever obstacles that may come up. Yet, one must also be careful of burnout, and running headlong towards failure. To stay on track, we must take time to stop, be patience, take proper guidance, and possess a vision of what we want to accomplish and how.

While the traits are similar between men and women born in the year of the horse other than for some small differences (i.e. men enjoying their solo time, women more straight forward with their feelings), there are always those words of caution regarding avoiding disaster, sometimes told through old tales. For this year, there is a lingering superstition about women needing to take caution about letting their passionate emotion run amok. This is tied to certain real-life events that took place early in the Edo period. I plan to cover this in another article, so look out for that discussion later.

PHRASES & EXPRESSIONS

The Zodiac signs have no shortage of interesting phrases that have interesting, and at times humorous, meanings. There are plenty related to the horse, all fitting in many unique categories.

The following two are said to be good references to the 2026 Zodiac year.

  • ウマくいく / 馬九行久 (uma kuiku; quick horse)
    This means being adept to quickly take on any request at a drop of a dime.

    A little more on this phrase, it’s a play on words using the word “uma” and following it with the phonetics of 9 (ku), the 1st syllable from the word “to go” (i) and one of the phonetics of the word “long duration of time” (ku) to create the sound of the word “quick”.
  • 馬力 (bariki; horse power)
    A simple phrase wishing one to have a year where they are filled with strength and vitality.

Now here’s a select few. There are quite a good number of old ones here, with some dating back to ancient Chinese proverbs.

  • 人間万事塞翁が馬 (ningen banji saiō ga uma; a horse can represent the unexpected fortunes and hardships humans face in life)
    Reflecting the tone for this year, the meaning for this phrase is taking all that comes one’s way, whether it be good fortune or bad luck. In other words, accept the unpredictability of life experiences.⁶
  • 勝ち馬に乗る (kachi uma ni noru; ride on the victory horse)
    This is used when a person “rides” on the coattail of someone who’s on the fast track to success in order to benefit as well.
  • 千里の馬は常に有れども伯楽は常に無し (senri no uma ha tsune ni aridomo hakuraku ha tsune ni nashi; even if you have a famed running horse, it won’t be put to good use if there’s no skilled horse trader to evaluate its value)
    A well-known yet lengthy phrase that originates from the Chinese scholar Han Yu’s⁷ “Zassetsu”⁸, it stresses that a qualified leader can distinguish those who possesses outstanding abilities. Without this, those individuals won’t be able to shine.
  • 馬の耳に念仏 (uma no mimi ni nenbutsu; reciting Buddhist invocation to a horse)
    A phrase that paints a vivid image, but is not straightforward. The meaning expressed here is the uselessness of preaching to a person who doesn’t have the capacity to understand the topic. There are many types of expressions like this using the horse analogy, but worded differently.
  • 老いたる馬は道を忘れず (oitaru uma wa michi wo wasurezu; an old horse never forgets the road taken)
    We can interpret this saying referencing a person who is wise and has good judgement. These traits are apparent with how accurate they are able to handle an unforeseen situation, which is usually something earned by those with experience.
  • 馬子にも衣装 (mago ni mo ishō; the packhorse driver can also don on fine garments)
    The meaning behind this is that anyone, even those of low qualities or status, can look magnificent through wearing the right outfits.

ENDING

This covers the horse Zodiac sign for the new year. There are a few more articles being prepped to match the theme for this year. Until then, wish everyone to have a good start on any planned goals, and charge forward (with good judgement) to see them through to the very end!

1) There are 4 absolute directions, which are tied to a Zodiac animal equivalent: true north (mouse), true south (horse), true east (rabbit), and true west (rooster).

2) North & south are connected linearly on a perfect longitude of 0° and 180°. Speaking of which, in relations to Earth, the meridian line that divides the earth into east hemisphere and west hemisphere is called “shigosen” (子午線) in Japanese, which uses the Zodiac kanji for the mouse and the horse.

3) In terms of a person’s personality and compatibility, Zodiac readings normally say that the horse and mouse cannot get along due to being total opposites (i.e the horse being hard-working and independent, while the mouse being clever and opportunist). Of course, this should not be taken as fact.

4) The Japanese word for afternoon is “gozen” (午前), which also uses the same kanji for the horse in the Zodiac.

5) To elaborate, these three Zodiac signs form what is called “sangō kakyoku” (三合火局), due to their strong fire energy. This is according to a fortunetelling method called “Shichū suimei” (四柱推命), which incorporates the 5 Elements and Ying/Yang concept.

6) This saying is a complex one! A bit of investigation was needed here, even to understand how to translate the saying into simple English. To really grasp the meaning is to understand the origin. There is an old philisophical book called “Huáinánzǐ” (淮南子, Enanji in Japanese) compiled by scholars from Huainan area during the reign of Emperor Wǔ dì (159 bc ~ 87 bc) in China’s early Han Dynasty. In this book is a short story that lays the roots to the saying, which is summarized as the following:

“There was an old man who resided in a castle up in the north. One day, his horse had escaped the castle walls and ran away. Perplexed, the worried old man went out and searched for it. In the end, he not only found the horse, but also gained a few more that was accompanying it.”

There are a few more short stories tied to this saying, but the one above is a good representation using the horse analogy.

7) Han Yu (韓愈) (768 – 824) is a famous figure who was a writer, scholar, and government official during the Tang Dynasty.

8) “Zassetsu” (雑説) is a collection of theories and short stories compiled by Han Yu.

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Shirahebi, the White Snake Messenger of Benten

As the year is coming to a close, I present one last article on this year’s Zodiac sign, the snake. One point that must be repeated is the fact that under the Zodiac system, the snake represents many quality values, such as longevity, rejuvenation, and fortune. Through superstitions and stories, these values are sought after by the general populous.

In Japan’s case, there are snake deities that can be worshiped at designated shrines throughout Japan, which are especially highlighted during the year of the snake. Earlier this year I covered one by the name of Kyōgawa-sama, who was a savior to villagers during times of drought. Here are a few more.

  • Ryūjajin (龍蛇神), the “Dragon-Snake God”, is widely recognized as a worshiped deity at the shrine Ryūjajin Jinja (龍蛇神神社) by the coastal area Seto-ura of Ashibe Town, located in Iki City, Nagasaki Prefecture
  • Kanahebi (金蛇), the “Golden Snake”, resides in the Kanahebisui Jinja (金蛇水神社) in Iwanuma City, Miyagi Prefecture
  • Shirahebi (白蛇), the “White Snake”, is revered in numerous shrines around Japan, including 3 major ones in Tokyo City, Chiba Prefecture, and Nagasaki Prefecture.
  • Minokami Sugi (巳の神杉), “Snake of the Divine Cedar tree”, is tied to the legends of of the shrine Oomiwa Jinja (大神神社) in Sakurai City, Nara Prefecture

One in particular, Shirahebi, has many shrines dedicated to it. The story behind this is that the White Snake is a messenger for the deity of good fortune, Benten¹. Other than a messenger, it is also said to be used as a vessal for when Benten himself goes to interact with humans. As many shrines are visited for the sake of benefits such as receiving good luck, protection from disaster, or falling into wealth, the idea of paying tribute to shrines connected to Benten is very appealing, while it’s not unusual for shrines dedicated to the White Snake, due to its connection to Benten, to be held in high regard.

To the left is a shrine revering Shirahebi, which is found in Iwakuni City, Yamaguchi Prefecture. To the left is a statue in the liking of the Shirahebi, with the words “nade Shirahebi” (撫で白蛇, stroking Shirahebi) written below. From Photo-AC.

Just how did Shirahebi benefit humanity in the name of Benten? There are several stories illustrating its acts of goodness to those in need in the form of folklores. For this article, we will look at one entitled, “Jinrikisha ni notta Shirahebi” (人力車に乗った白蛇, The White Snake rides the Rickshaw). An old local tale from Chiba Prefecture, dating back around late Edo period. It gives an example of the many ways, as written in folklores, in which Shirahebi performs its duties. One of the many folklores recorded as important cultural treasure of this prefecture. The following site is where the version of this folklore used is taken from:

Below is the Japanese text, while the English text are translations done by me.

やけに静かな、そして月のきれいな夜のこと。

上野の不忍（しのばず）の池のわきで、車屋さんがいっぷくしていました。

「今日はちぃっと客が少なかったな。これ 以上ねばっても仕方あるめぇ。 もうここら でひきあげるか。」		On an unusully quiet night where the moon shone brightly,

There was a rickshaw man lounging near the bank of Shinobazu lake in Ueno².

“Man, there was so few customers today. Being out here any longer isn’t gonna change a thing. Might as well just call it a day and head on home.”
と 腰をあげたところ

「車屋さん、 車屋さん、 布施の弁天様まで 行きてえんだが、 いくらくらいでいっても らえるかねぇ」

と色白できれいなむすめっ 子が聞いてきました。		Just as he stood up, he heard a voice call out to him.

“Mr. rickshaw, Mr. rickshaw!” A young woman with fair white skin approached him.

“I’d like to get to Fuse no Benten-sama³ Can you please take me there?⁴ How much is the fare?”

To the left is a rickshaw being pulled by a rickshaw man, a representative of what is described in the folklore. To the right, a striking image of a pretty young woman, a possible representation of the likelihood in which Shirahebi disguised as. From Photo-AC.

あまりにもそのむすめっ子がきれいなもんだから、しばらく見とれてしまった車屋さん、思い出したかのように

「だいたい、いくらいくらのけんとうでいかれるよ」

と答えました。

すると、むすめっ子は前金と心づけをすっとわたし、ひよいと車に乗りました。きれいなむすめっ子に前金と心づけまでもらって、車屋さんも大よろこび。		The rickshaw man was captivated by the young woman’s beauty, and for a moment couldn’t take his eyes off from her. Regaining his senses, he replied,

“Customers can typically get a ride despite how much fare they pay.”

The young girl paid the fare and tip in advance, and with that, she sat in the cart and they took off. The rickshaw man was in great spirits over receiving both the fare and tip in advance from such a pretty girl.
「しっかりつかまっていてくだせぇ」というが早いか、いちもくさんにかけ出しました。走りながら

「ずいぶんと軽いな。若いむすめっ子だから、こんなもんか。」

おうらいもすくなく車も軽いので、本当ならゆうに一刻（いっとき）半はかかる道のりを一刻かからずに、布施弁天の入口についてしまいました。		“Hold on tight!” he exclaimed as the cart was traveling faster as he ran at top speed.

While running he commented, “Wow, you are very light. Carrying you is no problem, as expected from a young girl.”

Pulling such a light customer in his cart, he weaved through the numerous streets with no issues, taking a route that, while normally would take 1 & 1/2 hrs, got them to the entrance of Fuse no Benten in record time of about 1 hr⁵.
A pic of the shrine Fuse no Benten Tōkaiji in Kashiwa City, Chiba Prefecture. From Photo-AC.
車をとめて後ろをふり返ると、ふしぎなことにむすめっ子のすがたがみあたりません。はやく走りすぎて途中でおとしてしまったのではないかと思ったら、むすめっ子がすわっていたところがビッショリぬれているではありませんか

おどろいた車屋さんがあたりを見まわすと、弁天山のくらがりをはってのぼっていく白蛇が見えました。		Stopping the cart at their destination, the rickshaw man turned to his customer, but was confused when he didn’t see her. Just as he was contemplating about the possibility of her falling out of her cart while they were rushing through the streets, he noticed that the seat where the young girl sat was soaking wet.

Surprised, he quickly looked around the area, when he spotted a white snake slithering into the shadows of Mt. Benten⁶.
うすきみ悪くなった車屋さんは、きた時以上のはやさで上野に帰ったということです。Spooked at the sight, the rickshaw man ran back to Ueno in a record speed more faster than that used to get to Fuse Benten.

What’s the moral of the story? Fortune can come to one’s way when least expected, especially when in need. In the case of the story, this fortune was tied to doing one’s job. Through Shirahebi, Benten tested the rickshaw man’s resolve at a time when he was about to give up and go home due to a slow day with barely any customers. Shirahebi suddenly showed up with a request, and through a little bit of persuasion with paying a generous fare (and using the appearance of a pretty girl), the rickshaw man went over & beyond to carry his customer to their destination. Talk about lucky!

One thing to point out is the matter of the Shirahebi not showing its true form until after reaching Fuse no Benten. This isn’t unusual, for in many folklores deities of all kinds use disguises to interact with humans, sometimes to judge their character, to provide assistance, or help them in times of need. If the person reciprocates and goes accordingly, they are usually bestowed with a well-deserved fortune. The catch is, these deities’ true identity mustn’t be revealed, or else they will be forced to leave, halting whatever blessing or service they were providing. In the case of the rickshaw man, seeing the Shirahebi after receiving his fortune in the form of a generous fare was fine, for he had already completed the task.

ENDING

This marks the final look at this year’s Zodiac sign. Although personally I’m familiar with some of the positive standings the snake has in Asia history, this Zodiac year gave me more reason to do research and learned a great deal of historical information. For Japan, most of these are tied to temples and shrines, linked to deities like Shirahebi. For the readers, I hope you all can say the same as well.

1) Benten, or the full name “Benzaiten”, is a male deity categorized as one of the “Shichifuku Jin ” (七福神, Seven Lucky Gods) in Japan. Originating in Hinduism, then adapted into Buddhism as well as Shintō, this deity was known under different appearances, names and possessed varying benefits. The name “Benzaiten” is written a few ways in kanji, or Chinese characters, such as “弁才天” and “弁財天”. On a related note, since the prevailing image is that of a god representing material fortune, it is not surprising to find the kanji “財”, which means “treasure”, is used in his name.

2) This lake is located in present day Onshi Park in Ueno, Tōkyō City.

3) The label “Fuse no Benten” is linked to a network of three prominent shrines in Eastern Japan called “Kantō no San Benten”. They are as follow:

  • Benten-dō (弁天堂), located in Asakusa, Tōkyō City
  • Fuse no Benten Tōkaiji (布施弁天東海道), located in Kashiwa City, Chiba Prefecture
  • E-no-Shima Benten-dō (江島弁天堂), located in Fujisawa City, Kanagawa Prefecture

While there are more than one way to identify these 3 shrines (over time, different names were given according to circumstances and trends), they all are known as “Fuse no Benten”, which stands for “Charitable Benten”. The more respectful & familiar nickname of “Fuse no Benten-sama” is also common amongst locals.

4) As mentioned earlier, this folklore is tied to Fuse no Benten Tōkaiji in Chiba Prefecture.

5) The explanation regarding this small trip, if taken literally, is no less than amazing. Distance-wise, it’ll take about an hour if traveling from Ueno to Benten Tōkaiji Shrine by car for modern time standards. A rickshaw should take longer even at a running pace. However, since it took an hour in the story, and considering roads were becoming more easier to traverse during the folklore’s time setting, it demonstrates the rickshaw man truly hustled at a superhuman pace!

6) The label “Benten-yama” (Mt. Benten) is used to identify shrines of Benten that are on small hills. The shrine Benten Tōkaiji in Chiba Prefecture is built on elevated grounds, which gives it the impression that it sits on a mountain. This is an important preference, for historically shrines were built on mountains as a means to be “closer” to the gods who reside in the heavens.

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Motif of Sakura

Sakura (桜), or commonly known as cherry blossom in English, is one of Japan’s most revered flowers next to the kiku (菊, chrysantemums). It took time over the generations to reach this level, for early in Japan’s history another flower by the name of ume (梅,  plum) held this position beforehand, up until Nara period. From Heian period onward, this appreciation for cherry blossoms “bloomed”; as it was introduced into society alongside the development of new nice fields and crops, its appearance and and traits became very appealing to the mass. Many sentimental feelings, alongside auspicious meanings were tied to cherry blossoms that had influences within society over time. In fact, there is an old poetic line by those of the warrior caste that goes “hana wa sakuragi, hito wa bushi” (花は桜木, 人は武士), which compares the splendor of their petals in full bloom followed by their sudden withering due to the short life span of cherry blossoms to the glorious feats in battle of the samurai that will inevitably be cut short through untimely death by the blade of their opponents.

It isn’t hard to find artistic images of chery blossoms. Here’s an example of capturing clear details of several cherry blossoms fully bloomed, while petals are shown fluttering in the air like snow. From Photo-AC.

The love for cherry blossoms can be seen in paintings, artworks, crafts, and fashion. There is national pride in having images and designs in the liking of this flower, such as when the petals flutter down in the air like light snowflakes. Despite all this, there are situations where people also shown caution regarding the usage of cherry blossoms, to avoid what would be considered bad luck. For example, whereas many cherry blossom motifs were willingly used for clothing, products, and even on the weapons of warriors, there was significant hesitation to use it as a family crest. Why is that?

Some clues are linked to the origin of the cherry blossom. There are different tales that depict this, a few in the form of ancient mythological tales. They are from sources such as the Kojiki and Nihon Shoki, which speak of major deities inhabiting Heaven, while minor deities populating Earth. As tales like these were taken as truth in the past, they in turn shaped people’s minds as societies grew in Japan.

THE BEAUTIFUL SAKUYA

There is a prominent source to how the name “sakura” is linked to the manner in which this flower blooms. It’s tied to the popular tale of a goddess named “Konohana no Sakuya-bime¹” (木花之開耶姫²). Daughter of a mountain god residing in a shrine on Mt. Fuji, Sakuya was courted by and soon married Ninigi no Mikoto, the descendant of the Sun goddess Amaterasu. When Ninigi no Mikoto laid his eyes on her for the first time, Sakuya became immortalized through his statment about her beauty paralleled to blooming flowers which is the highest form since, in a fleeting moment, will eventually disappear like how flowers wither away. As a deity, she is worshipped as the goddess of growth of flowers & plants at the major shrine Fujisan Hongu Asama Taisha (富士山本宮浅間大社), as well as others. She is also recognized as the protector of safe childbirth, and child rearing due to her very strong personality as demonstrated in mythology³.

An artwork of Konohana no Sakuya-bime from the series “Fugaku Hyakkei” (富嶽百景) by Katsushika Hokusai.

Here’s where we arrive to a theoretical origin for the cherry blossom. It is said that at one point, Sakuya became possessed by the divine God of Harvest, traveled to the very top of Mt. Fuji and made the flowers there to bloom. This incident is then linked to Sakuya’s name, from which we get a play on this flower’s name in the following case:

  • SA = represents the God of Harvest, with “Harvest” pronounced as “sa” (稲)
  • KURA = inhabiting a vessel, with the action represented by the phonetic “kura” (座)
An artwork featuring Sakuya sitting amongst sakura trees. By Dōmoto Inshō.

The parallel of Sakuya and flowers is that her beauty is liken to that of flowers in full bloom. Yet this moment of beauty is fleeting, as the petals will eventually fall, and the flowers eventually wither away. As fragile as they are, blooming flowers are priceless even if for a moment, making them invaluable more than anything else, even more than a forever-lasting stone.⁴

FAMILY CRESTS

As mentioned earlier, imagery of sakura was very common throughout Japanese culture once it became popular in society. This became even more apparent from Edo period onward. This was also a period when kamon (家紋), or family emblem, became widespread not just amongst the elite, as having such a thing represented the longevity of one’s family line. See, one’s family lineage was valuable, and how this lineage was presented was very important, especially those prestigious ones with long history. Family emblems served this purpose, each using a plethora of imagery from almost anything from nature. These range from mountains, rivers, insects, plants, bird feathers, to even shapes. Through interpretations and varying superstitions, each can have powerful meanings that can bolster a family line’s standing in society, such as longevity, protection against ailments, bravery, and knowledge.

Entitled “Oka no Utage” (丘の宴), a scene of women of nobility attending a “sakurami” (桜見, cherry blossom viewing) event. Cherry blossom motif can be seen on many of the attendee’s clothing, as well as on the tapestry. By Kitagawa Utamaro.

A cherry blossom emblem, on the other hand, was not viewed in the same way. While there is beauty and sutble strength appreciated in the qualities of cherry blossoms, many people were in agreement regarding its dark & its ominous traits in how petals fall off at the same time, which signals how quickly this flower withers away. These traits are viewed as a bad omen when applied to a family emblem, as it could result to one’s family line ending. Thus, historically it was rare for any family to establish any form of cherry blossom family emblem openly as it wasn’t a popular practice. Still, this didn’t stop those who went against the norm and establish an actual cherry blossom emblem⁵.

Here’s a short list of those families who used one of the existing cherry blossom emblems:

  • Matsudaira / 松平
  • Hosokawa / 細川
  • Sengoku / 仙石
  • Sakurai / 櫻井
  • Yoshino / 吉野
  • Yoshida / 吉田
  • Aono / 青野
  • Masaki / 正木

This is a short list. Note that some of these families, such as the Sakurai family, are main branches. Later, some of them have branch families or extended families that follow suit and use the same emblems, including those cherry blossom emblems.

The following are cherry blossom emblems, from left to right and top to bottom: Sakurai zakura, Sengoku Kuyō zakura, Hosokawa zakura, Sakura, Yama zakura, Edo zakura. From Kamon no Iroha.

Here are a few of the types of cherry blossom emblems used:

  • Sakura / 桜
  • Sakurai zakura / 桜井桜
  • Hosokawa zakura / 細川桜
  • Yamazakura / 山桜
  • Sengoku Kuyō zakura / 仙石九曜桜
  • Edo zakura / 江戸桜

Each of these emblems have a unique meaning behind their design. Let’s take the Sakurai zakura emblem as an example. This presents a sakura growing wild in the mountains with a row of petals overlapping another row. Matsudaira families from old regions called Settsu (area between the north-central part of Osaka and south-eastern part of Hyōgō Prefecture) and Dewa (area in both Yamagata Prefecture and Akita Prefecture), whom have roots from the Sakurai clan, had this particular cherry blossom emblem a reserved one behind another that was used as their public emblem. It is thought that the Sakurai clan is connected to the establishment of the Sakurai zakura emblem. Next example is the Hosokawa zakura emblem, which features 5 petals, each with 3 pistils on top. This emblem was used by the Hosokawa family from Kumamoto domain of Higo Prefecture. However, there is another story stating that the Hosokawa family gained this emblem from Matsudaira Tadataka, whose roots are also from the Sakurai clan.

CONCLUSION

As this article comes to a close, I’ll reiterate about how there’s always something interesting to learn when research different topics in Japan’s history, no matter how small or obscure it may seem. Case in point, as the cherry blossom continues to be a flower beloved not just in Japan, but also appreciated by many all around the world, one would think that it’s seen as a flawless creation of life. Yet, there is one point of its qualities that would shun families from representing their own family line. This is due in part to the cherry blossom’s deep connection to auspicious beliefs ingrained in the livelihood of the populous, established by mythological stories once held in high regard as the origins of Japan itself.

1) Just for additional info, her first original name was Kamuatsu-hime (神阿多都比売) in the Kojiki. Later in the Nihon Shoki, the name was written as Kamiatsu-hime or Kamutaka-ashitsu-hime, as well as Konohana no Sakuya-bime. Seems like the last name sticks out more, thus what she is referred to nowadays. Another completely different name tied to her is “Asama no Ookami” (浅間大神).

2) There are different ways to write her name using kanji, or Chinese characters. Some using kanji for the sake of phonetics, and others that string kanji together to create a uniqe meaning. At the end of the day, there is no one “right” way to write this.

3) In Sakuya’s tale the event where she was pregnant with children between her and Ninigi no Mikoto unfolds as follow. The two had a discussion where Ninigi no Mikoto spoke doubt about the children being that of Earthly status instead of Divine status such as him. In opposition, Sakuya protested that their children will be that of Divine status. To prove this, she holed up in a room, and set fire around herself to demonstrate that only divine children can be born safely under such extreme conditions. In the end, Sakuya successfully gave birth to children that would also be recognized as gods.

4) This refers back to the original tale found in sources such as the Kojiki, when Ninigi no Mikoto seeked out Sakuya to request for her hand in marraige at her family’s shrine, her father presented another daughter named Iwanaga-hime (石長比売) as a better match. While Iwanaga-hime’s qualities were compared to the ever-persistence and long-lasting qualities of stone (which her name implies), Ninigi no Mikoto believed Sakuya’s beauty, likened to flowers, surpassed everything, and refused to accept anyone else besides her.

5) Note that many families possessed more than one family emblem at any given time. So just because a particular family decides to have a sakura emblem doesn’t mean that they have to use it publicly. Instead, they can use one of their other ones, and keep the cherry blossom emblem only for specific occassions.

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Kyōgawa-sama: the Snake Deity in the Pond

It’s time to revisit the Zodiac theme of this year. We’ll do it again with a snake-related folklore. In Japan, there aren’t many popular folktales that paint snakes in a good light. However, there are plenty of short and obscure ones, along with those that focus on the primal nature of this creature. Fortunately, I managed to find a suitable one, a local tale from Yabasama in Kani City, Gifu Prefecture. Long ago, this place used to be known as “Yabasama village”.

A snake swimming in a body of water, much like how Kyōgawa-sama was said to be the owner of a pond in the area known as Yabasama village. From Photo AC.

The name of this folklore is generally known as “Kyōgawa-sama”, which is about a snake deity that has a proper shrine, as well as a pond nearby. Below is the original Japanese from the official Kani City webpage. Alongside it is my English transliteration.

ずっとむかしの話や。
谷週間の山の中なかに「京河さま」とみなが呼よんどった小さな石の神社があった。その横の谷に、京河さまの池があってなあ。

その池は、みかけは小さいがほんとはふかいという話やった。

木の葉で埋まってまったようにみえとったが、むかしからいっべんも水がのうなったことはなかった、というこつちゃ。		This is a tale from long time ago.
Within the mountains of an area known as Yabasama stands a small stone shrine where the deity called “Kyōgawa-sama” resides¹. In the neighboring valley is Kyōgawa-sama’s pond.

Based on rumors about it, the pond appears to be small, but is very deep.

It’s also said it never lost even a drop of water, although now in its current condition it’s covered up by leaves.
ある夏のこと。くる日もくる日も、雨が降らず、田んぼはひびわれするは、飲み水も足らんようになるしで、みなはとほうにくれてまった。

そこで寄り合っては話し合うたが、ちよっともええ考えがないもんやで、とうとう「こまったときの神だのみや。それよりしょうがないのう。」ということになつた。		During one summer, there was a village where the farmlands and rice fields were whithering, and drinking water had become scarce, due to a lack of rainfall. The villagers were left puzzled.

The villagers gathered and discussed about how to handle their situation, but couldn’t come up with any good ideas. In the end, they came up to one agreement. “Guess there’s no other choice, but to plead for help from a god during tough times like this.”
そこで、近いところにある神社やお寺をまわつて雨ごいをしたけど、いっこうに ききめがないもんで、京河さまへも、みんなそろっておまいりにいった。

親たちが一心におまいりしとるあいだ、子どもんたは、葉に埋まつた小さな池で遊んどった。		They went around to all the temples and shrines within the area and requested for rain. However, not once did it rain.

Finally, they journeyed to the stone shrine of Kyōgawa-sama. While the adults went to the shrine to appease to the god there, the children played around the pond.
水はちいとしかないと思って、池の水をかえどりして遊びはじめたげなら、池の中がどろどろと動きだし、それはそれほ大きいへビが、にゆうとかまくぴをあげたんやと。

村のしゆうは、びっくりするのなんの。大へんなさわぎとなった。		Expecting that there was just a tiny bit of water there, they started to push away the clutter covering the water. Suddenly, something started to move below the surface of the pond, then out emerged a giant snake.

This scene caused everyone around to get into an uproar.
おまけにその大きな へビが、「お前たちは、なにをそんないっしょうけんめいにたのんでおるんじゃ。」と、ことばをしゃべったもんやから、よけいにおそろしなって、動けずにふるえておったが、やっとその中のひとりが、

「この夏、雨がひとつぶも降らず、作物はあかんようになるし、飲み水もおおかたのうなってまい、とほうにくれて、京河さまへ雨を降らせてくださいと、お願いしとりました。」と答えたら、		“You all there, what is the reason for all this pleading to me with such urgency?” The giant snake spoke in human speech, which caught everyone by surprise. The crowd were speechless with fear, and noone replied immediately. Finally, one person emerged and spoke up.

“This summer, we aren’t able to bear any harvest, and many of us are thirsty as there is not enough drinking water due to no rainfall. So, we came to see Kyōgawa-sama and request to make it rain for us.”
「そんならこの池を、もうちょっときれいに、かえどりをしてくれ。必ず雨は降らせてやるからな。」と、また池の中へもどりこんでまった。

みんなで、池の主のいったことばどおりに、池をきれいにかえどりして帰ったと。

その夜おそうなって、ポツリポツリと大つぶの雨が降りはじめたときは、村じゆうの人たちが家から飛び出し、よろこぴあったというこっちゃ。		“If rain is all that you need, then can you clear the clutter in this pond and make it clean? I will surely make it rain if you do this for me.” The giant snake declared, then returned below the surface of the lake.

Doing as the owner of the pond requested, the villagers removed all the clutter, then went back home, and cleaned the lake on that same day.

Late the same night, large droplets of rain started to fall, making everyone in the village run out of their homes and cheering happily.
それからは、日照りがつづいたり、水にこまるときは、京河さまの池のかえどりをすると、ちゃあんと雨が降ったそうな。

いまでもその石の神社があるが、工業団地の進出によって、年に一度のお参りの伝統のみが残っているそうじゃ。		From there on, if there are periods of drought or when water is scarce, the villagers received rain whenever they cleaned out Kyōgawa-sama’s pond.

The stone shrine was still standing during those times until now. Due to the changes caused by modernization, it seems that all that remains is the tradition of the annual reverance of this deity.

This is a classical example of the age-old belief of locals giving prayers to deities for the sake of help during troubling times. It’s from tales like this that set the grounds for yearly traditional celebrations. What is the real story behind Kyōgawa-sama? Unfortunately there’s very little info related to the folklore. I’m even having difficulties finding the shrine dedicated to Kyōgawa-sama, along with the pond². The difficulties in uncovering more of the backstory is very strange.

This brings our article to an end. The folklore of Kyōgawa-sama is one of those few in Japan that illustrate snakes of any kind in a way where humans would revere to them for protection or good fortune…making it fitting for this Zodiac year.

1) I suspect that this was also the name of the stone shrine.

2) As hinted in the folklore, there are other strines within the general area. This is true today. From my research, doesn’t seem like any of them have any connections to Kyōgawa-sama.

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Tale of a Samurai Losing to a Red Bean Mochi Cake

Winter is officially over today in the US on 3/20¹. The same can be said in Japan, as it ended on the day of shunbun (春分)². As Spring is now upon us, we all expect life of mother nature to revive as the weather gets warmer, and flowers start blooming. Those who follow traditions in Japan may eat specific snacks on the day of shunbun, such as botamochi (ぼた餅), which is a mashed rice cake covered in sweet red bean paste.  

A pic of botamochi. From Photo-AC.

In accordance to the 1st day of Spring, this article will introduce a rather interesting fable from Yamagata Prefecture, which is about botamochi and terms used to describe it. These terms are enough to make anyone fear for their life…including a samurai!

Han Goroshi to Hon Goroshi³ (Half-Beating and Full-Beating)

There’s a story a long time ago, where a lone samurai from the Capital⁴ sets off on a journey, which takes him into the mountains⁵. He traverses through the mountains all day till late in the night, where he finds himself wandering around aimlessly, until he finally comes to a single mountain hut. He knocks on the door, which was then opened by an old man. The samurai requests to stay in the hut for the night. The old man sits in front of an open hearth next to an old lady who is his wife, and after consulting with her, they both agree as long as the samurai was okay with their shabby hut.

Given warm thin rice porridge as a meal by his hosts, the samurai eats his fill, then retreats to a room prepared for him to rest. He falls asleep almost instantly, as he was tired from his long trip. However, in the middle of the night, he wakes up to the low conversation between the elderly couple, which prompts him to eavesdrop for awhile. The part of the conversation he hears wakes him up completely.

“Should we give him one ‘half beating’ tomorrow? Or what about a ‘pounding by hand’?” Asks the old man.

“This samurai’s from Edo, right? A ‘half beating’ should be enough for him.” The old lady replies.

Hearing this dialogue, the samurai was shocked. He concludes that this plot to beat him, possibly to death, could only be that of mountain bandits, and he just so happened to fall into their den. No longer able to sleep with those troubling thoughts on his mind, he lays down on his bedding, clutching his sheathed sword tightly to him. He remained vigilant, staying on full alert to defend himself, all night long until sun rise.

With morning upon him, the samurai was sleep-deprived. Expecting an attack from his would-be assailants while they thought he was asleep, he was surprised that no such incident occurred. Still, despite being tired, he stayed alert, with his hand ready on the handle of his sword.

A pic of a samurai, poised to draw his katana. From illust-AC.

Just then, the samurai could hear sounds coming from the area around the open hearth, along with the voices of his hosts.

“Hey, you done with the ‘half beating’ yet?” The old man calls to the old lady from a different room.

“Not yet, wait a little longer.” She responds, sounding like she was beside the open hearth. From their conversation, the samurai was certain they were about to set their plan into motion and attack him at any moment. Wanting to get the upper hand, he gets up and quickly bursts out from his room, ready to strike his would-be assailants.

Surprised that the samurai was already awake, the old lady greets him in good spirits. The sleep-deprived warrior calms down as he analyzes what’s before him; the old lady sits down on a mat with a mortar beside her, while kneading something in her hands. As he looked confused, the old lady offered him something.

“We don’t have anything else here, but thought you could at least eat a ‘half-beating’.” In the old woman’s hand, a dark-colored mochi s presented to him. The samurai immediately recognizes it to be a botamochi.

“Wha…this ‘half-beating’ is actually an azuki bean⁶ mochi? Then, what’s a ’pounding by hand’?” He ask curiously.

“Ahh, ‘pounding by hand’? That’s our homemade soba noodles. And a ‘full-beating’ is for mochi⁷.” The old lady responds with a smile.

Realizing his misunderstanding, the samurai loses all power in his legs and collapses onto his bottom down on the floor.

~ The end ~

In the original tale, the terms that the samurai heard from the elder couple are the following:

  • Te uchi (手打ち)
  • Han goroshi (半殺し)
  • Hon goroshi (本殺し)

Normally, these terms are of a violent context, which you would hear in relations to fighting. Te uchi means “to strike” or “to slap” someone with one’s bare hands, han goroshi means “to beat a person to the point where they’re on the brink of death”, and hon goroshi means “to certainly beat a person to death”. Anyone, especially a samurai who trains expecting death in combat, would immediately interpret such terms as dangerous, especially when applied towards someone. However, it seems that these terms have a unique usage in Yamagata when making treats or food. Since the samurai was from Edo and not from Yamagata⁸, hearing the colloquial use of those words that are normally used for violence alarmed him. From his perspective, one can understand how he felt. In present day, all countries have words that possess multiple meanings and usages, especially for cooking. In English, “beating” an egg is commonplace, but imagine a time when using such expression was unheard of.

ENDING

This concludes today’s article. The tale itself is light-hearted, and illustrates the unique culture of different prefectures in the past. Here’s looking to a fresh start on the 1st day of Spring!

1) I say this figuratively, for where I’m at it is wet & snowing outside.

2) Also known as “Shunbun no Hi” (春分の日), this year it falls on 3/19 in Japan, which slightly coincides with the US date of 3/20.

3) Title in Japanese is “半殺しと本殺し”. Here’s a version of the tale here.

4) The word “Capital” is not mentioned here, but later in the story it is, through the word “Edo”. Adding this for context purposes. Speaking of which, the Capital city at this time is Edo (Tōkyō), meaning that this tale takes place during Edo period, possibly as early as the late 1600s.

5) Most likely the samurai was on a musha shugyo (武者修行), or training journey.

6) Azuki (小豆) is the Japanese word for red bean.

7) In other words, mochi with nothing added to it is “hon goroshi”, with “hon” (本) indicating standard, or base.

8) Edo is present-day Tōkyō City, in the east. Yamagata is in the northeastern region of Japan, and is north of Tōkyō.

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Hebidoshi: Welcome the New You

It’s the start of the year 2025, so I’ll kick off the first article in the usual pattern and review this year’s Zodiac sign and other related info. According to the Zodiac cycle, the sign for 2025 is the snake. Depending on the culture, impressions on anything snake-related can either be welcomed with open arms or shut out, despite whatever fortunes predicted. Before we get into any deep conversations, let’s take a look at the specifics of the sanke according to the Zodiac system, and its role in daily life in Japan’s past.

  • Zodiac number: 6th sign
  • Zodiac character: 巳
  • Pronunciation: mi
  • Animal / creature: snake
  • Direction: south – southeast
  • Time: between 9 am-11 am or 10 am-12pm
  • Month: 4th month (according to the old calendar)
  • Ying/Yang: dark
  • Element: fire / wood

Normally the kanji used for snake is “蛇”, which is pronounced as “hebi”. However, for the Zodiac sign the kanji “巳” is used in its place. With this, the Zodiac year is called “Hebidoshi” (巳年)¹, or Year of the Snake.

IMPRESSIONS AND FORTUNE OF THE SNAKE SIGN

What is the fortune we are to expect in this year of the snake? Before going forward, let’s first touch on the general image of the snake. Born and raised in the US, one will see that it’s not very favorable. Words such as sneaky, deceitful, dangerous, venomous, and (for those familiar with teachings from the bible) demonic all come from the negative concepts associated to this creature which persists in today’s society, and has varying levels of severity depending on each individual. It can be due to many factors, including bad experiences with them for those who settled here in this country’s infancy. Of course, it’s not all black & white, for there are plenty of people who view the image and qualities of a snake favorably, and may even say they are cool. It is not unusual to see some people have tattoos of snakes on their body…or even goes as far as having them as pets!

How are snakes viewed in Asia? I would say it’s mix bag, with some impressions positive, and others negative. Due to most Asian countries having a longer history, there is a better understanding on how to deal with it, as well as to make use of them in society. When it comes down to superstitions and stories, the snake has its place where it can represent many ideas, from appearing as a mysterious figure, being used as a messenger of deities, to being a god-like being. A unique trait seen in stories is its skin shedding, which at times is viewed as symbolic for undying. Remember this point, as this is closely tied to this year’s fortune.

BEARING FRUIT IS THE KEY TO SUCCESS

In the Zodiac calendar of old, the kanji “巳” is pronounced as “mi”. This character’s original meaning is interpreted similarly to a common character “実” (jitsu), which is “fruits” or “nuts², which are the byproducts of seeds. Through the seed analogy, this Zodiac sign represents the imagry of when a seed has grown fully and is just right to “bear fruit”, which in turn can also mean “earnings”, both literally (for farmers, merchants, etc.) and metaphorically (locals, etc). As a fortune, it is predicted that this sign is effective for increase in earnings and luck.

With the snake now associated with the Zodiac sign, how does its image contribute to auspicious readings in Japan? A snake shedding its old, dead skin and revealing a shiny new one is akin to starting afresh, like getting rid of old baggage tied to failed or missed opportunities, which in turn will attract good luck. Metaphorically, this luck can represent 2 things:

  • One’s wounds being healed or receiving medical treatment to recover from illness
  • Having a stroke of luck or blessings, which can lead to great fortune

In accordance to receiving the goodness from what this Zodiac sign is predicted to give, people may wear accessories, carry charms, and the like that bear snake motifs on them.

THE WOODEN SNAKE

Now it’s time to talk about the 10 Heavenly Stems, which is the 2nd half of the Zodiac calendar. The sign that is tied to this year is “乙”, or read as “kinoto”, and is #2 in this system. It’s meaning is “kijimu” in Japanese, which refers to something being ajar or creaking open. Within The 5 Elements and Ying/Yang concept³ , this meaning has a harmonious feeling, where it’s interpreted as grass sprouting from the shadows of a tree, stretching outward and spreading into a flourishing field. Also, The element for kinoto this year is “wood” (木).

Together, the full title of this year is “kinoto-mi” (乙巳) in Japanese. In English, we can read this as “wood-snake”⁴.

PREDICTIONS AND WORDS OF WISDOM

To sum things up, popular key phrases related to this year used in Japan include:

  • Birth of the new me (新しい自分に生まれ変わる)
  • Seizing a bright & happy future (幸せな未来をつかむ)

Also, when addressing the full title, “kinoto-mi”, we can interpret it as “displaying the flexibility to adapt through constant revisions or reviving”. Key words that depict this include “vitality” (生命力) and “regeneration” (再生).

Finally, here are a few old sayings from Japan related to both the Zodiac year, as well as the auspicious views regarding snakes.

  • Hebi no yume wo miru to engi ga yoi (蛇の夢を見ると縁起がよい, if a snake appears in your dreams, it is a good sign)

    This is connected to fortune-telling based on a person’s dreams, where good luck or lots of fortune is in one’s future if a snake appears. Take note that this is but one of the many see-a-snake old sayings that exist in Japan, most with the same meaning.
  • Kaoku ni hebi ga sumu to kanemochi ni naru (家屋に蛇が住むと金持ちになる, when a snake resides in your home, you will become rich)

    Not to be taken literally, this saying relates to receiving good luck in the form of a particular snake deity taking residence in one’s home. If we go ahead and apply this saying in a more practical scenario, a snake living under one’s home can mean it will hunt and eat vermin and bugs, such as rats, keeping one’s home pest-free.
  • Hebi wa take no tsutsu ni irete mo massugu ni naranu (蛇は竹の筒に入れても真っすぐにならぬ, a snake will not be straight even if you put it in a bamboo tube)

    This phrase is an interesting one. To keep it simple, things will be as they are by nature, no matter what. If we take a snake for example, it will always bend and curl, even if stuffed in a tube. A better example is how when certain plants or trees grow with a bend in them, it is difficult to naturally straighten them.
  • Dappi shite motte orochi to naru (脱皮して以て大蛇と成る, when it sheds its old skin will it then become a giant serpent)

    The meaning for this is becoming a better person each time the weight of one’s past troubles are “peeled away”. This can also be used in a more positive manner torwards self-improvement, or even advancement in one’s career or craft, where you can become more skilled by always gaining more knowledge and re-innovation.
  • Hebi ni niramareta kaeru (蛇に睨まれた蛙, a frog whom a snake sets its gaze on)

    This refers to when a person encounters an enemy too strong to match. With nowhere to run or hide, fear sets in.
  • Hebi ni kamarete kuchinawa ni ojiru (蛇に噛まれて朽縄におじる, being bitten by a snake, you are frighten even by a worn-out rope)

    For this phrase, the message expressed here is that after a bad experience, you become more cautious to ensure you don’t repeat it. In the example of being bitten by a snake, a person would stop in their tracks the minute they see something similar in shape…such as a mere rope. Note that there is a bit of wordplay in this phrase, where the Japanese word for worn-out rope, “kuchinawa”(朽ち縄), is a play on an old word used for snake, which is pronounced the same way.

CLOSING

Just as the snake sheds its old skin and reveals a fresh new layer, we too have a chance to bring forth our “new” selves in the new year through self-improvement. Here’s hoping that good fortune awaits all uf us in 2025!

1) Can also be pronounced as “Midoshi”, which is the proper way to read this. On the other hand, it is not too unusual to use the appropriate snake kanji and write this year as “蛇年”.

2) By design, snakes had no relations with the original Zodiac character when the Zodiac system was first conceived. However, that changed over time as now “巳” is associated with these slithering creatures. It is even acceptable to read it as “hebi”.

3) Inyō Gogyō setsu (陰陽五行説)

4) Actually, there are 2 elements for this year. Under the 10 Heavenly Stem is the element wood, while under the 12 Zodiac is the element fire. Not sure how it all comes together and when either is referenced, but for the most part I have seen more emphasis on the “wood snake” labeling, so for the time being I will stick with this.

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An Old Dragon Tale to End the Dragon Year

2024 is coming to a close. Being the year of the dragon, there were plans to have much more articles related to the Zodiac animal. Unfortunately, real life events took precedence, keeping me away from writing as much as I had intended. Now that things have slowed down, I have this window of opportunity to put out one(!) article in accordance to the dragon-theme. It’s a nice one.

An imagery of how dragons are affiliated with water. Here, we see water flowing from the mouth of a dragon statue at the shrinte Oguji Jinja (小梳神社), which is used to cleanse oneself before entering. from Photo-AC.

In Asia, dragons are greatly associated with water of all forms, which includes rivers, clouds, and rain. There are all sorts of cultural practices related to old tales of dragons in Japan. One story in particular that will be discussed today is tied to a unique folklore dance called “Gaku Odori”, which is preserved as a cultural practice in Yamaguchi Prefecture. Entitled, “Ryū-Ou Baasan ” (竜王ばあさん, Dragon Lord Grandma), this version of the story¹ gives a superstitious account on how the Gaku Odori came to be, and why it is important to the people. It comes from the following website here.

Below is the full folktale of Ryū-Ou Baasan. To the left is the original Japanese text, along with my English transliteration to the right.

むかしむかし、中村という所に、赤ちゃんの取り上げが上手なおばあさんがいました。

どんなに難産でも、このおばあさんの手にかかればすぐに産まれるので、『中村の取り上げばあさま』と呼ばれていました。		A long time ago, there was an old woman who, residing in a place known as Central Village, was skilled in assisting in child birth.

She was called “Midwife grandma of Central Village”, for no matter how complicated the birth, she was able to resolve the situation and have the baby delivered.
ある日の真夜中、おばあさんが寝ていると家の戸を叩く者がいます。

ドンドン、ドンドンドン。

こんな時間に来るのは急産の取り上げに違いないと思い、おばあさんはすぐに支度(したく)をすると外へ飛び出しました。		One late night, someone came knocking on the door while she was sleeping.

KNOCK KNOCK, KNOCK KNOCK

Thinking that no one would show up unless there was an emergency with someone in labor, the old woman got up, prepared the necessary supplies, and headed out.
外には、使いの男がいて、

「こんなに遅くにすまんが、一緒に来て下さい」

と、言いました。

「それは良いが、どこの家かいの？」
おばあさんが尋ねると男は、

「ずっと遠くです。案内しますから、足元に気をつけてください」

と、先に立ってどんどん歩いて行きました。		As she opened the door, she met a messenger boy².

“I’m sorry to disturb you so late in the night, but I need you to please come with me,”

He said to her.

“I’d gladly do so…but to which house?”
The old woman inquired, in which he answered,

“It’s one that’s very far away. I’ll take you there. Please watch your step,”

With that, they started walking, with the messenger boy taking the lead.
外に真暗闇(まっくらやみ)ですが、なぜか足元だけは明るいので、おばあさんは何とか転ばずに歩けました。

そのうち波の音が聞こえて来たので、

(これは、海の近くだな)

と、思ったとたん、おばあさんは気を失ってしまいました。		Although it was pitch dark outside, not once did the woman stumble while walking, as the path they took was surprisingly bright.

Just then, sounds of waves of water could be heard in the distance.

“We must be near the ocean,”

She thought to herself. At the same moment, everything became black as the old woman lost consciousness.
おばあさんが気がつくと、そこは金銀(きんぎん)がキラキラと光り輝く龍宮城(りゅうぐうじょう)だったのです。

おばあさんがびっくりしていると、龍宮城の主の龍王が現れました。

「夜中に、遠い所をごくろうであった。そちに、姫のお産のかいぞえを頼みたいのだ」

「お産？」

お産と聞いては、ジッとしていられません。

おばあさんがさっそく姫の部屋へ行くと、それはひどい難産(なんざん)で、姫の顔には血の気がありませんでした。		When the old woman came to, she discovered that she was at the Dragon Palace³, (竜宮城, Ryūgūjō), a place that shimmered with lots of precious gold and silver treasures around⁴.

As she looked surprised at her surroundings, the Dragon Lord⁵, ruler of the Dragon Palace, appeared before her.

“I thank you for making such a long trip in the middle of the night to reach here. I wish to make a request, that you assist as a midlady for the princess’ childbirth.”

“The princess⁶ is having a baby now?”

Upon hearing the word “childbirth”, the old woman didn’t pause for a moment to help where she was needed. She hastily went to the princess’ room, and saw before her the princess as pale as a ghost, as she was having labor dystocia⁷.
「よしよし、すぐに楽にしてやるからな」
　
おばあさんはさっそく仕度に取りかかり、それからすぐに玉の様な男の子が産まれました。

「おおっ、良くやってくれた。お礼に、何でもやろう」

　龍王は大喜びで、おばあさんの前にお礼の金銀サンゴを山の様に積み上げました。
　けれど、おばあさんはそれを受取ろうとしません。

「どうした？　気に入らんのか？　・・・そちは一体、何が欲しいのじゃ？　何なりと取らせるゆえ、申してみるがよい」

　龍王がそう言うと、おばあさんは恐る恐る答えました。
“Very well. We will proceed with the deliver after administering some medicine,”

The old woman made the necessary preparations, and in due time the princess was successful in giving birth to a baby boy, who looked as cute as a round gemstone.

“Oh, you did it! To show my appreciation for your assistance in the delivery of the princess’ baby, I will grant you whatever you wish.”

Filled with joy, the Dragon Lord had a heap of gold & silver coral ornaments brought before the old woman as a reward. However, the old woman made no movement to accept it.

“What’s wrong, you don’t have any interest in something like this? Please tell me, what is it you want? Say whatever’s on your mind, for I will grant it no matter what it is.”

Hearing this, the old woman’s voice trembled as she responded to the Dragon Lord.
「はい。実はわたくしの村にあまり雨が降らず、田んぼのイネが枯れようとしています。どうか龍王さまのお力で、雨を降らせてもらいたいのです」

この村人を思う気持ちに感心して、龍王はその願いを聞き入れました。

「それでは、今後はわしをまつって、豊年踊りを踊るがよい。さすれば大雨を降らせよう」
“Okay, I will. Actually, the rice crops in the fields are drying up in my village, as we haven’t had any rain. Dragon Lord, is there any way you can use your power to make it rain for us?”

Moved by her feelings for her fellow villagers, the Dragon Lord accepted her wish.

“From now on, your people must give worship to me, and perform the Harvest Dance (豊年踊り, Hōnen Odori). If followed as so, I will then let forth great rainfall for your fields⁸.”
さて、それからおばあさんが龍宮城を去って村に帰りつくと、いなくなったおばあさんを探して村中が大騒ぎでした。

おばあさんが訳を話して龍王との約束を伝えると、村人は大喜びです。

「これで、村は救われる！」

「取り上げばあさまは、ありがとう」
　
この時から村人たちは、このおばあさんの事を『龍王ばあさま』と呼ぶようになりました。
With all that’s said & done, the old woman left the Dragon Palace and returned back to her village. There, she found the villagers to be in an uproar, as they were out & about looking for her during her absence.

She explained to the villagers what happened while she was away, and the promise that was made to her by the Dragon Lord. Hearing her tale made the villagers very excited.

“If this is so, then we can save out village!”

“Thank you so much, Midwife grandma!”

From this day on, the old woman was then nicknamed “Dragon Lord Grandma” by the villagers.
そしてこの踊りが山口県に今に伝えられる、楽踊り(がくおどり)の始まりだという事です。
Within Yamaguchi Prefecture, the origins of “Gaku Odori” is passed down to present day as coming from this special dance.

To summarize, this folklore refers to showing appreciation for bountiful harvests each year when it rains. The rain is through the auspicious power of a dragon, thus farmers can give praise and worship to divine beings as such…with one method being the Hōnen Odori (豊年踊り), or Harvest Dance. There are many different types of Hōnen Odori still preserved today.

This concludes the final article of 2024, closing on the dragon theme. Wish everyone a happy and prosperous new year!

1) Take note that there are different versions of the story, each with slight variations. This version, as told in Yamaguchi Prefecture, may have been styled in a way to fit local practices there.

2) There may have been an event prior to the messenger boy coming to pick up the old woman. Possibly, one where she had to deliver a baby of spiritual beings posing as human, as a test.

3) Although not mentioned in this story, it is hinted that the old woman may have been carried on the back of a dragon to the Dragon Palace.

4) Where is the Dragon Palace located? A hidden island? Up in the clouds? We have to use our imagination for this one.

5) This divine being is inspired from Buddhism, which tells of a deity beast of the same name. Or, we can go even further and say the idea dates back to Hindu beliefs, which depicts various god-like beings with snake-like bodies.

6) While it’s not mentioned, it’s no secret that the princess is the Dragon Lord’s daughter.

7) There are various reasons for the difficult childbirth. In one version of this story, it is said that the baby complained it was facing the wrong direction, so the old woman had to turn it the right direcion manually. Yes, this is not a typo, the baby told her.

8) The details to performing this special dance was actually explained to the old woman by the Dragon Lord, although it is not stated in this version of the story.

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Kanze Masamune: The other fine sword

This article can be viewed as an indirect “bonus” chapter of the Tenga Goken series. In part 1, I mentioned in note #4 about an extra sword on the same page of the listing of Tenga Goken in the documentation entitled Meikenden, but wasn’t part of the group. This lone sword is known as Kanze Masamune (観世正宗). In an attempt to give it some shine, this article will cover the history of this sword, from its maker, to its recorded timeline in the hands of renown family lines.

Here are a few of this sword’s official details below.

An image of the bare blade Kanze Masamune. From e-Museum.

Rank: National treasure
Type: katana (uchigatana)
Signature: not listed / modified
Sword line: Sōshū Masamune
Blade length: 73.6cm

Currently, Kanze Masamune is in collection of fine works at the Tokyo National Museum.

VALUE OF A MASAMUNE SWORD

In terms of Japanese swords, Kanze Masamune is categorized as a katana in today’s standards. In actuality, it is an uchigatana (打刀) according to the period it was created. This differs from the previous articles, as it is not a tachi (太刀) like the 5 swords of the Tenga Goken. In terms of status and design, this is a big deal, for tachi were considered a weapon bestowed on those warriors with a higher status. An uchigatana, on the other hand, was something most warriors could use. Despite the labeling, This doesn’t take away from the value a well-crafted uchigatana can possess; in fact, there were few lines of this that were sought after & commissioned to outfit certain warlords’ troops during Sengoku period, with one of them being the Muramasa-line of swords.

Focusing on Masamune, what type of swords were these, and who was the forefather of this style? The Masamune-line was established by Okazaki Masamune (岡崎正宗)¹, who was considered a talented swordsmith. This was around the Muromachi period, when power over control of Japan was sought after by powerful individuals, causing warlords and the like to engage in war with each other. Okazaki used different techniques from other smiths to make his swords high quality, durable, and visually appealling. It is said that his methods helped to reinvigorate craftmanship of Japanese swords by utilizing methods to craft otherwise high-quality swords, which drew many smiths to learn from him. Influential figures such as Oda Nobunaga praised Okazaki and his craftsmanship, and went as far as labeling him “best swordsmith of Japan”². Today, Okazaki is famously recognized as one of Japan’s greatest swordsmiths, with swords of the Masamune-line acclaimed as works of art.

Artwork entitled “Katana Kaji Okazaki Goro Masamune” (刀鍛冶岡崎五郎政宗), portraying Masamune Okazaki crafting a sword. From the series “Meiyo Shokunin Tsukushi no Uchi” (名誉職人盡之内). By Utagawa Hiroshige.

Okazaki is recorded to have made tachi, uchigatana (katana), and tantō. However, those that have survived to modern times are those deemed as katana, tantō, and wakizashi. More on this later.

In comparison to the other 5 swords of the Tenga Goken, there really aren’t any amazing stories regarding the Kanze; no tales of it’s omni-potent spiritual powers, no writings regarding how it was battle-tested with great (or tragic) results on the battlefield, no usage in religious rituals or practices. It can be said that, although it’s passed through the hands of prominent families of the ages and is considered a high-quality sword with exquisite craftsmanship, the Kanze is more or less just a sword…and a fine one at that.

KANZE’S TRAITS

Kanze is labeled as being of the Sōshūden³ line of fine swords. A highly reputable line, Masamune acquired many apprentices who would contribute to the fame of the Masamune-style.

Although it is deemed as one of these select Masamune-style swords, when and by whom Kanze was crafted by is unknown. The reason behind this is because it is an ōsuriage mumei (大磨上無銘), which refers to when a sword is shortened by having part of its tang cut off. Usually the maker’s inscription is on the part of the tang that is cut off, which is probably the same reason why the Kanze has none. With this being the case, could it be that it was once the length of a proper tachi? What was the reason behind it being shortened to the length of an uchigatana? As Japan headed into peaceful times brought in during the unification by the Tokugawa Shogunate in the Edo period, many battlefield-designed weapons were shortened to conform to the new, strict rules set by the ruling government. Long war swords known as tachi were targets of this, as many of them were shortened to lengths of the now-common katana, as well as the much shorter wakizashi⁴. For the Kanze, in place of an inscription on the tang are bonji (梵字, sansrit characters) on either side, a dragon, and a sword etched on it. It is thought that these were added after the sword’s length was shortened at a later date.

An interesting point about Kanze is a speculation about it having an alternate name, which is said to be “Mori Masamune” (森正宗). Rumors behind this name include that it was once the propery of a member from a specific Mori line (森家) in either Shinano or Tsuyama, or even owned by someone from the famous Mōri family (毛利家) known for their many merits in battles during the 1500s. While attempts to uncover this were made to verify the name claim, no solid proof has yet to be uncovered.

PIONEERS IN THE NOH WORLD

The name “Kanze” is tied to Nōraku no Kanze Sachika. Kanze was a family line during the Muromachi period who specialized in Yamato sarugaku (大和猿楽), a style of theatrical performance believed to be the roots for today’s Noh theatre. Elevating it from a simple public performance during festivals at temples to an in-house entertainment the elite sought after, this family is considered the “superstars” in the Noh world. The name “Sachiku” was first used by the 7th successor, which in turn became a title inherited by following successors.

Illustrations of various Nōraku (Noh) performances. From “Nōraku Zue – Zenben jō” (能樂圖繪 前編 上), which is part of the 5-volumn series “Nōraku Zue”. By Tsukioka Kōgyo.

It is thought that the sword came into the hands of the Kanze family through Ashikaga Yoshimitsu, the 3rd shogun during the Muromachi Bakufu. This is around the time of when Kanami (観阿弥), or possibly his grandson Zeami (世阿弥), were active, and gained favor from the shogun to the point one or the other was rewarded for their talented performances.

Entertainers of Yamato sarugaku such as the Kanze family fell into a unique position in society, as their dance, storytelling, and the like was considered mystical and captivating. It became natural for their names to reach the ears of powerful individuals, as it became a status to watch & appreciate (and in some cases, to study) their artistic craft. As an example, Oda Nobunaga showed favor to Kanze Nagatoshi (観世長俊) and his son, Kanze Motoyori (元頼). It went as far as where Nobunaga granted Motoyori a shuinjo (朱印状), which is a special decree allowing him safe passage into Nobunaga’s territories.

Kanze Sōsetsu (観世宗節), the 7th head of this illustrious family, didn’t have the same luck. It appears that Sōsetsu, accompanied by his grandson Kuroyuki, struggled with gaining favor from land owners, warlords, and aristocrats. After some hardship, he managed to become an acquaintance of Tokugawa Ieyasu in the late 1500s, which from there he started receiving support. Some years later, the sword was offered as a gift, and became a treasure of the Tokugawa family. It is speculated that Sōsetsu, or possibly Kuroyuki when he became the 9th head of the Kanze family, had done so.

IN THE HANDS OF THE TOKUGAWA

In 1616, the 2nd Tokugawa shogun Tokugawa Hidetada allowed Honda Tadatoki, one of Ieyasu’s faithful and successful retainers, to marry his daughter Senhime. As a wedding gift, Kanze was also given to Tadatoki. However, 10 years later, Tadatoki passed away, which in turn had the sword returned back to the Tokugawa family. After regaining possession of the sword, it was held onto for several years before it was given to Matsudaira Mitsunaga on the day of his coming of age (becoming an adult) in 1629.

There was an occassion around 1663 when Ōmura Jizaemon Kaboku, who worked for the Matsudaira family from Echigo Takada Domain, was given the opportunity to inspect Kanze, along with other highly valued swords such as Dōjigiri Yasutsuna. Known for his profession as a doctor, he was also a sword maker. With this background, he was able to write detailed descriptions in a reference book called “Kentō Hihō” (剣刀秘宝).

An image of a type of hankin, a currency made out of gold. From Wikipedia.

Sometime in 1663, Mitsunaga would give Kanze to Tokugawa Iemitsu as a gift. In return, Iemitsu gave Mitsunaga around 400 special rectangle-shaped gold coins called “hankin” (判金), a currency used from the Edo period to the Meiji period. From this point on, Kanze would remain in the collection of the Tokugawa Shogunate as it was passed down from one sibling or generation to another. This continued up until the late 1800s, where it’s believed that the 15th Shogun Tokugawa Yoshinobu gave this sword to Prince Arisugawa Taruhito (有栖川宮熾仁親王)⁵. Being the 9th head of one of four prestigious family branches eligible to ascend the Imperial throne, Taruhito had an illustrious career as a military man of the Imperial army. At some point later, it is said that Kanze would be inherited by the Takamatsu-no-miya, a branch of the Imperial family⁶.

A PIECE OF A MUSEUM

Kanze would eventually be purchased by the “Bunkazai Hogo Iinkai” (文化財保護委員会, National Commission for Protection of Cultural Properties) in 1957. In 1979, it was deemed as a national treasure. A few years later, in May of 1961, Kanze was up for display in a special exhibit called “Masamune to sono Ichimon”, held at Ginza Matsuya. Prince Nobuhito of the Takamatsu-no-miya, the family whom had this sword last, went to attend the exhibition. When Prince Nobuhito happened to see Kanze, he spoke good about it, as if he was reunited with an old acquaintance.

From 1961 onward, Kanze is in the safe keeping amongst the collection of the Tokyo National Museum, where it is up for display.

ENDING

Kanze Masamune does not have an elaborate back story like those of the Tenga Goken. This is not unusual, for there are numerous swords in existence, both old and new, that were crafted for fulfilling tangible purposes, such as being works of art. Despite that, this sword is a product of the renown Masamune-style of craftsmanship, and was evaluated to be of quality wothry to grace the same page as the 5 great swords of Japan.

The page in the Meikenden (left) listing the 5 swords of the Tenga Goken (red dot above each one). To the far left of these is Kanze Masamune, indicated by the single red line.

1) Also known as “Gorō Nyūdo Masamune” (五郎入道正宗)

2) Read as “Tenka ichi no tōkō” (天下一の刀工) in Japanese

3) Sōshuuden means the smithing methods from notable swordsmiths from the eastern area in Japan known as Sōshū (相州), or also called Sagami-no-kuni (相模国). This area is present-day Kanagawa Prefecture.

4) Wakizashi are longer than tantō, but shorter than katana

5) While the idea of the Imperial line being of a single family is not far-fetched, in truth successors are occassionally chosen from specific family lineages that were established as parallel lines. These family lines are knonw as seshu shinnoke (世襲親王家). These four families are the following:

  • Arisugawa-no-miya (Taruhito’s family line)
  • Fushimi-no-miya
  • Katsura-no-miya
  • Kanin-no-miya

6) Takamatsu-no-miya was the new name for the Arisugawa-no-miya branch in early 1900s, after no male heirs were produced