Mystic/Esoteric

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A Horse-Themed Story about Manzō’s Goodwill & Honesty Repaid

It’s time to visit this year’s horse theme with an old Japanese folklore. Over the years, I’ve introduced various folklores that correlate with that year’s Zodiac pretty closely, and this time won’t be any different. Today’s article introduces one called “Manzō and the Horses” (万蔵とウマ, Manzō to uma), a story told as so in Fukushima Prefecture, located on the eastern coast of Japan. Fukushima has a pretty extensive history as being one of the places where horses were raised, and were used for daily needs. There’s even an old tradition of horse racing called “sōma nomaoi” (相馬野馬追), which is still kept in practice as a cultural practice today.

Regarding this folklore, it’s actually based on a true story, regarding an individual and his actions that brought forth something significant to neighbors and travelers alike. What sets this folklore apart from its real counterpart is the storytelling aspect and the mythical theme that it centers around. It is categorized as a story of gratitude (恩返しの話, ongaeshi no hanashi), where when a person does something good for another, they will in return receive something back. Usually, the one who does the good deed is a human, while the other who pays back the good deed is a divine being. Along with this, this folklore demonstrates not only the qualities synonymous with the horse zodiac sign, but the significance of actual horses; their role being multifaceted, not just how they parallel some of the key points regarding this year’s Zodiac predictions, but how they fit into Japan’s past society: as a tool, as a commodity, a source for profit, and a means to connect those of different status.

This story comes from “hukumusume.com“, a site that hosts many fables originating from different prefectures in Japan. Below is the original Japanese text (left) and English transliterations by me (right).

むかしむかし、小坂峠(こさかとうげ→福島県)のふもとの村に、万蔵(まんぞう)という若い男がいました。

万蔵は心のやさしい正直者で、毎日のようにウマの背に荷物をのせて峠(とうげ)をこえていました。

ある日のこと、万蔵はかけごとで大負けをして、大事なウマまでとられてしまいました。		A long time ago, there was a young man by the name of Manzō, who resided in his home village up in the mountains of Kosaka Pass (modern day Fukushima Prefecture)¹.

A straight-lace guy with a kind heart, he climbed up the mountain pass carrying cargo on his horse² everyday.

One day, after taking a huge lost in a gambling game, Manzō lost everything, including his beloved horse.
An illustration perfect as a representation of Manzō and his faithful horse…at least before he gambled it away.

万蔵が夕暮れの峠の道をのぼっていくと、旅姿(たびすがた)の老人がしょんぼり石にすわっています。

「どうした？　じいさん」
　
万蔵がわけをたずねると、

「実はお金をつかいはたしてしまい、朝から何も食べておらんのじゃ」
と、いうのです。		As he walks up the mountain pass during sunset, he encounters a traveling elderly man sitting slump on top of a rock

“Old man, you okay?”

Manzō probed as he approaches the stranger. In turn, the elderly man responds.

“Actually, I haven’t had anything to eat all day because I spent all my money.”

「そりゃあ、お気の毒だな。おいらにまかせておきな」

万蔵は自分が無一文なのも忘れて老人を元気づけると、知りあいの茶屋(ちゃや)へつれていきました。

「ここで二、三日、ゆっくり体を休めていくといい。お金はおいらがなんとかするから。なんでもたくさん食ってな。はやく元気になるんだぞ。なにも心配はいらないから」

万蔵は老人を茶屋の主人にたのんで、家に帰っていきました。		“Ahh, that’s terrible, man. Well, let me help you out.”

Forgetting about his own troubles, Manzō cheers up the elderly man and takes him to a teahouse he frequents at.

“Hey, you can rest here for the next 2 to 3 days. Don’t worry about money, it’s not an issue. Eat to your fill. Don’t you worry about a thing, and get better soon.”

Speaking with an air of reassurance, Manzō left the old man in the care of the teahouse owner, and returned to his own home.

そして次の日の朝でかけてみると、またあの老人が、きのうの峠の石にすわっているのです。

でも今日の老人は、黒毛のたくましいウマを五頭もつれています。

「きのうのお礼に、このウマをさしあげよう。町へいって売りなされ」

老人は、にこやかにいいました。		In the morning of the next day, Manzō returned up the path to see how things were, and once again saw the elderly man sitting on top of the stone.

However, this time around the old man had 5 black-haired horses with him.

“As a form of thanks, I offer you these horses. Please take them to the town and sell them.”

The elderly man said with a smile.

「こんなに立派なウマを。・・・あ、あなたさまは、どこのだんなさまで？」

万蔵がたずねると、老人はニッコリわらって、

「この峠の上の、稲荷大明神(いなりだい
みょうじん)のつかいの者じゃ」

と、いって、けむりのようにスーッと消えてしまいました。		“What, these fine horses…me…? …Master, where exactly are you from?³

In response to Manzō’s inquiry, the elderly man chuckles.

“Me? I’m just a messenger of Inari Daimyōjin⁴, who resides at the top of this pass.”

After stating this, he disappears in a cloud of smoke.

万蔵は老人にいわれたとおり、五頭のウマをひいて町へいきました。
　
すると、「なんともすばらしいウマを、五頭もつれ歩いている男がいる」と、いう話がお城へ届いて、すぐに殿さまが五頭とも買いあげてくれたのです。		Manzō followed the elderly man’s instructions, and brought the 5 horses to town.

Conversations about “a guy leading 5 horses, all in magnificent condition” spread around town, which eventually reached the castle there. When the castle lord caught word of this, he immediately had all 5 horses bought.

万蔵は思いがけない大金を手にしましたが、もうかけごとはしようと思いませんでした。

その大金で峠に稲荷大明神をまつるお堂(どう)をつくってそこにすみ、雪の日や雨の日などに、峠越えで苦しむ人たちを助けはじめたのです。		Receiving a great sum of money much more than he could ever dream of, Manzō no longer saw any need to go gambling.

With the newly earned money, he had a prayer hall built on the pass where people could worship Inari Daimyōjin⁵. Through this, people suffering could begin to find salvation at the top of the pass⁶.

Present-day Manzō Inari Jinja in Shiroishi City, Miyagi Prefecture, featuring numerous torii (鳥居, Shintō gates) (left) and the worship hall (right). Interestingly, this shrine aligns with the folklore both in the founder, reasoning behind its construction, and location. From Photo-AC.

ところがある日のこと、お城からたくさんのさむらいがやってきて、

「お殿さまが買いあげたウマが、五頭とも消えてしまった。お前がぬすんで、ほかに売ったのではないのか？」

と、いうではありませんか。		However, things did not remain quiet. One day, many samurai from the castle came to Kosaka pass and sought out Manzō.

“The 5 horse you sold to our lord have vanished. Did you steal them, and sell them to someone else?”

They asked him something he least expected.

万蔵は、どうしてよいかわからなくなりました。

こまった万蔵は、お城にでむいてふしぎな老人と出会ってからの事をぜんぶ話しました。

すると、万蔵の話をきいた殿さまは、

「お前をうたがってすまぬ。これはきっと、正直でやさしいお前に神がやどったのじゃろう」

と、万蔵をほめたたえという事です。

おしまい		At this point, he didn’t know what to do regarding the missing horses.

The stumped Manzō made his way to the castle, and before the castle lord explained the whole matter concerning the mysterious old man.

After listening to Manzō’s explanation, the castle lord understood completely,

“This is a matter where the god (Inari Daimyōjin) was favoring you due to your kindness. I’m sorry that I doubted you.”

He praised Manzō for his honesty.

The end

A FOLKLORE’S LESSONS

“Manzō and the Horses” features lessons ready to teach readers, especially younger ones. As with all old tales, it is not necessarily a perfect mirror of the real events they are based on, as details vary due to some being added or removed. Focusing solely on the folklore, these lessons are pretty simple to catch, especially when compared with the traits of the horse zodiac. Here are the following lessons we can take from this folklore.

#1 To help those in need

This one is straight forward. The main topic of this story was how Manzō helped a complete stranger, being the old man. This is more than a simple act, for he himself was broke and down on his luck. He could’ve just ignored the old man, go to his friend’s tea shop, and ask for food for himself. Fortunately, Manzō was very selfless and put another person’s needs before his.

#2 Your sincerity will be repaid (greatly)

Here’s the following lesson that’s baked in to the theme of the story. Manzō is genuinely a nice guy, and his efforts to help the old man was in no way superficial. Due to his kindness, he was in turn repaid by the old man (divine messenger) in a way that resolved his own issues completely. In other words, be nice to others and you will naturally build good karma and be repaid.

#3 Always be honest

This last lesson comes toward the end of the story, when Manzō speaks to the castle lord. Honesty is painted as an essential virtue, as he was able to resolve a misunderstanding by explaining the full story, no matter how absurd it sounds. In a sense, the main protagonist is a representation of the standard positive qualities attached to the horse zodiac: hard work, kindness, and dedication. Not only that, but we can identify a few of the negatives as well, which includes Manzō’s addiction to gambling and his stubbornness to stop, which led him to hitting rock bottom and even losing his beloved horse.

Along with these 3 lessons, we can see the different roles the horse plays: from an essential resource in everyday tasks, to a bargaining chip, and finally a commodity with enough potential to earn one’s fortune. The value of a horse is made apparent in this story, and was key throughout almost every interaction.

ENDING

We’ve reached the end of this folklore related to the horse zodiac. As simple as it is, I personally feel that readers can take something positive from stories like this. Hope everyone is also benefiting off of the good fortunes of the fire horse. Look forward to at least one more story about the horse zodiac to close out the year.

1) It needs to be clarified that Kosaka Pass was one of 7 paths in the mountainous area between Miyagi Prefecture and Fukushima Prefecture. Thus, the folklore has a connection to both sides. On a related note, Kosaka Pass is stated in historical records as being an important and widely used path, even by lords during processions.

2) This is a depiction of an umakata, or a transporter of goods by horse. It is very likely Manzō held this occupation, as it has a connection to the history of the actual shrine named after him.

3) This change of speech is a form of cultural custom of showing respect to someone who is either one’s benefactor, or wielder of magnificent resources an/ or influence. In this context, Manzō may have believed that the elderly man was either a wealthy noble or lord from another area.

4) Inari Daimyōjin is a standard name for the Shintō deity revered for bringing prosperous harvests for rice and grains, tea, and agriculture, along with success in the business world in modern times. This deity is also associated with foxes, as they are often depicted as messengers. Statistically, there are thousands of shrines dedicated in its honor around Japan. In real life, the name of the deity Manzō built the hall for was “Garamiki Inari” (賀良明貴稲荷).

5) Upon constructing this, Manzō most likely became the owner of the shrine…and possibly the shrine priest managing it…although this is not stated in the story. This tends to be the case in stories with similar events. In real life, Manzō did convert to a mountain ascetic after building the shrine, and managed it.

6) Manzō became a devoted follower of this deity due to the fortune he received from his selfless actions, and wanted others to receive the same blessings. This point in the story mirrors the real life story. In present day, there is a shrine called, surprisingly, “Manzō Inari Jinja” (万蔵稲荷神社). Its current location is Shiroishi City, Miyagi Prefecture, but this is after the original shrine was moved from Kosaka Pass. There are many parallels between the folklore and the real life story that’s associated with this shrine, along some very slight creative changes. To get a clearer picture, let’s review a quick summary about the Manzō Inari Jinja:

Manzō Inari Jinja was founded by a man named Kumatani Manzō (熊谷万蔵). Born sometime in the 1700s, he had the occupation of a transporter during his adulthood, nicknamed “Manzō the transporter” (馬方の萬蔵, umakata no Manzō). Rumors have it that on one night, he encountered an old man stranded on Kosaka Pass, whom he helped by providing this stranger a place with food and boarding. The next day, he met the old man once again, who thanked Manzō, claimed he was servant of the deity Inari Daimyōjin, and gave him 3 horses to sell. Believing this event was of divine intervention, he sold the horses, and in full faith used the money to built a small shrine with a hall of worship at the top of Kosaka Pass, where the deity “Garamiki Inari” (賀良明貴稲荷) would reside in for the purpose of providing protection to the locals and travelers alike.

This event sparked a change in his personal journey, for Manzō converted into a mountain ascetic (修験者, shugenja) after studying at a few temples within the 3 mountains of Dewa Sanzan (出羽三山) in Yamagata Prefecture, known as the mecca for mountain-related worship & belief practices. He became the 15th head of the Haguro mountain ascetic group (羽黒修験道), received the Buddhist name “Daiajari Kongōin Yuukan” (大阿闍梨金剛院祐観), and established “Kongōin Shugendō” (金剛院修験道) method.

In 1785, Manzō made the decision to have the shrine on Kosaka Pass moved to Yamagata Prefecture and had it rebuilt. In the end, he dedicated himself to his Buddhist practices to the point where he committed self-mummification (即身仏, sokushinbutsu) at the age around 80 to 81. After his death, the shrine was renamed “Manzō Inari Jinja” in honor of his life.

This information about the real Manzō and his life can be found on sites related to Manzō Inari Jinja, such as miyatabi.net, and miyagi jinjacho.com.

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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 philosophical 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 statement 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 worshiped 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 subtle 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 unique 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 sought out Sakuya to request for her hand in marriage 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 occasions.

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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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Yato-no-kami, the horned snake deity

There are many shrines, big and small, around Japan. While each shrine has its own backstory, there’s no arguing that they all were built to honor¹ someone or something specific. In accordance to this year’s Zodiac sign, I did some research and discovered that there are many shrines in honor of snake deities. Many have their unique stories, sometimes connected to other deities, which natives can visit the corresponding shrines and pray for good fortune and blessings. These include Kanahebisui Shrine in Miyagi Prefecture, Shirohebi Shrine in Yamaguchi Prefecture, and Omiwa Shrine in Nara Prefecture.

For me, the most interesting one I’ve come across is a shrine dedicated to the deity Yato-no-kami (夜刀の神)², which has a very interesting lore regarding it being revered. While considered a folklore, it’s abit different from the ones I’ve read over the years, for it’s more grounded and paints a picture that, with abit of cultural understanding, feels more of summary (albeit with a dash of fantasy) of historical events. For this article, I will discuss about this snake deity, its fabled story, and the general views concerning intended lessons, hidden meanings and other tidbits.

INTRO OF THE HORNED GIANT SERPENT

The tale about Yato-no-kami is an ancient one said to have originally been shared verbally by elders. It is part of numerous stories from ancient Hitachi (present day Ibaraki Prefecture) that were later compiled into a collection called “Hitachi no Kuni Fudoki” (常陸国風土記, Historical Culture of Hitachi Country). In fact, it is told that this collection is viewed as a form of history of this region. In the story of Yato-no-kami, one would think it more of a monster, as it is quite opressive against humans. However, like most folklores of old, this shouldn’t be taken at face value; there are interpretations by analysts who claim there are some important factors of this snake deity, as it is more symbolic regarding the important resource that was beneficial to the people in order to survive, which is water for the farmlands. Like dragons, snakes are also associated with water, so it’s no coincidence that the conflicts the characters in the story have with Yato-no-kami involves this…whether this is made obvious or not. Thus, the reasoning behind Yato-no-kami being worshipped as a god, with a proper shrine being erected in its honor.

Today, the shrine for Yato-no-kami (夜刀神神社, Yato-no-kami Jinja) is part of a larger, overarching shrine called Atago Jinja (愛宕神社) within the fabled valley in modern Namegata City, Ibaraki Prefecture.

THE FOLKLORE

The original text is very old Japanese and not the easiet read due to a lack of modernized structure and an abundance of many archaic words. Fortunately, there are modern adaptations of this, making the tale a more approachable read. For this article, instead of a direct line-by-line translation, I will explain the story simply in English.

The original story of Yato-no-kami, reproduced in print form. From Wikipedia.

This story takes place during the period of Emperor Keitai (around 500s) . In the Imperial residence of Tamaho Palace (玉穂の宮) was a local powerful family that went by the name of “Yahazu” (箭括). The head of the Yahazu family, Matachi (麻多智), is tasked with the advancement of agricultural cultivation in the western fields of Yatsu in Namegata Country (行方郡)³ , making way for farming fields and the establishment of villages there.

Around this time, there appeared Yato-no-kami, a giant horned snake⁴, along with a horde of snake followers⁵. Since they also live in the area, Yato-no-kami and his group caused chaos, preventing agricultural advancement and killing people. It is said that it was a terrible beast of a god, to the point that those who accidently cast their eyes on Yato-no-kami would be cursed, with them and their entire family line being greeted with doom⁶.

Catching news of this, Matachi was furious, and swore to eradicate this nuisance. Donning on his armor and arming himself with a spear, he confronted the snakes and slaughtered many of them. Yato-no-kami was eventually overpowered and retreated to the nearby mountain. Matachi did not give chase into the mountain, but instead he had a type of fencing set up to block the mountain path. He also had a speacial seal placed on the fence called “Shirushi no Tsue” (標の梲), which acted as a ward strong enough to keep the giant snake from returning.

The shrine for Yato-no-kami within a woody field in Namegata City, Ibaraki Prefecture. From Wikipedia.

As a sign of victory, Matachi declared in a loud voice towards the mountain that humans would make their homes in the lower lands and establish farms, while Yato-no-kami and its kind would from there on live in the mountains. Matachi would also take up the role as a Shinto priest, along with future generations of his family line continuing this role, giving worship to the giant serpent and appease any hard feelings between them and ensure order to live in harmony. A shrine in honor of Yato-no-kami was built, and worship rituals proceeded. At the same time, farmlands were established, and many villages were built as well.

Years later, during the period of Emperor Kotoku (596~654), an individual by the name of Mibu-no-mura Jiro (壬生連麻呂) was tasked with being lord over the same valley. In order to improve the life of the farmers, he made an order to have embankments made around a body of water in the valley that was viewed as a lake⁷. These embankments would make it easier for water to be obtained and used for the farmlands. It just so happened that Yato-no-kami caught wind of what was happening there. So, in a form of protest, he climbed one of the beech trees that were near the lake, and occupied there in plain view, causing unrest to the workers.

Seeing the commotion, Jiro was brought to anger. He yelled at Yato-no-kami furiously, disregarding its god status. He declared that the lake was essential to the livelihood of the people living close by, and if he catches sight of anything, no matter what it is, that dares to disrupt their way of living by preventing their natural resource, it will be killed by his own bare hands.⁸

An image of Shii-no-ike, with the torii (鳥居, shrine main gate) of Atago Jinja placed inside. From Wikipedia.

In fear of Jiro’s boldness, Yato-no-kami fled from the tree and returned back to where it came from. Completing the project with no more interruptions, Jiro called the lake “Shii-no-ike” (椎野池)⁹, from which farmers could pull fresh water from thanks to the embankments placed.

This is pretty much how the story of Yato-no-kami plays out. On a large scale, it may serve as a subtle hint of the true history of that time: when the unified states of the Empire Kingdom from the south to central Japan were established, orders from the Imperial court were made to loyal followers bearing military strength to further expand the kingdom by making expeditions to the north. In order to do this, those tasked would travel with their force and accimilate more land, either by having natives submit and vow loyality, or being pushed out through violence. Through this, Imperial influence over the span of this island country grew, as well as the influence of these families who not only seized control of different areas, but also managed them.

Due to the reality of such actions, it was not uncommon for written records at that time to be drafted in a more lighter form in the guise of folklore, with demons and deities often representing those that were considered outsiders.

TIDBITS AND ANALYSIS

Along with the actual story are commentaries, which can range from lessons behind the folklore to meanings & symbolism regarding specific individuals. Here we’ll touch upon some of the conversations regarding the origin of Yato-no-kami and its story.

Lesson #1: Readers can interpret this story as representing the early prominent families’ success in surviving and adapting to the wild land. Yato-no-kami plays the role of nature as a whole, being wild and dangerous. The struggles that Matachi and his people had to face is demonstrated in their battle against the giant serpant and its followers. The same for Jiro and the farmers, whom needed a more suitable method for obtaining water for the farmlands, which was through the establisment of a lake. In both cases, the people won, their victory symbolizing them taming nature to the point they could guarantee sustainable life through farm lands and villages.

Lesson #2: This lesson is more geared towards expressing how gods were viewed as reachable in the mountains, while people live within the fields. By tradition, many processions and pilgrimages take place up mountains, where rituals of worship to different gods could take place directly to them. Shrines and dedicated priests are established, even up in the mountains themselves. This is represented by Matachi and his descendents taking up the role of Shinto priests. Around this time, Buddhism has been introduced to Empire Kingdom, and is adapted into the culture, alongside the already-established Shinto belief.

Lesson #3: There is talk about how the tale mirrors other mythical stories regarding the creation of Japan, where man (Matachi) battles against gods (Yato-no-kami), wins, and establishes the makings of a hero. In fact, it’s from this point where Yato-no-kami is compared to Yamata no Orochi (八岐大蛇), the eight-headed serpent defeated by the god casted out of the heavenly realm, Susano no Mikoto (須佐野の尊). While there are some noticeable parallels (i.e. both antagonists are snakes), this comparison is left to one’s personal opinion.

Lesson #4: There are thoughts that this story (along with the entire collection of “Hitachi no Kuni Fudoki” as a whole) was rewritten with an undertone reflecting Confucianism. Did this happen when it was compiled with into the collection of stories of Hitachi? Who knows. However, when compared to other folklore stories, this one has a more broader viewpoint in terms of social structure, development of society, and development of technology. This ranges from the identifying the Imperial ruler, how prominent families assumed roles of land owners and managing the establishment of farmlands and villages, devising means to create bodies of water into usable lakes, and so on. There may be more points that can be analyzed, including the significance of the people’s belief in Shinto. How does this Confucianism viewpoint affect the story? Personally it is hard to say, other than giving the vibe that there is much more realism in how things play out, while other coded points can be deciphered through further research.

Example of a wide, low-lying wetland area in Japan. From Photo-AC.

Meaning behind the name: What does the “Yato-no-kami” name stand for? If we look at each part of the name, “Yato” is thought to mean “Yatsu”, which was mentioned earlier as the western fields in Namegata and signifies “valley”¹⁰. The name is also said to be a phrase meaning “yachi” (谷地) , which apparently stands for swampy, or low-lying wetland. Such a phrase can be an indication of the conditions of the valley in which Matachi and his people expanded into. Much work must’ve went into making the area fertile enough for farming, which should’ve included a suitable source of clean water.

Significance behind the lake: Let’s turn our attention to the lake Shii-no-ike. This lake was created during Jiro’s time, and has a strong connection to Yato-no-kami. Since it didn’t exist during Matachi’s time, what water source did him and the farmers use? One idea I read tells that rain water that poured down from the mountain where Yato-no-kami had to reside in was used. To ensure this resource could be obtainable, Matachi worshipped the horned serpent. When you think about it, this fits many narratives of old, where shirnes were built for gods in order for the priests to pray and receive good fortune to the land. In this case, snakes are associated with water, thus why Matachi would erect a shrine for Yato-no-kami. Later, as that rain water poured into the vally to form lake Shii-no-ike, a torii (鳥居, Shinto shrine gate) is placed into it in honor of being a sacred resource.

ENDING

This conludes the overview on the folklore of Yato-no-kami. As a whole, the tale plays a significant part in the early development of Japan, as it not only illustrates locals’ belief in deities and their fortune they bestow on them, but also outlines the societal structure at that time. While it may come off as something frightful and menacing, we can view Yato-no-kami as pivotal in the history of Ibaraki Prefecture due to its connection with water.

1) Loosely speaking here, this points to modern times. In the past, there were other purposes for building a shrine, which ranged from protecting a castle, warding away ominous fortune, worshiping an important individual, to appeasing a possible vengeful spirit or demon. The after effect of shrines like these that do survive the test of time is becoming a sanctum where someone or something is worshipped as a deity.

2) Another pronunciation is “Yatsu-no-kami”. The same kanji (夜刀神) is still used for this as well.

3) Namegata Country is one of the areas within Hitachi.

4) It is not explained if it’s a single horn or two horns. Images of Yato-no-kami mainly depict it with 2 horns.

5) In one of the rewrites of the tale, Yato-no-kami is described as a group of snakes, possibly meaning there is not just one serpent representing this deity. Or, this could be interpreted as the god known as Yato-no-kami merely took the form of snakes. This isn’t really made clear, maybe due to the writing style?

6) This is a continuation of the point above, where the true form of Yato-no-kami is so terrifying that it assumes the guise of a horned snake(s), while an individual would be cursed only if they see its true form. Or, it could be interpreted that once it sets its sights on you, it’s so swift that its victim cannot escapte death, which in turn ends that individual’s chance of having future descendants.

7) This body of water, now turned into a lake, was probably a collection of rain water from the very mountain Yato-no-kami resided in. During Matachi’s time, the rain water was gathered for farming, but as the years went by, it accumulated to the point where the people could have a much larger, sustainable source.

8) From what is considered the original text, when Jiro regards killing any threat to the people’s survival, his statement includes “whether fish or insect…”. From further analysis, he mentions these due to them being associated with water, as they can render the lake unusable if not kept in check. Jiro’s tone also includes Yato-no-kami, for it too is viewed as essential for the farmers to get water from the lake. Guess we can see it that, despite his godly status, it’s also susceptible to receiving Jiro’s wrath.

9) This name means something like “lake of the field of beech trees”.

10) Coincidently, “Yatsu no kami” may have been the original pronunciation, which makes it a direct reference to the area Yatsu (谷). Why changed to “Yato”. Possibly to match the phonetics of the kanji in its name (夜刀) properly?

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Gunbai: a tool & method that leads to victory

When asked to name one thing a warrior would carry with them onto the battlefield during Japan’s warring periods, what would you say? I’m sure popular responses would be bow & arrow, spear, sword, and possibly rifle, depending on the time period. But what about the gunbai? Although it’s not viewed as a weapon to kill an opposing soldier, a gunbai holds a very high level of respect in Japan’s military history. In fact, it can be said that it embodies the idea of obtaining victory on a non-physical level.

In this post, we will discuss about what a gunbai is and its design. Along with this, we’ll explore what it represents physically, as well as the conceptual practices in regards to the success in military campaigns.

WHAT IS A GUNBAI?

A gunbai (軍配)¹ is categorized as a type of fan, with an alternative name being “uchiwa” (団扇). The full name for this is “gunbai-uchiwa” (軍配団扇) , or “war fan” in English. It is recorded that this tool came from China, and seen its start as an essential item for military purposes around the Muromachi period. A gunbai was symbolic as a sign of authority by those who wield it, which is generally the commander, a leader, or someone equivelant in term of strategy know-how. With a gunbai in hand, the one in charge directs the army’s movements and actions. However, it was more than just a tool for signaling, as there was a concept that went beyond this physical tool, where one learns to predict the conditions going into war, as well as the potnential outcome. Despite its physical appearance, the physical gunbai had a special place in the study of military strategy more than just “fanning” to keep a person cool.

To the left, an artwork of Takeda Shingen sitting with a black gunbai in the right hand. By Utagawa Kuniyoshi, from ukiyo-e.org. To the right, a screenshot of a referee monitoring a sumo match while holding a gunbai in the right hand. From Wikipedia.

Nowadays, antiquated war fans can be seen in museums, in the property of those who may have acquired it as an heirloom, or even purchasable at auctions . On another note, gunbai are widely seen in modern day sumo competitions, with the gyōji (行司, referee) using it in dictating the progression of a match, as well as to ward away evil spirits to ensure safe competition.

DESIGNS AND PRESENTATION

The structure and design of a gunbai follows a specific format. A common look is a rod around 2 ft long, with two broad planks attached on either side on the top half of the rod, and a long tassle(s) on the opposite end. The planks come in different shapes, usually roundish. A gunbai is made out of either metal and/or wood, and is painted or lacquered.

An image of a wooden gunbai. Note that the cords are wrapped around the planks when put in storage. From pixta.jp.

It is not unccommon for a gunbai to have different kanji (漢字, Chinese characters) or even esoteric writings such as bonji (梵字, Sankrit) written on them; the combination of these characters may carry significant, power-attuning meanings. There were those that may even possess diagrams that follow auspicious practices or systems. More on this later.

USAGE AND PRACTICES

On a fundamental level, a gunbai is used for commanding one’s army, such as making orders, dictating formations, etc. If you look at woodblock paintings, or even better, watch any programs that has a setting dated back to Japan’s warring periods, you’ll most likely see it in the hands of a commanding officer, while out on the battlefield or in a camp. It’s similar in use to another tool called the saihai (采配), which consisted of a baton with a bushy long hairs like a horsetail on one end, and a long tassel on the opposite end.

On a deeper, surreal level, it is connected to specific beliefs, including energy attuning, reading the weather, fortune predictions, discerning luck based on a particular days and directions, and understanding positions of the stars. While such practices are usually associated with particular priests or shamans, those specializing in military activities are also documented to have taken this serious as well. Also, Chinese-influenced concepts such Inyō Gogyō no setsu (陰陽五行説) and Hakke (八卦) were part of this unique study with the gunbai, for it was not unusual to have illustrations of the diagrams of said concepts drawn on one side of this war fan.

Such a vast level of metaphysical and spiritual practice was viewed as essential for the sake of victory. This wasn’t seen as strange, since the nation of Japan in the past was very superstitious on many topics.

DIFFERENT STYLES

As mentioned earlier, the concept of the “gunbai” goes beyond a mere tool, as it represented the study of dictating the outcome of a battle in one’s favor. This encompassed strategies from old Chinese military text, applicable control of battlefield movements, and auspicious practices to assist in one’s decision making. As a whole, this is coined “gunbai no jutsu” (軍配術), or “gunbai hyōhō” (軍配兵法). Those who study this are nicknamed “gunbaisha” (軍配者).

Here’s an illustration of a gunbai, with different diagrams used for fortune telling and reading possible (un)lucky days, which determines when and how long one would go out to war. From the 8th volume of Kunetsushu (訓閲集).

Below are a few examples of schools on utilizing gunbai in its strategy form:

  • Takeda gungaku (武田軍学)
  • Sankoku ryū gunbai (三極流軍配)
  • Iga Fuzan ryū hyōhō (伊賀風山兵法)

Many of these different schools tend to reference the source of this study being Minamoto no Yoshitsune’s legendary Tora no maki (虎の卷). Along with this, scholars use Takeda gungaku as a valuable research point, as comprehensive documentation regarding practices of gunbai as military study is made available publicly, such as Kōyō Gunkan (甲陽軍鑑). Much of Takeda gungaku’s acclamations is contributed to Yamamoto Kansuke’s knowledge, who is said to have been a brilliant strategist and warrior.

Statues at Kawanakajima Kōsen jōshi seki Kōen in Nagano City, Nagano Prefecture. These depict the clash between Uesugi Kenshin (right) and Takeda Shingen (left), where Shingen shielded himself with a metal gunbai against sword strikes. From Photo-ac.com.

Typically not seen as an instrument for physical combat, there is one interesting case. There is an iconic story that took place in 1561, where 2 rivaling warlords by the name of Takeda Shingen and Uesugi Kenshin were prepared to clash against one another in an ongoing battlefield campaign at Kawanakajima (present-day Nagano City, Nagano Prefecture). It is said that Shingen was at his camp, as his army were preparing to head out to the battlefield, when Kenshin rushed into the camp on horseback. Charging straight at his long time rival, Uesugi brandished his long sword and swung for the vulnerable Shingen, who in response cooly held up his metal gunbai and effortlessly blocked the attack. This exchange continued, for as Kenshin lashed with more sword strokes, Shingen held his ground and deflected them all with his gunbai. Things finally at a standstill, with Kenshin quickly departing from the camp just as he had entered. This story has been immortalized as an example of valor and martial expertise…but is this tale actually fictional? It is hard to verify, but what can be taken from this is the claimed sturdyness of a metal gunbai.

ENDING

We come to the close on this discussion on the gunbai. Researching the ins and outs of this, especially the fortune-telling concepts attached to its use in military-related purposes, is a dedicated study on its own. While a gunbai’s popular, physical form as a fan is what is usually presented, it’s important to remember that there is also the strategic concept that can stand alone as well.

1) Also said to use the kanji “軍敗”, although personally I’ve not come across this variation before.

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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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Spring Equinox and the 72 Pentads

The starting point of the Spring season was on 3/19 in the States, parallell to the starting point of 3/20 in Japan. As the veil of winter is lifted, we should be greeted with warmer weather and the revigorated growth of nature. It’s a gradual process, one that has different phases.

There are some interesting practices of old in Japan for interpreting changes in nature. Recently, I learned of a method called  “Nanajūnikō” (七十二候), or “72 Pentads” in English. Derived from ancient China ideaology, it is a climatological way of interpreting the seasonal behavior through a 5-day period started during the early Edo period. In essence, each season undertakes numerous changes, which affects nature and those creatures living within it at certain times during its duration.

The following 15 days represent shunbun (春分), the Spring equinox. Each 5 days are described by a unique phrase, which will be interpreted in English, followed by a short description.

雀始巣 (すずめはじめてすくう)
ENGLISH: suzume hajimete sukū (sparrow begins to make its nest)
PERIOD: 3/20 ~ 3/24
DESC: At the start of Spring, sparrows make their presence in particular areas, as they build their nests to lay their eggs. In the past, sparrows were common to see around villages, towns, and fields, thus making a natural indicator that Spring had arrived.

Artwork entitled “Fuyō ni suzume” (芙蓉に雀), part of the Hokusai kachō gashū (北斎花鳥画集, Hokusai’s art collection of birds and flowers). We see a sparrow gliding around cotton rose. By Katsushika Hokusai.

桜始開 (さくらはじめてひらく)
ENGLISH: sakura hajimete hiraku (cherry blossoms start to spread their leaves)
PERIOD: 3/25 ~ 3/29
DESC: Within these next 5 days, cherry blossoms should begin to bloom country-wide. Of course, this is dependent on the conditions of each area and the type of cherry blossoms that grow there.

Artwork titled “Meisho Edo Hyakkei: Sumida-gawa suijn mori massaki” (名所江戸百景
隅田川水神の森真崎). Here, we see cherry blossoms upclose within the grove by the large Sumida river. By Utagawa Hiroshige.

雷乃発声 (かみなりすなわちこえをはっす)
ENGLISH: sudden roar of thunder
PERIOD: 3/29 ~ 4/3
DESC: There will be this short period where the weather will grow turbulent with precipitation, accompanied by thunder & lightning. It is not limited to rain, as snow and hail may come depending on the area and weather conditions.

Artwork entitled “Hashidate uchu no kaminari” (橋立雨中雷), this scene portrays an area known as Hashidate being pelted by rain while lightning dances in the sky. By Utagawa Kunoyoshi.

While this method is tried & true for many generations, make no mistake that it is dated, for these interpretation  on seasonal behavior may not always hold up today. On top of that, modernization and global warming have had an impact on climate changes. Still, it is interesting to study old practices like this and compare the environment around us, both in and outside of Japan. Planning to cover more, if not all, of the 72 Pentads in a future post or project.