Category Archives: Folklore and Urban Legends

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Musings IV: Japanese Idioms, and why it is a good idea to know some.

Perhaps you’ve been so lucky never to have prayed into a horse’s ear (uma no mimi ni nenbutsu), but I bet someone has once looked at you with white eyes (shiroi me de miru) until you felt like your stomach was boiling (hara ga nie-kurikaeru yō).

Yes, those are Japanese Idioms. I’ve had a class about them last semester, so I thought I‘ll share my acquired wisdom with you ;). As with everything Japanese, they come in a couple of different categories. And like in any language, mostly you can’t quite guess what they’re supposed to mean. So, I’ll first talk about the different types and then I’ll tell you why I think, all in all, they are worth the bother of learning them. In the process I’ll introduce you to some interesting ones, anime examples included.

What are Japanese idioms?

The most commonplace word for idioms is kotowaza, which I like because it sounds like ‘word-skill’, and that is exactly what the person listening to you will think you have if you can use some idioms appropriately. The more technical term would be kanyōku (phraseme), but for non-university contexts, I guess that’s a ‘snake-leg’ (dasoku) type of fact – pretty much superfluous. An idiom can be a whole sentence, making it essentially a quotation, though in many cases the source is lost,[i] or it can be a compound of words which functions as a part of speech, and that’s how most of them work.

So, you can have idiomatic compounds to use as nouns, adjectives and adverbs or verbs. What makes them idiomatic is that fascinating/annoying ability they have, as

I mentioned above, to mean something else or something more than what the individual words mean. Sometimes you can guess at the meaning based on the images used (that would be idioms based on a simile) but often enough you can’t (when the idiom metaphorical, or when refers to a historic or fictional context unknown to you).

So, read the first paragraph again. The last one might be easiest to guess, but perhaps I just feel like that because there is a very

similar idiom in my first language. If your stomach is boiling over, that means you’re seething with fury. And you might have seen a depiction of ‘looking at someone with white eyes’ in an anime – it means looking at someone as if you didn’t know them, mostly out of disdain.

The first one, a prayer in a horse’s ear, is one of my favourite Japanese idioms. It’s just such a funny image and it perfectly conveys that sense of futility which grabs you when you try to persuade someone, knowing it won’t work.[iii] This one also has some cultural flavour; a nenbutsu is an invocation of Amida Buddha. According to the Jōdo Shinshū sect of Japanese Buddhism, trusting in that invocation alone can assure your salvation by Amida Buddha after your death. So as I see it, the nenbutsu is kind of the cup-ramen of religious practices. The horse still won’t benefit from it though, making it the prime example of good intentions wasted.

The heavy stuff: 4-character-idioms

Back to the types of idioms: There is one pretty tricky category call yoji-jukugo, idioms consisting of 4 kanji characters, which are usually quotations (often titles) of ancient Chinese fables and moral tales. For example, there’s koketsu-koji, ‘Tiger’s den, tiger cub”: if you don’t enter the tiger’s den, you won’t get its cub. The story goes that a Chinese diplomat was sent as an envoy to the court of another king. He was treated favourably, but only for a short time, since that king was also offered an alliance with the Huns. As a reaction to the slight, the Chinese diplomat called his men, said these words, and they went to murder the entire Hun delegation, resulting in the king accepting the alliance – most probably because he was worried about his own head. So koketsu-koji means you need to undergo risks to achieve something, particularly in order to best your competitors.

Something you might hear student say during revision time is shiku haku, ‘4 sufferings, 8 sufferings’, an allusion to the Buddhist concept of ku. Such suffering is: being apart from loved ones, being among people you hate, not getting what you want, and physical illness – sounds like a day in the overcrowded library a week before exams/essay deadlines, doesn’t it? Not all yoji-jukugo are based on Chinese culture, however. Isseki, nichō is a literal translation of ‘[killing] two birds with one stone’, and it means the exact same thing.

Idiomatic wildlife

Let’s stick with the animals for a moment. As in Europe, animals have been given certain character trains in their folkloristic appearances. Horses feature as typical gregarious animals, since sheep did not play much of a role in old Japan. Thus, ‘if one horse goes crazy, a thousand horses go crazy’ (ippiki no uma ga kurueba senhiki no uma mo kuruu). As in a sudden stampede, crowds of people tend to follow the rest. Cats are greedy – ‘giving gold to a cat’ (neko ni koban) is the Japanese version of ‘pearls before swine’ – and foxes are tricksters, capable of transforming into humans and bewitching people. ‘Being pinched by a fox’ (kitsune ni tsumareru) means being disbelieving one’s eyes, because the situation feels like surreal, like a fox had put a spell on you. Speaking of foxes, the Japanese term for sunshower is kitsune no yomeiri, ‘the foxes’ bridal procession’, because it is said that foxes enjoy this kind of weather. And who wouldn’t like to see a bridal procession of magic foxes?

The kirin (not the beer, and not a giraffe either, but a mystical creature best described as a dragon unicorn) represents grace, so if ‘even a unicorn stumbles’ (kirin no tsumazuki) that means we all make mistakes. Monkeys are clever (at least in some of the stories) and try to solve problems, whereas dogs tend to attempt a violent solution, therefore they are mortal enemies; consequently, if two people absolutely cannot stand one another, they have ‘a relationship like dogs and monkeys’ (ken’en no naka).

Usage and adaptation

Two more examples, both with anime references, rejoice! Once, the idiom chimimōryō ga habikōru came up in a text on Japanese companies’ troubles in India. I could not only suggest ‘all hell Nura Rikuo, 'master of pandemonium'broke loose’ as a viable English equivalent; I also knew the term chimimōryō referred to ‘the evil spirits of rivers and mountains’, a form of (to borrow Michael Dylan Foster’s term) pandemonium. And not just because I have read his splendid Pandemonium and Parade with much more fun that you’d expect from a scholarly work. No, whenever I hear chimimōryō, I think of one of my favourite anime, Nurarihyon no mago, which features the grandson (and eventual successor) of the supreme commander of the Night Parade of a Hundred Demons, who also counts ‘master of Pandemonium’ as one of his titles.

Also, if you’ve watched or read Rurōni Kenshin, you’ll probably know another 4-kanji-idiom (yoji-jukugo). Remember Sōjiro, the cute boy assassin who managed to break Kenshin’s first Reverse-Bladed Sword, and how he never shut up about ‘If you’re strong, you live, if you’re weak, you die’? That’s basically jakuniku kyōshoku, ‘the weak are the meat the strong devour’. I’ve seen that translated as ‘survival of the fittest’, but first, ‘fit’ doesn’t mean strong and second, the idiom has this sense of the strong preying on the weak, and remaining strong because of this injustice, which seems lacking in the Darwinian phrase.

Anime also lends itself to visual puns and depictions of idioms (or people misunderstanding them). Unfortunately, I cannot think of even a single example of this, possibly because I hardly ever watch slice-of-life and High School comedy anime, which I assume are the most fertile ground for such visual puns. If anyone reading this knows of an example, feel free to share it in the comments!

Translation issues

Anime Blogging Stress

As with all cultural references, idioms are notoriously difficult to translate. Do you take the closest English equivalent, if there is one, and loose the ‘Japanese/Chinese flavour’ in the process? Do you keep it literal and hope that the reader can guess at the meaning from context? Do you provide a footnote (or headnote in case of anime subtitles)? My own preference is a mixture of the first and second approach. I would try to find a similar English idiom and tweak it a little, so that a bit of the original wording and context is transmitted as well. For example, there is the yoji-jukugo ‘the fox borrows the tiger’s authority’ (koka-ko’i or kitsune, tora no i wo karu). According to the Chinese story this is based on, the tiger was devouring all kinds of animals, until he one day caught the fox, who said to him: “Don’t you dare eat me, for the Heavenly Father has made me master of all animals. If you don’t believe me, just follow behind me and observe. The animals will see me and flee.” The tiger believed him and did as he was told, walking behind the fox. The animals saw the two of them and fled. But tiger, not knowing they were running away from him, thought they feared the fox. (From the sengoku-saku/Zhan Guo Ce, written in the second century BC and detailing the history of the Chinese Warring States Period (5-3rd century BC).) So, the idiom refers to people who borrow the power or authority of others in order to boss people around.[ii] Now, as a translation I would suggest ‚a fox in a tiger’s skin‘, because like the ‚wolf in a sheep’s skin‘, the fox assumes the airs of a different type of folkloristic animal in order to deceive others. A reader, I think, will be able to infer that, since a tiger is much grander and more dangerous than a fox, the fox is doing this to appear greater than he is, and voila – the story has been brought across.

To sum up: idioms are examples of a ‘living’ language. They are transmitted over the centuries but still applied in modern contexts, even anime, and sometimes they change: the phrase kamonegi is an abbreviated version of kamo ga negi wo seotte kuru, ‘the duck arrives already carrying spring onions’ (to season it with), which is a way of saying you received something good without working for it. However, Japanese exchange students stressed that they knew the abbreviated version much better. In this way, idioms are one of the aspects which make a language vivid and interesting; but you wouldn’t want to misuse them. So, my recommendation to language learners is to pick up a choice few you find interesting, for future use. And if you come across one in the future, try to find out what it means: there might be a nice story behind it.

I close this edition of my Musings with many thanks and to my Japanese grammar teacher and my classmates!

Notes and references:

English-Japanese idiom lists:: http://matadornetwork.com/abroad/30-awesome-japanese-idioms-start-using-english/http://www.linguanaut.com/japanese_sayings.htm

[i] If there is a source, you would call it an aphorism. English has a lot of ‚idioms‘ which are actually quotations from Shakespeare, for example.

[ii] http://sanabo.com/words/archives/2002/09/post_2904.html

How a Man was Bewitched and had His Head Shaved by the Foxes

In the village of Iwahara, in the province of Shinshiu, there dwelt a family which had acquired considerable wealth in the wine trade. On some auspicious occasion it happened that a number of guests were gathered together at their house, feasting on wine and fish; and as the wine-cup went round, the conversation turned upon foxes. Among the guests was a certain carpenter, Tokutarô by name, a man about thirty years of age, of a stubborn and obstinate turn, who said—

“Well, sirs, you’ve been talking for some time of men being bewitched by foxes; surely you must be under their influence yourselves, to say such things. How on earth can foxes have such power over men? At any rate, men must be great fools to be so deluded. Let’s have no more of this nonsense.”

kitsune_korin

Upon this a man who was sitting by him answered—

“Tokutarô little knows what goes on in the world, or he would not speak so. How many myriads of men are there who have been bewitched by foxes? Why, there have been at least twenty or thirty men tricked by the brutes on the Maki Moor alone. It’s hard to disprove facts that have happened before our eyes.”

“You’re no better than a pack of born idiots,” said Tokutarô. “I will engage to go out to the Maki Moor this very night and prove it. There is not a fox in all Japan that can make a fool of Tokutarô.”

“Thus he spoke in his pride; but the others were all angry with him for boasting, and said—

“If you return without anything having happened, we will pay for five measures of wine and a thousand copper cash worth of fish; and if you are bewitched, you shall do as much for us.”

Tokutarô took the bet, and at nightfall set forth for the Maki Moor by himself. As he neared the moor, he saw before him a small bamboo grove, into which a fox ran; and it instantly occurred to him that the foxes of the moor would try to bewitch him. As he was yet looking, he suddenly saw the daughter of the headman of the village of Upper Horikané, who was married to the headman of the village of Maki.

“Pray, where are you going to, Master Tokutarô?” said she.

“I am going to the village hard by.”

“Then, as you will have to pass my native place, if you will allow me, I will accompany you so far.”

Tokutarô thought this very odd, and made up his mind that it was a fox trying to make a fool of him; he accordingly determined to turn the tables on the fox, and answered— “It is a long time since I have had the pleasure of seeing you; and as it seems that your house is on my road, I shall be glad to escort you so far.”

With this he walked behind her, thinking he should certainly see the end of a fox’s tail peeping out; but, look as he might, there was nothing to be seen. At last they came to the village of Upper Horikané; and when they reached the cottage of the girl’s father, the family all came out, surprised to see her.

“Oh dear! oh dear! here is our daughter come: I hope there is nothing the matter.”

And so they went on, for some time, asking a string of questions.

In the meanwhile, Tokutarô went round to the kitchen door, at the back of the house, and, beckoning out the master of the house, said—

“The girl who has come with me is not really your daughter. As I was going to the Maki Moor, when I arrived at the bamboo grove, a fox jumped up in front of me, and when it had dashed into the grove it immediately took the shape of your daughter, and offered to accompany me to the village; so I pretended to be taken in by the brute, and came with it so far.”

On hearing this, the master of the house put his head on one side, and mused a while; then, calling his wife, he repeated the story to her, in a whisper.

But she flew into a great rage with Tokutarô, and said—

“This is a pretty way of insulting people’s daughters. The girl is our daughter, and there’s no mistake about it. How dare you invent such lies?”

“Well,” said Tokutarô, “you are quite right to say so; but still there is no doubt that this is a case of witchcraft.”

Seeing how obstinately he held to his opinion, the old folks were sorely perplexed, and said—

“What do you think of doing?”

“Pray leave the matter to me: I’ll soon strip the false skin off, and show the beast to you in its true colours. Do you two go into the store-closet, and wait there.”

With this he went into the kitchen, and, seizing the girl by the back of the neck, forced her down by the hearth.

“Oh! Master Tokutarô, what means this brutal violence? Mother! father! help!”

So the girl cried and screamed; but Tokutarô only laughed, and said—

“So you thought to bewitch me, did you? From the moment you jumped into the wood, I was on the look-out for you to play me some trick. I’ll soon make you show what you really are;” and as he said this, he twisted her two hands behind her back, and trod upon her, and tortured her; but she only wept, and cried—

“Oh! it hurts, it hurts!”

“If this is not enough to make you show your true form, I’ll roast you to death;” and he piled firewood on the hearth, and, tucking up her dress, scorched her severely.

“Oh! oh! this is more than I can bear;” and with this she expired.

The two old people then came running in from the rear of the house, and, pushing aside Tokutarô, folded their daughter in their arms, and put their hands to her mouth to feel whether she still breathed; but life was extinct, and not the sign of a fox’s tail was to be seen about her. Then they seized Tokutarô by the collar, and cried—

“On pretence that our true daughter was a fox, you have roasted her to death. Murderer! Here, you there, bring ropes and cords, and secure this Tokutarô!”

So the servants obeyed, and several of them seized Tokutarô and bound him to a pillar. Then the master of the house, turning to Tokutarô, said—

“You have murdered our daughter before our very eyes. I shall report the matter to the lord of the manor, and you will assuredly pay for this with your head. Be prepared for the worst.”

And as he said this, glaring fiercely at Tokutarô, they carried the corpse of his daughter into the store-closet. As they were sending to make the matter known in the village of Maki, and taking other measures, who should come up but the priest of the temple called Anrakuji, in the village of Iwahara, with an acolyte and a servant, who called out in a loud voice from the front door—

“Is all well with the honourable master of this house? I have been to say prayers to-day in a neighbouring village, and on my way back I could not pass the door without at least inquiring after your welfare. If you are at home, I would fain pay my respects to you.”

As he spoke thus in a loud voice, he was heard from the back of the house; and the master got up and went out, and, after the usual compliments on meeting had been exchanged, said—

“I ought to have the honour of inviting you to step inside this evening; but really we are all in the greatest trouble, and I must beg you to excuse my impoliteness.”

“Indeed! Pray, what may be the matter?” replied the priest. And when the master of the house had told the whole story, from beginning to end, he was thunderstruck, and said—

“Truly, this must be a terrible distress to you.” Then the priest looked on one side, and saw Tokutarô bound, and exclaimed, “Is not that Tokutarô that I see there?”

“Oh, your reverence,” replied Tokutarô, piteously, “it was this, that, and the other: and I took it into my head that the young lady was a fox, and so I killed her. But I pray your reverence to intercede for me, and save my life;” and as he spoke, the tears started from his eyes.

“To be sure,” said the priest, “you may well bewail yourself; however, if I save your life, will you consent to become my disciple, and enter the priesthood?”

“Only save my life, and I’ll become your disciple with all my heart.”

When the priest heard this, he called out the parents, and said to them—

“It would seem that, though I am but a foolish old priest, my coming here to-day has been unusually well timed. I have a request to make of you. Your putting Tokutarô to death won’t bring your daughter to life again. I have heard his story, and there certainly was no malice prepense on his part to kill your daughter. What he did, he did thinking to do a service to your family; and it would surely be better to hush the matter up. He wishes, moreover, to give himself over to me, and to become my disciple.”

“It is as you say,” replied the father and mother, speaking together. “Revenge will not recall our daughter. Please dispel our grief, by shaving his head and making a priest of him on the spot.”

“I’ll shave him at once, before your eyes,” answered the priest, who immediately caused the cords which bound Tokutarô to be untied, and, putting on his priest’s scarf, made him join his hands together in a posture of prayer. Then the reverend man stood up behind him, razor in hand, and, intoning a hymn, gave two or three strokes of the razor, which he then handed to his acolyte, who made a clean shave of Tokutarô’s hair. When the latter had finished his obeisance to the priest, and the ceremony was over, there was a loud burst of laughter; and at the same moment the day broke, and Tokutarô found himself alone, in the middle of a large moor. At first, in his surprise, he thought that it was all a dream, and was much annoyed at having been tricked by the foxes. He then passed his hand over his head, and found that he was shaved quite bald. There was nothing for it but to get up, wrap a handkerchief round his head, and go back to the place where his friends were assembled.

“Hallo, Tokutarô! so you’ve come back. Well, how about the foxes?”

“Really, gentlemen,” replied he, bowing, “I am quite ashamed to appear before you.”

Then he told them the whole story, and, when he had finished, pulled off the kerchief, and showed his bald pate.

“What a capital joke!” shouted his listeners, and amid roars of laughter, claimed the bet of fish, and wine. It was duly paid; but Tokutarô never allowed his hair to grow again, and renounced the world, and became a priest under the name of Sainen.

There are a great many stories told of men being shaved by the foxes; but this story came under the personal observation of Mr. Shôminsai, a teacher of the city of Yedo, during a holiday trip which he took to the country where the event occurred; and I have recorded it in the very selfsame words in which he told it to me.

This tales starts are pretty gruesome with Tokutaro roasting a young girl alive. Then it flips expectations on its head. In Japanese folklore, foxes (or kitsune – きつね) are mischievous creatures and messengers of the gods. In this story, foxes seem to be both. They are both tricksters and a spiritual call for the men they trick. Tokutaro gives up a worldly life and becomes a priest because of the lesson he learned from his encounter with the foxes.

If you want to learn more about kitsune, I wrote a book about them: Come and Sleep: The Folklore of the Japanese Fox.

References

Milford, A. (1871). Tales of Old Japan. http://ftp.utexas.edu/projectgutenberg/1/3/0/1/13015/13015-h/13015-h.htm

 

The Vampire Cat of Nabéshima

There is a tradition in the Nabéshima family that, many years ago, the Prince of Hizen was bewitched and cursed by a cat that had been kept by one of his retainers. This prince had in his house a lady of rare beauty, called O Toyo: amongst all his ladies she was the favourite, and there was none who could rival her charms and accomplishments. One day the Prince went out into the garden with O Toyo, and remained enjoying the fragrance of the flowers until sunset, when they returned to the palace, never noticing that they were being followed by a large cat. Having parted with her lord, O Toyo retired to her own room and went to bed. At midnight she awoke with a start, and became aware of a huge cat that crouched watching her; and when she cried out, the beast sprang on her, and, fixing its cruel teeth in her delicate throat, throttled her to death. What a piteous end for so fair a dame, the darling of her prince’s heart, to die suddenly, bitten to death by a cat! Then the cat, having scratched out a grave under the verandah, buried the corpse of O Toyo, and assuming her form, began to bewitch the Prince.

Vampire Cat of Nabéshima

But my lord the Prince knew nothing of all this, and little thought that the beautiful creature who caressed and fondled him was an impish and foul beast that had slain his mistress and assumed her shape in order to drain out his life’s blood. Day by day, as time went on, the Prince’s strength dwindled away; the colour of his face was changed, and became pale and livid; and he was as a man suffering from a deadly sickness. Seeing this, his councilors and his wife became greatly alarmed; so they summoned the physicians, who prescribed various remedies for him; but the more medicine he took, the more serious did his illness appear, and no treatment was of any avail. But most of all did he suffer in the night-time, when his sleep would be troubled and disturbed by hideous dreams. In consequence of this, his councilors nightly appointed a hundred of his retainers to sit up and watch over him; but, strange to say, towards ten o’clock on the very first night that the watch was set, the guard were seized with a sudden and unaccountable drowsiness, which they could not resist, until one by one every man had fallen asleep. Then the false O Toyo came in and harassed the Prince until morning. The following night the same thing occurred, and the Prince was subjected to the imp’s tyranny,  while his guards slept helplessly around him. Night after night this was repeated, until at last three of the Prince’s councilors determined themselves to sit up on guard, and see whether they could overcome this mysterious drowsiness; but they fared no better than the others, and by ten o’clock were fast asleep. The next day the three councilors held a solemn conclave, and their chief, one Isahaya Buzen, said—

“This is a marvelous thing, that a guard of a hundred men should thus be overcome by sleep. Of a surety, the spell that is upon my lord and upon his guard must be the work of witchcraft. Now, as all our efforts are of no avail, let us seek out Ruiten, the chief priest of the temple called Miyô In, and beseech him to put up prayers for the recovery of my lord.”

And the other councilors approving what Isahaya Buzen had said, they went to the priest Ruiten and engaged him to recite litanies that the Prince might be restored to health.

So it came to pass that Ruiten, the chief priest of Miyô In, offered up prayers nightly for the Prince. One night, at the ninth hour (midnight), when he had finished his religious exercises and was preparing to lie down to sleep, he fancied that he heard a noise outside in the garden, as if some one were washing himself at the well. Deeming this passing strange, he looked down from the window; and there in the moonlight he saw a handsome young soldier, some twenty-four years of age, washing himself, who, when he had finished cleaning himself and had put on his clothes, stood before the figure of Buddha and prayed fervently for the recovery of my lord the Prince. Ruiten looked on with admiration; and the young man, when he had made an end of his prayer, was going away; but the priest stopped him, calling out to him—

“Sir, I pray you to tarry a little: I have something to say to you.”

“At your reverence’s service. What may you please to want?”

“Pray be so good as to step up here, and have a little talk.”

“By your reverence’s leave;” and with this he went upstairs.

Then Ruiten said—

“Sir, I cannot conceal my admiration that you, being so young a man, should have so loyal a spirit. I am Ruiten, the chief priest of this temple, who am engaged in praying for the recovery of my lord. Pray what is your name?”

“My name, sir, is Itô Sôda, and I am serving in the infantry of Nabéshima. Since my lord has been sick, my one desire has been to assist in nursing him; but, being only a simple soldier, I am not of sufficient rank to come into his presence, so I have no resource but to pray to the gods of the country and to Buddha that my lord may regain his health.”

When Ruiten heard this, he shed tears in admiration of the fidelity of Itô Sôda, and said—

“Your purpose is, indeed, a good one; but what a strange  sickness this is that my lord is afflicted with! Every night he suffers from horrible dreams; and the retainers who sit up with him are all seized with a mysterious sleep, so that not one can keep awake. It is very wonderful.”

“Yes,” replied Sôda, after a moment’s reflection, “this certainly must be witchcraft. If I could but obtain leave to sit up one night with the Prince, I would fain see whether I could not resist this drowsiness and detect the goblin.”

At last the priest said, “I am in relations of friendship with Isahaya Buzen, the chief councilor of the Prince. I will speak to him of you and of your loyalty, and will intercede with him that you may attain your wish.”

“Indeed, sir, I am most thankful. I am not prompted by any vain thought of self-advancement, should I succeed: all I wish for is the recovery of my lord. I commend myself to your kind favour.”

“Well, then, to-morrow night I will take you with me to the councillor’s house.”

“Thank you, sir, and farewell.” And so they parted.

On the following evening Itô Sôda returned to the temple Miyô In, and having found Ruiten, accompanied him to the house of Isahaya Buzen: then the priest, leaving Sôda outside, went in to converse with the councilor, and inquire after the Prince’s health.

“And pray, sir, how is my lord? Is he in any better condition since I have been offering up prayers for him?”

“Indeed, no; his illness is very severe. We are certain that he must be the victim of some foul sorcery; but as there are no means of keeping a guard awake after ten o’clock, we cannot catch a sight of the goblin, so we are in the greatest trouble.”

“I feel deeply for you: it must be most distressing. However, I have something to tell you. I think that I have found a man who will detect the goblin; and I have brought him with me.”

Capturing the Vampire Cat

“Indeed! who is the man?”

“Well, he is one of my lord’s foot-soldiers, named Itô Sôda, a faithful fellow, and I trust that you will grant his request to be permitted to sit up with my lord.”

“Certainly, it is wonderful to find so much loyalty and zeal in a common soldier,” replied Isahaya Buzen, after a moment’s reflection; “still it is impossible to allow a man of such low rank to perform the office of watching over my lord.”

“It is true that he is but a common soldier,” urged the priest; “but why not raise his rank in consideration of his fidelity, and then let him mount guard?”

“It would be time enough to promote him after my lord’s recovery. But come, let me see this Itô Sôda, that I may know what manner of man he is: if he pleases me, I will consult with the other councilors, and perhaps we may grant his request.”

“I will bring him in forthwith,” replied Ruiten, who thereupon went out to fetch the young man.

When he returned, the priest presented Itô Sôda to the councillor, who looked at him attentively, and, being pleased with his comely and gentle appearance, said—

“So I hear that you are anxious to be permitted to mount guard in my lord’s room at night. Well, I must consult with the other councilors, and we will see what can be done for you.”

When the young soldier heard this he was greatly elated, and took his leave, after warmly thanking Buiten, who had helped him to gain his object. The next day the councilors held a meeting, and sent for Itô Sôda, and told him that he might keep watch with the other retainers that very night. So he went his way in high spirits, and at nightfall, having made all his preparations, took his place among the hundred gentlemen who were on duty in the prince’s bed-room.

Now the Prince slept in the centre of the room, and the hundred guards around him sat keeping themselves awake with entertaining conversation and pleasant conceits. But, as ten o’clock approached, they began to doze off as they sat; and in spite of all their endeavours to keep one another awake, by degrees they all fell asleep. Itô Sôda all this while felt an irresistible desire to sleep creeping over him, and, though he tried by all sorts of ways to rouse himself, he saw that there was no help for it, but by resorting to an extreme measure, for which he had already made his preparations. Drawing out a piece of oil paper which he had brought with him, and spreading it over the mats, he sat down upon it; then he took the small knife which he carried in the sheath of his dirk, and stuck it into his own thigh. For awhile the pain of the wound kept him awake; but as the slumber by which he was assailed was the work of sorcery, little by little he became drowsy again. Then he twisted the knife round and round in his thigh, so that the pain becoming very violent, he was proof against the feeling of sleepiness, and kept a faithful watch. Now the oil paper which he had spread under his legs was in order to prevent the blood, which might spurt from his wound, from defiling the mats.

So Itô Sôda remained awake, but the rest of the guard slept; and as he watched, suddenly the sliding-doors of the Prince’s room were drawn open, and he saw a figure coming in stealthily, and, as it drew nearer, the form was that of a marvelously beautiful woman some twenty-three years of age. Cautiously she looked around her; and when she saw that all the guard were asleep, she smiled an ominous smile, and was going up to the Prince’s bedside, when she perceived that in one corner of the room there was a man yet awake. This seemed to startle her, but she went up to Sôda and said—

“I am not used to seeing you here. Who are you?”

“My name is Itô Sôda, and this is the first night that I have been on guard.”

“A troublesome office, truly! Why, here are all the rest of the guard asleep. How is it that you alone are awake? You are a trusty watchman.”

“There is nothing to boast about. I’m asleep myself, fast and sound.”

“What is that wound on your knee? It is all red with blood.”

“Oh! I felt very sleepy; so I stuck my knife into my thigh, and the pain of it has kept me awake.”

“What wondrous loyalty!” said the lady.

“Is it not the duty of a retainer to lay down his life for his master? Is such a scratch as this worth thinking about?”

Then the lady went up to the sleeping prince and said, “How fares it with my lord to-night?” But the Prince, worn out with sickness, made no reply. But Sôda was watching her eagerly, and guessed that it was O Toyo, and made up his mind that if she attempted to harass the Prince he would kill her on the spot. The goblin, however, which in the form of O Toyo had been tormenting the Prince every night, and had come again that night for no other purpose, was defeated by the watchfulness of Itô Sôda; for whenever she drew near to the sick man, thinking to put her spells upon him, she would turn and look behind her, and there she saw Itô Sôda glaring at her; so she had no help for it but to go away again, and leave the Prince undisturbed.

At last the day broke, and the other officers, when they awoke and opened their eyes, saw that Itô Sôda had kept awake by stabbing himself in the thigh; and they were greatly ashamed, and went home crestfallen.

That morning Itô Sôda went to the house of Isahaya Buzen, and told him all that had occurred the previous night. The councilors were all loud in their praises of Itô Sôda’s behaviour, and ordered him to keep watch again that night. At the same hour, the false O Toyo came and looked all round the room, and all the guard were asleep, excepting Itô Sôda, who was wide awake; and so, being again frustrated, she returned to her own apartments.

Now as since Sôda had been on guard the Prince had passed quiet nights, his sickness began to get better, and there was great joy in the palace, and Sôda was promoted and rewarded with an estate. In the meanwhile O Toyo, seeing that her nightly visits bore no fruits, kept away; and from that time forth the night-guard were no longer subject to fits of drowsiness. This coincidence struck Sôda as very strange, so he went to Isahaya Buzen and told him that of a certainty this O Toyo was no other than a goblin. Isahaya Buzen reflected for a while, and said—

“Well, then, how shall we kill the foul thing?”

“I will go to the creature’s room, as if nothing were the matter, and try to kill her; but in case she should try to escape, I will beg you to order eight men to stop outside and lie in wait for her.”

Having agreed upon this plan, Sôda went at nightfall to O Toyo’s apartment, pretending to have been sent with a message from the Prince. When she saw him arrive, she said—

“What message have you brought me from my lord?”

“Oh! nothing in particular. Be so look as to look at this letter;” and as he spoke, he drew near to her, and suddenly drawing his dirk cut at her; but the goblin, springing back, seized a halberd, and glaring fiercely at Sôda, said—

“How dare you behave like this to one of your lord’s ladies? I will have you dismissed;” and she tried to strike Sôda with the halberd. But Sôda fought desperately with his dirk; and the goblin, seeing that she was no match for him, threw away the halberd, and from a beautiful woman became suddenly transformed into a cat, which, springing up the sides of the room, jumped on to the roof. Isahaya Buzen and his eight men who were watching outside shot at the cat, but missed it, and the beast made good its escape.

So the cat fled to the mountains, and did much mischief among the surrounding people, until at last the Prince of Hizen ordered a great hunt, and the beast was killed.

But the Prince recovered from his sickness; and Itô Sôda was richly rewarded.

This story emphasizes the idea of loyalty and vigilance samurai needed to aspire toward. Sôda is willing to risk bleeding to death or becoming crippled in order to protect his lord. Stabbing himself in the thigh in order to stay awake is a drastic measure in a time period where wounds had the real danger of becoming infected. The story is also a commentary on the mysteriousness of cats. After all, they seem to disappear and reappear. They are also nocturnal. In our age of artificial light, we can’t really understand just how threatening night was in the past. Candles and lanterns gave little light. Vast swaths of land went black when the sun went down. Anything could lurk in such darkness.

The story also points to women as being suspect. After all, the vampire cat took the from of a woman. Keep in mind that Japan was a patriarchal society. Women are often portrayed as vain, untrustworthy, and suspect.

The story mostly focuses upon how a samurai is supposed to behave: putting his lord’s welfare and life ahead of his own.  Sôda , however,, isn’t a samurai. He is an ashigaru, or peasant soldier. Despite his low rank in the military, he has the soul of a samurai. This may involve killing oneself for one’s lord or almost doing so as in Soda’s case.

[They] saw that Itô Sôda had kept awake by stabbing himself in the thigh; and they were greatly ashamed, and went home crestfallen.

The samurai were ashamed by the superior vigilance and dedication of an ashigaru. Shame is deeper than emotion. it involves a loss of honor and status. Sôda  is promoted to the samurai class, which in feudal Japan is rare. This story opens an interesting window to feudal Japan’s concerns and hopes. A peasant who becomes an ashigaru is better off than the serf. The ashigaru who is elevated to samurai safeguards not only his lifestyle, but he also changes the fortunes of his entire family.

And all thanks to a cat.

References

Milford, A. (1871). Tales of Old Japan. http://ftp.utexas.edu/projectgutenberg/1/3/0/1/13015/13015-h/13015-h.htm

Musings III: On the Use of Premodern Japanese in Anime

Hard but hardly useful?

As a master student of Japanese Studies, I am obliged to concern myself not only with modern popular culture and anime but also with the subject of Premodern Japanese. To be precise, I’m learning to read texts from the Edo period and older which use bungo, or premodern grammar. I’m also doing  ‘Kanbun’, which is basically a Japanese trick of reading ancient Chinese using said grammar. It’s quite cool to think about all the yōkai legends I’ll be able to read once I’ve mastered bungo, and to realize I have just understood a story written in China in 200 BC (!) – but the practical, everyday applicability of Premodern Japanese does seem rather limited. However, I wouldn’t be writing this if I hadn’t found

A back door.

Pop-cultural products – anime, manga, and video games – do actually use premodern Japanese, here and now. In many cases, admittedly, the use only barely qualifies as ‘premodern’, and it is mostly done to give the show a bit of an “ancient” feel. In this way, it is similar to the drawing style of historical anime which sometimes evokes murals, picture scrolls, or woodblock prints. An interesting example, in both aspects, is the 2010 anime Katanagatari, which is set in a parallel universe’s version of feudal Japan. In the opening narration, a text appears in wild brushstrokes, which uses the premodern negation auxiliary ‘nu’ instead of modern ‘nai’. Katanagatari 1 opYet the sentence ends with the modern ‘atta’ (‘there was’) instead of a proper premodern form (such as ‘ari-keri’)… and even ‘nu’ is still used in modern Japanese, albeit rarely. So producers can assume that everyone will understand it, whereas ‘ari-keri’ would probably confuse people. This reminds me of the way ‘samurai’ in anime sometimes use ‘de gozaru’ for ‘to be’, to showcase the period the story is set in. It can be assumed that even viewers unfamiliar with the word will understand its meaning quickly, as it is used in exactly the same way the modern alternative is.  So far, so unsatisfying.

Gods and Monsters and the Prayer of Purification

Then I watched another episode of Noragami Aragoto (2015), the second season of the Noragami anime which continues the story of a hardly known Japanese deity, Yato, his sword-which-is-actually-a-dead-soul Yukine, and their friend Hiyori. They vanquish monsters and try to evade the battle goddess Bishamon-ten, who holds a grudge against Yato. Yato 1

Now, as Yato was making the little speech he always delivers before slaying a monster, to my infinite delight, I made out the premodern auxiliary ‘mu’, one of the functions of which is to signify intention.[i] 

Both the language style and the repetition of the speech before every showdown give these monster extermination sequences an aura of ritual. And premodern language patterns tend to survive in the formulaic speech of rituals, as Western Christians may have experiences themselves – think of  the Catholic Lord’s Prayer, which still uses the second person singular pronoun ‘thou’ and corresponding verb inflection.

It may be a bit of a stretch, but I wonder if Noragami isn’t referencing norito prayers here. Norito are the ancient prayers of Shinto, the Japanese indigenous religion, and one of the oldest forms of Japanese preserved.[ii] Since the main characters of Noragami are Shinto gods and their regalia, it wouldn’t be surprising if the makers had taken some inspiration from the actual Shinto prayer of purification when they devised the little speech Yato makes before purifying (i.e. slaying) monsters. A strong hint for this is the word Yato uses for Japan, Toyoashihara-no-nakatsu-kuni (something along the lines of “The Country Amidst the Plains of Plentiful Reeds”). The term is based on Shinto legend; it is one of the names given to Japan in the Shinto creation myth, if I am not mistaken. (This should be verifiable in the English translation of the Kojiki (A Record of Ancient Things), Japan’s oldest chronicle, but I am still unable to get my hands on a copy.) The term used for Heaven in the series, Takamagahara, originates from the same mythology. Finally, Yato also uses the same words for spiritual pollution (kegare) and cleansing (harau) as the prayers do. There are even a number of Kanji visible in the background during the sequence, but never long or clear enough to actually recognize them. I wonder if they are taken from a religious text?

In addition, Yato himself has definitely seen the Edo era (based on the clothes and buildings seen in his flashbacks), and would be able, perhaps even likely, to fall back to premodern speech patterns when under stress or in a repetitive situation – no matter how contemporary (and jerk-like) he usually acts.

The common suspects and the odd one out

I asked around for suggestions of other anime with potential use of bungo, and among those recommended were a few I had actually seen already, just without realizing – Ayakashi and Mononoke (2006/2007), Mushishi (2005-6), and Hōzuki no Reitetsu (2014), for instance. The first three can all be placed the context of historical (horror) fiction and/or monster-fighting fantasy; thus I assume the use of bungo can be attributed to the feel of magical/religious ritual and historical flavour I described above. I have also looked at two series I hadn’t come across before, Shōnen Onmyōji (2006-7, about the grandson of the famous Feng Shui magician Abe no Seimei) and Otogi Zōshi (2004-5, another dark historic fantasy which also features Seimei), and these also fit the bill. The aforementioned Hōzuki no Reitetsu is a bit of a special case, though. Set in present day, it portrays an unlikely oni (demon) named Hōzuki and his calm in the face of the daily struggles which come with his post as chief secretary of Enma Daiō – the King of (Buddhist) Hell.[iii]

Hōzuki is a very episodic and intensively intertextual comedy series which playfully joins Eastern (and a bit of Western) religion and folklore with a parody of modern trends and pop culture. Many of the jokes will go over your head if you don’t have some basic knowledge of Buddhism, Japanese folktales and literary classics. And modern Japanese pop culture. And koalas.

Well and sometimes, in the middle of all that, you’ll get some bit of bungo. For example, in episode 3, during a big sports tournament between the Chinese and the Japanese afterlives, the legendary beauty and poet Ono no Komachi pens a short waka poem for the title character. So basically, Hōzuki no Reitetsu opens up a third dimension of the use of bungo in anime: as an ironic citation in a postmodern (con/inter)text. And at this point, I’ll close my musings on the use of premodern Japanese in anime, at least for the time being.

Notes and References:

[i] See the beginning of this clip from episode 5 of the original series for reference.

[ii] For the following, I have mostly used this website  and outgoing links.

[iii] The opening introduces the 272 Hells of Buddhism, but the only version on YT is in pretty bad quality, see here. For those interested in the matter, Matthew Meyer’s yōkai anthology The Hour of Meeting Evil Spirits includes a very interesting and intensely readable description of Hell (Jigoku).

Crackling Mountain: The Story of the Farmer and the Tanuki

Below is one version of one of the most popular tanuki stories in Japan. The translation dates to the early 1900s. During this time, the character for tanuki was translated as badger.

If you want to learn more about tanuki, check out my ebook, Tanuki: The Folklore of Japan’s Trickster

800px-Rabbit's_Triumph_-_climax_of_the_Kachi-kachi_Yama.markings_of_Ogata_Gekko.detail_-_image_for_k-k_y_article.version_1.wittig_collection_-_painting_22

Scene from Kachi-kachi Yama c. 1890

Long, long ago, there lived an old farmer and his wife who had made their home in the mountains, far from any town. Their only neighbor was a bad and malicious badger. This badger used to come out every night and run across to the farmer’s field and spoil the vegetables and the rice which the farmer spent his time in carefully cultivating. The badger at last grew so ruthless in his mischievous work, and did so much harm everywhere on the farm, that the good-natured farmer could not stand it any longer, and determined to put a stop to it. So he lay in wait day after day and night after night, with a big club, hoping to catch the badger, but all in vain. Then he laid traps for the wicked animal.

The farmer’s trouble and patience was rewarded, for one fine day ongoing his rounds he found the badger caught in a hole he had dug for that purpose. The farmer was delighted at having caught his enemy, and carried him home securely bound with rope. When he reached the house the farmer said to his wife:

“I have at last caught the bad badger. You must keep an eye on him while I am out at work and not let him escape, because I want to make him into soup to-night.”

Saying this, he hung the badger up to the rafters of his storehouse and went out to his work in the fields. The badger was in great distress, for he did not at all like the idea of being made into soup that night, and he thought and thought for a long time, trying to hit upon some plan by which he might escape. It was hard to think clearly in his uncomfortable position, for he had been hung upside down. Very near him, at the entrance to the storehouse, looking out towards the green fields and the trees and the pleasant sunshine, stood the farmer’s old wife pounding barley. She looked tired and old. Her face was seamed with many wrinkles, and was as brown as leather, and every now and then she stopped to wipe the perspiration which rolled down her face.

“Dear lady,” said the wily badger, “you must be very weary doing such heavy work in your old age. Won’t you let me do that for you? My arms are very strong, and I could relieve you for a little while!”

“Thank you for your kindness,” said the old woman, “but I cannot let you do this work for me because I must not untie you, for you might escape if I did and my husband would be very angry if he came home and found you gone.”

Now, the badger is one of the most cunning of animals, and he said again in a very sad, gentle, voice:

“You are very unkind. You might untie me, for I promise not to try to escape. If you are afraid of your husband, I will let you bind me again before his return when I have finished pounding the barley. I am so tired and sore tied up like this. If you would only let me down for a few minutes I would indeed be thankful!”

The old woman had a good and simple nature, and could not think badly of any one. Much less did she think that the badger was only deceiving her in order to get away. She felt sorry, too, for the animal as she turned to look at him. He looked in such a sad plight hanging downwards from the ceiling by his legs, which were all tied together so tightly that the rope and the knots were cutting into the skin. So in the kindness of her heart, and believing the creature’s promise that he would not run away, she untied the cord and let him down.

The old woman then gave him the wooden pestle and told him to do the work for a short time while she rested. He took the pestle, but instead of doing the work as he was told, the badger at once sprang upon the old woman and knocked her down with the heavy piece of wood. He then killed her and cut her up and made soup of her, and waited for the return of the old farmer. The old man worked hard in his fields all day, and as he worked he thought with pleasure that no more now would his labor be spoiled by the destructive badger.

Towards sunset he left his work and turned to go home. He was very tired, but the thought of the nice supper of hot badger soup awaiting his return cheered him. The thought that the badger might get free and take revenge on the poor old woman never once came into his mind.

The badger meanwhile assumed the old woman’s form, and as soon as he saw the old farmer approaching came out to greet him on the veranda of the little house, saying:

“So you have come back at last. I have made the badger soup and have been waiting for you for a long time.”

The old farmer quickly took off his straw sandals and sat down before his tiny dinner-tray. The innocent man never even dreamed that it was not his wife but the badger who was waiting upon him, and asked at once for the soup. Then the badger suddenly transformed himself back to his natural form and cried out:

“You wife-eating old man! Look out for the bones in the kitchen!”

Laughing loudly and derisively he escaped out of the house and ran away to his den in the hills. The old man was left behind alone. He could hardly believe what he had seen and heard. Then when he understood the whole truth he was so scared and horrified that he fainted right away. After a while he came round and burst into tears. He cried loudly and bitterly. He rocked himself to and fro in his hopeless grief. It seemed too terrible to be real that his faithful old wife had been killed and cooked by the badger while he was working quietly in the fields, knowing nothing of what was going on at home, and congratulating himself on having once for all got rid of the wicked animal who had so often spoiled his fields. And oh! the horrible thought; he had very nearly drunk the soup which the creature had made of his poor old woman. “Oh dear, oh dear, oh dear!” he wailed aloud. Now, not far away there lived in the same mountain a kind, good-natured old rabbit. He heard the old man crying and sobbing and at once set out to see what was the matter, and if there was anything he could do to help his neighbor. The old man told him all that had happened. When the rabbit heard the story he was very angry at the wicked and deceitful badger, and told the old man to leave everything to him and he would avenge his wife’s death. The farmer was at last comforted, and, wiping away his tears, thanked the rabbit for his goodness in coming to him in his distress.

The rabbit, seeing that the farmer was growing calmer, went back to his home to lay his plans for the punishment of the badger.

The next day the weather was fine, and the rabbit went out to find the badger. He was not to be seen in the woods or on the hillside or in the fields anywhere, so the rabbit went to his den and found the badger hiding there, for the animal had been afraid to show himself ever since he had escaped from the farmer’s house, for fear of the old man’s wrath.

The rabbit called out:

“Why are you not out on such a beautiful day? Come out with me, and we will go and cut grass on the hills together.”

The badger, never doubting but that the rabbit was his friend, willingly consented to go out with him, only too glad to get away from the neighborhood of the farmer and the fear of meeting him. The rabbit led the way miles away from their homes, out on the hills where the grass grew tall and thick and sweet. They both set to work to cut down as much as they could carry home, to store it up for their winter’s food. When they had each cut down all they wanted they tied it in bundles and then started homewards, each carrying his bundle of grass on his back. This time the rabbit made the badger go first.

When they had gone a little way the rabbit took out a flint and steel, and, striking it over the badger’s back as he stepped along in front, set his bundle of grass on fire. The badger heard the flint striking, and asked:

“What is that noise.’Crack, crack’?”

“Oh, that is nothing.” replied the rabbit; “I only said ‘Crack, crack’ because this mountain is called Crackling Mountain.”

The fire soon spread in the bundle of dry grass on the badger’s back. The badger, hearing the crackle of the burning grass, asked, “What is that?”

“Now we have come to the ‘Burning Mountain,'” answered the rabbit.

By this time the bundle was nearly burned out and all the hair had been burned off the badger’s back. He now knew what had happened by the smell of the smoke of the burning grass. Screaming with pain the badger ran as fast as he could to his hole. The rabbit followed and found him lying on his bed groaning with pain.

“What an unlucky fellow you are!” said the rabbit. “I can’t imagine how this happened! I will bring you some medicine which will heal your back quickly!”

The rabbit went away glad and smiling to think that the punishment upon the badger had already begun. He hoped that the badger would die of his burns, for he felt that nothing could be too bad for the animal, who was guilty of murdering a poor helpless old woman who had trusted him. He went home and made an ointment by mixing some sauce and red pepper together.

He carried this to the badger, but before putting it on he told him that it would cause him great pain, but that he must bear it patiently, because it was a very wonderful medicine for burns and scalds and such wounds. The badger thanked him and begged him to apply it at once. But no language can describe the agony of the badger as soon as the red pepper had been pasted all over his sore back. He rolled over and over and howled loudly. The rabbit, looking on, felt that the farmer’s wife was beginning to be avenged.

The badger was in bed for about a month; but at last, in spite of the red pepper application, his burns healed and he got well. When the rabbit saw that the badger was getting well, he thought of another plan by which he could compass the creature’s death. So he went one day to pay the badger a visit and to congratulate him on his recovery.

During the conversation the rabbit mentioned that he was going fishing, and described how pleasant fishing was when the weather was fine and the sea smooth.

The badger listened with pleasure to the rabbit’s account of the way he passed his time now, and forgot all his pains and his month’s illness, and thought what fun it would be if he could go fishing too; so he asked the rabbit if he would take him the next time he went out to fish. This was just what the rabbit wanted, so he agreed.

Then he went home and built two boats, one of wood and the other of clay. At last they were both finished, and as the rabbit stood and looked at his work he felt that all his trouble would be well rewarded if his plan succeeded, and he could manage to kill the wicked badger now.

The day came when the rabbit had arranged to take the badger fishing. He kept the wooden boat himself and gave the badger the clay boat. The badger, who knew nothing about boats, was delighted with his new boat and thought how kind it was of the rabbit to give it to him. They both got into their boats and set out. After going some distance from the shore the rabbit proposed that they should try their boats and see which one could go the quickest. The badger fell in with the proposal, and they both set to work to row as fast as they could for some time. In the middle of the race the badger found his boat going to pieces, for the water now began to soften the clay. He cried out in great fear to the rabbit to help him. But the rabbit answered that he was avenging the old woman’s murder, and that this had been his intention all along, and that he was happy to think that the badger had at last met his deserts for all his evil crimes, and was to drown with no one to help him. Then he raised his oar and struck at the badger with all his strength till he fell with the sinking clay boat and was seen no more.

Thus at last he kept his promise to the old farmer. The rabbit now turned and rowed shorewards, and having landed and pulled his boat upon the beach, hurried back to tell the old farmer everything, and how the badger, his enemy, had been killed.

The old farmer thanked him with tears in his eyes. He said that till now he could never sleep at night or be at peace in the daytime, thinking of how his wife’s death was unavenged, but from this time he would be able to sleep and eat as of old. He begged the rabbit to stay with him and share his home, so from this day the rabbit went to stay with the old farmer and they both lived together as good friends to the end of their days.

How a Man Got the Better of Two Foxes

nine-tailed-fox

This story comes from the Ainu, a group of people native to the northern islands of Japan. The Japanese fox, called kitsune, comes from China, but long before the Chinese fox crossed into Japan, the Ainu told stories like the one below.

If you want to learn more about kitsune and read more stories like this one, check out my book Come and Sleep: The Folklore of the Japanese Fox. In the book, I summarize all the different aspects of the fox and reveal some surprising stories and events in her life.

The ebook costs 99 cents. I decided to price it low in the hopes you will read it…and fund my other writing projects.

This Ainu story came from my research and can be found in Come and Sleep:

A man went into the mountains to get bark to make rope with, and found a hole. To this hole there came a fox, who spoke as follows, though he was a fox, in human language: “I know of something from which great profit may be derived. Let us go to the place to-morrow!” To which the fox inside the hole replied as follows: “What profitable thing do you allude to? After hearing about it, I will go with you if it sounds likely to be profitable; and if not, not.” The fox outside spoke thus: “The profitable thing to be done is this. I will come here to-morrow about the time of the mid-day meal. You must be waiting for me then, and we will go off together. If you take the shape of a horse, and we go off together, I taking the shape of a man and riding on your back, we can go down to the shore, where dwell human beings possessed of plenty of food and all sorts of other things. As there is sure to be among the people some one who wants a horse, I will sell you to him who thus wants a horse. I can then buy a quantity of precious things and of food. Then I shall run away; and you, having the appearance of a horse, will be led out to eat grass, and be tied up somewhere on the hillside. Then, if I come and help you to escape, and we divide the food and the precious things equally between us, it will be profitable for both of us.” Thus spoke the fox outside the hole; and the fox inside the hole was very glad, and said: “Come and fetch me early to-morrow, and we will go off together.”

The man was hidden in the shade of the tree, and had been listening. Then the fox who had been standing outside went away, and the man, too, went home for the night. But he came back next day to the mouth of the hole, and spoke thus, imitating the voice of the fox whom he had heard speaking outside the hole the day before: “Here I am. Come out at once! If you will turn into a horse, we will go down to the shore.” The fox came out. It was a big fox. The man said: “I have come already turned into a man. If you turn into a horse, it will not matter even if we are seen by other people.” The fox shook itself, and became a large chestnut [lit. red] horse. Then the two went off together, and came to a very rich village, plentifully provided with everything. The man said: “I will sell this horse to anybody who wants one.” As the horse was a very fine one, every one wanted to buy it. So the man bartered it for a quantity of food and precious things, and then went away.

Now the horse was such a peculiarly fine one that its new owner did not like to leave it out-of-doors, but always kept it in the house. He shut the door, and he shut the window, and cut grass to feed it with. But though he fed it, it could not (being really a fox) eat grass at all. All it wanted to eat was fish. After about four days it was like to die. At last it made its escape through the window and ran home; and, arriving at the place where the other fox lived, wanted to kill it. But it discovered that the trick had been played, not by its companion fox, but by the man. So both the foxes were very angry, and consulted about going to find the man and kill him.

But though the two foxes had decided thus, the man came and made humble excuses, saying: “I came the other day, because I had overheard you two foxes plotting; and then I cheated you. For this I humbly beg your pardon. Even if you do kill me, it will do no good. So henceforward I will brew rice-beer for you, and set up the divine symbols for you, and worship you,—worship you for ever. In this way you will derive greater profit than you would derive from killing me. Fish, too, whenever I make a good catch, I will offer to you as an act of worship. This being so, the creatures called men shall worship you for ever.”

The foxes, hearing this, said: “That is capital, we think. That will do very well.” Thus spake the foxes. Thus does it come about that all men, both Japanese and Aino, worship the fox. So it is said.