No sooner had the demon cried out than the two generals and five war-
riors cut down Shuten Dōji’s head in one combined stroke. His head hurled
through the air, wildly roaring. Raikō quickly donned Tsuna’s and Kintoki’s
helmets, putting them over his own. As people gazed on in frightened won-
der, Shuten Dōji’s head dashed to Raikō and bit him on his helmets.
“Gouge out his eyes!” Raikō yelled. Tsuna and Kintoki rushed to blind
the dōji with their swords, and the demon king’s head stopped moving.
When Raikō removed his helmet and checked the other helmets, he found
that Shuten Dōji’s fangs had penetrated them all.
T H E E N D o F T H E S E C o N D S C R o L L
Now, there were many still living who were abducted to this evil realm. Far
from home, they missed their families while fearfully awaiting their demise
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Part I: Samurai
in the oni’s evil mouth. Trapped in a deep cave without knowing which
direction was east or west, without seeing the sun or moon, the captives
were comparable to flying birds without wings or fish in the water without
scales. Thanks to the two generals, they now escaped from the demon king’s
evil lair. Their joy was more than that of a baby reunited with his mother
or rice seedlings getting rain. They stumbled out with bittersweet feelings.
“If possible,” the released Chinese captives asked, “please give us a
blessing of neighboring friendship and allow us to return to our homeland.
We wish to spread tidings of your wise emperor’s majestic power and to
spread word to foreign courts of the deeds these two brave generals have
performed in these strange affairs.” The two generals thought the request
was reasonable, so they sent the Chinese to the Nine Provinces88 and had
them wait for a favorable wind at Hakata89 of Tsukushi.90 Thus, the Chinese
were sent to the ferry landing on the Kanzaki River.91
Having calmed down from a state of rapture, that old woman who
was washing the bloody clothes at the river was going to be on her way
back home. But now that the demon king’s supernatural power that had
prolonged her life was gone, old age engulfed her and she laid down on
the ground before leaving the mountain. The lines on her forehead were
comparable to those on Ryoshō (Lu Shang), who went to the River I (Wei-
shui River) to fish;92 her hair was as white as the hair on the temples of En
Shito (Yuan Situ), who left Mt. Shō (Mt. Shang) feeling cold. “Even though
I return to my old town, I go without honor and triumph. It’s been more
than 200 years; how can I see the grandchildren seven generations after?”
[she mused.] Still, she missed her hometown. She collapsed looking in the
direction of the capital. The life of a mayfly is ephemeral, not waiting for
evening; leaves of banana plants are fragile. The troupe felt great pity for
her and pressed their sleeves onto their face.93
The four strangers who had joined the warriors’ expedition and [ . . . ]
return journey was without any difficulties. When they came to a certain
place on Mt. Ōe, the four travelers said, “The whole event was unforget-
table, and it is hard to part with you. But now it is time for us to leave. We
wanted to help your grave imperial mission of subjugating the enemy, so we
have accompanied you so far.
“Don’t think the present emperor is an ordinary king. Since ancient
times there have been many wise kings. This emperor is, though born as a
king of a small country,94 actually Miroku (Maitreya), who descended in this
life and guides masses to enlightenment. His mortal appearance is an expe-
dience to lead the masses on the path of enlightenment. Therefore, for the
sake of all the officials and subjects, he prays and gives blessing on people,
Drunken Demon
53
including guests from afar. Have no doubt of Shakyamuni Buddha’s95 pre-
cepts, and rely on the officiating priest’s teachings. As for Seimei, he is an
incarnation of Ryūju bosatsu (Nāgārjuna Bodhisattva), a master of Shingon
(True Word) esoteric Buddhism. Long ago, he was manifested as Priest
Hakudō,96 and now he appears as Professor Seimei. As he attended to the
secret skills of yin-yang with extreme earnestness, he appeared twice before
and has now appeared in the reign of the wise king.
“Raikō, don’t think lightly of yourself. Although there are four strong
generals—Chirai, Raishin, Ikō, and Hōshō—Raikō is held in awe by people
inside and outside the capital, high and low, more than the sum of these four
generals. Raikō is a manifestation of Daiitoku (Yamantaka, the Wisdom
King of Great Awe-Inspiring Power). Therefore, his subjugations of
demons and bandits are superior to those of any human beings. People call
Raikō’s retainers shitennō (Four Guardian Kings)97 for a good reason. Tsuna
is Tamonten (Vaisravana, the Guardian of the North), Kintoki is Jikokuten
(Dhrtarasta, the Guardian of the East), Sadamitsu is Zōchōten (Virudhaka,
the Guardian of the South), and Suetake is Kōmokuten (Virupaksa, the
Guardian of the West). They commiserate with the public and protect the
court. Never doubt my words.”
Hearing this, people—high and low—joined their hands in prayer.
Indeed, people looked up to Emperor Ichijō as the authority, and Raikō
was feared as a man with two lives.
Hōshō said, “The tryst of a previous life is easy to understand, and
it is hard to forget, describe, or express the matters of this time. It would
be such an honor if you would give me a memento for the memory of
my later years and for my descendants to remember me by.” The old man
thought this quite reasonable, so he took off his white garment and gave
it to Hōshō. Hōshō received it respectfully, and in return he offered his
arrow. The mountain ascetic took off his reddish-brown robe and gave it
to Hōshō, and he in turn offered his sword. The old monk said, “It is good
to see the exchange of a keepsake. Lord Raikō, please come here. We shall
exchange a memento.” The old monk took out his crystal rosary and gave
it to Raikō, who in return took off his helmet and offered it to the old
monk. The young monk then gave his golden staff98 to Raikō, who in return
offered the young monk his sword.
“May I ask your names and where you live?” Raikō asked.
The old man replied, “I’m Kyūjin, Old Benevolent, and I live around
Sumiyoshi,” then he disappeared into thin air.
“I’m from Nachi of Mt. Kumano. My name is Unrō,99 Clouds and
Waterfall,” the mountain ascetic said and likewise disappeared.
54
Part I: Samurai
“I’m from the Hachiman area and came here because of Lord Raikō’s
earnest prayers,” the old monk said.
The young priest followed, “I am a priest from the Enryakuji temples
area,” and he and the monk disappeared as well.
Thinking this matter over, the warriors thought, “Miraculous deities
whom we have relied upon and prayed to for a long time have protected
us because of their vows to look after the state and to benefit the masses.�
��
They were greatly appreciative and hopeful. Doesn’t a revelation of divine
authority result from men worshipping deities? Doesn’t living to a ripe old
age result from divine help? It is like an echo to a sound, the moon reflected
on water. The divine response is the way of the world, but the event of this
time was rare in ancient times and the future.
Thus, the original seven warriors accompanied by the demons’ captives
continued their journey home, and when they arrived at Ikuno at the foot
of Mt. Ōe they built temporary huts. The generals sent Tadamichi100 to the
capital as a messenger to ask for horses and people to receive the released
captives. As Tadamichi hurried and relayed the message to the families and
relatives of the captured women and children in the capital, they were over-
joyed and excited. They all shed tears of joy and rushed to Mt. Ōe with
palanquins and horses. Before long they met their loved ones; some their
wives, others their husbands. Some thought it was a dream. But there were
those who looked for their parents or children but could not find any; their
grief was beyond description. But as there was nothing they could do, they
were soon on their way home.
The two generals made a triumphant return without changing their
outer garments: they had their armor over the reddish-brown robe; Raikō
had his round cap deep on his forehead with no helmet. Numerous people
gathered to see them at the roadside, barriers, and mountain paths. The
news arrived that the generals would enter the capital with the head of the
demon king that day. The generals’ subjects hurried to be at their side, mak-
ing the generals’ troop larger. The number of spectators exceeded tens of
millions. It was so crowded that people had to stand on tiptoe; the carriages
couldn’t turn their shafts around.
“There are a number of people who were born to the military houses,
trained in swordsmanship, and became famous for their valor; but it is a rare
event to subjugate a demon king and oni, other than the achievement of
Tamura Toshihito,”101 people said loudly to each other.
As the evil demon was not allowed to enter the imperial compound, the
emperor, retired emperor, regent, and everyone else went out in carriages
to see the spectacle. What with the demon king’s head and the generals’
t Museum.
oundation, Itsuō Ar
yu Culture F
the Hank
tesy of
s head to the capital. Cour
riors bring Shuten Dōji’ar
he w
Figure 1.5. T
56
Part I: Samurai
awesome countenance, it was indeed a splendid sight. The generals made
their report directly to the emperor, and it was decided by imperial decree
that Shuten Dōji’s head be placed in the Uji no hōzō (Treasure house of
Uji).102 Michinaga, the priest of the Enshrinement Hall and chancellor, then
made a palace visit and advised the emperor, “Although there were many
victories over the imperial enemies from ancient times, this is an unprece-
dented achievement. Rewards should be immediately given to the generals.”
So Hōshō, the governor of Tango, was appointed commander-in-chief to
conquer Western barbarians and was given the Province of Chikuzen.103
Raikō, the governor of Settsu, was appointed commander-in-chief to con-
quer Eastern barbarians and was given Mutsu Province.104
“As a rule, in a large country once one subjugates an imperial enemy, he
is said to be awarded a half province and the prize lasts for seven genera-
tions. our country is small to begin with, and governorship of one province
is more than the prize of a half province. on top of it, the generals received
an imperial proclamation to become the Eastern and Western command-
ers-in-chief. Those are tremendous rewards and prizes. But who is going to
sustain them?” So people clamored at the court.
nOtes
1. For various theories about the origins of Shuten Dōji, see Reider, Japanese Demon Lore
46, 48–51.
2. For various Ibuki versions of texts, see MJMT 2: 357–426; MJMT hoi 1: 245–68, 335–59.
3. Kūkai founded Kongōbu-ji in Mt. Kōya in present-day Wakayama prefecture.
4. The Shibukawa edition is almost identical to a tanroku-bon (a picture booklet illustrated in green and orange), which was published during the Kan’ei era (1624–43). Matsumoto,
“Otogi zōshi no honbun ni tsuite” 172. Regarding the text of the Shibukawa version, see
NKBT 38: 361–84.
5. The writing in part of Ōeyama ekotoba is printed in MJMT 3: 122–40; both illustrations and writing are reproduced in Komatsu Shigemi, Ueno, Sakakibara, and Shimitani,
Tsuchigumo zōshi, Tengu zōshi, and Ōeyama ekotoba 75–103, 158–60, 171–78.
6. Sakakibara, “Ōeyama ekotoba shōkai” 149–52. Also see MJMT 3: 122–40.
7. The remaining part of the language in Ōeyama ekotoba matches that of Yōmei bunko-bon. The Yōmei bunko-bon does not contain any illustrations. It is a written text only. Satake Akihiro considers that Yōmei bunko-bon was written by Konoe Sakihisa (1536–1612), chancellor, at the end of the Muromachi period and that it shows people were reading the Ōeyama
ekotoba version of the story. Satake, Shuten Dōji ibun 142.
8. Setsuwa, a Japanese literary genre, broadly consists of myths, legends, folktales, and anecdotes. In the narrow sense of the term, they are “short Japanese tales that depict extraordinary events, illustrate basic Buddhist principles or, less frequently, other Asian religious and philosophical teachings, and transmit cultural and historical knowledge. These narratives
were compiled from roughly the ninth through mid-fourteenth centuries in collections such
Drunken Demon
57
as Konjaku monogatarishū ( Tales of Times Now Past, ca. 1120)” (Li, Ambiguous Bodies 1). When Haga Yaichi used the term setsuwa in modern times in the introduction to his Kōshō Konjaku monogatarishū (1913), he used it “in a general sense, to traditional stories passed down from one generation to another through many generations. This transmission can be oral or written” (Haga, Kōshō Konjaku monogatarishū I, quoted in Li, Ambiguous Bodies 19). However, setsuwa are now often considered to have an oral origin. Setsuwa are secondhand stories. They are presented as true, or at least as possibly true, and are short. Also see Eubanks 8–11, especially for an explanation about Buddhist setsuwa literature.
9. The family’s strategy was to marry their daughters to emperors and have the daugh-
ters bear the next emperors. As a maternal grandfather, the Fujiwara exerted influence on the
Japanese imperial court and politics.
10. Motoki also writes that Mitsunaka was nothing but a miniscule existence, as a cat’s
paw of those in power at the time of establishing the Fujiwara Regency government. Motoki
i–ii. 11. Some information was added by Tōin family members after Kinsada’s death.
12. GoShūi wakashū, the fourth imperial anthology of Japanese poems, includes the sec-
ond-largest number of her poems. Izumi Shikibu, Hōshō’s wife, has the largest number. See
note 18, this chapter.
13. It is number 6 of volume 25. SNKBZ 37: 418–21; Sato, Legends of the Samurai 80–81.
14. According to Sonpi bunmyaku, Yorinobu’s mother is Fujiwara no Hōshō’s younger sister. Tōin 2: 423.
15. For the study of Yo
rimasa and the nue, see oyler 1–32.
16. In “The Circular Letter” chapter of the Heike monogatari (Tale of the Heike), Raikō is mentioned as an excellent military man and Minamoto no Yoshinaka’s ancestor; “Whether
on horseback or on foot, [Yoshinaka] surely equals in every way Tamuramaro in days of old
or Toshihito, Koremochi, Tomoyori, Yasumasa, or those forebears of his own, Yorimitsu or
Lord Yoshiie” (Tyler, Tale of the Heike 322; SNKBZ 45: 442). Actually, Yoshinaka’s forebears should be “Yorinobu or Lord Yoshiie” instead of “Yorimitsu or Lord Yoshiie.” At the time
of compilation of the Tale of the Heike, which is almost the same time as that of Ōeyama ekotoba, a move to exalt Raikō seems to have already been established. It is also of interest that Yasumasa or Hōshō is mentioned together with Raikō, as in the picture scrolls of Ōeyama
ekotoba.
17. The fact that Hōshō is not as important as Raikō is known from the following: (1)
When the priest reveals Raikō’s honji, he says, “Although there are four strong generals, Chirai, Raishin, Ikō, and Hōshō, Raikō is awed by people inside and outside the capital, high
and low, more than the sum of these four generals” (Yokoyama and Matsumoto 3: 137).
Hōshō’s honji is not narrated. (2) The shape-shifters disguised as ladies did not pay attention to Hōshō’s words, but they feared Raikō’s glare and ran off. (3) The shape-shifters performing dengaku ran away because of Raikō’s eyes and reputation. (4) Shuten Dōji’s head targeted Raikō. Raikō ordered that Dōji’s eyes be taken out to put an end to him. (Hōshō was not the
Dōji’s target.)
18. GoShūi wakashū includes the largest number of her poems, followed by Lady Sagami,
whose mother married Raikō. See note 12, this chapter.
19. Part of Takita Yōji’s film Onmyōji treats the power struggle between Motokata/Suke-
hime and Morosuke/Anshi.
20. It is number 7 of volume 25, titled “Fujiwara no Yasumasa no ason nusubito no
Hakamadare ni au koto” (Fujiwara no Yasumasa and Hakamadare: Presence of Mind).
SNKBZ 37: 421–24; for an English translation, Sato, Legends of the Samurai 30–33.
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21. They are the revolts led by Taira no Masakado (d. 940) and Fujiwara no Sumitomo
(d. 941), which occurred separately in different locations but almost at the same time. Taira
no Masakado, who had his base in eastern Japan, rebelled against the court in 939, calling
Seven Demon Stories from Medieval Japan Page 9