Shippeitaro
Shippeitaro | |
---|---|
![]() "Schippeitaro is a strong and beautiful dog". —from Mrs. T. H. James's Schippeitaro (1888), illustrated by Suzuki Sōsaburō[1] [recté Suzuki Sōtarō] aka Suzuki Kason . | |
Folk tale | |
Name | Shippeitaro |
Country | Japan |
Region | Asia |
Shippeitaro[2] or Shippei Taro[3] (German spelling: Schippeitaro;[4][5] Japanese: しっぺい
Although the name Shippeitaro has been written
Translations include "Schippeitaro" in Andrew Lang's Violet Fairy Book (1901), taken from a German copy, and Mrs. James's "Schippeitaro" (1888), which share the same plotline: The mountain spirit and its minions (in the guise of cats in this version) demand a yearly human sacrifice of a maiden from the local village. A young warrior overhears the spirits hinting that their would-be bane was "Shippeitaro", which turns out to be a dog. This dog is substituted for the maiden to be placed inside the sacrificial container, and when the spirits arrive, the warrior and dog attack the cats and vanquish them.
The evil spirits appear as monkeys in most instances of the tale, as in the version of "Shippei Taro" given in Keigo Seki's anthology (translated into English 1963). In fact, this folktale is classified as "Destroying the Monkey Demon" (Sarugami taiji) tale type by Japanese folklorists.
Monkey God tales preserved in the medieval anthologies Konjaku Monogatarishū and Uji Shūi Monogatari have been suggested as being the original sources of the orally disseminated versions.
There is also the theory that the story was invented after the historical occasion of the Yanahime (Mitsuke Tenjin) shrine in Iwata, Shizuoka (Tōtōmi Province) sending volumes of sutras to the Kōzen-ji temple, Nagano Prefecture (Shinano Province) in 1793. The dog is called Hayatarō or Heibōtarō in the versions at the temple and in folktales of the vicinity. But the dog name has been standardized as Shippeitarō in the region of the shrine.
Nomenclature
[edit]The term shippei (
However, it has been asserted that the name Shippeitarō―was originally unconnected with religious implement―and was a corruption of Shippūtarō (
In variants, the dog may have Suppeitarō, Suppetarō or a variety of other names, for example, "Hayatarō of Kōzenji temple in Shinano".[12][14] The dog may not be given any name at all.[15]
The form Shippeitarō (悉
The name is altered to
Translations
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/a/a3/Schippeitaro-1888-p19-cropped.jpg/220px-Schippeitaro-1888-p19-cropped.jpg)
The "door of the cage",[21] or rather "lid of a chest "[22] is laid open.
![](https://upload.wikimedia.org/wikipedia/commons/thumb/4/4c/The_violet_fairy_book_%281906%29_%2814566716288%29.jpg/220px-The_violet_fairy_book_%281906%29_%2814566716288%29.jpg)
Young samurai appears quite "foreign-ish".[23]
The version of "Schippeitaro" in Andrew Lang's The Violet Fairy Book (1901) was taken from Japanische Märchen und Sagen collected by Professor David Brauns (Leipzig, 1885).[24][25][b]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/38px-Wikisource-logo.svg.png)
The story of "Schippeitaro" (1888) as told by Mrs. T. H. James (Kate James[27]), was number 17 in the "Japanese Fairy Tale Series" printed by Hasegawa Takejirō, who issued many such chirimen-bon or "crepe-paper books".[28] Mrs. James's version follows a storyline identical to Lang's version.[29]
The illustrator has been identified as Suzuki Kason ,[30][31] based on the colophon of 1889 which names the artist as Suzuki Sōsaburō (
Synopsis
[edit]Below is the summary of the Lang/Mrs. James version:[5][35]
A young adventure-seeking warrior entered an enchanted forest, and he slept in a shrine (or chapel) there,[c] and was awakened at midnight by the noises of cats yelling and dancing. The cats could be heard saying: "Do not tell Shippeitaro!"
Afterwards, the warrior visited a nearby village, and there he answered a girl's plea for help. It was the village custom to sacrifice a maiden to the mountain spirit, and it was her turn that year. She was placed inside a cage (actually a long chest or rectangular basket, as per illustration. Lang gives "cask") and left at the shrine.[41][d] The warrior made inquiries to find out about the famous dog Schippeitaro (standard modern romanization: Shippeitarō), owned by the prince's overseer,[e] and obtained permission to borrow the dog. The warrior then replaced the maiden inside the cage with Schippeitaro. The cage was brought to the shrine, and the cats arrived. When the huge black cat opened the cage, Shippeitaro jumped out and killed it. The warrior entered the fray and together they killed several more cats, and the rest of them fled. The warrior returned Schippeitaro to his rightful owner, and the village well-remembered the warrior and the heroic dog long after.[f]
Variants
[edit]The Lang/Mrs. James version which features cats as the antagonists is actually atypical in folktales. In most Shippeitaro tales, the malevolent spirits appear as monkeys (or baboons).[44][g] However, cats did feature as the antagonist(s) of Shippeitarō in the gesaku novels of the Edo Period (§Old printed books) as well as in the kabuki and kyōgen performing arts.[46]
The village where the victims are sacrifice occurs may be an anonymous location,[h] as in the English chirimen book version or Seki's version from Monou, but may be specified (Cf. §Kōzen-ji below). Also, it is a common motif that the household chosen to have their daughter sacrificed (by the supernatural beings) has a shiraha no ya (white-feather fletched arrow) stuck on the front of their home.[47]
Keigo Seki collected a number of variant tales (of the Sarugami taiji or "Destroying the Monkey Demon" type) from various sources. When Seki published Nihon mukashibanashi taisei (1978), his provisional count reached 67 examples.[48][i] Later, Kōji Inada and Toshio Ozawa co-edited the Nihon mukashibanashi tsūgan (1977–1998) which added numerous examples.[49] Kōichirō Kōbayashi's paper has collated these and other examples in a table with 227 tale specimens (plus one auxiliary specimen).[15] Noriko Nagata went further and analyzed 258 tale examples of the Sarugami taiji type.[50] Note however that these statistics include tales that are not of the "dog helper" type.
Seki's typical example (or at least the one he chose in his anthology for popular audience) was the "Shippei Taro" collected in Monou District, Miyagi, published in Keigo Seki (ed.), Robert J. Adams (tr.), Folktales of Japan (1963). The priest in the story defeated the so-called "ogres" (whose corpses turned out to be dead monkeys). He used the usual tactic of replacing the sacrificial maiden inside the chest with Shippei Taro, a dog brought from the distant city of Nagahama in Ōmi Province.[j][51][52] (Cf. § Tale types below)
Inada and Ozawa's description of the "helper dog" subtype of Sarugami taiji (Cf. § Tale types below) names the dog as Suppeitarō of Tango Province (
The dog may or may not have a name at all. And the name is not entirely consistent. The dog's name may be only a slight variant of Shippeitaro, such as (Suppeitarō, Suppetarō (すっぺい
Shizuoka and Nagano
[edit]According to one scholar the form Shippeitarō (悉
Yanahime-jinja
[edit]![](https://upload.wikimedia.org/wikipedia/commons/6/69/Ichikawa_danjuro_vii1832-totoumimasu.gif)
It has become current-day tradition (for the Yanahime jinja in Shizuoka Prefecture, formerly Enshū or Tōtōmi Province) that the heroic was dog Shippeitarō (悉
But in actuality, the name of the dog in the legend attached to the shrine (Yanahime jinja aka Mitsuke Tenjin in Iwata, Shizuoka) varied, and was also known alternately by the similar names Shippūtarō/Hayatetarō (
Thus, while Noriko Nagata's study concluded that all the dogs in the Sarugami taiji tales of Shizuoka Prefecture have feature dogs from Shinshū (Shinano Province), this only applies to the folktales gathered in relatively current times,[68] and this generalization fails in the Edo Period literature where the dog is Yazaemon from Raifuku-ji of Mikawa Province (
Nagata also hypothesizes that "every dog comes from Shinshū(Shinano) in Sarugami taiji tales of Shizukoa, and this can hardly be unconnected with Kōzen-ji ". One can infer that none of the folktales, at least from Shizuoka, explicitly named Kōzen-ji, as can be verified in Kobayashi's study also.[68][o] Yabe concurs with Nagata more assertive states that in the "present-day tradition", the dog "Shippeitarō (悉
The connection is certainly not unfounded, if documents and tales from Nagano are examined. Already during the Edo Period, one origin tale (engi) regarding the temple, entitled Butsuyaku shōmei inu-fudō reigen monogatari [?] (
Toshio Takagi vaguely suggested that the legend was created at a late period, by which he may have meant the "latter half of kinsei"[72] i.e. 18th century. And Tokiwa Aoshima supposed that the legend was created after the occasions of the Yanahime-jinja shrine sending 600 volumes of sutra to Kōzen-ji in 1793, and the temple holding a kaichō (public display of its sacred objects) in 1794.[73] Though these hypotheses require further analysis to assay their validity,[74] if the latter were true, then there was always a connection between the shrine legend and Kōzen-ji, though unattested by the Edo period documents found by Yabe.
Kōzen-ji
[edit]Going back to Nagata's statement, the dog appears to be explicitly mentioned coming from Kōzen-ji temple in several tales among the list compiled by Kobayashi, and unsurprisingly so, since they were all collected (not from Shizuoka) but from the village or the district where the temple lies (Kamiina District, Nagano).[75][12][76][p]
- Location of victims
In the version collected from the former Akahomura village where the temple stands, the victims are to be left as sacrifice on the altar of the Tenmangū in Enshū,[75][77] which is an apt description of the Yanahime jinja (Mitsuke Tenjin) in Shizuoka. The victim chosen received notice via the white-feather arrow (
In the tale version printed by Toshio Takagi (1913) where the dog's name is "Heibōtarō" (
![](https://upload.wikimedia.org/wikipedia/commons/thumb/7/7f/Kozenji_%28Komagane%29_Hayataro_grave_2012-08.jpg/220px-Kozenji_%28Komagane%29_Hayataro_grave_2012-08.jpg)
- Hayatarō's grave
Thus the dog's name was given variously in local folktale, even though the words "Hayataro's monument" (
Types of evil spirits
[edit]The evil spirits may be in the form of monkey, cat, rat, badger or "raccoon dog" (mujina, tanuki).[81]
Tale types
[edit]In Japanese folklore studies, the "Shippeitarō" story is classed under the tale type Sarugami taiji (
Seki's classification scheme (his Taisei) describes the "Destroying the Monkey Demon" type as akin to AT 300 type, where the 1st subtype involves the murder of priests (but do not feature dogs), and the 2nd type generally involves a traveler (samurai warrior)[s] who seeks out Shippei Taro (or some dog) and together exterminate the monstrous monkeys.[53]
Inada and Ozawa's classification in their Tsūkan compilation establishes the Sarugami taiji type as divided into the 275A "helper dog" (
Since the story concludes with the heroes abolishing the practice of offering maidens as human sacrifice, it draws a parallel to the legend of Saint George and the Dragon, and there are certain similarities also to the story of Susanoo saving Kushinadahime from the great serpent Yamata no Orochi.[85]
In the Aarne–Thompson classification, the tale is classed as "The Dragon Slayer" type, AT 300.[52]
Precursor
[edit]In the medieval anthology Konjaku Monogatarishū occurs a similar story of a sacrifice-demanding monkey god, entitled "How in Mimasaka Province a God was Trapped by a Hunter and Living Sacrifice Stopped". The Shippeitaro tales have been considered orally transmitted versions of this medieval prototype.[86][87]
English translations of this medieval version is found in S. W. Jones's Ages Ago: Thirty-Seven Tales from the Konjaku Monogatari Collection (1959),[88] and Michelle Osterfeld Li's study Ambiguous Bodies.[89]
A similar tale is also included in another medieval anthology, the Uji Shūi Monogatari.[89] In either case, the sacrifice demanding deities are an ape named Chūsan (
Old printed books
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/4/46/Zoho-shippeitaro18-50%25-dog-and-wolves.jpg/330px-Zoho-shippeitaro18-50%25-dog-and-wolves.jpg)
There is also a kibyōshi type printed book from the Edo Period, the Zōho Shippeitarō (1796) meaning the "expanded version" that was written by Nansenshō Somahito (
Yet in Ritsujōtei Kiran 's yomihon Inuneko kaiwa Shippeitarō (
The story of a supposedly famed dog named Shippekitarō related in Gakutei Kyūzan's work, Honchō akuko den. Zenpen (『
Kabuki
[edit]In kabuki, the so-called "gojūsan tsugi mono" or "Fifty-three stations" group of works, there are those that feature Shippeitarō.[46] The original work of the group was Tsuruya Nanboku's Hitoritabi gojūsantsugi (
Later Mokuami wrote the revised work Gojūsantsugi ōgi no shukuzuke (
It became commonplace cliché in kabuki for Shippeitarō to subdue the monstrous cat (bakeneko) after Namiki Shōzō wrote the script Shippeitarō kaidanki (
See also
[edit]- Yanahime-jinja (aka Mitsuke-Tenjin)
- Shippei (mascot)
- shiraha no ya (white-feather fletched arrow)
- Kōzen-ji#Hayatarō legend
Explanatory notes
[edit]- ^ Even though Hayatarō was the main name given in the city's history published 1956,[18] Shippeitarō (悉
平太郎 ) became primary name for the dog legend of the shrine by its city's municipal history document of 1974.[17] However, the dog was also known locally as Hayatetarō/Shippūtarō (疾風 太郎 , 'swift wind Tarō') or Hayatarō (早 太郎 , 'swift Tarō').[17][19] Cf. §Variants) below for further information.) - ^ Lang in the Violet Fairy Book only cites "Japanische Märchen",[24] but in his Pink Fairy Book (1897), he provides the longer and fuller citation naming Brauns.[26]
- ^ Mrs. Smith calls it "little temple" or "ruined shrine", in contrast to Brauns's Kapelle and Lang's "chapel" which have Christian connotation.
- ^ Lang however rendered the container as "cask", which was illustrated as a barrel by Henry Justice Ford. And in E. K. Murray's retelling, "The Whispering Cats", the container is referred to as both "barrel" and "cask".[42]
- ^ "The head man of our Prince", in Mrs. James's text
- ^ Brauns only said that the locals were able to enter the forest afterwards, and lauded the bravery of the pair "to this day" (German: preisen noch heute).[43] Lang embellished this to say the village held an annual feast in honor of the warrior and dog. Mrs. Smith's version simply concludes with the warrior seeking new adventures.
- ^ Seki also gives monkey in the main, with cat, rat, badger as subtypes.[45]
- ^ Or perhaps assumed to be local to wherever the tale is told.
- ^ As of the writing of the translator's headnote in Seki & Adams (1963), p. 33, the count stood at "twenty-six versions".
- ^ "Collected in Mono-gun, Miyagi-ken by Keisuke Sugawara". Seki & Adams (1963), p. 33.
- ^ takebera is just the kun-yomi reading of shippei (
竹篦 ), and perhaps should be read as "shippei".[55] - ^ And in fact, Hayatarō had been used as the name in the 1956 history of the city.[18]
- ^ By Tō Chōkō (
藤 長 庚 ) aka Hyōdō Shōemon (兵藤 庄 右 衛門 ). - ^ Kabuki actor Danjūrō VII has performed in the play[61][62][63] Hitoritabi gojūsantsugi ("Lone pilgrimage of 53 stations")[64][65] which featured Shippeitaro as a dog attacking the monster cat.[46][66] In the first performance Danjūrō VII played 4 roles including that of Mamushi no Jirokichi (
蝮 (まむし)の次郎吉 ).[61][62] His enactment of Nakano Tōsuke (中野 藤 助 ) is illustrated in a ukiyo-e, reprinted in Atsumi ed. p. 483, and his role as Mizuemon on p. 549. - ^ Tales collected locally in Nagano do, to no surprise, mention "Kōzen-ji".[69]
- ^ Though Kobayashi's tabulated list is not exhaustive, since Nagata's study compiles a larger number of tale examples.
- ^ The reading of "
兵 坊 太郎 " is probably "Heibōtarō" from comparison with the similar version that gives "へいぼう太郎 ",[76] even though "Hyōbōtarō" was the reading given by another scholar.[78] - ^ Tarō Akamine claimed there was a piece of folklore that the Chinju no Mori (forest) in Fushimi, Mino Province was once inhabited by man-eating baboons (hihi), which were exterminated by the dog Hayatarō from Kōzen-ji.[79]
- ^ An "itinerant priest" in the Seki ed., English-translated version, from Monou District, described above.
- ^ Both falling under the larger subdivision XI. "overcoming peril/conquest of evil" (
厄難 克服 , yakunan kokufuku) - ^ The Yurugi (
由 留 木 ) clan has an evil scheming karō counselor Akabori Kandayū (赤堀 官 太夫 ), who has framed Tanba Yōhachirō (丹波 与八 郎 ) who was the son of a loyal retainer, by falsely claiming he was the true identity of a thief character in the play. The evil counselor's henchmen, Tanzō and Edobei were pursuing the Lady Shigenoi (who had become the framed man's love interest), and recruits the help of a traveller with a dog, namely Shippeitarō. But the person found inside was another woman, Omatsu, whom Edobei stabs to death, and she gives birth to a child. The dog carries this baby away.
References
[edit]- Citations
- ^ a b c In the James (1888) edition, the colophon gives the Japanese title as "
竹篦 太郎 " and the translator's name as "ジヱイムス夫人 ", but in the James (1889) edition, the translator's name is transliterated differently as "ヂェイムス夫人 ", and the artist as "鈴木 宗 三郎 " ("Suzuki Munesaburo" or rather "Sōsaburō") at "No. 3 Tsukiji 3-chome, Kyobashi-ku, Tokyo (東京 府 京橋 区 築地 二 丁目 三 番地 )". - ^ James (1888), Preface
- ^ Seki & Adams (1963), p. 33
- ^ James (1888)
- ^ a b Lang (1901), pp. 36–40 (Violet Fairy Book)
- ^ a b Tale collected from Monou District, Miyagi. "Shippei Taro of Nagahama, Omi Province
近江 の國 の長濱 の竹篦 太郎 " (Kobayashi (2012), Table 1, #27). Seki (1978), Taisei 7: 45–47. Seki & Adams (1963) "Shippei Taro". - ^ Various examples attested in Miyagi, Yamagata, Fukushima, Niigata, Gunma, Shizuoka, and Shimane Prefectures. Kobayashi (2012), Table 1.
- ^ Winfield, Pamela D.; Heine, Steven (2017). Zen and Material Culture. Oxford University Press. p. 20. ISBN 9780190469290.
- ^ a b Nishio, Minoru [in Japanese]; Iwabuchi, Etsutaro [in Japanese]; Mizutani, Shizuo [in Japanese], eds. (1986). "Shippe/Shippei" しっぺ/しっぺい【
執柄 】. Iwanami kokugo jiten岩波 国語 辞典 (3 ed.).岩波書店 . p. 490. ISBN 9784000800037. - ^ Tsujimura, Akira [in Japanese] (January 1988). "Tochi no kosei to bunka"
都市 の個性 と文化 . Toshi mondai kenkyū都市 問題 研究 [Journal of municipal problems]. 40 (1): 12. doi:10.11501/2785647. - ^ Tsujimura, Akira et al. [in Japanese] (1987). "Bunkateki na fun'iki zukuri hōkoku: Ima machi wa.." 「
文化 的 な雰囲気 づくり」報告 「今 まちは.... Toshi mondai kenkyū文化 行政 のこれまでこれから. NIRA output. Nippon Institute for Research Advancement. p. 169. - ^ a b One of the tales collected from Kamiina District, Nagano. Features the dog "Hayatarō of Kōzenji in Shinano Province (
信濃 国光 前 寺 の早 太郎 )" vs. a racoon dog. Kobayashi (2012), Table 1, #97.Taguchi (1987), pp. 2–3, Table #29. Seki (1978), Taisei "光 前 寺 の早 太郎 " 7: 53 - ^ a b c Takagi, Toshio [in Japanese] (1913). "Giken-zuka itimei sarugami taiji densetsu. Dai-17. (ro) Heibbōtarō/Hyōbōtarō [?]"
義 犬塚 一名猿神退治伝説第十七. (ロ)兵 坊 太郎 . Nihon densetsushū日本 傳說 集 . Musashino shoin. pp. 188–190. - ^ Kobayashi's table omits the place name for his #98, so the original source (Seki) and Taguchi's table #27 need be consulted. Although other names for the dog names are attached to Kōzenji temple, it has been documented that "Hayataro's memorial" (
早 太郎 之 碑 , Hayatarō no hi) was carved on the mound(grave) of the justice-serving dog in the premises of the temple.[13] - ^ a b c Kobayashi (2012), pp. 86–94 (table)
- ^ "Shippei-Taro: The legend of the holy dog". Mitsuke Tenjin. 2021–2023. Retrieved 2023-02-09.
. But Japanese version uses "www霊 犬 悉平太郎 伝説 Japanese Version.mitsuke-tenjin .com /legend /%202=Shippei-Taro:%20 霊 犬 しっぺい太郎 伝説 " as title, while "悉平太郎 " occurs in body. - ^ a b c d e Iwata shi minzoku chōsadan (1984) Iwata no minzoku
磐田 の民俗 , p. 174, quoted in Yabe (2009), p. 24 - ^ a b Iwata shishi shippitsu hensan iinkai, ed. (1956). Iwata shishi
磐田 市 誌 . Vol. 2. - ^ Ōbayashi, Taryō [in Japanese] (1976), "Enshū Mitsuke Tenjin no hadaka matsuri to Haytarō densetsu"
遠 州 見付 天神 の裸 祭 と早 太郎 伝説 , Nihon no shinwa日本 の神話 , Ōtsuki shoten: —— (1995), "Dai 5 shō. Hadak matsuri to Haytarō no densetsu. Enshū Mitsuke Tenjin kara"第 5章 to裸 祭 りと早 太郎 の伝説 遠 州 見付 天神 から, Kita no kamigami. Minami no eiyū rettō no fōkuroa北 の神 々南 の英雄 列島 のフォークロア, Shogakukan, pp. 117–132, ISBN 9784096261897 - ^ a b c Nansenshō (1796).
- ^ James (1888).
- ^ Miyao (2009), p. 88.
- ^ Yokoyama (2006), p. 21.
- ^ a b Lang (1901), p. 40.
- ^ Brauns (1885), pp. 50–53 (Fraktur font); Schippeitaro (in Latin font online at zeno.org).
- ^ Lang, Andrew, ed. (1897), "Uraschimataro and the Turtle", The Pink Fairy Book, New York and Bombay: Longmans, Green, p. 25n
- ^ Sharf (1994), p. 10
- ^ Sharf (1994), p. 62
- ^ Cf. the text itself: James (1888)
- ^ Ishizawa (2004), p. 52 also cited by Kobayashi (2012)
- ^ Sharf (1994), p. 62.
- ^ "Suzuki Munesaburo (
鈴木 宗 三郎 )". Retrieved 2023-02-08. - ^ Watanabe, Shōjirō, ed. (1883). "Suzuki Kason"
鈴木 華邨 . Meiji gaka ryakuden明治 画家 略伝 (in Japanese). Kōmeisha. pp. 73–74. - ^ Ishizawa (2004), p. 241.
- ^ James (1888), James (1889)
- ^ Miyao (2009), pp. 79, 87, 88.
- ^ Kondo ed. (1882), fol. 19v.
- ^ Matsuda, Yoko [@matuda] [in Japanese] (28 February 2016). "Meiji no chiribenbon"
明治 のちりめん本 (Tweet). Retrieved 2023-03-02 – via Twitter. - ^ Ikegami (1983), p. 70.
- ^ Tale collected from Mogami District, featuring "Mikawa Province Shippeitarō
三河 国 しっぺい太郎 " (Kobayashi (2012), Table 1, #36. Seki (1978), Taisei 7: 58) - ^ Brauns translated the container as Käfig which is German for "cage", concurring with Mrs. James's rendition as "cage" (Japanese:kago (
籠 ).Ishizawa (2004), p. 53). However, Smith description that the cat "threw open the door of the cage" does not fit the illustration of removing the lid from a rectangular chest, and Miyao altered it to read "長櫃 のふたを勢 いよく開 けました vigorously[snatched] open the lid of the long-chest (nagabitsu)".[36] The latter term occurs in the cognate tale found in Konjaku monogatari, explained below,[37] whereas Ishizawa more literally back-translates as kago (籠 ), which can also denote either an open or lidded basket. A comic book author remarked it actually looked like a tsuzura ,[38] another name for a rectangular wicker basket, well-known from the fairy tale Shita-kiri Suzume. Cf. also kōri (行李 ) or wicker trunk. In the version Seki collected from Monou, the container is a nagamochi (長持 ), which is a lidded rectangular wardrobe chest,[39][6] and synonymous to nagabitsu of the old narrative. There is also a collected tale where the container is indeed a tsuzura.[40] - ^ Murray (1925), p. 453.
- ^ Brauns (1885), p. 53.
- ^ Kobayashi (2012), p. 81
- ^ a b Seki (1966), p. 52.
- ^ a b c d e f g h Yokoyama (2006), p. 17.
- ^ a b Inada, Kōji [in Japanese]; Ōshima, Takehiko [in Japanese]; Kawabata, Toyohiko; Fukuda, Akira [in Japanese]; Mihara, Yukihisa [in Japanese], eds. (1977). "Sarugami taiji" さるがみたいじ
猿 神 退治 . Nihon mukashibanashi jiten日本 昔話 事典 . Kobundo. pp. 389–390. apud Kobayashi (2012), p. 85. - ^ Taguchi (1987), pp. 2–3.
- ^ Inada & Ozawa (1998).
- ^ Nagata (1982) apud Hirota (2006), p. 41.
- ^ Seki & Adams (1963), pp. 33–36.
- ^ a b Hansen, William F. (2002), Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Cornell University Press, pp. 119–121
- ^ a b c Kobayashi (2012), p. 84.
- ^ Sasaki, Tetsuya (2007). No no kioku: Hito to kurashi no genzō
野 の記憶 :人 と暮 らしの原 像 (in Japanese). Tsuru shobo. p. 165. ISBN 9784902116939. - ^ a b Ikegami (2008), p. 298.
- ^ Taguchi (1987), pp. 2–3 (table)
- ^ Etō (1989), pp. 186–187.
- ^ Tanigawa, Ken'ichi [in Japanese] (1992), Nihon minzoku bunka shiryō shūsei 11: Dōshokubutsu no fōkuroa I
日本 民俗 文化 資料 集成 11:動植物 のフォークロア I (in Japanese), San-ichi, p. 74 - ^ a b Yabe (2009), pp. 25–26.
- ^ a b Tō Chōkō (1991) [1803] Tōtōmi koseki zue (
遠江 古蹟 圖繪 ), pp. 289–290, apud Yabe (2009), pp. 21–22, 25–26 and Table 2. - ^ a b Tsubouchi et al.
- ^ a b Atsumi ed. & Nanboku (1928), pp. 671–672.
- ^ a b Gunji ed. & Nanboku (1974), p. 22.
- ^ a b Tsuruya Nanboku IV [in Japanese] (1922). "Hitoritabi gojūsantsugi"
独 道中 五 十 三 駅 . In Tsubouchi, Shōyō; Atsumi, Seitarō [in Japanese] (eds.). Kabuki kyakuhon kessakushū歌舞伎 脚本 傑作 集 . Vol. 6. Shunyōdō. Abstract, pp. 1–12; text pp. 1–427. - ^ a b Tsuruya Nanboku IV [in Japanese] (1928). "Hitoritabi gojūsantsugi"
独 道中 五 十 三 駅 独 道中 五 十 三 駅 ). In Atsumi, Seitarō [in Japanese] (ed.). Nihon gikyoku zenshū日本 戯曲 全集 . Vol. 11. Shunyōdō. pp. 417–652. - ^ a b Atsumi ed. & Nanboku (1928), p. 568.
- ^ a b Ichikawa Danjūrō VII (1832) Tōtōmimasu (
遠 〱見 ます), reprinted in Iwata shishi hensan iinkai (1991), pp. 750–754, apud Yabe (2009), p. 23 and Table 2. - ^ a b Kobayashi (2012), Table 1, tales collected from Shizuoka Prefecture, #109, 110, 111. Inada & Ozawa (1998), 13: 249, 248, 248.
- ^ Kobayashi (2012), Table 1, tales collected from Kamiina District, Nagano , #97, 98, 99. Seki (1978), pp. 52–53. Cf. §Kōzen-ji below.
- ^ a b Yabe (2009), n21.
- ^ Also an early document bearing the slightly different title Kōzen-ji inu-fudō reigen monogatari [?] (
光 前 寺 犬 不動 霊験 物語 , 'Story of spiritual-power of Kōzenji's Divine Dog'), is interpolated with the text of the "Diahanyakyō hōnō no engi (大 般若 経 奉納 の縁起 , 'Origin tale of the donation of the Large Prajñāpāramitā Sūtras')" (1793), which states that Tenmangū in Enshū (遠 州 府中 の天満宮 ) had a byō (shrine hall), and it became customary that some handsome person from the village would be placed in a coffin (Japanese:柩 ) and deposited there at the byō.[70] - ^ Takagi, Toshio [in Japanese] (1973). Hitomi gokū ron
人身御供 論 . Hōbunkan. p. 56. apud Yabe (2009), n17). - ^ Aoshima (1994); Aoshima (2008) apud Yabe (2009), n17.
- ^ Yabe (2009), n17.
- ^ a b c Tale collected from Akahomura , Kamiina District, Nagano. Features "Heibōtarō" of Kōzen-ji in Shinshū Shinano (
信州 信濃 の光 前 寺 兵 坊 太郎 ) against a large baboon (大 狒) Kobayashi (2012), Table 1, #97. Taguchi (1987)'s Table 2, #28. Seki (1978), Taisei "光 前 寺 " 7: 53 - ^ a b c Another tale from Kamiina District, Nagano. Although the dog is named Hayatarō (
早 太郎 ), the baboons chant "Don't tell Heibōtarō" (信州 信濃 の光 前 寺 、へいぼう太郎 に知 らせるな). The victims are placed in a唐櫃 (karbitsu).(Kobayashi (2012), Table 1, #99. Taguchi (1987), Table 2, #30. Seki (1978), Taisei "へいぼう太郎 に" 7: 53–54 - ^ Seki (1955): pp.1252–1255: "
長野 縣 上伊那 郡 赤穂 村 .遠 州 府中 の天滿宮 の祭禮 に白羽 の矢 の立 つた家 の娘 を毎年 一 人 づつ人身御供 に立 てることになつてゐた。" - ^ Toda, Yoshio [in Japanese] (1970). Nihon no kokoro: Minzoku no genten
日本 の心 :民族 の原典 . Kokubunsha. p. 102. - ^ Akamine, Tarō (1913–1914). "Kojnaku monogatari no kenkyū"
今昔 物語 の研究 . Kyōdo kenkyū (1–3): 171. apud Yabe (2009), n17). - ^ "Komagane-shi bunkazai: Kōzen-ji no Hayatarō densetsu to Daihannyakyō"
駒ヶ根 市 文化財 :光 前 寺 の早 太郎 伝説 と大 般若 経 (PDF). Komagane city (in Japanese). 2020-01-23. Retrieved 2023-03-05. - ^ Seki (1966), p. 52; Taguchi (1987), pp. 2–3 (table); Kobayashi (2012), pp. 86–94 (table)
- ^ a b Knight, John (2003). Waiting for Wolves in Japan. Oxford University Press. p. 92. ISBN 9780199255184., citing Nakamura, Teiri (1989) Dobutsutachi no reiryoku [Spiritual powers of animals] pp. 54–5; and Nagano, E. (1991) Sarugami taiji in Nihon Minwa no Kai (ed.) Gaidobukku nihono no minwa [A Guidebook to Japanese Folktales] pp. 115-116.
- ^ Anderson (1969), p. 277, note 26
- ^ Inada, Kōji [in Japanese]; Inada, Kazuko [in Japanese] (1971). Nihon mukashibanashi hyakusen
日本 昔話 百 選 (4th ed.). Sanseido. p. 28. ISBN 9784385420479. - ^ Anderson (1969), p. 277.
- ^ Smith (1966), pp. 227–229, citing Seki & Adams (1963), p. 33
- ^ Ikegami (2008). Konjaku Monogatari tale, p. 55– and passim; Shippeitaro compared p. 298.
- ^ Smith (1966), p. 223.
- ^ a b Li, Michelle Osterfeld (2009), Ambiguous Bodies: Reading the Grotesque in Japanese Setsuwa Tales, Stanford University Press, pp. 201–205, ISBN 9780804771061
- ^ Kondo ed. (1882), fol. 18r.
- ^ "117. The Knight of Azuma", pp. 41- in: Ballard, S. (December 1900). "Some Tales from the Uji shui monogatari". Transactions of the Asiatic Society of Japan. 28: 31–45.
- ^ Hirota (2006), p. 1.
- ^ Kobayashi (2012), p. 96.
- ^ Ritsujōtei Kiran [in Japanese] (2009) [1809], Fujisawa, Tsuyoshi (ed.),
翻刻 『[犬 猫 /怪 話 ]竹篦 太郎 』 [Reprint of 'Inu neko Kaiwa Shippei Tarō'], Onomichi City University - ^ a b c Yokoyama (1967), p. 170.
- ^ Yokoyama (1967).
- ^ Fraser, Lucy (2018). "Dogs, Gods, and Monsters: The Animal–Human Connection in Bakin's Hakkenden, Folktales and Legends, and Two Contemporary Retellings" (PDF). Japanese Studies. 38 (1): 107–108. doi:10.1080/10371397.2018.1448972.
- ^ a b Fujisawa ed. (2009), pp. 2–3.
- ^ Yokoyama (1967), pp. 177–178.
- ^ Tsuruya Nanboku IV [in Japanese] (1971–1974). "Hitoritabi gojūsantsugi"
獨 道中 五 十 三 驛 . In Gunji, Masakatsu [in Japanese] (ed.). Tsuruya Nanboku zenshū vol. 12鶴屋 南北 全集 ・第 12巻 . San-ichi Publishing. ISBN 4-380-74525-2. - ^ Atsumi ed. & Nanboku (1928), p. 670.
- ^ Atsumi ed. & Nanboku (1928), pp. 514–516.
- ^ Gunji ed. & Nanboku (1974), p. 104.
- ^ Japanese: "
以前 のしつぺい太郎 の犬 走 り出 て、猫 の怪 (け)めがけ飛 びかゝる。これに恐 れて猫 の怪 苦 しみ、タヂ〳〵となる".[66] "いぜんのしつぺひ太郎 の犬 走 り出 て、猫 石 の精 をめがけ飛 かる。これにおそれて精 くるしみ、たぢ〳〵となる".[103] - ^ Kawatake Mokuami (1924). "Gojūsantsugi ōgi no shukuzuke"
五 十 三 驛 扇 宿 附 . In Kawatake, Shigetoshi [in Japanese] (ed.). Mokuami zenshū默阿彌 全集 . Vol. 26. Shunyōdō. p. 108.。 - ^ Japanese: "
丹波 のや〳〵しつぺい太郎 に沙汰 するな"[105]
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太郎 伝説 ノート. Bannan bunka (in Japanese). 20: 74–81. - Aoshima, Tokiwa (2008). "Mitsuke Tanjin hitomi gokū densetsu no hensen"
見付 天神 人身御供 伝説 の変遷 . Bannan bunka (in Japanese). 34: 47–56. - Brauns, David, ed. (1885), "Schippeitaro", Japanische Märchen und Sagen (in German), Leipzig: Wilhelm Friedrich, pp. 50–53
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犬 , Nihon no meizuihitsu 76, Sakuhinsha, pp. 184–189, ISBN 9784878939761 - Hirota, Osamu [in Japanese] (2006-03-15). "Uji shūi monogatari. 〈Sarugami taiji〉 kō" 『
宇治 拾遺 物語 』「猿 神 退治 」考 . Bunkagaku-Nempo (Annual report of cultural studies). 55 (55): 1–100. doi:10.14988/00028414. - Ikegami, Jun'ichi [in Japanese] (1983), Konjaku monogatari no sekai: chūsei no akebono 「
今昔 物語 集 」の世界 :中世 のあけぼの (in Japanese), Chikuma Shobo - —— (2008). Konjaku/Sangoku monogatari no sekai
今昔 ・三 国 伝記 の世界 (in Japanese). Vol. 3. Izumi Shoin. ISBN 9784757604438. - Inada, Kōji [in Japanese]; Ozawa, Toshio [in Japanese], eds. (1977–1998). Nihon mukashibanashi tsūkan
日本 昔話 通観 (in Japanese). Dōhōsha. - Ishizawa, Saeko [in Japanese] (2004). Chirimenbon no subete: Meiji no Ōbun sashiebon ちりめん
本 のすべて:明治 の欧文 挿絵 本 (in Japanese). Miyai Shoten. ISBN 9784838231287. - Iwata shi minzoku chōsadan, ed. (1984). Iwata no minzoku
磐田 の民俗 (in Japanese). - Iwata shishi hensan iinkai, ed. (1991). Iwata shishi. Shiryō-hen 2. Kinsei
磐田 市 史 資料 編 2近世 . - James, Mrs. T. H. (1888), Schippeitaro (PDF), Japanese Fairy Tale Series, Suzuki Kason (illustr.), Kobunsha, archived from the original (PDF) on 2013-01-18 An alt copy in the Monash University collection
- James, Mrs. T. H. (1889) [1888], Schippeitaro, Japanese Fairy Tale Series, Suzuki Kason (illustr.), Kobunsha (digicopy @ Institute for Comparative Studies of Culture Tokyo Woman's Christian University)
- Cf. Gallop, Annabel (5 December 2018). "Tales of cats and dogs". British Library. Asian and African studies blog. (Image of edition printed "1889" on cover)
- Kobayashi, Kōichiro (2012-03-20). "Chirimenbon Shippeitaro ni arawareru Odoru Neko" ちりめん
本 『竹篦 太郎 』に表 れる「踊 る猫 」 [Dancing Cats in “Schippeitaro”, a Story in Chirimen-bon (a Crepe Paper Book)]. The annual report, the study of nonwritten cultural materials (in Japanese). 8: 81–105. hdl:10487/11109. - Kondo, Keizo, ed. (1882). "Mimasaka-no-kuni [no] kami ryōshi [no] hakari ni yorite ikenie wo yamuru katari dai shichi"
美作 国神 依 猟師 謀 止 生贄 語 第 七 . Konjakumonogatarishū今昔 物語 集 . Vol. 26. fol. 18r–21r. - Lang, Andrew, ed. (1901), "Schippeitaro", The Violet Fairy Book, New York and Bombay: Longmans, Green, pp. 36–40
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対訳 日本 昔 噺 集 :明治 期 の彩色 縮緬 絵本 . Vol. 3. Sairyusha. pp. 72–91. ISBN 9784779113727. - Murray, E. K. (1925), "The Whispering Cats", The New Merry-go-round, 2 (12): 453–454
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猿 神 退治 』の特性 . Mukashibanashi to dōbutsu. Mukashibanashi―kenkyū to shiryと資料 ō―昔話 と動物 昔話 ―研究 と資料 ―. Vol. 11. Miyai Shoten. pp. 49–117. - Nansenshō, Somahito
南 杣 笑 そまひと (1796), Zōho Shippeitarō増補 執柄 太郎 (in Japanese), Utagawa Toyokuni I (illustr.) Waseda Univ. collection - Seki, Keigo [in Japanese], ed. (1955). Nihon mukashibanashi shūsei: dai 2-bu no 3. Honkaku mukashibanashi
日本 昔話 集成 。第 2部 の3。本格 昔話 . Kadokawa. pp. 1252–1255. - Seki, Keigo, ed. (1963), "Shippei Taro", Folktales of Japan, Robert J. Adams (tr.), University of Chicago Press, pp. 33–36, ISBN 9780226746159
- Seki, Keigo (1966), Types of Japanese Folktales (PDF), Society for Asian Folklore, pp. 52–
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太郎 . Nihon mukashibanashi taisei日本 昔話 大成 . Vol. 7. Kadokawa. pp. 45–58. - Sharf, Frederic Alan (1994), Takejiro Hasegawa: Meiji Japan's Preeminent Publisher of Wood-block-illustrated Crepe-paper Books, Peabody Essex Museum Collections, vol. 130, Salem: Peabody Essex Museum
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郷土 民話 「竹箆 太郎 」と「今昔 物語 」「宇治 拾遺 物語 」--高校 「古典 」授業 の活性 化 のために [Local folktale Shippeitaro and Kojaku Monogatari, Uji Shui Monogatari -- for stimulating 'classics' instruction in high school], Bulletin of the Faculty of Education, Ibaraki University (in Japanese) (36): 1–7, hdl:10109/11650 - Yabe, Shingo (2009). "Shosa to denshō: Mitsuke tenjin hadakamatsuri ni okeru gyōji kōzō no kaishaku wo megutte"
所作 と伝承 --見付 天神 裸 祭 における行事 構造 の解釈 をめぐって [Performance and legend: an interpretation of Mitsuke-Tenjin-Hadaka-Matsuri] (PDF). Journal of hermeneutic study and education of textual configuration: global COE program: SITE2 (in Japanese). 3 (2): 13–32. - Yokoyama, Kuniharu [in Japanese] (June 1967). "Inu neko kaiwa shippeitarō to Nansō Satomi hakkenden" 「
犬 猫 怪 話 竹箆 太郎 」と「南総里見八犬伝 」と [Shippeitarō, A Supernatural Tale of Cats and Dogs, and Chronicle of the Eight Dogs of the Satomi Clan of Nansō] (PDF). Kokubungaukō (43). Hiroshima daigaku kokugo kokubun gakkai: 170–179. @ [https://ir.lib.hiroshima-u.ac.jp/00021156 Hiroshima U. repository - Yokoyama, Yasuko [in Japanese] (July 2006). "Bakeneko, umi wo wataru"
化 け猫 、海 を渡 る. Ukiyo-e geijutsu浮世絵 芸術 (in Japanese). 152: 14–26. doi:10.34542/ukiyoeart.1445.
See also
[edit]- Keisaku – Buddhist ritual implement