Shichinin Dōgyō – The Seven Pilgrims

Translated from Mizuki Shigeru’s Mujara

This is a legend from Kagawa prefecture, and is one of several legends about someone out for a walk who runs into a mysterious band on the road, and dies as a result.

The Seven Pilgrims cannot be seen under normal circumstances. According to legend, only those with the ability to wiggle their ears can see them unaided. Everyone else has to look beneath the legs of a cow in order to make the invisible visible. Cows in particular are said to be sensitive to the presence of the Seven Pilgrims. If a farmer is out walking with his cows, and they come to a sudden stop at a crossroads, the wise farmer bends down and peeks from between his cows’ legs until he is sure the coast is clear. But, if he sees seven dark pilgrims walking single file … then his time has come.

Along with the Seven Pilgrims, Kagawa prefecture also has the legend of the Seven Boys. This is essentially the same story as the Seven Pilgrims, substituting a group of wandering young boys. The Seven Boys are also encountered on crossroads, and because of this the Nakatado District of Kagawa is spotted with long-abandoned crossroads where no human dares to walk.

The Seven Pilgrims and the Seven Children are most likely the same entity. Whether they look like weary travelers or small children, in truth, no one knows. No one has ever survived an encounter.

In Kochi prefecture, there is a similar legend of the Seven Miseki . They say that people who drown in the ocean are chained together in gangs of seven. The number is always seven, and there is a hierarchy. In order to gain their freedom and go on to the afterlife, the Seven Miseki need a new member in the form of a drowning victim. Then, the ghost in the front gets to heaven, while the rest of the members move up a rank. And the Seven Miseki feel no need to wait for an accidental drowning. They will kill if they can, to gain new members and free themselves from their torment.

So powerful is this bond that not even invoking the Nembutsu (prayer to the Ahmida Buddha) can help the Seven Miseki. Far better to save your prayers for yourself, and hope that they don’t come to you one night, looking for someone to step into the back row.

Translator’s Note

As I have said before, Japanese folklore runs the gambit from funny, to strange, to terrifying. After doing Eyeball Butt, I was in the mood for a monster that was honestly scary. Well, except for looking between a cow’s legs … that’s just weird.

One of the interesting things about the Seven Pilgrims is they show the fine line between yurei and yokai in Japanese folklore. The pilgrims are referred to either as “shiryo” (dead spirits) or “borei” (departed spirits), but they don’t follow the normal rules and tropes of Japanese ghosts. Generally, Japanese ghosts require some purpose or reason to manifest, whereas the Seven Pilgrims act as if they are under a curse. Unless their reason is more mysterious than we know.

The kanji used for the Seven Pilgrims is七人同行, which translates literally as “Seven Fellow Travelers,” although in this case “travelers” implies “walkers of the path” which is a reference to Buddhist pilgrims. Their alternate form, the Seven Boys is 七人童子, or Shichinen Doshi. Based on that term, they don’t necessarily have to be boys—you could say the Seven Little Kids—but that is the most common usage.

The terrifying Seven Miseki uses katakana for the name (七人ミサキ) which implies that “miseki” has no further meaning other than being a name. But I will need to look into that further. They are pretty cool and are worth their own article some day.

Further Reading:

For most ghostly tales on hyakumonogatari.com, check out:

Shōrōkaze – The Ghost Wind

The Gratitude-Expressing Yurei

How Do You Say Ghost in Japanese?

The Yurei Child

Ki no Kami – The God in the Tree

Translated from Mizuki Shigeru’s Mujara

From ancient times in Japan, certain types of trees were thought to be abodes for kami, the spiritual deities of Japan’s native animistic religion. Specific trees such as the Chinese bunyan tree or the Indian laurel were said to be favored by these kami. The importance of these tree-dwelling kami was established in the Kojiki (Record of Ancient Matters), where the legend is told of the founding sibling gods of Japan Izanagi and Izanami. The two gave birth to hundreds of thousands of godling children, but their second-born was the kami of the trees.

All around Japan you can see trees that resemble humans in some uncanny way. Legends say this comes from the kami spirits who dwell inside. Called Jiyushin (), shinboku (神木), or kodama (古多万), these sacred trees are often found on the grounds of Shinto shrines or Buddhist temples. The spirits that dwell in the trees are said to offer protection to worshipers and watch over homes in the vicinity.

At the same time, these trees offer protection to the kami themselves, giving them a physical space to inhabit. It is sometimes said that the kami come down to earth from heaven, but they cannot remain in their natural state. The holy trees act as a medium, giving the spiritual essence of the kami somewhere to exist while they are in the human realm. They resonate with trees of a certain shape—it is said spiritual energy of the kami can be felt the most strongly in trees that have double, or even triple, trunks.

There are still shrines throughout Japan that venerate local tree-dwelling kami. Many of these are found in the mountains, where the trees are said to be inhabited by various mountain kami or even ancestor spirits. But no matter the origin, when they kami take up residence in a tree they are called ki no kami, the gods in the trees.

Translator’s Note

This is another magical tree legend, with a different take than the previously translated moidon. The fundamental concept is different, in that the moidon are themselves gods (kami) while the ki no kami are more like dryads in the European tradition (Notice I said “more like.” Obviously they are not exactly alike). The trees are just the shells the spirits inhabit while on earth. And kami can be fickle things. All over Japan you can see several abandoned shrines that look as though the kami has left them.

For more magical tree stories, see:

Moidon – The Lord of the Forest

Ochiba Naki Shii – The Chinkapan Tree of Unfallen Leaves

Enju no Jashin – The Evil God of the Pagoda Tree

Jinmenju – The Human-Faced Tree

Moidon – The Lords of the Forest

Translated from Mizuki Shigeru’s Mujara

The Moidon’s name tells you exactly what it is. The word moi (森) means “forest,” and the word don (殿) means “Lord.” It is a title of honor bestowed upon grand and aged trees. In ancient Japan, long before there was any sort of organized religion, people believed that these great trees were deities and the land they inhabited was a sacred space. Southern Kyushu in particular is home to moidon, although on Osumi peninsula they are called moriyama. In Kagoshima prefecture you can find more than a hundred moidon.

Long before any shrines were built, moidon served as places of worship to the ancient Japanese. Very old and massive trees were said to be the bodies for gods. In particular, broad-leaf evergreen trees were considered to be moidon, such as beech, camphor, and fig trees. In modern day Shinto, you can still see moidon that existed long before the buildings were built. Indeed, many of those oldest shrines were built around a particular moidon, as the area was already considered a sacred space by virtue of the tree.

In Hioki ward, Ichiki city, there is a moidon whose festival is celebrated every year. On November 5th, by the counting of the old Japanese lunar calendar, people eat festive red rice to mark the occasion, and a dish is always set in front of the tree as an offering. However it is said that if you take a single leaf home, or if any part of the great tree is burned as firewood, you will fall under its curse.

Moidon were long worshiped as gods, but they were also greatly feared. It is said that moidon are quick to take offense, and bestow curses more readily than blessings. Those who ask too much of them, or who gather their fallen branches to burn, will find themselves stricken with various illnesses, including a burning, itchy skin. Sometimes doing so much as to touch the tree brings about its curse, so villagers are often careful to give their moidon trees a wide birth except at festival time.

Because of their ability to curse, it is thought that these lords of the forest may be one of the origins of yokai legends throughout Japan.

Translator’s Note

A new translation at last! Sorry about the delay, but work has kept me very busy as of late.

The moidon is a choshizen type of yokai, referring to a sort of natural phenomenon. As Mizuki Shigeru says, you can still see these ancient trees in old Shinto shrines, usually demarcated by a straw rope and other sacred symbols. When I lived in Nara prefecture, I used to go to Miwa shrine that had a massive, ancient tree that was said to be much older than the shrine itself, which was already several centuries old.

Other magical tree stories on Hyakumonogatari.com

Jinmenju – The Human-faced Tree

Enjyu no Jashin – The Evil God in the Pagoda Tree

Ochibanashi nantoka – The Chinkapin Tree of Unfalled Leaves

Jinmenju – The Human Face Tree

Translated from Mizuki Shigeru’s Mujyara

This tree is found in mountain valleys. The fruit of the tree looks like a human head. It doesn’t say a word, but it is constantly laughing. It is said that if the fruit laughs too heartily, it falls from the tree.

According to the Edo period Hyakka Jiten encyclopedia Wakan Sansai Zue (和漢三才図会; A Collection of Pictures of Heaven, Earth, and Man from China and Japan), the Jinmenju trees are found in the south, and the fruit of the tree is called the jinmenshi, or human-faced child. They ripen in the fall, and if you eat the fruit they have a sweet/sour taste. It is said that the Jinmenju seed also has a human face, eyes, ears, nose, and mouth. It is possible that the trees were all eaten and it is why we don’t see them today.

In the past however, it was said that people planted great orchards of the laughing Jinmenju. That must have been a beautiful sight.

The legend of the Jinmenju comes from China, and was passed onto Japan where it was considered to be a yokai due to its peculiar nature. There are also stories of trees bearing human-faced fruit from India and Persia, usually with the faces of beautiful girls. Even now, when you walk through the forest you can see trees whose roots bear a resemblance to human and yokai faces. I have five pictures of trees like this in my photo albums. I wonder if this is some new species of Jinmenju?

Translator’s Note

Most people think of yokai as some kind of monster, but the Jinmenju is a type of yokai called choshizen, or super-nature, which includes mysterious plants and animals. Toriyama Sekien included the Jinmenju in his collection Konjyaku Hyakki Shui (今昔百鬼拾遺; Supplement to The Hundred Demons from the Present and the Past). All Jinmenju stories have their origin in a Chinese book Sansai Zue(三才図会; A Collection of Pictures of Heaven, Earth, and Man).

This entry was translated for Dan Tsukasa, who is developing a Japanese folklore video game called Kodama. (Which you all should all check out!) I am helping Dan out with some yokai info for the game, part of which takes place in a magic forest. So look forward to some more choshizen offerings.

Further reading:

Read more yokai magical tree tales on hyakumonogatari.com:

Ochiba Naki Shii – The Chinkapin Tree of Unfallen Leaves

Enju no Jashin – The Evil God in the Pagoda Tree

Kimodameshi – The Test of Courage

Translated and sourced from Japanese wikipedia and other sources

Are you brave enough? That is the question that will be answered by playing kimodameshi, the Japanese test of courage. You will have to walk a dark, lonely path to a haunted location and set down your token to prove that you had been there.

The Meaning of Kimodameshi

Kimodameshi (肝試し) is most often translated into English as Test of Courage, which is not literally accurate. The word kimo (肝) actually refers to the liver, while dameshi (試し) does in fact mean “test.” In Japan the liver is associated with courage—for example kimo ga suwaru, or to sit on your liver, means to be brave or self-assured. So a more literal translation of kimodameshi would be to “prove your guts.”

The History of Kimodameshi

Like most folkloric practices, the factual origin of kimodameshi is lost to legend. But there are two possible beginnings, both of which could be equally true.

In the closing years of the Heian Period, during the reign of Emperor Shirakawa (1073 to 1087), the book “O-kagami” (大鏡; “Great Mirror”) was written by an unknown author. In the book was a story of three sons of Fujiwara Kaneie. One night during the Hour of the Ox (around 3 A.M.), the sons dared each other to go to a nearby house that was known to be the home of an oni. Only the son who was the leader of the martial arts school was brave enough to take up the challenge, and as proof of his courage he used his sword to slice a chip from the lintel of the house which he brought back to show the others.

Whether the story of the sons of Fujiwara Kaneie is true or not is unknown, but it is also said that kimodameshi began as a way for those of the samurai class to condition their children against fear, and that the game served as a kind of training.

During the Edo period, the 100 candles game hyakumonogatari kaidankai—which this site is based on—was a form of storytelling kimodameshi. The earliest recording of this game comes from the kaidan-shu “Tonoigusa” (1660) where a group of samurai gather to test their courage by telling ghost stories one by one.

Modern Kimodameshi

There are no set rules to kimodameshi, and there are as many variations as there are people who play it. Kimodameshi can be played impromptu, with only a few friends egging each other on to go somewhere scary or haunted, or it can be an organized event with a preset course, often inside a prepared haunted house with actors playing the roles of spooks.

In its most pure version, a group chooses a destination, one guaranteed to inspire fear. Common examples are dark forests, grave yards, Shinto shrines, abandoned buildings, or known haunted and mysterious spaces called shinrei spots. Challengers can go alone or as a duo. They go to the chosen spot at night, to ensure maximum fear, and they either bring something back to prove that they had gone the distance, or leave some sort of token that can be recovered the next day.

Like all Japanese ghost traditions, kimodameshi traditionally takes place in the summer. In Japan, summer is when the land of the living is thought to intersect with the land of the dead, and it is the time when yokai and yurei come out to play. All organized haunted house kimodameshi will take place during the summertime. It isn’t unusual to see TV celebrities during the summer being filmed walking through a haunted house or to some famous location in a game of kimodameshi.

There are some legal issues with kimodameshi. When an abandoned building becomes a popular spot, the police have been known to set up stings to arrest trespassers. Some of the locations themselves are dangerous, such as long, dark tunnels on country roads where a car can come through at any time.

School Kimodameshi

Many Japanese people experience kimodameshi when they are young, in Elementary or Junior High School. The game is played when the children go on school camping trips, or sometimes at school during school festivals. When played with school children, the game is a set-up.

In order to keep them safe, and still provide a good scare, the location is scouted before hand and scary objects like skulls and horror-props are planted along the way. Teachers and other volunteers dress in ghost costumes and hide along the path to spring out at the children. All of the students are told a scary story about that particular location, then sent off in groups to prove their guts once the Sun has gone down.

Students can also create their own kimodameshi events at school during school festivals. They dress up in costumes and turn one of the classrooms into a haunted house for other students to enter and test their courage.

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