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Tengu

Tengu (Japanese: 天狗, lit.'Heavenly Dog')(/ˈtɛŋɡ/ TENG-goo, Japanese pronunciation: [teŋgɯ]) are a type of legendary creature found in Shinto belief. They are considered a type of yōkai (supernatural beings) or Shinto kami (gods or spirits).[1] The Tengu were originally thought to take the forms of birds of prey and a monkey deity, and they were traditionally depicted with human, monkey, and avian characteristics. Sarutahiko Ōkami is considered to be the original model of Konoha-Tengu (a supernatural creature with a red face and long nose), which today is widely considered the Tengu's defining characteristic in the popular imagination. He is the Shinto monkey deity who is said to shed light on Heaven and Earth. Some experts theorize that Sarutahiko was a sun god worshiped in the Ise region prior to the popularization of Amaterasu.

Buddhism long held that the Tengu were disruptive demons and harbingers of war. Their image gradually softened, however, into one of protective, if still dangerous, spirits of the mountains and forests. Tengu are associated with the ascetic practice of Shugendō, and they are usually depicted in the garb of its followers, the yamabushi.[2]

Image edit

 
Kobayakawa Takakage debating with the tengu of Mount Hiko, by Yoshitoshi. The tengu's nose protrudes just enough to differentiate him from an ordinary yamabushi.

The tengu in art appears in a variety of shapes. It usually falls somewhere in between a large, monstrous bird and a wholly anthropomorphized being, often with a red face or an unusually large or long nose. Early depictions of tengu show them as kite-like beings who can take a human-like form, often retaining avian wings, heads, or beaks. The tengu's long nose seems to have been conceived in the 14th century, likely as a humanization of the original bird's bill.[3] This feature allies them with the Sarutahiko Ōkami, who is described in the 720 CE text the Nihon Shoki with a similar nose measuring seven hand-spans in length.[4] In village festivals, the two figures are often portrayed with identical red phallic-nosed mask designs.[5]

Some of the earliest representations of tengu appear in Japanese picture scrolls, such as the Tenguzōshi Emaki (天狗草子絵巻), painted c. 1296, which parodies high-ranking priests by endowing them with the hawk-like beaks of tengu demons.[6]

Tengu are often pictured as taking the shape of some sort of priest. Beginning in the 13th century, tengu came to be associated in particular with yamabushi, the mountain ascetics who practice Shugendō.[7] The association soon found its way into Japanese art, where tengu are most frequently depicted in the yamabushi's unique costume, which includes a distinctive headwear called the tokin and a pompom sash (結袈裟, yuigesa).[8] Due to their priestly aesthetic, they are often shown wielding the khakkhara, a distinct staff used by Buddhist monks, called a shakujō in Japanese.[citation needed]

Tengu are commonly depicted holding a magical feather fan (羽団扇, hauchiwa). According to legend, tengu taught Minamoto no Yoshitune to fight with the "war-fan" and "the sword".[9] In folk tales, these fans sometimes can grow or shrink a person's nose, but usually, they have attributed the power to stir up great winds. Various other strange accessories may be associated with tengu, such as a type of tall, one-toothed geta sandal often called tengu-geta.[10]

Origins edit

 
Tengu as a kite-like monster, from Toriyama Sekien's Gazu Hyakki Yakō.
Text: 天狗/てんぐ (tengu)

The term tengu and the characters used to write it are borrowed from the name of a fierce demon from Chinese folklore called tiāngǒu though this still has to be confirmed. Chinese literature assigns this creature a variety of descriptions, but most often it is a fierce and anthropophagous canine monster that resembles a shooting star or comet. It makes a noise like thunder and brings war wherever it falls. One account from the Shù Yì Jì (述異記, "A Collection of Bizarre Stories"), written in 1791, describes a dog-like tiāngǒu with a sharp beak and an upright posture, but usually tiāngǒu bear little resemblance to their Japanese counterparts.[11]

The 23rd chapter of the Nihon Shoki, written in 720, is generally held to contain the first recorded mention of tengu in Japan. In this account a large shooting star appears and is identified by a Buddhist priest as a "heavenly dog", and much like the tiāngǒu of China, the star precedes a military uprising. "9th year, Spring, and month, 23rd day. A great star floated from East to West, and there was a noise like that of thunder. The people of that day said that it was the sound of the falling star. Others said that it was earth-thunder. Hereupon the Buddhist Priest Bin said:—"It is not the falling star, but the Celestial Dog,the sound of whose barking is like thunder.". When it appeared, there was famine".—(Nihon Shoki) Although the Chinese characters for tengu are used in the text, accompanying phonetic furigana characters give the reading as amatsukitsune (heavenly fox). M. W. de Visser speculated that the early Japanese meaning for the characters used to write Tengu may represent a conglomeration of two Chinese spirits: the tiāngǒu and the fox spirits called huli jing before the nuances of meaning were expanded to include local Japanese kami, therefore the true Tengu in appearance.[12]

Some Japanese scholars have speculated that the tengu's image derives from that of the Hindu eagle deity Garuda, who was pluralized in Buddhist scripture as one of the major races of non-human beings. Like the tengu, the garuda are often portrayed in a human-like form with wings and a bird's beak. The name tengu seems to be written in place of that of the garuda in a Japanese sutra called the Emmyō Jizō-kyō (延命地蔵経), but this was likely written in the Edo period, long after the tengu's image was established. At least one early story in the Konjaku Monogatari describes a tengu carrying off a dragon, which is reminiscent of the garuda's feud with the nāga serpents. In other respects, however, the tengu's original behavior differs markedly from that of the garuda, which is generally friendly towards Buddhism. De Visser has speculated that the tengu may be descended from an ancient Shinto bird-demon which was syncretized with both the garuda and the tiāngǒu when Buddhism arrived in Japan. However, he found little evidence to support this idea.[13]

A later version of the Kujiki, an ancient Japanese historical text, writes the name of Amanozako, a monstrous female deity born from the god Susanoo's spat-out ferocity, with characters meaning tengu deity (天狗神). The book describes Amanozako as a raging creature capable of flight, with the body of a human, the head of a beast, a long nose, long ears, and long teeth that can chew through swords. An 18th-century book called the Tengu Meigikō (天狗名義考) suggests that this goddess may be the true predecessor of the tengu, but the date and authenticity of the Kujiki, and of that edition, in particular, remain disputed.[14]

Evil spirits and angry ghosts edit

 
Iga no Tsubone confronts the tormented spirit of Sasaki no Kiyotaka, by Yoshitoshi. Sasaki's ghost appears with the wings and claws of a tengu.

The Konjaku Monogatarishū, a collection of stories published in the late Heian period, contains some of the earliest tales of tengu, already characterized as they would be for centuries to come. These tengu are the troublesome opponents of Buddhism, who mislead the pious with false images of the Buddha, carry off monks and drop them in remote places, possess women in an attempt to seduce holy men, rob temples, and endow those who worship them with unholy power. They often disguise themselves as priests or nuns, but their true form seems to be that of a kite.[15]

Throughout the 12th and 13th centuries, accounts continued of tengu attempting to cause trouble in the world. They were now established as the ghosts of angry, vain, or heretical priests who had fallen on the "tengu-realm" (天狗道, tengudō). They began to possess people, especially women and girls, and speak through their mouths (kitsunetsuki). Still the enemies of Buddhism, the demons also turned their attention to the royal family. The Kojidan tells of an Empress who was possessed, and the Ōkagami reports that Emperor Sanjō was made blind by a tengu, the ghost of a priest who resented the throne.[16]

One notorious tengu from the 12th century was himself the ghost of an emperor. The Hōgen Monogatari tells the story of Emperor Sutoku, who was forced by his father to abandon the throne. When he later raised the Hōgen Rebellion to take back the country from Emperor Go-Shirakawa, he was defeated and exiled to Sanuki Province in Shikoku. According to legend he died in torment, having sworn to haunt the nation of Japan as a great demon, and thus became a fearsome tengu with long nails and eyes like a kite's.[17]

In stories from the 13th century, tengu began to abduct young boys as well as the priests they had always targeted. The boys were often returned, while the priests would be found tied to the tops of trees or other high places. All of the tengu's victims, however, would come back in a state near death or madness, sometimes after having been tricked into eating animal dung.[7]

The tengu of this period were often conceived of as the ghosts of the arrogant, and as a result, the creatures have become strongly associated with vanity and pride. Today the Japanese expression tengu ni naru ("becoming a tengu") is still used to describe a conceited person.[18]

Great and small demons edit

 
Crow Tengu, late Edo period (28×25×58 cm)
 
Tengu and a Buddhist monk, by Kawanabe Kyōsai. The tengu wears the cap and pom-pom sash of a follower of Shugendō.

In the Genpei Jōsuiki, written in the late Kamakura period, a god appears to Go-Shirakawa and gives a detailed account of tengu ghosts. He says that they fall onto the tengu road because, as Buddhists, they cannot go to Hell, yet as people with bad principles, they also cannot go to Heaven. He describes the appearance of different types of tengu: the ghosts of priests, nuns, ordinary men, and ordinary women, all of whom in life possessed excessive pride. The god introduces the notion that not all tengu are equal; knowledgeable men become daitengu (大天狗, greater tengu), but ignorant ones become kotengu (小天狗, small tengu).[19]

The philosopher Hayashi Razan lists the greatest of these daitengu as Sōjōbō of Kurama, Tarōbō of Atago, and Jirōbō of Hira.[20] The demons of Kurama and Atago are among the most famous tengu.[18]

A section of the Tengu Meigikō, later quoted by Inoue Enryō, lists the daitengu in this order:

Daitengu are often pictured in a more human-like form than their underlings, and due to their long noses, they may also be called hanatakatengu (鼻高天狗, tall-nosed tengu). Kotengu may conversely be depicted as more bird-like. They are sometimes called Karasu-Tengu (烏天狗, crow tengu), or koppa- or konoha-tengu (木葉天狗, 木の葉天狗, foliage tengu).[22] Inoue Enryō described two kinds of tengu in his Tenguron: the great daitengu, and the small, bird-like konoha-tengu who live in Cryptomeria trees. The konoha-tengu are noted in a book from 1746 called the Shokoku Rijin Dan (諸国里人談), as bird-like creatures with wings two meters across which were seen catching fish in the Ōi River, but this name rarely appears in literature otherwise.[23]

Creatures that do not fit the classic bird or yamabushi image are sometimes called tengu. For example, tengu in the guise of wood-spirits may be called guhin (occasionally written kuhin) (狗賓, dog guests), but this word can also refer to tengu with canine mouths or other features.[22] The people of Kōchi Prefecture on Shikoku believe in a creature called shibaten or shibatengu (シバテン, 芝天狗, lawn tengu), but this is a small childlike being who loves sumō wrestling and sometimes dwells in the water, and is generally considered one of the many kinds of kappa.[24] Another water-dwelling tengu is the kawatengu (川天狗, river tengu) of the Greater Tokyo Area. This creature is rarely seen, but it is believed to create strange fireballs and be a nuisance to fishermen.[25]

Protective spirits and deities edit

 
A tengu mikoshi (portable shrine) in the city of Beppu, Ōita Prefecture, on Kyūshū

In Yamagata Prefecture among other areas, thickets in the mountains during summer, there are several tens of tsubo of moss and sand that were revered as the "nesting grounds of tengu," and in mountain villages in the Kanagawa Prefecture, they would cut trees at night and were called "tengu daoshi" (天狗倒し, tengu fall), and mysterious sounds at night of a tree being cut and falling, or mysterious swaying sounds despite no wind, were considered the work of mountain tengu. It is also theorized that shooting a gun three times would make this mysterious sound stop. Besides this, in the Tone District, Gunma Prefecture, there are legends about the "tengu warai" (天狗笑い, tengu laugh) about how one would hear laughter out of nowhere, and if one simply presses on further, it'd become an even louder laugh, and if one tries laughing back, it'd laugh even louder than before, and the "tengu tsubute" (天狗礫, tengu pebble) (said to be the path that tengu go on) about how when walking on mountain paths, there would be a sudden wind, the mountain would rumble, and stones would come flying, and places tengu live such as "tenguda" (天狗田, tengu field), "tengu no tsumetogi ishi" (天狗の爪とぎ石, tengu scratching stone), "tengu no yama" (天狗の山, tengu mountain), "tengudani" (天狗谷, tengu valley), etc., in other words, "tengu territory" (天狗の領地) or "tengu guest quarters" (狗賓の住処). In Kanazawa's business district Owari in Hōreki 5 (1755), it is said that a "tengu tsubute" (天狗つぶて) was seen. In Mt. Ogasa, Shizuoka Prefecture, a mysterious phenomenon of hearing the sound of hayashi from the mountains in the summer was called "tengubayashi" (天狗囃子), and it is said to be the work of the tengu at Ogasa Jinja.[26] On Sado Island (Sado, Niigata Prefecture), there were "yamakagura" (山神楽, mountain kagura), and the mysterious occurrence of hearing kagura from the mountains was said to be the work of a tengu.[27] In Tokuyama, Ibi District, Gifu Prefecture (now Ibigawa), there were "tengu taiko" (天狗太鼓), and the sound of taiko (drums) from the mountains was said to be a sign of impending rain.[28]

The Shasekishū, a book of Buddhist parables from the Kamakura period, makes a point of distinguishing between good and bad tengu. The book explains that the former are in command of the latter and are the protectors, not opponents, of Buddhism – although the flaw of pride or ambition has caused them to fall onto the demon road, they remain the same good, dharma-abiding persons they were in life.[29]

The tengu's unpleasant image continued to erode in the 17th century. Some stories now presented them as much less malicious, protecting and blessing Buddhist institutions rather than menacing them or setting them on fire. According to a legend in the 18th-century Kaidan Toshiotoko (怪談登志男), a tengu took the form of a yamabushi and faithfully served the abbot of a Zen monastery until the man guessed his attendant's true form. The tengu's wings and huge nose then reappeared. The tengu requested a piece of wisdom from his master and left, but he continued, unseen, to provide the monastery with miraculous aid.[30]

In the 18th and 19th centuries, tengu came to be feared as the vigilant protectors of certain forests. In the 1764 collection of strange stories Sanshu Kidan (三州奇談), a tale tells of a man who wanders into a deep valley while gathering leaves, only to be faced with a sudden and ferocious hailstorm. A group of peasants later tell him that he was in the valley where the guhin live, and anyone who takes a single leaf from that place will surely die. In the Sōzan Chomon Kishū (想山著聞奇集), written in 1849, the author describes the customs of the wood-cutters of Mino Province, who used a sort of rice cake called kuhin-mochi to placate the tengu, who would otherwise perpetrate all sorts of mischief. In other provinces a special kind of fish called okoze was offered to the tengu by woodsmen and hunters, in exchange for a successful day's work.[31] The people of Ishikawa Prefecture have until recently believed that the tengu loathe mackerel, and have used this fish as a charm against kidnappings and hauntings by the mischievous spirits.[32]

Tengu are worshipped as beneficial kami (gods or revered spirits) in various regions. For example, the tengu Saburō of Izuna is worshipped on that mountain and various others as Izuna Gongen (飯綱権現, "incarnation of Izuna"), one of the primary deities in Izuna Shugen, which also has ties to fox sorcery and the Dakini of Tantric Buddhism. Izuna Gongen is depicted as a beaked, winged figure with snakes wrapped around his limbs, surrounded by a halo of flame, riding on the back of a fox and brandishing a sword. Worshippers of tengu on other sacred mountains have adopted similar images for their deities, such as Sanjakubō (三尺坊) or Akiba Gongen (秋葉権現) of Akiba and Dōryō Gongen (道了権現) of Saijō-ji Temple in Odawara.[33]

In popular folk tales edit

 
An elephant and a flying tengu, by Utagawa Kuniyoshi
 
The folk hero Kintarō upsets a nest of small tengu.

Tengu appear frequently in the orally transmitted tales collected by Japanese folklorists. As these stories are often humorous, they tend to portray tengu as ridiculous creatures who are easily tricked or confused by humans. Some common folk tales in which tengu appear include:

  • "The Tengu's Magic Cloak" (天狗の隠れみの, Tengu no Kakuremino): A boy looks through an ordinary piece of bamboo and pretends he can see distant places. A tengu, overwhelmed by curiosity, offers to trade it for a magic straw cloak that renders the wearer invisible. Having duped the tengu, the boy continues his mischief while wearing the cloak. Another version of this story tells of an ugly old man who tricks a tengu into giving him his magical cloak and causes mayhem for his fellow villagers. The story ends with the tengu regaining the coat through a game of riddle exchange and punishes the man by turning him into a wolf.[34]
  • "The Old Man's Lump Removed" (瘤取り爺さん, Kobu-tori Jiisan): An old man has a lump or tumor on his face. In the mountains he encounters a band of tengu making merry and joins their dancing. He pleases them so much that they want him to join them the next night, and offer a gift for him. In addition, they take the lump off his face, thinking that he will want it back and therefore have to join them the next night. An unpleasant neighbor, who also has a lump, hears of the old man's good fortune and attempts to repeat it, and steal the gift. The tengu, however, simply gives him the first lump in addition to his own, because they are disgusted by his bad dancing, and because he tried to steal the gift.[35]
  • "The Tengu's Fan" (天狗の羽団扇, Tengu no Hauchiwa) A scoundrel obtains a tengu's magic fan, which can shrink or grow noses. He secretly uses this item to grotesquely extend the nose of a rich man's daughter and then shrinks it again in exchange for her hand in marriage. Later he accidentally fans himself while he dozes, and his nose grows so long it reaches heaven, resulting in painful misfortune for him.[36]
  • "The Tengu's Gourd" (天狗の瓢箪, Tengu no Hyōtan): A gambler meets a tengu, who asks him what he is most frightened of. The gambler lies, claiming that he is terrified of gold or mochi. The tengu answers truthfully that he is frightened of a kind of plant or some other mundane item. The tengu, thinking he is playing a cruel trick, then causes money or rice cakes to rain down on the gambler. The gambler is of course delighted and proceeds to scare the tengu away with the thing he fears most. The gambler then obtains the tengu's magic gourd (or another treasured item) that was left behind.[37]

Martial arts edit

 
Ushiwaka-maru training with the tengu of Mount Kurama, by Kunitsuna Utagawa. This subject is very common in ukiyo-e.
 
Japan's regent Hōjō Tokimune, who showed down the Mongols, fights off tengu

During the 14th century, the tengu began to trouble the world outside of the Buddhist clergy, and like their ominous ancestors the tiāngǒu, the tengu became creatures associated with war.[38] Legends eventually ascribed to them great knowledge in the art of skilled combat.

This reputation seems to have its origins in a legend surrounding the famous warrior Minamoto no Yoshitsune. When Yoshitsune was a young boy going by the name of Ushiwaka-maru, his father, Yoshitomo, was assassinated by the Taira clan. Taira no Kiyomori, head of the Taira, allowed the child to survive on the grounds that he be exiled to the temple on Mount Kurama and become a monk. But one day in the Sōjō-ga-dani Valley, Ushiwaka encountered the mountain's tengu, Sōjōbō. This spirit taught the boy the art of swordsmanship so that he might bring vengeance on the Taira.[39]

Originally the actions of this tengu were portrayed as another attempt by demons to throw the world into chaos and war, but as Yoshitsune's renown as a legendary warrior increased, his monstrous teacher came to be depicted in a much more sympathetic and honorable light. In one of the most famous renditions of the story, the Noh play Kurama Tengu, Ushiwaka is the only person from his temple who does not give up an outing in disgust at the sight of a strange yamabushi. Sōjōbō thus befriends the boy and teaches him out of sympathy for his plight.[40]

Two stories from the 19th century continue this theme: In the Sōzan Chomon Kishū, a boy is carried off by a tengu and spends three years with the creature. He comes home with a magic gun that never misses a shot. A story from Inaba Province, related by Inoue Enryō, tells of a girl with poor manual dexterity who is suddenly possessed by a tengu. The spirit wishes to rekindle the declining art of swordsmanship in the world. Soon a young samurai appears to whom the tengu has appeared in a dream, and the possessed girl instructs him as an expert swordsman.[41]

In popular culture edit

Tengu continue to be popular subjects in modern fiction, both in Japan and other countries. They often appear among the many characters and creatures featured in Japanese cinema, animation, comics, role-playing games, and video games.[42]

  • The Unicode emoji character U+1F47A (👺) represents a tengu, under the name "Japanese Goblin".[43]
  • The Touhou Project series prominently features tengu as a species of youkai within the setting. No less than five named characters are tengu, three of which are recurring characters, and one of which is a major character.[44]
  • In Gargoyles the gargoyles of the Ishimaru Clan are modeled after the Tengu and in-universe were their inspiration.
  • In Yugioh the Great Long Nose card is modeled after the Tengu.
  • Nuzleaf and Shiftry from the Pokémon franchise are based on the tengu.[45][46]
  • The tengu featured in the 2013 movie 47 Ronin, with their lord played by Togo Igawa.[47]
  • Tactics features a shinto onmyoji who spends his life searching for a tengu, whom he names Haruka and another tengu named Sugino. Each tengu represents a different type: Haruka is a "black" tengu who was born as such and is more powerful than "white" Sugino, who is noted to be a former human priest who grew too arrogant and is worshipped as a mountain god. They primarily appear as humans with wings.[48]
  • In Around the World in Eighty Days, Passepartout joins a circus in Japan where he dresses as a tengu (spelled Tingou in the book).
  • In Ghost of Tsushima, the "Mythic Quest" Curse of Uchitsune features a man with a tengu mask as the main antagonist of the Quest. In the "Legends Mode" Tengus are an enemy type that can also summon crows to attack players.
  • Tengu Man is a boss in the 1996 video game Mega Man 8.
  • In the 2003 television series of Teenage Mutant Ninja Turtles, an ancient mystical sword wielded by the great Tengu Shredder came into the possession of modern Tokyo ninja clan of the Foot and ended up in the hands of the four title characters. An ancient amulet called the Heart of Tengu gave the Utrom Shredder, and later Karai, command over the five Mystic Foot ninja. In Season Five: Ninja Tribunal, the original demonic Tengu Shredder who had possessed the original ninja master Oroku Saki millennia ago, returned to remake the modern world in his twisted image, but was ultimately destroyed by the Ninja Turtles' combined strength as mystical dragons and the spirit of Hamato Yoshi.

See also edit

References edit

Citations edit

  1. ^ Bellingham, David; Whittaker, Clio; Grant, John (1992). Myths and Legends. Secaucus, New Jersey: Wellfleet Press. p. 199. ISBN 1-55521-812-1. OCLC 27192394.
  2. ^
    • Ashkenazi, Michael (2011). Handbook of Japanese mythology. Santa Barbara, Calif.: ABC-CLIO. ISBN 978-1-84972-856-0. OCLC 755870995.
    • Picken, Stuart D. B (2011). Historical dictionary of Shinto. Scarecrow Press. ISBN 978-0-8108-7172-4. OCLC 860389341.
    • Roberts, Jeremy (2010). Japanese mythology A to Z. New York, NY: Chelsea House Publishers. ISBN 978-1-60413-435-3. OCLC 1057125888.
    • Köpping, Klaus-Peter; Leistle, Bernhard; Rudolph, Michael (2006). Ritual and identity: performative practices as effective transformations of social reality?. Münster; London: Lit ; Global [distributor]. ISBN 978-3-8258-8042-2. OCLC 1063323536.
    • Turnbull, Stephen (2015). Japan's sexual gods: shrines, roles and rituals of procreation and protection. Brill. ISBN 978-90-04-28891-1. OCLC 1089406931.
    • Ashkenazi, Michael (2011). Handbook of Japanese mythology. Santa Barbara, Calif.: ABC-CLIO. ISBN 978-1-84972-856-0. OCLC 755870995.
  3. ^ de Visser, pp. 61. The kite referred to here is tobi or tonbi (), the Japanese black kite (Milvus migrans lineatus).
  4. ^ "Encyclopedia of Shinto:Sarutahiko".
  5. ^ Moriarty p. 109.
  6. ^ Fister p. 105. See images from this scroll here 2007-01-23 at the Wayback Machine and here 2007-01-23 at the Wayback Machine.
  7. ^ a b de Visser, pp. 55–57.
  8. ^ Fister, p. 103. For images of the yamabushi's costume look here 2007-03-28 at the Wayback Machine.
  9. ^ Blair, Gavin (2022). An Illustrated Guide to Samurai History and Culture: From the Age of Musashi to Contemporary Pop Culture. Foreword by Alexander Bennett. Tuttle Publishing. p. 22. ISBN 978-4-8053-1659-7. OCLC 1292361882.
  10. ^ Mizuki 2001, p. 122.
  11. ^ de Visser, pp. 27–30.
  12. ^ de Visser, pp. 34–35.
  13. ^ de Visser, pp. 87–90.
  14. ^ de Visser, pp. 43–44; Mizuki, Mujara 4, p.7.
  15. ^ de Visser, pp. 38–43.
  16. ^ de Visser, pp. 45–47. This tengu-ghost eventually appeared and admitted to riding on the emperor's back with his wings clasped over the man's eyes.
  17. ^ de Visser, pp. 48–49.
  18. ^ a b Mizuki 2001.
  19. ^ de Visser, pp. 51–53.
  20. ^ de Visser, pp. 71.
  21. ^ de Visser, p. 82; most kanji and some name corrections retrieved from here 2007-09-27 at the Wayback Machine.
  22. ^ a b Mizuki 2001
  23. ^ de Visser, p. 84; Mizuki 2003, p. 70. The term konoha-tengu is often mentioned in English texts as a synonym for daitengu, but this appears to be a widely repeated mistake which is not corroborated by Japanese-language sources.
  24. ^ Mizuki, Mujara 4, p. 94
  25. ^ Mizuki, Mujara 1, p. 38; Kawatengu 2006-10-06 at the Wayback Machine at the Kaii-Yōkai Denshō Database [permanent dead link]
  26. ^ 高山建吉 (1951). "遠州の天狗囃子". 民間伝承. 15巻 (第2号). 民間伝承の会: 19. NCID AN10219431.
  27. ^ 大藤時彦他 (1955). 民俗学研究所編 (ed.). 綜合日本民俗語彙. Vol. 第4巻. 柳田國男監修. 平凡社. p. 1644. NCID BN05729787.
  28. ^ 千葉幹夫 (1995). 全国妖怪事典. 小学館ライブラリー. 小学館. p. 116. ISBN 978-4-09-460074-2.
  29. ^ de Visser, pp. 58–60.
  30. ^ de Visser, pp. 72–76.
  31. ^ de Visser, pp. 76–79. The okoze fish is known to science as Anema inerme, the mottled stargazer.
  32. ^ Folklore texts cited in the Kaii*Yōkai Denshō Database:
    • Ueda Eikichi, 1937: [1], [2]
    • Ogura Manabu, 1972: [3], [4]
    • Chūō Daigaku Minzoku Kenkyūkai (Chuo University Folklore Research Society), 1986: [5]
  33. ^ de Visser (Fox and Badger) p. 107–109. See also: Encyclopedia of Shinto: Izuna Gongen and Encyclopedia of Shinto: Akiha Shinkō, and Saijoji, a.k.a. Doryo-son 2012-02-03 at the Wayback Machine.
  34. ^ Seki p. 170. Online version here 2006-12-31 at the Wayback Machine.
  35. ^ Seki p. 128–129. Online version here. Oni often take the place of the tengu in this story.
  36. ^ Seki p. 171. A version of this story has been popularized in English as "The Badger and the Magic Fan". ISBN 0-399-21945-5
  37. ^ Seki p. 172. Online version here.
  38. ^ de Visser, pp. 67.
  39. ^ de Visser, pp. 47–48.
  40. ^ Outlined in Japanese here 2008-02-08 at the Wayback Machine. For another example see the picture scroll Tengu no Dairi here 2007-06-09 at the Wayback Machine, in which the tengu of Mount Kurama is working with a Buddha (who was once Yoshitsune's father) to overthrow the Taira clan. This indicates that the tengu is now involved in a righteous cause rather than an act of wickedness.
  41. ^ de Visser, p. 79.
  42. ^ "Fandom Facts you may not know - Tengu - Wattpad". www.wattpad.com. Retrieved 2023-04-12.
  43. ^ "👺 Japanese Goblin Emoji". Emojipedia. Retrieved 2023-04-12.
  44. ^ "Tengu". Touhou LostWord Wiki - GamePress. Retrieved 2023-06-14.
  45. ^ @DrLavaYT (December 2, 2019). "Shiftry's Inspiration: Shiftry is based on Tengu, creatures from Japanese mythology who protect forests and have long noses & white hair. Tengu are known to wield magical leaf fans and read people's minds -- attributes that help explain Shiftry's moveset and Pokedex entries" (Tweet). Retrieved December 24, 2023 – via Twitter.
  46. ^ "Pokemon Fan Rediscovers One Monster's Spiritual Origins". Anime. comicbook.com. Retrieved 2023-04-12.
  47. ^ "47 Ronin (2013)". IMDb. Retrieved 2023-04-12.
  48. ^ "Tactics". Anime-Planet. 2004-10-06. Retrieved 2023-04-12.

General and cited references edit

External links edit

tengu, japanese, 天狗, heavenly, teng, japanese, pronunciation, teŋgɯ, type, legendary, creature, found, shinto, belief, they, considered, type, yōkai, supernatural, beings, shinto, kami, gods, spirits, were, originally, thought, take, forms, birds, prey, monkey. Tengu Japanese 天狗 lit Heavenly Dog ˈ t ɛ ŋ ɡ uː TENG goo Japanese pronunciation teŋgɯ are a type of legendary creature found in Shinto belief They are considered a type of yōkai supernatural beings or Shinto kami gods or spirits 1 The Tengu were originally thought to take the forms of birds of prey and a monkey deity and they were traditionally depicted with human monkey and avian characteristics Sarutahiko Ōkami is considered to be the original model of Konoha Tengu a supernatural creature with a red face and long nose which today is widely considered the Tengu s defining characteristic in the popular imagination He is the Shinto monkey deity who is said to shed light on Heaven and Earth Some experts theorize that Sarutahiko was a sun god worshiped in the Ise region prior to the popularization of Amaterasu Buddhism long held that the Tengu were disruptive demons and harbingers of war Their image gradually softened however into one of protective if still dangerous spirits of the mountains and forests Tengu are associated with the ascetic practice of Shugendō and they are usually depicted in the garb of its followers the yamabushi 2 Contents 1 Image 2 Origins 3 Evil spirits and angry ghosts 4 Great and small demons 5 Protective spirits and deities 6 In popular folk tales 7 Martial arts 8 In popular culture 9 See also 10 References 10 1 Citations 10 2 General and cited references 11 External linksImage edit nbsp Kobayakawa Takakage debating with the tengu of Mount Hiko by Yoshitoshi The tengu s nose protrudes just enough to differentiate him from an ordinary yamabushi The tengu in art appears in a variety of shapes It usually falls somewhere in between a large monstrous bird and a wholly anthropomorphized being often with a red face or an unusually large or long nose Early depictions of tengu show them as kite like beings who can take a human like form often retaining avian wings heads or beaks The tengu s long nose seems to have been conceived in the 14th century likely as a humanization of the original bird s bill 3 This feature allies them with the Sarutahiko Ōkami who is described in the 720 CE text the Nihon Shoki with a similar nose measuring seven hand spans in length 4 In village festivals the two figures are often portrayed with identical red phallic nosed mask designs 5 Some of the earliest representations of tengu appear in Japanese picture scrolls such as the Tenguzōshi Emaki 天狗草子絵巻 painted c 1296 which parodies high ranking priests by endowing them with the hawk like beaks of tengu demons 6 Tengu are often pictured as taking the shape of some sort of priest Beginning in the 13th century tengu came to be associated in particular with yamabushi the mountain ascetics who practice Shugendō 7 The association soon found its way into Japanese art where tengu are most frequently depicted in the yamabushi s unique costume which includes a distinctive headwear called the tokin and a pompom sash 結袈裟 yuigesa 8 Due to their priestly aesthetic they are often shown wielding the khakkhara a distinct staff used by Buddhist monks called a shakujō in Japanese citation needed Tengu are commonly depicted holding a magical feather fan 羽団扇 hauchiwa According to legend tengu taught Minamoto no Yoshitune to fight with the war fan and the sword 9 In folk tales these fans sometimes can grow or shrink a person s nose but usually they have attributed the power to stir up great winds Various other strange accessories may be associated with tengu such as a type of tall one toothed geta sandal often called tengu geta 10 Origins edit nbsp Tengu as a kite like monster from Toriyama Sekien s Gazu Hyakki Yakō Text 天狗 てんぐ tengu The term tengu and the characters used to write it are borrowed from the name of a fierce demon from Chinese folklore called tiangǒu though this still has to be confirmed Chinese literature assigns this creature a variety of descriptions but most often it is a fierce and anthropophagous canine monster that resembles a shooting star or comet It makes a noise like thunder and brings war wherever it falls One account from the Shu Yi Ji 述異記 A Collection of Bizarre Stories written in 1791 describes a dog like tiangǒu with a sharp beak and an upright posture but usually tiangǒu bear little resemblance to their Japanese counterparts 11 The 23rd chapter of the Nihon Shoki written in 720 is generally held to contain the first recorded mention of tengu in Japan In this account a large shooting star appears and is identified by a Buddhist priest as a heavenly dog and much like the tiangǒu of China the star precedes a military uprising 9th year Spring and month 23rd day A great star floated from East to West and there was a noise like that of thunder The people of that day said that it was the sound of the falling star Others said that it was earth thunder Hereupon the Buddhist Priest Bin said It is not the falling star but the Celestial Dog the sound of whose barking is like thunder When it appeared there was famine Nihon Shoki Although the Chinese characters for tengu are used in the text accompanying phonetic furigana characters give the reading as amatsukitsune heavenly fox M W de Visser speculated that the early Japanese meaning for the characters used to write Tengu may represent a conglomeration of two Chinese spirits the tiangǒu and the fox spirits called huli jing before the nuances of meaning were expanded to include local Japanese kami therefore the true Tengu in appearance 12 Some Japanese scholars have speculated that the tengu s image derives from that of the Hindu eagle deity Garuda who was pluralized in Buddhist scripture as one of the major races of non human beings Like the tengu the garuda are often portrayed in a human like form with wings and a bird s beak The name tengu seems to be written in place of that of the garuda in a Japanese sutra called the Emmyō Jizō kyō 延命地蔵経 but this was likely written in the Edo period long after the tengu s image was established At least one early story in the Konjaku Monogatari describes a tengu carrying off a dragon which is reminiscent of the garuda s feud with the naga serpents In other respects however the tengu s original behavior differs markedly from that of the garuda which is generally friendly towards Buddhism De Visser has speculated that the tengu may be descended from an ancient Shinto bird demon which was syncretized with both the garuda and the tiangǒu when Buddhism arrived in Japan However he found little evidence to support this idea 13 A later version of the Kujiki an ancient Japanese historical text writes the name of Amanozako a monstrous female deity born from the god Susanoo s spat out ferocity with characters meaning tengu deity 天狗神 The book describes Amanozako as a raging creature capable of flight with the body of a human the head of a beast a long nose long ears and long teeth that can chew through swords An 18th century book called the Tengu Meigikō 天狗名義考 suggests that this goddess may be the true predecessor of the tengu but the date and authenticity of the Kujiki and of that edition in particular remain disputed 14 Evil spirits and angry ghosts edit nbsp Iga no Tsubone confronts the tormented spirit of Sasaki no Kiyotaka by Yoshitoshi Sasaki s ghost appears with the wings and claws of a tengu The Konjaku Monogatarishu a collection of stories published in the late Heian period contains some of the earliest tales of tengu already characterized as they would be for centuries to come These tengu are the troublesome opponents of Buddhism who mislead the pious with false images of the Buddha carry off monks and drop them in remote places possess women in an attempt to seduce holy men rob temples and endow those who worship them with unholy power They often disguise themselves as priests or nuns but their true form seems to be that of a kite 15 Throughout the 12th and 13th centuries accounts continued of tengu attempting to cause trouble in the world They were now established as the ghosts of angry vain or heretical priests who had fallen on the tengu realm 天狗道 tengudō They began to possess people especially women and girls and speak through their mouths kitsunetsuki Still the enemies of Buddhism the demons also turned their attention to the royal family The Kojidan tells of an Empress who was possessed and the Ōkagami reports that Emperor Sanjō was made blind by a tengu the ghost of a priest who resented the throne 16 One notorious tengu from the 12th century was himself the ghost of an emperor The Hōgen Monogatari tells the story of Emperor Sutoku who was forced by his father to abandon the throne When he later raised the Hōgen Rebellion to take back the country from Emperor Go Shirakawa he was defeated and exiled to Sanuki Province in Shikoku According to legend he died in torment having sworn to haunt the nation of Japan as a great demon and thus became a fearsome tengu with long nails and eyes like a kite s 17 In stories from the 13th century tengu began to abduct young boys as well as the priests they had always targeted The boys were often returned while the priests would be found tied to the tops of trees or other high places All of the tengu s victims however would come back in a state near death or madness sometimes after having been tricked into eating animal dung 7 The tengu of this period were often conceived of as the ghosts of the arrogant and as a result the creatures have become strongly associated with vanity and pride Today the Japanese expression tengu ni naru becoming a tengu is still used to describe a conceited person 18 Great and small demons edit nbsp Crow Tengu late Edo period 28 25 58 cm nbsp Tengu and a Buddhist monk by Kawanabe Kyōsai The tengu wears the cap and pom pom sash of a follower of Shugendō In the Genpei Jōsuiki written in the late Kamakura period a god appears to Go Shirakawa and gives a detailed account of tengu ghosts He says that they fall onto the tengu road because as Buddhists they cannot go to Hell yet as people with bad principles they also cannot go to Heaven He describes the appearance of different types of tengu the ghosts of priests nuns ordinary men and ordinary women all of whom in life possessed excessive pride The god introduces the notion that not all tengu are equal knowledgeable men become daitengu 大天狗 greater tengu but ignorant ones become kotengu 小天狗 small tengu 19 The philosopher Hayashi Razan lists the greatest of these daitengu as Sōjōbō of Kurama Tarōbō of Atago and Jirōbō of Hira 20 The demons of Kurama and Atago are among the most famous tengu 18 A section of the Tengu Meigikō later quoted by Inoue Enryō lists the daitengu in this order Sōjōbō 僧正坊 of Mount Kurama Tarōbō 太郎坊 of Mount Atago Jirōbō 二郎坊 of the Hira Mountains Sanjakubō 三尺坊 of Mount Akiha Ryuhōbō 笠鋒坊 of Mount Kōmyō Buzenbō 豊前坊 of Mount Hiko Hōkibō 伯耆坊 of Mount Daisen Myōgibō 妙義坊 of Mount Ueno Ueno Park Sankibō 三鬼坊 of Itsukushima Zenkibō 前鬼坊 of Mount Ōmine Kōtenbō 高天坊 of Katsuragi Tsukuba hōin 筑波法印 of Hitachi Province Daranibō 陀羅尼坊 of Mount Fuji Naigubu 内供奉 of Mount Takao Sagamibō 相模坊 of Shiramine Saburō 三郎 of Mount Iizuna Ajari 阿闍梨 of Higo Province 21 Daitengu are often pictured in a more human like form than their underlings and due to their long noses they may also be called hanatakatengu 鼻高天狗 tall nosed tengu Kotengu may conversely be depicted as more bird like They are sometimes called Karasu Tengu 烏天狗 crow tengu or koppa or konoha tengu 木葉天狗 木の葉天狗 foliage tengu 22 Inoue Enryō described two kinds of tengu in his Tenguron the great daitengu and the small bird like konoha tengu who live in Cryptomeria trees The konoha tengu are noted in a book from 1746 called the Shokoku Rijin Dan 諸国里人談 as bird like creatures with wings two meters across which were seen catching fish in the Ōi River but this name rarely appears in literature otherwise 23 Creatures that do not fit the classic bird or yamabushi image are sometimes called tengu For example tengu in the guise of wood spirits may be called guhin occasionally written kuhin 狗賓 dog guests but this word can also refer to tengu with canine mouths or other features 22 The people of Kōchi Prefecture on Shikoku believe in a creature called shibaten or shibatengu シバテン 芝天狗 lawn tengu but this is a small childlike being who loves sumō wrestling and sometimes dwells in the water and is generally considered one of the many kinds of kappa 24 Another water dwelling tengu is the kawatengu 川天狗 river tengu of the Greater Tokyo Area This creature is rarely seen but it is believed to create strange fireballs and be a nuisance to fishermen 25 Protective spirits and deities edit nbsp A tengu mikoshi portable shrine in the city of Beppu Ōita Prefecture on Kyushu In Yamagata Prefecture among other areas thickets in the mountains during summer there are several tens of tsubo of moss and sand that were revered as the nesting grounds of tengu and in mountain villages in the Kanagawa Prefecture they would cut trees at night and were called tengu daoshi 天狗倒し tengu fall and mysterious sounds at night of a tree being cut and falling or mysterious swaying sounds despite no wind were considered the work of mountain tengu It is also theorized that shooting a gun three times would make this mysterious sound stop Besides this in the Tone District Gunma Prefecture there are legends about the tengu warai 天狗笑い tengu laugh about how one would hear laughter out of nowhere and if one simply presses on further it d become an even louder laugh and if one tries laughing back it d laugh even louder than before and the tengu tsubute 天狗礫 tengu pebble said to be the path that tengu go on about how when walking on mountain paths there would be a sudden wind the mountain would rumble and stones would come flying and places tengu live such as tenguda 天狗田 tengu field tengu no tsumetogi ishi 天狗の爪とぎ石 tengu scratching stone tengu no yama 天狗の山 tengu mountain tengudani 天狗谷 tengu valley etc in other words tengu territory 天狗の領地 or tengu guest quarters 狗賓の住処 In Kanazawa s business district Owari in Hōreki 5 1755 it is said that a tengu tsubute 天狗つぶて was seen In Mt Ogasa Shizuoka Prefecture a mysterious phenomenon of hearing the sound of hayashi from the mountains in the summer was called tengubayashi 天狗囃子 and it is said to be the work of the tengu at Ogasa Jinja 26 On Sado Island Sado Niigata Prefecture there were yamakagura 山神楽 mountain kagura and the mysterious occurrence of hearing kagura from the mountains was said to be the work of a tengu 27 In Tokuyama Ibi District Gifu Prefecture now Ibigawa there were tengu taiko 天狗太鼓 and the sound of taiko drums from the mountains was said to be a sign of impending rain 28 The Shasekishu a book of Buddhist parables from the Kamakura period makes a point of distinguishing between good and bad tengu The book explains that the former are in command of the latter and are the protectors not opponents of Buddhism although the flaw of pride or ambition has caused them to fall onto the demon road they remain the same good dharma abiding persons they were in life 29 The tengu s unpleasant image continued to erode in the 17th century Some stories now presented them as much less malicious protecting and blessing Buddhist institutions rather than menacing them or setting them on fire According to a legend in the 18th century Kaidan Toshiotoko 怪談登志男 a tengu took the form of a yamabushi and faithfully served the abbot of a Zen monastery until the man guessed his attendant s true form The tengu s wings and huge nose then reappeared The tengu requested a piece of wisdom from his master and left but he continued unseen to provide the monastery with miraculous aid 30 In the 18th and 19th centuries tengu came to be feared as the vigilant protectors of certain forests In the 1764 collection of strange stories Sanshu Kidan 三州奇談 a tale tells of a man who wanders into a deep valley while gathering leaves only to be faced with a sudden and ferocious hailstorm A group of peasants later tell him that he was in the valley where the guhin live and anyone who takes a single leaf from that place will surely die In the Sōzan Chomon Kishu 想山著聞奇集 written in 1849 the author describes the customs of the wood cutters of Mino Province who used a sort of rice cake called kuhin mochi to placate the tengu who would otherwise perpetrate all sorts of mischief In other provinces a special kind of fish called okoze was offered to the tengu by woodsmen and hunters in exchange for a successful day s work 31 The people of Ishikawa Prefecture have until recently believed that the tengu loathe mackerel and have used this fish as a charm against kidnappings and hauntings by the mischievous spirits 32 Tengu are worshipped as beneficial kami gods or revered spirits in various regions For example the tengu Saburō of Izuna is worshipped on that mountain and various others as Izuna Gongen 飯綱権現 incarnation of Izuna one of the primary deities in Izuna Shugen which also has ties to fox sorcery and the Dakini of Tantric Buddhism Izuna Gongen is depicted as a beaked winged figure with snakes wrapped around his limbs surrounded by a halo of flame riding on the back of a fox and brandishing a sword Worshippers of tengu on other sacred mountains have adopted similar images for their deities such as Sanjakubō 三尺坊 or Akiba Gongen 秋葉権現 of Akiba and Dōryō Gongen 道了権現 of Saijō ji Temple in Odawara 33 In popular folk tales edit nbsp An elephant and a flying tengu by Utagawa Kuniyoshi nbsp The folk hero Kintarō upsets a nest of small tengu Tengu appear frequently in the orally transmitted tales collected by Japanese folklorists As these stories are often humorous they tend to portray tengu as ridiculous creatures who are easily tricked or confused by humans Some common folk tales in which tengu appear include The Tengu s Magic Cloak 天狗の隠れみの Tengu no Kakuremino A boy looks through an ordinary piece of bamboo and pretends he can see distant places A tengu overwhelmed by curiosity offers to trade it for a magic straw cloak that renders the wearer invisible Having duped the tengu the boy continues his mischief while wearing the cloak Another version of this story tells of an ugly old man who tricks a tengu into giving him his magical cloak and causes mayhem for his fellow villagers The story ends with the tengu regaining the coat through a game of riddle exchange and punishes the man by turning him into a wolf 34 The Old Man s Lump Removed 瘤取り爺さん Kobu tori Jiisan An old man has a lump or tumor on his face In the mountains he encounters a band of tengu making merry and joins their dancing He pleases them so much that they want him to join them the next night and offer a gift for him In addition they take the lump off his face thinking that he will want it back and therefore have to join them the next night An unpleasant neighbor who also has a lump hears of the old man s good fortune and attempts to repeat it and steal the gift The tengu however simply gives him the first lump in addition to his own because they are disgusted by his bad dancing and because he tried to steal the gift 35 The Tengu s Fan 天狗の羽団扇 Tengu no Hauchiwa A scoundrel obtains a tengu s magic fan which can shrink or grow noses He secretly uses this item to grotesquely extend the nose of a rich man s daughter and then shrinks it again in exchange for her hand in marriage Later he accidentally fans himself while he dozes and his nose grows so long it reaches heaven resulting in painful misfortune for him 36 The Tengu s Gourd 天狗の瓢箪 Tengu no Hyōtan A gambler meets a tengu who asks him what he is most frightened of The gambler lies claiming that he is terrified of gold or mochi The tengu answers truthfully that he is frightened of a kind of plant or some other mundane item The tengu thinking he is playing a cruel trick then causes money or rice cakes to rain down on the gambler The gambler is of course delighted and proceeds to scare the tengu away with the thing he fears most The gambler then obtains the tengu s magic gourd or another treasured item that was left behind 37 Martial arts edit nbsp Ushiwaka maru training with the tengu of Mount Kurama by Kunitsuna Utagawa This subject is very common in ukiyo e nbsp Japan s regent Hōjō Tokimune who showed down the Mongols fights off tengu During the 14th century the tengu began to trouble the world outside of the Buddhist clergy and like their ominous ancestors the tiangǒu the tengu became creatures associated with war 38 Legends eventually ascribed to them great knowledge in the art of skilled combat This reputation seems to have its origins in a legend surrounding the famous warrior Minamoto no Yoshitsune When Yoshitsune was a young boy going by the name of Ushiwaka maru his father Yoshitomo was assassinated by the Taira clan Taira no Kiyomori head of the Taira allowed the child to survive on the grounds that he be exiled to the temple on Mount Kurama and become a monk But one day in the Sōjō ga dani Valley Ushiwaka encountered the mountain s tengu Sōjōbō This spirit taught the boy the art of swordsmanship so that he might bring vengeance on the Taira 39 Originally the actions of this tengu were portrayed as another attempt by demons to throw the world into chaos and war but as Yoshitsune s renown as a legendary warrior increased his monstrous teacher came to be depicted in a much more sympathetic and honorable light In one of the most famous renditions of the story the Noh play Kurama Tengu Ushiwaka is the only person from his temple who does not give up an outing in disgust at the sight of a strange yamabushi Sōjōbō thus befriends the boy and teaches him out of sympathy for his plight 40 Two stories from the 19th century continue this theme In the Sōzan Chomon Kishu a boy is carried off by a tengu and spends three years with the creature He comes home with a magic gun that never misses a shot A story from Inaba Province related by Inoue Enryō tells of a girl with poor manual dexterity who is suddenly possessed by a tengu The spirit wishes to rekindle the declining art of swordsmanship in the world Soon a young samurai appears to whom the tengu has appeared in a dream and the possessed girl instructs him as an expert swordsman 41 In popular culture editTengu continue to be popular subjects in modern fiction both in Japan and other countries They often appear among the many characters and creatures featured in Japanese cinema animation comics role playing games and video games 42 The Unicode emoji character U 1F47A represents a tengu under the name Japanese Goblin 43 The Touhou Project series prominently features tengu as a species of youkai within the setting No less than five named characters are tengu three of which are recurring characters and one of which is a major character 44 In Gargoyles the gargoyles of the Ishimaru Clan are modeled after the Tengu and in universe were their inspiration In Yugioh the Great Long Nose card is modeled after the Tengu Nuzleaf and Shiftry from the Pokemon franchise are based on the tengu 45 46 The tengu featured in the 2013 movie 47 Ronin with their lord played by Togo Igawa 47 Tactics features a shinto onmyoji who spends his life searching for a tengu whom he names Haruka and another tengu named Sugino Each tengu represents a different type Haruka is a black tengu who was born as such and is more powerful than white Sugino who is noted to be a former human priest who grew too arrogant and is worshipped as a mountain god They primarily appear as humans with wings 48 In Around the World in Eighty Days Passepartout joins a circus in Japan where he dresses as a tengu spelled Tingou in the book In Ghost of Tsushima the Mythic Quest Curse of Uchitsune features a man with a tengu mask as the main antagonist of the Quest In the Legends Mode Tengus are an enemy type that can also summon crows to attack players Tengu Man is a boss in the 1996 video game Mega Man 8 In the 2003 television series of Teenage Mutant Ninja Turtles an ancient mystical sword wielded by the great Tengu Shredder came into the possession of modern Tokyo ninja clan of the Foot and ended up in the hands of the four title characters An ancient amulet called the Heart of Tengu gave the Utrom Shredder and later Karai command over the five Mystic Foot ninja In Season Five Ninja Tribunal the original demonic Tengu Shredder who had possessed the original ninja master Oroku Saki millennia ago returned to remake the modern world in his twisted image but was ultimately destroyed by the Ninja Turtles combined strength as mystical dragons and the spirit of Hamato Yoshi See also editEboshi ori Matsuyama tengu Tiangou China WoodwoseReferences editCitations edit Bellingham David Whittaker Clio Grant John 1992 Myths and Legends Secaucus New Jersey Wellfleet Press p 199 ISBN 1 55521 812 1 OCLC 27192394 Ashkenazi Michael 2011 Handbook of Japanese mythology Santa Barbara Calif ABC CLIO ISBN 978 1 84972 856 0 OCLC 755870995 Picken Stuart D B 2011 Historical dictionary of Shinto Scarecrow Press ISBN 978 0 8108 7172 4 OCLC 860389341 Roberts Jeremy 2010 Japanese mythology A to Z New York NY Chelsea House Publishers ISBN 978 1 60413 435 3 OCLC 1057125888 Kopping Klaus Peter Leistle Bernhard Rudolph Michael 2006 Ritual and identity performative practices as effective transformations of social reality Munster London Lit Global distributor ISBN 978 3 8258 8042 2 OCLC 1063323536 Turnbull Stephen 2015 Japan s sexual gods shrines roles and rituals of procreation and protection Brill ISBN 978 90 04 28891 1 OCLC 1089406931 Ashkenazi Michael 2011 Handbook of Japanese mythology Santa Barbara Calif ABC CLIO ISBN 978 1 84972 856 0 OCLC 755870995 de Visser pp 61 The kite referred to here is tobi or tonbi 鳶 the Japanese black kite Milvus migrans lineatus Encyclopedia of Shinto Sarutahiko Moriarty p 109 Fister p 105 See images from this scroll here Archived 2007 01 23 at the Wayback Machine and here Archived 2007 01 23 at the Wayback Machine a b de Visser pp 55 57 Fister p 103 For images of the yamabushi s costume look here Archived 2007 03 28 at the Wayback Machine Blair Gavin 2022 An Illustrated Guide to Samurai History and Culture From the Age of Musashi to Contemporary Pop Culture Foreword by Alexander Bennett Tuttle Publishing p 22 ISBN 978 4 8053 1659 7 OCLC 1292361882 Mizuki 2001 p 122 de Visser pp 27 30 de Visser pp 34 35 de Visser pp 87 90 de Visser pp 43 44 Mizuki Mujara 4 p 7 de Visser pp 38 43 de Visser pp 45 47 This tengu ghost eventually appeared and admitted to riding on the emperor s back with his wings clasped over the man s eyes de Visser pp 48 49 a b Mizuki 2001 de Visser pp 51 53 de Visser pp 71 de Visser p 82 most kanji and some name corrections retrieved from here Archived 2007 09 27 at the Wayback Machine a b Mizuki 2001 de Visser p 84 Mizuki 2003 p 70 The term konoha tengu is often mentioned in English texts as a synonym for daitengu but this appears to be a widely repeated mistake which is not corroborated by Japanese language sources Mizuki Mujara 4 p 94 Mizuki Mujara 1 p 38 Kawatengu Archived 2006 10 06 at the Wayback Machine at the Kaii Yōkai Denshō Database permanent dead link 高山建吉 1951 遠州の天狗囃子 民間伝承 15巻 第2号 民間伝承の会 19 NCID AN10219431 大藤時彦他 1955 民俗学研究所編 ed 綜合日本民俗語彙 Vol 第4巻 柳田國男監修 平凡社 p 1644 NCID BN05729787 千葉幹夫 1995 全国妖怪事典 小学館ライブラリー 小学館 p 116 ISBN 978 4 09 460074 2 de Visser pp 58 60 de Visser pp 72 76 de Visser pp 76 79 The okoze fish is known to science as Anema inerme the mottled stargazer Folklore texts cited in the Kaii Yōkai Denshō Database Ueda Eikichi 1937 1 2 Ogura Manabu 1972 3 4 Chuō Daigaku Minzoku Kenkyukai Chuo University Folklore Research Society 1986 5 de Visser Fox and Badger p 107 109 See also Encyclopedia of Shinto Izuna Gongen and Encyclopedia of Shinto Akiha Shinkō and Saijoji a k a Doryo son Archived 2012 02 03 at the Wayback Machine Seki p 170 Online version here Archived 2006 12 31 at the Wayback Machine Seki p 128 129 Online version here Oni often take the place of the tengu in this story Seki p 171 A version of this story has been popularized in English as The Badger and the Magic Fan ISBN 0 399 21945 5 Seki p 172 Online version here de Visser pp 67 de Visser pp 47 48 Outlined in Japanese here Archived 2008 02 08 at the Wayback Machine For another example see the picture scroll Tengu no Dairi here Archived 2007 06 09 at the Wayback Machine in which the tengu of Mount Kurama is working with a Buddha who was once Yoshitsune s father to overthrow the Taira clan This indicates that the tengu is now involved in a righteous cause rather than an act of wickedness de Visser p 79 Fandom Facts you may not know Tengu Wattpad www wattpad com Retrieved 2023 04 12 Japanese Goblin Emoji Emojipedia Retrieved 2023 04 12 Tengu Touhou LostWord Wiki GamePress Retrieved 2023 06 14 DrLavaYT December 2 2019 Shiftry s Inspiration Shiftry is based on Tengu creatures from Japanese mythology who protect forests and have long noses amp white hair Tengu are known to wield magical leaf fans and read people s minds attributes that help explain Shiftry s moveset and Pokedex entries Tweet Retrieved December 24 2023 via Twitter Pokemon Fan Rediscovers One Monster s Spiritual Origins Anime comicbook com Retrieved 2023 04 12 47 Ronin 2013 IMDb Retrieved 2023 04 12 Tactics Anime Planet 2004 10 06 Retrieved 2023 04 12 General and cited references edit de Visser M W 1908 The Tengu Transactions of the Asiatic Society of Japan 36 2 25 99 de Visser M W 1908 The Fox and the Badger in Japanese Folklore Transactions of the Asiatic Society of Japan 36 3 107 116 Fister Pat 1985 Tengu the Mountain Goblin In Addiss Stephen ed Japanese Ghosts and Demons New York George Braziller Inc pp 103 112 ISBN 978 0 8076 1126 5 Mizuki Shigeru 2001 Mizuki Shigeru No Nihon Yōkai Meguri Japan JTB pp 122 123 ISBN 978 4 533 03956 0 Mizuki Shigeru 2003 Mujara 1 Kantō Hokkaidō Okinawa hen Japan Soft Garage ISBN 978 4 86133 004 9 Mizuki Shigeru 2003 Mujara 2 Chubu hen Japan Soft Garage ISBN 978 4 86133 005 6 Mizuki Shigeru 2004 Mujara 4 Chugoku Shikoku hen Japan Soft Garage ISBN 978 4 86133 016 2 Moriarty Elizabeth 1972 The Communitarian Aspect of Shinto Matsuri Asian Folklore Studies 31 2 91 140 doi 10 2307 1177490 JSTOR 1177490 Seki Keigo 1966 Types of Japanese Folktales Asian Folklore Studies 25 1 220 doi 10 2307 1177478 JSTOR 1177478 External links edit nbsp Wikimedia Commons has media related to Tengu Retrieved from https en wikipedia org w index php title Tengu amp oldid 1221303603, wikipedia, wiki, book, books, library,

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