Namahage

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A dancing drummer wearing a Namahage costume, performed Namahage-Daiko in Akita Station.

Namahage (生剥)[1] is a demonlike being portrayed by men wearing hefty oni (ogre) masks and traditional straw capes (mino) during a New Year's ritual, in local northern Japanese folklore of the Oga Peninsula area of Akita Prefecture.

General description

Namahage costumes

The frightfully dressed men impersonating the oni-demons,[a] armed with deba knives (albeit wooden fakes[3] or made of papier-mâché) and toting a teoke (手桶, "hand pail" made of wood),[4] march in pairs or threes going door-to-door making rounds of people's homes, admonishing children who may be guilty of laziness or bad behavior,[4] yelling phrases like "Are there any crybabies around?" (泣く子はいねがぁ, Nakuko wa inee gā?)[5] or "Are naughty kids around?" (悪い子はいねえか, Waruiko wa inee ka?) in the pronunciation and accent of the local dialect.

Etymology

The namahage's purpose was to admonish laggards who sit around the fire idly doing nothing useful.[3][6] One of the refrains used by the namahage in the olden days was "Blisters peeled yet?" (なもみコ剝げたかよ, namomi ko hagetaka yo).[3] Namomi signifies heat blisters, or more precisely hidako (火だこ, hidako) (Erythema ab igne or EAI), a rashlike condition caused by overexposure to fire, from sitting by the dugout irori hearth. Thus "fire rash peeling" is generally believed to be the derivation of the name namahage.[6]

Tradition

Although the namahage are nowadays conceived of as a type of oni or ogre, it was originally a custom where youngsters impersonated the kami who made visitations during the New Year's season.[3] Thus it is a kind of toshigami.

The practice has shifted over the years.

According to 20th century descriptions, the namahage would typically receive mochi (rice cakes) from the households they visited,[3] but newlywed couples were supposed to play host to them in full formal attire and offer them sake and food.[3] The namahage still receive hospitality in likewise manner during the New Years, but in a reversal of roles, the namahage distribute mochi to visitors (tourists) during the Namahage sedo matsuri (なまはげ柴灯まつり, Namahage Sedo Festival) held in February.[7]

Season

This is a New Year's ritual,[4] and the namahage visits nowadays take place on New Year's Eve[8] (using the Western calendar). But it used to be practiced on the so-called "Little New Year" (小正月, Koshōgatsu),[3] the first full moon night of the year. This is the 15th day of the first lunar calendrical year, which is not the same thing as January 15;[9] it usually falls around mid-February, exactly two weeks after the Chinese New Year (Japanese: Kyūshogatsu).

The aforementioned Namahage Sedo Festival, which was not established until 1964, is held annually on the second weekend of February[10] (roughly coinciding with the "Little New Year"), at the Shinzan Jinja [ja].[10][b]

Dialogue or phraseology

Some of the namahage's other spoken lines of old were "Knife whetted yet?" (包丁コとげたかよ, hōchōko togetaka yo)[3] and "Boiled adzuki beans done yet?" (小豆コ煮えたかよ, azuki ko nietaka yo).[3] The knife apparently signified the instrument to peel the blisters,[12] and it was customary to have azuki gruel on the "Little New Year".[13]

Legend

The legend of the Namahage varies according to an area. An Akita legend has developed regarding the origins of namahage, that Emperor Wu of Han (d. 87 BC) from China came to Japan bringing five demonic oni to the Oga area, and the oni established quarters in the two local high peaks, Honzan (本山) and Shinzan (真山). These oni stole crops and young women from Oga's villages.[8][14]

The citizens of Oga wagered the demons that if they could build a flight of stone steps, one thousand steps in all, from the village to the five shrine halls[5] (variant: from the sea shore to the top of Mt. Shinzan[14]) all in one night, then the villagers will supply them with a young woman every year.[14] But if they failed the task they would have to leave. Just as the ogres were about to complete the work, a villager mimicked the cry of a rooster, and the ogres departed, believing they had failed.[5][14]

Interpretations

An obvious purpose of the festival is to encourage young children to obey their parents and to behave, important qualities in Japan's heavily structured society. Parents know who the Namahage actors are each year and might request them to teach specific lessons to their children during their visit.[15] The Namahage repeat the lessons to the children before leaving the house.[16]

Some ethnologists and folklorists suggest it relates to a belief in deities (or spirits) coming from abroad to take away misfortune and bring blessings for the new year,[17] while others believe it to be an agricultural custom where the kami from the sacred mountains visit.

  • Namahage-kan or Namahage Museum, Oga, Akita
    Namahage-kan or Namahage Museum, Oga, Akita
  • Namahage Museum
    Namahage Museum

Similar ogre traditions

The tradition of the tradition where the ogres are called namahage occurs in the Oga Peninsula area of Akita Prefecture.[3][18][2]

Similar traditions in other regions are called:

See also

Explanatory notes

  1. ^ The men wear are painted wooden masks of the demons.[2]
  2. ^ Initially held at Hoshitsuji Shrine (星辻神社).[11]

References

Citations
  1. ^ Yamamoto (1978), The Namahage, pp. 9, 35
  2. ^ a b Foster (2013), p. 302.
  3. ^ a b c d e f g h i j Makita, Shigeru [in Japanese] (1969) [1968]. "Namahage". Sekai hyakka jiten 世界百科事典 (in Japanese). Vol. 17. p. 46.
  4. ^ a b c Bocking, Brian (1997). A Popular Dictionary of Shintō. Psychology Press. p. 98. ISBN 978-0-700-71051-5.
  5. ^ a b c Anon. (1996). "Akita-ken Oga-shi no minzoku gyōji namahage no yurai" 秋田県男鹿市の民俗行事「なまはげ」の由来. Shūkan Shinchō. 41 (1): 40..
  6. ^ a b De Mente, Boye (1989). Everything Japanese. Passport Books., p. 80.
  7. ^ Foster (2013), pp. 317–318.
  8. ^ a b "Akita", Nihon daihyakka zensho 日本大百科全書, vol. 1, Shogakkan, p. 177, 1984, ISBN 978-4-095-26001-3
  9. ^ Though January 15 is stated by Greene (2005), p. 57, and a number of other sources without proper explanation
  10. ^ a b Foster (2013), p. 316.
  11. ^ Ine (1985), p. 15.
  12. ^ Akita Prefecture (2003) (website)
  13. ^ Hasegawa, Kai [in Japanese] (2002). "Time in Saijiki". Japan Review. 14 (14): 168. JSTOR 25791260.
  14. ^ a b c d Akita Prefecture (2003), Namahage wepbpage
  15. ^ Yamamoto (1978), p. 113.
  16. ^ Yamamoto (1978), p. 114.
  17. ^ "The Namahage Festival". Retrieved 19 August 2012.
  18. ^ Yamamoto (1978), The Namahage, p. 13 and passim.
  19. ^ Bocking, Brian (1997). A Popular Dictionary of Shintō. Psychology Press. ISBN 9780700710515., p.98 under marebito notes the parallel
  20. ^ Plutschow, Herbert E. (1990). Chaos and Cosmos: Ritual in Early and Medieval Japanese Literature (preview). Brill. ISBN 9789004086289., p.60 notes the parallel, but mistakenly says the islands are controlled by Kagoshima.
Bibliography

External links

  • Akita Prefecture (2003). "男鹿のなまはげ" (preview). 美しき水の郷あきた. Akita Prefecture. Retrieved June 19, 2019.
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