Hōshō generously after the successful mission, as he did in history.
transLatiOn Of ōeYaMa ekOtOba
This translation is based on Muromachi jidai monogatari taisei (Complete Works
on Monogatari in the Muromachi Period; Yokoyama and Matsumoto 3:
Drunken Demon
37
122–40) and Zoku Nihon emaki taisei (Complete Works on the Picture Scrolls,
Continued; Komatsu et al. 19: 75–103, 158–60, 171–78). Muromachi jidai
monogatari taisei is the most standard work for otogizōshi 40 written texts, with the sections reorganized to be read as a coherent story. The missing opening section of the first scroll is supplemented by the Yōmei library edition
printed in Zoku Nihon emaki taisei. The section from right after the end of
the second scroll until the end of the story was supplemented by a scroll
without illustration, perhaps copied in the mid-Muromachi period. Zoku
Nihon emaki taisei provides full illustrations.
The Picture Scrol s of Mt. Ōe (Drunken Demon)
S C R o L L o N E
When the emperor rules his country benevolently, Buddhas and Shinto dei-
ties protect his people, responding kindly to their wishes. When the emperor
prays for the world in good faith, stars rejoice and shine their benevolent
light on his reign. However, even in ancient times when the supernatural
and emperors were honest and humble, evil demons and goblins stalked
the land [ . . . ].41 Even in the ancient times of the well-governed Three
Dynasties and Two Hans42 [ . . . ], it was easy to disobey [ . . . ].
In this country Emperor Jinmu43 had great success in opening the land.
More than 1,640 years had come and gone since Jinmu ruled the land when
[Emperor Ichijō (reigned 986–1011)], the sixty-sixth emperor to guide his
people, ascended the throne at age seven. He was already deeply engaged in
poetry and writing at age nine. Early on he administered the state’s affairs as
earnestly and diligently as he studied literature. Emperor Ichijō was equally
well versed in one hundred schools of profound thought. Later in life, he
melted delusory thought into the ultimate truth, deeply respecting three
treasures of Buddhism.44 During his twenty-six-year reign, his gracious rule
benefited his people; any unreasonable minds were straightened. The whole
world looked upon him as a sacred beast personified. His virtues filled the
country. [Emperor Sanjō (reigned 1011–16)] succeeded [Emperor Ichijō],
and governing the state affairs again [ . . . ] whole world. The wise admin-
istration by the two emperors [ . . . ] like autumn dew, and their favors
resembled [ . . . ].
As the prince of Emperor45 [Enyū (969–91)], [Emperor Ichijō] ascended
to the throne after [Emperor Kazan (968–1006)], and all the people rejoiced.
At this time both exoteric and esoteric Buddhist sects revealed their signs,
schools of various literary and martial arts competed in their skills, and
medical and arithmetic studies advanced in their achievements. The fame
38
Part I: Samurai
of yin-yang masters’ rendering their skills and services was unprecedented.
Everyone, from lords and generals to simple men and women, was imbued
with benevolence and received the favors of the natural and supernatu-
ral worlds. This was because four great wise men, Tadanobu,46 Kintō,47
Yukinari,48 and Toshikata,49 and all the officials of the empire performed
their duties [in a devout and benevolent way].
However, when a mortar [ . . . ] many, even though there were ten of
holy Emperor Shun and nine of virtuous Emperor Yao50 [ . . . ], harmful
evils gathered [ . . . ] guardian deities, and their wisdom could not com-
pletely protect the land.
From the early days of [Eiso (899–990)] through the Shōryaku era (990–
95),51 people of high and low estate, men and women inside and outside the
capital, began mysteriously to disappear. Courtiers of the palace and rustic
peasants of the countryside alike pined and grieved for their lost parents
or siblings; people far and wide keened sadly for their lost wives, husbands,
children, or [other] kin. In and around the city of Kyoto tears of sorrow
flowed without end, and in every village the ceaseless sound of sobbing and
weeping filled the air. Strange happenings occurred; tempests raged on in all
their fury as thunder roared and lightning struck. Young courtiers on night
duty, proper people’s wives, princesses, and girl attendants in the service of
court ladies continued to disappear. Those left behind felt all the more bit-
ter, mourned, and feared to go out [ . . . ] for a long while. The emperor’s
ministers knew there could be no mortal cause to these events, that it must
be the work of some demons.52 The various and sundry Shinto shrines and
Buddhist temples in and around the capital were ordered to [ . . . ], but it was
hard for the high priests to reveal their [ . . . ]. The protection of miraculous
Buddhas and Shinto deities was of no avail. It reminds us of the words of
ancient times—“even in the most idle societies, seedlings are cut; even in
the most well-administered society,53 deer fight.”
At this time there lived a great yin-yang master named Abe no Seimei.54
When Seimei performed divination, his results were so exact it was as
though he could see through a cataclysm. So the emperor’s ministers imme-
diately summoned Abe no Seimei to the capital so he might divine the cause
of all the strange happenings. After much deliberation, Seimei reported,
“These bizarre disappearances are surely the work of the demon king living
on Mt. Ōe, northwest of the capital. If you fail to act soon, there won’t be
a living soul left in the palace or any province of the empire. The emperor
is requested to be very careful as well, though his majesty has been hard at
work, without rest, to restrain these evil doings. It is hard to enquire [ . . . ].”
Hearing the report, beginning with the [ . . . ] in the palace, ministers [ . . . ],
Drunken Demon
39
they were all overwhelmed with grief. Within [ . . . ] sorrow prevailed and
became an outcry of [ . . . ]. The eight ministries of government and their
various offices took great caution, surrounding [ . . . ] before the gods’
authority. Great generals took matters in hand and stationed their armies to
the north and south to repel the demons’ wrath and to ease people’s grief.
Court nobles and ministers gathered often to discuss the matter and
after much discussion the [minister of] right proposed, “our court has set
the ways of the literary and martial arts; with literary art we administer state
affairs, with martial art we subjugate rebellions in the provinces. Therefore,
I suggest we immediately summon the warriors Chirai,55 Raishin,56 Ikō,57
and Hōshō58 and send them to conquer the demons.”
The four warriors were thus summoned and given their instructions.
But each warrior said, in turn, “Indeed it is true that the very purpose of
bows and arrows is to subjugate imperial enemies. There is no reason to
decline your command; one should always be devoted to loyalty and use his
knowledge and skill
to achieve the emperor’s will. But these are demons,
invisible and inaudible. Let us humbly say that it is beyond the reach of
human hands and human weapons to engage them in battle.”
Thereupon Lord Sanemi of Kan’in,59 major captain of the left who
at that time was middle counselor, said, “Even though they are shape-
shifters, they live in the imperial land; how can they disobey the emperor’s
wish? We must send for Minamoto no Raikō (948–1021), governor of
Settsu Province,60 and Fujiwara no Hōshō (958–1036), governor of Tango
Province.”61 Thus the nobles and ministers summoned the two great gen-
erals to the imperial palace, told them of this most alarming matter, and
commanded the generals to subdue the evil creatures with their military
prowess. The warriors left the palace with all due respect and no demur.
Mist and smoke do not favor east or west but follow instead the direction
of the prevailing wind; this is a virtue of submissiveness. Subjects may live
near or far, but upon receiving an order, they run immediately to their lord;
this is loyalty. Both generals returned to their homes, thinking it impossible
to disobey the imperial order.
Raikō and Hōshō had wives and mistresses who were reluctant to be
separated. Children and grandchildren were [ . . . ] each other. As they could
only rely on the protection and the [ . . . ], patronage of their guardian dei-
ties at their shrines and temples, Raikō went to pray earnestly at Hachiman
Shrine62 and Hiyoshi Sannō Shrine;63 Hōshō repeatedly prayed at Kumano
Shrine64 and Sumiyoshi Shrine.65 They offered horses, various treasures, and
prayer strips to the Shinto priests and stewards, as they wished to reunite
with their loved ones after subjugating the enemy.
40
Part I: Samurai
When the court heard that Raikō and Hōshō had already departed for
the destination, they sent tens of thousands of warriors from neighboring
provinces to aid the generals in their quest. Raikō, however, said, “Such
a great number of warriors matters little in the face of such an enemy.
Besides, I feel pity for their wives and children. When the imperial authority
is effective, the imperial order should be strictly observed.” So saying, the
generals stopped the warriors from coming to their aid, and each warrior
shed tears of joy and remained where he was.
Raikō [ . . . ] had four loyal retainers who pledged to live or die together,
Tsuna, Kintoki, Sadamitsu, and Suetake [ . . . ]; with the lord and his four
lieutenants, there were five horsemen. Hōshō’s lone retainer was a junior
secretary of the Dazaifu office.66 [ . . . ] had visited the palace wearing hita-
tare 67 ceremonial clothes over which they put on armors of various colors,
and they received a written proclamation from the emperor charging Raikō
and Hōshō with the task of defeating the evil demons. [Raikō] wore the
[ . . . ]-colored brocade robe with [ . . . ] threads and had [ . . . ] helmet. He
placed a quiver containing twenty-four long, black [ . . . ] arrows on his
back, used his famous rattan-wrapped bow as a staff, and wore a three-
foot-five-inch sword decorated with gold. Hōshō wore a red brocade robe
over which was a suit of armor with dark purple lacing. He carried a helmet
with a hoe-shaped crest, carried a quiver of sharp arrows, and, like Raikō,
used a rattan-wrapped bow as his walking staff. Carrying a sword with a
hilt wrapped with white metal sheet in a sheath of tiger skin, Hōshō was a
towering figure in the courtyard. Such was the loyalty people bore for the
great warriors that the rest of their subjects felt impatient to accompany
their generals, but again Raikō and Hōshō took pity on their subjects’ wives
and children and commanded them to stay; thus their subjects reluctantly
remained and accompanied their lords no farther than the capital. From the
nobles [ . . . ] in the palace to folks ranked high and low in the capital, people
swarmed to see the expedition depart. Finally, the troupe left the capital on
the first day of the eleventh month of the first year of [ . . . ] and set forth
for Mt. Ōe where the king of [demons] was said to live.
After spending many days and nights in search of the demons of Mt.
Ōe, going through peaks and valleys, rivers and clouds, mountains and
gorges and mists, they still found nothing strange or mysterious. Pondering
their long and fruitless search, Raikō said, “Without conquering the impe-
rial enemy, we cannot return home,” and Hōshō agreed. The warriors, being
one in body and soul, continued to look for the enemy everywhere, walking
sideways on narrow paths against rock cliffs, bowing their heads low under
drooping branches. Thus, various and sundry places of trial and hardship
Drunken Demon
41
faded behind them in the mist. [ . . . ] could be compared to a storm. The
sky looked sooty and the landscape appeared somewhat [ . . . ]. There were
dark clouds over the peaks, [ . . . ] looked light on the trees. Flying birds
rarely chirped [ . . . ] in the clouds, and there was no sound other than [ . . . ]
monkeys on the trees crying at the moon.
At last, they came to a place on Mt. Ōe that looked out over a small
shrine in the mountain; it was then, as they gazed on the shrine, that their
eyes beheld a strange thing. In the distance they saw four men: a white-
haired old man, an elderly mountain ascetic, an old priest, and a young
priest. Each appeared to have prepared food and drink on a Chinese chest
and seemed to be waiting for someone. The warriors suspected that these
strangers’ direction, unsheathing their swords and drawing their bows.
As the warriors bore down on the strangers, the white-haired old man
stepped forward, taking off his clothes to show he was unarmed and
pressing his hands in prayer. Loudly he cried out to the warriors, “Pray let
down your weapons and ease your suspicions, for we have awaited your
coming many days. We have good reason for that. I have seven children
but the demon king took them all from me. Yonder mountain ascetic has
had many of his fellow ascetics taken as well, and this young priest has
lost his master and disciples. Please think kindly on our grievances. We
have heard that the two great generals have received the imperial com-
mand to seek the demon’s castle, so we are delighted to accompany and
lead you to your destination.”
Raikō said to his warriors, “Although all they are saying speaks to their
honesty, we must not let down our guard entirely. However, since we bear
the written order of the emperor around our necks, no harm may befall
us.” The warriors sheathed their swords, relaxed their bows, and sat down
together to the feast the odd strangers had prepared. As they discussed how
best to look for the demons, the white-haired old man spoke again: “Your
martial accoutrements won’t do. Even with your own brothers, it will be
hard for warriors so armed to receive a meeting. You must disguise your-
selves as you seek the
enemy.” He then took from the Chinese chest items
to accomplish the warriors’ disguise, like rust-colored robes, monks’ stoles,
and round caps [ tokin] of the same color. He produced as well nine ascetics’
panniers in which to conceal the warriors’ armor. Food and drink he gave as
well. Nine people, [ . . . ] ascetic, elderly priest, young priest, Tsuna, Kintoki,
[ . . . ], the warriors each carried a pannier on their back. The white-haired
old man and Raikō both carried stout cypress staffs to guide their steps.
Their horses were returned to their home by the servants.
t Museum.
oundation, Itsuō Ar
yu Culture F
the Hank
tesy of
s troupe meets the elders in the mountain. Cour
Figure 1.1. Raikō’
Drunken Demon
43
[As they sought the lair of the demon king, they came upon an ancient
woman.] Her hair was all white, not a string of black. She was washing
clothes stained with blood and drying them on tree branches and rocks.
Looking at this site, the troupe thought she was a shape-shifter, but no
sooner were they prepared to kill her than she pressed her hands together
in prayer and begged for mercy. “I am no shape-shifter,” she cried, “I was
originally a lowly woman from Uta.68 The demon king kidnapped me here,
but because my bones are hard, my body sinewy, and my face ugly, I was
abandoned and made to wash these clothes. I miss my hometown and fam-
ily, but springs have gone and autumns passed; indeed, 200 wretched years
have gone. Still, how did you come here?” she asked. “You should imme-
diately return home. This is a place far away from human habitation. How
interesting to see people, especially those in their prime.”
“This mountain is the back of Mt. Ōe. What do you mean by ‘far from
human habitation?’ ” Raikō inquired. The old woman replied, “There is a
rock cave on the way here. This side of the cave is a demon-hidden village.”
“Tell us more about it. We are here by imperial command,” said Hōshō.
“I will tell you all I know,” replied the old woman. “The demon king’s
castle is up yonder from us. There is an eight-pillar gate; a framed board that
says Shuten Dōji is hung over it, or so I hear. Often the demon king assumes a
child-like appearance, and he loves saké. He abducts princesses and the wives