Last time, I will investigate the Asakura Tachibana Hirobamiya, which was demise by Emperor Saimei – I will investigate the “demon” I wrote in.
I feel that I am a little derailed from Japanese history, but if I understand the nuances of the "demon" that was first transmitted, I think that I can understand what people at that time had a sense of crisis.
Etymology and origin of demons
The etymology of demons is "Onu" and "On" . Is said to have been scorned, and "oni" is "oni" It seems that it came to be called at the end of the Heian period.
Originally, it is a Chinese word for "ghosts and souls of human beings," and came to Japan with Buddhism in the latter half of the 6th century. The existence like a "demon" that was already in Japan is a "thing" that is two sides of the same coin with God, and it is thought that it was closely related to the "demon" and "Buddhism" that came from China.
The first document written about demons is said to be "Izumo no Kuni Fudoki", which was ordered to be compiled in 713 and completed in 733, and "Nihon Shoki", which was completed in 720. Go back).
Depiction of a demon in Izumo no Kuni Fudoki
" Izumo no Kuni Fudoki The demon of Ayogo (Ayo no Sato no Oni) that appears in 』is a depiction of a" demon "that seems to be surely still valid as the first cannibal demon. This demon is said to represent the physical characteristics of an incompetent people who have lost one eye (due to continuing to see the flames) by engaging in blacksmithing.
Speaking of the legend of demons in a place relatively close to Izumo, there is the "Ura legend" at "Kinojo", which is said to have become the motif of Momotaro. Ura is also said to be a "migrant" who brought about "steelmaking technology", and I think they have something in common. I don't know which story comes first, but it's no wonder that it was passed down to Izumo or Okayama and then remained as a tradition to posterity.
The theory that "Kinojo" is considered to be one of the national defense facilities from Kitakyushu to the Setouchi coast and Kinai, which was created after the Battle of Baekgang, is considered to be one of the most promising. It is said that the Emperor's prince, Kibitsuhiko Mikoto, did it. From the 2nd emperor to the 9th emperor, it is said to be the 8th generation of missing history, which is probably one of the reasons why it is said that it actually exists or not.
Depiction of demons in Nihon Shoki
In "Nihon Shoki", the item of Emperor Kinmei 5th year (544) is "Hinin no Hito, Hinin, Akira, Oni, and Chikayuki" (The people on that island are not humans. Also, demons. (Don't approach me because I say that) "Manned fortune-telling * Eup people inevitably fascinating demon place annoyance" (A person forgot and said this. It is written.
* The word "eup" has a reading such as "mura, kuni, miyako". From the system of the Shang dynasty in ancient China, there is a word "eup system nation", but it seems that it was also used here to mean a community such as "village" or "country".
In fact, it is presumed that the "demons" of Emperor Kinmei's time also refer to foreigners with different cultures and appearances. I think that it refers to "Mishihase (Tungusic people?)" Who seems to have lived in the Primorsky Territory of Russia in "Minabe no Saki" in the north of Sado Island in Niigata Prefecture. It has been.
Well, another one. In the case of "Empress Kogyoku" in the Nihon Shoki, the description emphasizes "demon fire" and "possibility of plague" rather than mentioning the appearance. If anything, it is a depiction that arouses the fear of "tatari".
What kind of person is a demon?
* I will quote Akiko Baba's "Oni no Kenkyu" on the page of what was called a demon.
Perhaps the demons that appear in Emperor Kinmei in "Izumo no Kuni Fudoki" and "Nihon Shoki" are included in the human demon system of (4), and in the description of Emperor Saimei, the evil demon of (2) or the transformation tan system. It seems to be included in the passion energy of. If anything, (5) seems to be influential.
Looking at the "demons" and "classifications of demons" described in the two documents, we can see that they were afraid of strangers and grudges ... even now. Also, as long as you look at Shinto demons, you can get a glimpse of "demons" that are close to "gods," and you can see that they are the subject of "awe."