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The hungry ghosts called gaki (餓鬼) have also been sometimes considered a type of oni (the Kanji for "ki" 鬼 is also read "oni"). Accordingly, a wicked soul beyond rehabilitation transforms into an oni after death. Only the very worst people turn into oni while alive, and these are the oni causing troubles among humans as presented in folk ...
While the origin of onryō is unclear, belief in their existence can be traced back to the 8th century and was based on the idea that powerful and enraged souls of the dead could influence, harm, and kill the living.
The demon is a female oni (a kijo) named Momiji (Maple Leaves). The play "Momijigari" was created in the latter half of the Muromachi period, and it is widely believed that there was a legend that was originally used as a material (many legends of demons remain on Mt. Togakushi). It is a well-established theory that it was created by Nobumitsu. [1]
The Jizos warn the old woman not to go after the dumpling because of wicked oni (monsters) who live there, but she does anyway. An oni grabs the old woman and takes her in a boat across a river to the house of the oni. The oni forces the old woman to cook rice for them. They give her a magic paddle to make a full pot of rice from a single grain.
Hashihime as appearing in the Kyōka Hyaku-Monogatari from 1853. Hashihime (橋姫) ("the maiden of the bridge" [1]) is a character that first appeared in Japanese Heian-period literature, represented as a woman who spends lonely nights waiting for her lover to visit, and later as a fierce “oni” or demon fueled by jealousy.
"Mononoke Kikyo no Koto" (物怪帰去の事) from the "Totei Bukkairoku" (稲亭物怪録) The first appearance of the term in Japanese literature is seen to be in the Nihon Kōki, and according to a quotation of this book from the Nihon Kiryaku of the same time period, in the article of Uruu 12th month of the year Tenchō 7 (830), there is the statement: "Five monks were invited to recite ...
In other interviews, Aramata has stated that he wanted the character to symbolize both the heretical and official sects of onmyōji. [5] Dr. Noriko T. Reider, assistant professor of Japanese Studies at Miami University, argues that Kato is an exemplary example of evolving, postwar sentiments about oni in Japanese culture. [2]
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