[Podcast Now Streaming] The Story of How I Translated All 119 Tales of 'Tono Monogatari' into Modern Japanese for My Daughter

I wish for you to tell these stories and make the people of the plains tremble. This book is like the Chen Sheng and Wu Guang of literature.

'I want you to tell these stories and make the people living in the city tremble. A book like this is exactly like the 'Chen Sheng and Wu Guang Uprising'.'
Here, 'people of the plains' refers to ordinary people living in cities or flatlands (i.e., modern people unfamiliar with folklore and the supernatural), not mountain villages. 'Make them tremble' means 'make them shudder (i.e., move them, shock them, or fill them with awe).' 'Chen Sheng and Wu Guang' were leaders of a peasant rebellion that appeared in Chinese history. It was an event where the masses raised their voices for the first time and history moved. Here, Yanagita suggests that 'Tono Monogatari' is not just a collection of folktales, but a 'revolutionary' book in which the voices of nameless commoners were recorded for the first time.

I hope that these stories will be passed down, and that they will make the people living in the cities of the plains tremble. I believe this book will be the forerunner, the first volume of that movement.

65. Mt. Hayachine is a mountain of granite. On the side of this mountain facing Oguni, there is a rock called Abegajo (Abe Castle). It is located in the middle of a steep cliff, and it is not a place where people could ever go. It is said that even now, the mother of Abe no Sadato lives here. It is said that on evenings when it is about to rain, one can hear the sound of the rock cave door being locked. The people of Oguni and Tsukumoushi say, 'The lock of Abegajo is making a sound; it will probably rain tomorrow.'
66. At the climbing entrance from Tsukumoushi on the same mountain, there is also a cave called Abeyashiki (Abe Residence). In any case, Mt. Hayachine is a mountain with ties to Abe no Sadato. At the entrance to the mountain climbing from Oguni, there are also about three mounds where it is said that the retainers of Hachiman Taro were buried after being killed in battle.

65
Mt. Hayachine is a mountain made of granite. On the side of this mountain facing Oguni, there is a rock called 'Abegajo.' It is located in the middle of a steep cliff, and it is not a place where humans could ever go. It is said that even now, the mother of Abe no Sadato lives here. On evenings when it looks like it will rain, it is said that you can hear the sound of the rock cave door closing. The people of Oguni and Tsukumoushi say things like, 'The lock of Abegajo is making a sound; it will probably rain tomorrow.'66
At the climbing entrance from Tsukumoushi on the same mountain, there is also a cave called 'Abeyashiki.' In any case, Mt. Hayachine is a mountain with ties to Abe no Sadato. At the entrance to the mountain climbing from Oguni, there are also about three mounds where it is said that the retainers of Hachiman Taro were buried after being killed in battle.

Tono has deep ties to the Heian-period warlord 'Abe no Sadato.' In particular, Mt. Hayachine, a beautiful mountain made of granite, has many legends remaining that are associated with Sadato.
First, there are three mounds at the trailhead on the Oguni side of Mt. Hayachine. It is said that these are the places where the retainers of Minamoto no Yoshiie, Abe no Sadato's arch-enemy, were killed in battle.The mountainside facing Oguni is a sheer cliff, and there is a large rock around the middle of it. It is a place that humans could never approach, and it is called 'Abegajo' by the people.
According to legend, the mother of Abe no Sadato still lives here. It is said that on evenings when it looks like it will rain, you can hear the sound of the rock cave door closing.Because of that, the people of Oguni and Tsukumoushi say to each other, 'The lock of Abegajo has made a sound. It will probably rain tomorrow.'
That is what they say.

Foreword to the publication of 'Tono Monogatari'
Kunio Yanagita met Kizen Sasaki, who was from Tono, in Tokyo and became fascinated by the 'ghost stories' he told.In an era where Westernization and modernization were rapidly progressing in urban areas, and things like ghost stories, folklore, and myths were being dismissed as 'old-fashioned, primitive culture,' Kunio Yanagita brought the supernatural that actually existed in Tono into the world, thinking, 'Let the people of the plains tremble' (from the original text), and worked on publishing 'Tono Monogatari' as a book.
The first edition had a print run of 350 copies. It seems there were various conflicts before publication. This 'Preface' leaves behind memories of being fascinated by Tono, even while feeling such hesitation.

The origins of Tono-go, the setting of the stories.
A session explaining geographical information, place names, and history of Tono.Tono-go corresponds to the western half of Kamihei District in Rikuchu Province. It is a region surrounded by mountains forming a basin, and as of 1910, it was divided into 1 town and 10 villages: Tono, Tsuchibuchi, Tsukumoushi, Matsuzaki, Aozasa, Kamigo, Komoto, Ayori, Masuzawa, Miyamori, and Tatsusobe.

The town of Tono is located at the confluence of rivers from the north and south, and it was also called 'Shichi-shichi-juri' (77 ri) because various goods were gathered there from the depths of seven valleys, crossing a distance of over 77 ri.
Among the mountains surrounding Tono, the 'Three Mountains of Tono' are considered a sacred realm governed by three sister deities.The setting of 'events in a dream,' which is particularly impressive in the story, is thought to be a creation of Kunio Yanagita.

An encounter story with the 'Yamabito' (mountain people) who are said to live deep in the mountains of Tono.
This work is a rare story among them that features a 'Yamabito couple (?).'From here on, stories of sightings of Yamabito and stories of village women being kidnapped by what are thought to be Yamabito will follow.
Also, this man, 'Kahei Sasaki, a hunter from Tochinai, Wano,' will appear in various episodes from now on. He continued to be a hunter until his later years while experiencing various supernatural phenomena, and it seems he often told these stories to people. I even feel like I can see the lively tone of Kizen Sasaki's storytelling.

An encounter story with the 'Yamabito' (mountain people) who are said to live deep in the mountains of Tono.
This is a sighting by a man living in the Yamaguchi settlement of Tsuchibuchi Village, where Kizen Sasaki was born.

The Yamaguchi settlement in Tsuchibuchi Village, where Kizen Sasaki was born, got its name because it is the trailhead for Mount Rokkoushi.
It seems it was a convenient mountain path from Tono toward 'Tanohama' and 'Kirikiri,' but as encounters with the 'yamabito' (mountain people) increased, the terrified people were forced to abandon that path.

A tale of an encounter with the 'yamabito' who are said to live deep in the mountains of Tono.
It is a story about a daughter being kidnapped and made the wife of a mountain man.She is not taken so far away that she can never be met again; in fact, she seems to be living close enough that a chance reunion is possible. It is a story that also captures the wishes of a family who lost their daughter to the mountains.

The story of a daughter from Kamigo Village who was kidnapped, made the wife of a mountain man, and later discovered on Mount Goyo.
The distance between Kamigo Village and Mount Goyo is about 65km on current walking routes. It is about 20km in a straight line across the mountains.According to the daughter, the mountain man 'looks like a normal person, but is very tall, has changing eye colors, and holds gatherings every three to five days.' One can also sense that the author had some sort of theory regarding the true identity of the mountain man.

A story about a daughter who was spirited away and returned 30 years later.
It has become a legend of 'the old woman who returns on windy nights,' conveying the terror felt at the time.

A voice is heard from a wetland deep below a valley where no person could possibly enter. It is a very familiar kind of supernatural phenomenon.
It is, so to speak, a 'commuter route haunting,' and one can see that it must have been truly frightening and unpleasant for him...

A record of a brutal murder that occurred among the relatives of Yanosuke Kikuchi.
There is an atmosphere that somehow wants to blame the woman, with details like 'the relationship between the daughter-in-law and mother-in-law was bad' or 'when the daughter-in-law was lying down after returning home.'Incidentally, in the memorandum from when the author published the first edition of 'Tono Monogatari,' he wrote, 'I felt sorry because I had written it without hiding names, so I did not send this book to the people of Tono.' One can see the conflict involved in turning non-fiction into a book.

A story about an old man named 'Otozo Nitta' whom you cannot forget once you hear about him.
Oto-jii was born into a good family, but lost his fortune in his youth, and since then had lived a meager life doing business with travelers for transport fees.He collected stories brought by the men who worked for transport fees, and eventually became a man who knew the folklore of all of Tono, and it is said he always wanted to tell those stories to someone.
However, because he did not bathe, he was extremely unhygienic and gave off a foul odor, so it is said that no one would go near him.

About the 'Okunaisama' worshipped in old Tono families.
Both Okunaisama and Oshirasama are twin deities in pairs of two. They are widely seen in the Tohoku region, and in Tono, they are said to be carefully worshipped as 'household gods' that unite the settlement.

During the rice-planting season, the busy farming period for rice cultivation, a mysterious young boy appeared at the house of a wealthy man who was lamenting that he was short-handed and could not finish planting the seedlings.
It is a chapter that feels somewhat comical and cute rather than frightening.

A story about 'Konse-sama,' a folk belief that prays for harmony between men and women, prosperity of descendants, and recovery from illness.
Although it is mentioned in Tono Monogatari that it is 'decreasing,' similar beliefs exist all over the country, and in my hometown, the belief in Dosojin (road ancestors) that worships phallic and vaginal symbols still remains.

The "Zashiki-warashi" is a child spirit that dwells in a house and brings happiness and prosperity.
It is said that a Zashiki-warashi also resided in the home of Kizen Sasaki, who told the Tono Monogatari tales to Kunio Yanagita. This shows that they lived a prosperous life.

The story of Magozaemon's house, which lost its Zashiki-warashi and was destroyed in a single day.
The Yamaguchi settlement in Tsuchibuchi Village is where Kizen Sasaki's family home is located, and it is about a 15-minute walk to Magozaemon's house. The "Yakushi-do" hall that appears in the story was also located right near Magozaemon's house. From the ominous omens seen just before the tragedy, the way Magozaemon was unable to control his servants, and the bleak legends that remained after the house was destroyed, we can catch a glimpse of how the Magozaemon family was perceived at the time.
Furthermore, the "dried hemp stalks" that the servant mentions as a key point in the story are called "ogara" in the original text. These are what are known as "asa-gara," the dried stalks used for things like the Obon send-off fires. The fact that no one could say, "There's no way something like that would work," gives a sense of the raw reality of this true story.

A story about when the great-grandmother of Tono Monogatari storyteller Kizen Sasaki passed away in her old age. Her wandering soul appeared at the funeral.
I don't know if Kizen was born at the time this happened, but his mother's resolute attitude is impressive. Also, "futananoka" refers to the memorial service held 14 days after death, written as "two-sevens." It is the second in a series of memorial services held weekly to coincide with the weekly judgments, so that the deceased can reach the Pure Land, leading up to the so-called 49th day (7 weeks later).
Nowadays, these are often omitted, and it is rare to see a grand memorial service where the whole family gathers to chant prayers. This also suggests that the Sasaki family was very wealthy.

The origin of the term "Daido," used for old families that unite the various settlements of Tono, is said to date back to Sakanoue no Tamuramaro's conquest of the Emishi.
"Daido" is also suggested to possibly mean "Oohora" (Great Cave/Hollow). "Hora" is a word that can refer to a clan or the house itself, and the earthen floor area of a house is apparently called "horamae."

In Tale 15, there was a mysterious story about an Okunaisama statue that occurred at the Abe house, also known as the "Rice Field House." This Abe family seems to have had a deep connection with divine statues from the beginning.

The story of a "mill that creates wealth" exists not only in Tono but in many places both in Japan and abroad. In the original text, Kunio Yanagita left a scribbled note at the end of this story:
"Stories similar to this one exist in the West; is it a coincidence?"
Wikipedia mentions connections to "Norwegian folktales" and the "Book of Revelation."Also, one of the relatively popular folktales is the story of a stone mill that produces salt and sinks into the sea, explaining "why seawater is salty." The editor of this folktale is also Kunio Yanagita.

A story of a supernatural encounter experienced by a hunter who blazed a trail on Mt. Hayachine.
It seems that those who spent several days in the mountains for hunting encountered different kinds of supernatural phenomena than those who were just there to earn a quick buck.

A story that perfectly follows the classic entertainment format of "a brat gets cocky, enters a forbidden area, and meets a terrifying fate."
It is interesting that the metaphor for an outrageous outlaw is someone who "mows grass with a battle-axe and digs soil with a sickle." While they are certainly lawless and you get the sense they are a reckless person, I feel the era in this metaphor for "being wild in one's youth"... it is an example that would never appear in modern times.
Also, "sandals woven from ground bamboo" is an exquisite metaphor for a giant. Is it because they were familiar with sandals woven from straw or sedge that the "bamboo-woven sandals" carry such a sense of dread?

Kidnappings that occurred frequently in Tono. It is a very short passage that carries various implications from the term "ijin" (stranger/otherworldly being).

The legend of the hunter "Hayato" who shot a white deer.
White deer were considered sacred. We know this white deer was made into a god because the mountain where it broke its leg was named "Kataha-yama" (One-Wing Mountain), the place where it died was named "Shinisuke," and it came to be worshipped as a Gongen. On the other hand, from the coolness of the hunter "Hayato's" name and the note at the end of the text saying, "It is a story with the charm of reading an ancient Fudoki (topographical record)," one can also sense that the hunter in this legend carries a certain heroism. The final part, "his descendants are still alive today," also suggests an intention to deny the punishment for god-killing, and I think there was an ideal image of a "noble person who faces the mountain."

It seems that the mountains surrounding Tono-go have their own legends.
On Mount Shirami, there are legends not only of mountain men, but also of 'places that are very beautiful but impossible to approach' and 'treasures that can never be brought back,' suggesting that a world beyond human understanding was located very close by.

'Futtachi' refers to creatures that have lived for a long time and transformed, a concept passed down throughout the country.
The reason Tono Monogatari is said to be 'a story from an era before the supernatural was part of daily life and before things were classified as yokai or ghosts' is that it is difficult to distinguish between 'wild wolves' and the 'Futtachi of the honorable dogs.'From here, episodes follow that recount the terror of honorable dogs, wild dogs, or wolves.

Those who earned their living by transporting goods with horses often encountered the supernatural in the mountains at night.
This is the story of a group attacked by a pack of wild dogs in the mountains at night. It is a piece that conveys a raw, visceral fear of death, distinct from the usual tales of yokai and apparitions.

The story of a man who, drunk on sake, teased a wolf and brought about the decline of his family. It is a piece that conveys the terror of everyday life—too visceral to be called a 'curse' and too irreversible to be called 'divine retribution.'

'The honorable dog is always lurking nearby, watching you.'
Therefore, even if you see prey attacked by a wolf, you must never think of interfering.This is a very familiar taboo story that children have been told by adults. It is a short story that hints at the prosperity that comes from carefully avoiding reckless behavior.

The hunter 'Sasaki Kahei,' who shot and killed a mysterious woman in the mountains in 'No. 3' and tried to bring back her black hair only to have it taken back by someone who appeared to be a mountain man, appears again.
Also, Oya-chi is the place where Kikuchi Yanosuke heard a voice shouting 'It's interesting!' from the bottom of the valley in 'No. 9,' and Shinisu-ke is the name of the place where the deer shot by the hunter 'Hayato' died in 'No. 32.'Sasaki Kahei continues to appear from time to time after this.

The battle between the people of Iitoyo Village and the wolves. This chapter is striking for its raw, 'case file' quality rather than being a supernatural tale.

A story of an encounter between a human and a bear. It seems this story was also published in the 'Tono Shimbun' the year before last.
In reality, no human can confront a bear and come out unscathed. Combined with the person's name 'Kuma' (Bear), it has a slightly fictional, intriguing quality.

Futtachi means 'a creature that has passed through many years.' In Tono Monogatari, it only refers to honorable dogs (wolves) and monkeys, but legends of Futtachi involving chickens and fish (cod) remain in other regions.
The stories about wolves have a very wild animal-like impression, but the Futtachi of the monkey has a much more 'human-like' terror, such as 'liking the female body' and 'reacting to the sound of a flute.'

About the hall where travelers recorded the supernatural phenomena they encountered on their journeys.
In Tono-go, which flourished as a hub for regional trade where people and goods gathered after crossing the mountains, travelers encountered monkeys, mountain men, and various other supernatural beings while working as 'dachin-tsuke' (horse-led cargo transporters), and they carried these experiences along with their cargo.

The name 'Kakko-bana' (Cuckoo flower) comes from the fact that it blooms during the season when the cuckoo, or 'kankodori,' sings. It is a perennial plant of the orchid family, and its correct Japanese name is 'Atsumorisou' (Cypripedium macranthos). The name is derived from the resemblance of the flower's bulge to the 'horo' (arrow-deflecting cloak) worn on the back of Taira no Atsumori's armor, and it is also associated with the names Atsumori-ko and Kakkou (cuckoo). Taira no Atsumori was a young warrior who died in battle at Ichi-no-Tani at the age of only 16, and he is said to have been a boy of striking beauty.
Even at the time 'Tono Monogatari' was written, the Atsumorisou was described as a 'precious flower,' and it continues to suffer from severe over-harvesting today. Combined with environmental factors, its survival in the wild is said to be in jeopardy.

From here on, stories about birds continue.
Many of the legends involving birds seem to have a somewhat lonely atmosphere.Whether this is because the local culture inherently finds bird calls to be desolate, or if it is simply due to the personal preferences of Kizen Sasaki or Kunio Yanagita, cannot be determined from the main text alone.

This is a truly pitiful tale about a person from a class without property who loses their master's assets and ends up searching for them until they turn into a bird. The idea that 'if it sings in the village, it is a sign of famine' also carries an inescapable sense of sorrow.

A story about a cuckoo sister and a lesser cuckoo sister.
This is also a lonely, sad story, but... personally, I am more bewildered by the sister's intense fixation and incredible impulsiveness, wondering, 'How did it come to this?'

Beyond the foolishness of the protagonist, 'a certain man,' this is a piece that leaves a lingering, heavy sense of dread regarding the actions of the wealthy man at the end.
A record where only malice is sensed, without any explanation.

When you think of Tono, you think of Kappa.
However, in these legends, there are many descriptions that suggest 'something' more ugly, filthy, and inferior to humans than the character from GeGeGe no Kitaro.This is a story about a house where a Kappa is born. Is the bride bewitched, is the house cursed, or is there some other cause? It is impossible to tell from this story alone.
However, it is clear that they were deeply loathed.

Taking a newborn baby outside, leaving it on the road, and then, as they walk away, thinking, 'Wait, if I'm going to throw it away, maybe I should sell it?' and turning back... there is no mercy or conscience in this sequence of actions. It is a truly unsettling story.

A very short story that only explains the footprints of a Kappa.
The reason it feels so unsettling despite its brevity is likely because the description is detailed, yet there is absolutely no explanation for the reason behind the phenomenon.I believe this vast space, this 'feeling that the story doesn't end because there is no explanation,' is a characteristic of Tono Monogatari.
It is a piece that strangely stays in one's heart.

The text states that 'in any region where there are Kappa legends, there is always a set story about a Kappa trying to drag a horse into the water and failing.' It is a story that makes one feel that the existence of Kappa was truly common, something that many people would say, 'Oh, yes, that happens.'
Did the readers of that time find an impression of 'clumsiness' or 'carelessness' in this? Looking at it through modern values, it feels quite heavy.

A story about 'a child with a completely red body peeking out from between the walnut trees,' which Kizen Sasaki's grandmother said she encountered as a child.
Like the story of the footprints, it is a short but strangely memorable piece.The fact that the story doesn't have any major developments actually makes the 'otherworld blending into daily life' feel more real.

"Kahei Sasaki of Wano" makes his third appearance.
Here, I present three tales of the supernatural that Kahei encountered while hunting. It is quite cool to hear Kahei's monologue—which could be called either pride or a curse—where he says, "Every time I encounter something strange, I think I should quit hunting, but I always end up coming back."Was hunting deer and pheasants really such an enjoyable job?