In the first place, the idea of becoming a yōkai at one-hundred or ninety-nine years old does not need to be taken literally. By doing this, they prevented objects from becoming tsukumogami, but according to the captions of this emaki, it's written that ones that are "a year from one hundred," in other words, objects that are " tsukumo" (ninety-nine) years old would become angered and become a yōkai by some means other than the mere passage of time, and then cause a ruckus. The Tsukumogami Emaki describes how an object would become occupied by a spirit after one hundred years, so people would throw out old objects before they became a hundred years old, which was called the "susu-harai" (煤払い).
In collections such as the late Heian period Konjaku Monogatarishū, there are tales of objects having spirits, and in the emakimono Bakemono Zōshi, there are tales of a chōshi (a saké serving-pot), a scarecrow, and other inanimate objects turning into monsters, but the word tsukumogami itself does not appear. The concept, however, does appear elsewhere. Outside of these uses, the word tsukumogami is not attested in the surviving literature of the time, and so the historical usage of the term itself has not been handed down in detail. This emaki has a caption stating that the word tsukumo could also be written with the kanji 九十九, meaning 'ninety-nine' (years). According to this emaki, a tool, after the passage of 100 years, would develop a spirit ( kami), and with this change would become a tsukumogami.
The kanji representation 付喪神 for tsukumogami in this sense dates to a Tenpō period otogizōshi, an emakimono called the Tsukumogami Emaki. Thus the word tsukumogami has come to mean a 99-year spirit. The element 髪 kami 'hair' is a homophone of 神 kami 'spirit' both may be pronounced -gami in compound words. In the poem it referred to an old woman's white hair, so tsukumo has been interpreted as meaning "old", often metaphorically represented as ninety-nine years. It is a compound of つくも tsukumo, of unknown meaning, and 髪 kami 'hair'. The word つくも髪, which is also pronounced tsukumogami, appeared in a waka poem in the 9th-century The Tales of Ise, section 63. Today, the term is generally understood to be applied to virtually any object "that has reached its 100th birthday and thus become alive and self-aware", though this definition is not without controversy. īecause the term has been applied to several different concepts in Japanese folklore, there remains some confusion as to what the term actually means.
Komatsu infers that despite the depictions in Bakumatsu period ukiyo-e art leading to a resurfacing of the idea, these were all produced in an era cut off from any actual belief in the idea of tsukumogami. Īccording to Komatsu Kazuhiko, the idea of a tsukumogami or a yōkai of tools spread mostly in the Japanese Middle Ages and declined in more recent generations. In modern times, the term can also be written 九十九神 (literally ninety-nine kami), to emphasize the agedness. According to an annotated version of The Tales of Ise titled Ise Monogatari Shō, there is a theory originally from the Onmyōki (陰陽記) that foxes and tanuki, among other beings, that have lived for at least a hundred years and changed forms are considered tsukumogami. "tool kami") are tools that have acquired a kami or spirit. In Japanese folklore, tsukumogami (付喪神 or つくも神, lit. This article may need to be rewritten to comply with Wikipedia's quality standards.
0 kommentar(er)
