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story is still called Issun-bōshi. He does still set out on his own at some point, but instead of being armed with a sewing needle, bowl, and chopsticks, all he has is a bag of flour. He eventually finds his way to a very wealthy wine merchant who has three daughters. Mamesuke wishes to marry the middle daughter, so he begins to work for the merchant and live there. One night, Mamesuke takes the flour he has and wipes it on the daughter's mouth, then throws the rest into the river. In the morning, he pretends to cry because his flour is gone, so the family investigates as to where it went when they discovered the flour on the middle daughter. She gets upset because she had nothing to do with the flour, but her family turns her over to
Mamesuke as payment. He then begins to lead the girl home to his parents, while along the way the girl is so angry that she tries to find ways to kill him, but she could not find one. When Mamesuke returned home, his parents were so delighted with the girl that they set up a hot bath for him. Mamesuke got in and called for his bride to help him wash, but she came in with a broom instead and stirred up the water in an attempt to drown him. Mamesuke's body suddenly burst open, and out stepped a full sized man. The bride and parents were surprised yet extremely happy, so Mamesuke and his bride lived happily with his parents.
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the capital. When he comes upon the home of a wealthy lord, Issun-bōshi convinces him that he can do anything, so he should let him work for him. The lord tells him to do a dance for him, and he was so amused by Issun-bōshi's dance that he decides to make him a playmate for his daughter. For a while, Issun-bōshi just listens to the daughter talk during the day, then he would tell her stories that she would fall asleep to at night. Issun-bōshi fell in love with her, and eventually she fell in love with him. One day the princess decides to head to a temple to go pray, and brings Issun-bōshi along with her. They are attacked by ogres along the way, and Issun-bōshi saves the princess, who then discovers the lucky mallet and makes Issun-bōshi normal sized. It was thought they would live happily ever after, but the couple would get into horrible fights, especially about how Issun-bōshi could not pleasure the princess like he used to. In his anger, Issun-bōshi used the lucky mallet to shrink the princess down, who in turn snatched the hammer from him and shrank him down. They went back and forth shrinking one another to the point where all that was left was the lucky mallet.
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365:, old tale about a cunning lad, a wicked and cunning child who displays not a single bit of a hero's sense of justice appears as the main character of this story, and in it he thoroughly trounces and kills his rich employer using a method similar to Issun Bōshi's but of course in a wicked manner. The child lies and tricks his master one time after another until finally he pushes his master over a levee and kills him as a result and after that forces the master's wife to marry him. Thus the story closes with "and so he became married to the unwilling former master's wife. The end" (iyagaru okami-sama to muriyari fuufu ni natta do sa. dotto harai), a comedic tone full of parody and black humor.
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complexities of the village's society. It is said that wisdom is filled with dangerous power that can turn righteousness and purity meaningless and laugh away at the stability and orderliness of society important for maintaining political power. Inomata Tokiwa, a lecturer at
Kyoritsu Women's Junior College, analyzes this saying that it tells of how even though Sukuna-hikona is a god who created the nation as well and the creator god of chemical technology such as drugs (medicine) and alcohol, "wisdom" by itself is not a representation of societal orderliness.
451:(日本昔噺, "Old Tales of Japan") by Iwaya Sazanami first published in 1896 or Meiji 29 has within one of its 24 volumes popularly established the Sazanami-type Issun Bōshi. Over 20 editions of this book were printed in the approximately ten years between then and 1907 or Meiji 40, and they were widely read until the end of the Taishō period. The story currently published in children's book mostly follows this Sazanami-type Issun Bōshi tale. It removes any wickedness that was in the original and turns Issun Bōshi into a more loveable figure.
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up in the home of a wealthy lord, but rather than his daughter disliking him, she immediately fell in love with him, as well as the other residents of the lord's home. Issun-bōshi and the girl still get attacked by ogres and obtain the lucky mallet, which is then used to make him normal sized. He grows into a fine young samurai, but it was never made clear where Issun-bōshi went from there. This abrupt ending is set up so that the audience can make their own guesses about what happened to Issun-bōshi.
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Japanese folk tale "Momotarō". The second theme is that the accomplishments of these children are so extraordinary that they achieve almost every task that the audience wishes them to accomplish. Issun-bōshi gets the love of his life, attains a normal size, and becomes a well known samurai. The third theme is that said child grows up to have a good marriage and carries a special family name. In most versions, Issun-bōshi marries some sort of official's daughter and becomes a very famous samurai.
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the
Goddess Kannon. In Japan, Kannon is known as the goddess of child rearing and mercy, but the goddess has Buddhist origins. Buddhism originated in India but it grew across Asia and eventually settled in Japan as a base for Buddhism around the time Issun-bōshi became popular, which could potentially explain its influence in these versions of Issun-bōshi. In the modernized version of Issun-bōshi, his parents go pray to what they call "
428:, scheming to marry someone, and the usage of a magical tool. Stories that start with birth from the shin or finger or small animal among other possibilities and develop into making a scheme to get someone to agree to marriage are old, but newer than the Issun Bōshi tale in the otogi-zōshi. It has left is mark popularizing old tales in the
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then took an empty teabag and pretended to cry. When the chancellor saw this, Issun-bōshi lied and said that the girl stole some rice that he had been storing, and the chancellor believed this and attempted to kill his daughter. Issun-bōshi mediated between them and left the house together with the daughter.
400:" but also a general term for small things), Sanmontake ("mon" is a counter for coins, so it means "three coins height" or the height of a stack of three coins), Issun Kotarō, Tanishi (meaning "pond snail"), Katamutsuri (meaning "snail"), Kaeru (meaning "frog"), the Koropokkurukamui of the Ainu people, the
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In each of the different retellings of Issun-bōshi, there are different gods, goddesses, and deities that are mentioned in each, which are due to the differing regional religions at the time. In the modernized version as well as the adult versions of Issun-boshi, the princess he meets goes to pray to
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In the 8th Season of Yami Shibai, Episode 07, Issub-bōshi is described as a creature which, when offended or provoked, can go inside a human body and as punishment turn it into a grotesque one, with large lumps sprouting randomly. He can also order the affected human to do evil things such as killing
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Issun-bōshi fell in love with the chancellor's daughter at first sight and wanted to make her his wife. However, he felt that with such a small body, she would not marry him, so he thought out a plan. He brought some of the rice grains offered to the family altar and put them in the girl's mouth, and
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This slaughter of others reveals a dark side to the village where the killing of others can be considered a form of compensation. As the tale humorously makes fun of a wicked usage of wisdom, it makes a show of how wisdom has a destructiveness that can surpass society's sense of order as well as the
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The modernized version of Issun-bōshi is very similar to the original, except there are different happenings that make it more universally acceptable. Rather than setting out on his own, Issun-bōshi's parents send him off to learn about the world on his own. He still travels to the capital and ends
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It has been pointed out that just like how the nation-creator god Sukuna-hikona appeared near water, the main character of the old tale "Chiisa-ko" (small child) is in some way related to the world of water and is related to the existence of a faith in a water god. For an old couple not to have any
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In other media, Issun-boshi makes an appearance as the character Issun, and is depicted as a pervert of sorts. This depiction relates back to the adult version of Issun-boshi, also known as The Love Affair of Issun-bōshi. The beginning of the story is essentially the same until Issun-boshi reaches
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The
Mamesuke version of Issun-bōshi is essentially the same, except for a few key defining factors. Rather than being born from his mother's womb, Issun-boshi was born from the swelling of his mother's thumb. He was also called Mamesuke, which means bean boy instead of Issun-bōshi, even though the
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There are many other versions of the story Issun-bōshi, but there are some that seem to take on a completely different story of their own, and have stayed that way since their new retellings. These versions include the story of
Mamasuke, the adult version of Issun-boshi, and the modernized version
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Stories in which "Chiisa-ko" plays a role include the all-national Issun Bōshi, the Suneko
Tanpoko, the Akuto Tarō (akuto means "heel"), Mamesuke (meaning "thumb"), Yubi Tarō ("yubi", meaning "finger", refers to the place of birth), Mameichi (referring to the thumb), Gobu Tarō (or Jirō) ("Gobu" is
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The story of Issun-bōshi follows three common themes that appear in almost every
Japanese folk tale. The first theme is that those who are devout and pray often are blessed with a child. Issun-bōshi's parents prayed day after day until a child was born unto them. This theme also appears in the
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or laughingstock, whereas the little person, on the other hand, would make use of cunning and as a result eventually become a fully formed adult and return home to live happily ever after. A tiny child would, of course, be let off the hook for malicious deeds.
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children is an abnormality within the community and for such abnormal persons give birth in an abnormal way such as by praying to a god and giving birth from the shin to a person in the form of a pond snail, as one would find in the tale
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is directed at innocent others. In fact, he would even go so far as to deceive and take advantage of the weak, such as the blind or beggars with eye illnesses, so that they would take the blame and die in his place.
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One day, Issun-bōshi said he wanted to go the capital to become a warrior, so he embarked on his voyage with a bowl as a boat, a chopstick as a paddle, a needle as a sword, and a piece of straw as a scabbard. In the
154:(about 182 cm or 6 ft) and married the girl. It is said that he was able to use that mallet to conjure food, treasures, and other things, and the family was able to prosper for generations.
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The boy who became betrothed used the magic hammer to grow himself into a taller man and married the girl. Some versions may be missing a theme of making a strategy or plan with regards to the girl.
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As a result of framing the daughter, Issun-bōshi was left in charge of her. Another theory is that by putting a suitor's food into's one's mouth, a person accepts that man's proposal.
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Also, Issun Bōshi's location of residence, the village of Naniwa (國難波) of Tsu
Province, is said to be near the area between present-day Nanba (難波) and Mittera (三津寺). Also, in the
559:", which is actually the name of a temple in Osaka, Japan. This temple is used for Shinto religious purposes, so the story of Issun-bōshi actually embodies multiple religions.
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The rumors of Issun-bōshi spread throughout society and he was summoned to the palace. The emperor took a liking to Issun-bōshi, and raised him to the rank of
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a person or in its words "punishing" them. The affected human will not be able to disobey said order and will forever succumb to Issub-bōshi's curse.
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The old couple was disturbed by how Issun-bōshi never grew larger and thought he was some kind of monster. As a result, Issun-bōshi left their house.
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496:("The Common Songs for Elementary Schoolers") included one titled "Issun Bōshi" by Iwaya Sazanami, and it continues to be sung by children today.
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This boy who obtains wealth and a woman by means of lies and slaughter is basically the flip side appearance of the Issun Bōshi who obtained an
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became famous, people of various different lands started calling their folktales and legends about little people "Issun Bōshi" as well.
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107:(around 3 cm or 1.2 in) in height and never grew taller. Thus, the child was named the "one-sun boy" or "Issun-bōshi".
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and giant would appear as a pair and would each separately have the different aspects for being a hero: power and knowledge.
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s treasure and a woman by means of wisdom and is none other than the descendant of the aforementioned "Chiisa-ko" god.
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936:"Kannon Bodhisattva (Bosatsu) - Goddess of Mercy, One Who Hears Prayers of the World, Japanese Buddhism Art History"
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It is unknown when the modern tale came about, but it is generally considered to have existed before the end of the
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The boat that they rode on went with the wind and landed on an eerie island. There, they encountered an
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swallowed Issun-bōshi whole. However, Issun-bōshi took advantage of his small body and went out of the
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are also related. There is a lot of variation with it comes to whether or not it includes beating an
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to be blessed with a child, and so they were able to have one. However, the child born was only one
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A version where Issun-bōshi strategized to marry a rich person's daughter is recorded in the
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written by Ishii Momoko and illustrated by Akino Fuku published in 1965 by
Fukuinkan Shoten
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In the Edo period, "Issun Bōshi" was used as a pejorative term against short people, and in
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Boy"; sometimes translated into
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The giant would be lacking in knowledge and would thus fall and be reduced to being an
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There are also many differences in the tale depending on the region where it is told.
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suminareshi Nanba no ura wo tachiidete miyako he isogu wa ga kokoro ka na
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kidnapped the girl. As Issun-bōshi attempted to save the girl, the
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s body through its eye. This repeated several times until the
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was frustrated and withdrew, leaving the magic hammer behind.
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swallowed him up. Issun-bōshi used the needle to stab at the
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476:(Novelized Issun Bōshi) as it was published in the magazine
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spat Issun-bōshi back out before fleeing to the mountains.
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Sukuna-hikona acts as a medium for the Dōjō Hōshi of the
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Some versions might only have the part about beating the
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and not about making such strategies or growing larger.
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and swung it to enlarge his body to a height of six
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807:The Yanagita Kunio Guide to the Japanese Folk Tale
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836:"Two Tales from Cruel Fairy Tales for Adults"
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819:: CS1 maint: location missing publisher (
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133:surrender, saying "it hurts, stop." The
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959:"Sumiyoshi Taisha - Japanese Religions"
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340:Just like how Ōkuninushi no Mikoto (or
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760:横丁にある浮世小路に一寸法師を大明神として祀る神社が2004年に建立された。
756:このため、道頓堀商店街では2002年に一寸法師おわん船レースを開催したほか、
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692:猪股ときわ (1992). "小人伝説". In 吉成勇編 (ed.).
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905:"Folktale Research after Yanagita"
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654:(1987). "一寸法師". In 野村純一他編 (ed.).
591:The Snail Son (Japanese folktale)
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275:(天神縁起) and is connected to the
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454:Among picture books, the book
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509:
129:in the stomach, making the
80:
10:
3231:
903:Kawamori, Hiroshi (2003).
834:Kurahashi, Yumiko (2008).
296:As the Issun Bōshi of the
18:
3151:
1303:
1265:
1027:
540:
45:
852:10.1353/mat.2008.a247507
809:. Tokyo. pp. 11–13.
658:. みずうみ書房. pp. 37頁.
484:
164:has a few differences:
2741:Yashima no Hage-tanuki
909:Asian Folklore Studies
805:Sado, Niigata (1948).
528:Modernized Issun-boshi
462:is of particular note.
314:Kyōka Hyaku Monogatari
215:Shinkoku Gudo Zuihitsu
93:The general story is:
90:
36:
19:For the asteroid, see
1275:Konjaku Monogatarishū
700:. pp. 254–255頁.
550:Religious differences
269:Sugawara no Michizane
88:
29:
3215:Japanese fairy tales
1307:in Japanese Folklore
1305:Legendary Creatures
961:. Japanese Religions
880:Seki, Keigo (1963).
490:In 1905 (Meiji 38),
474:Shōsetsu Issun Bōshi
448:Nihon Mukashibanashi
285:of the modern ages.
55:is the subject of a
1293:Uji Shūi Monogatari
1192:Taketori Monogatari
696:. 歴史読本特別増刊・事典シリーズ.
617:. プレイブックスインテリジェンス.
576:Japanese literature
493:Jinjō Shōgaku Shōka
480:in 1896 (Meiji 29).
30:"Issun-bōshi" from
16:Japanese Fairy Tale
934:Schumacher, Mark.
884:Folktales of Japan
570:Gulliver's Travels
309:Kyōka Hyakki Yakyō
258:Japanese mythology
91:
37:
3210:Japanese folklore
3200:Buddhist folklore
3187:
3186:
2714:Danzaburou-danuki
1219:Tsuru no Ongaeshi
1183:Shita-kiri Suzume
1039:Awa Tanuki Gassen
1021:Japanese folklore
938:. Mark Schumacher
840:Marvels and Tales
790:土橋悦子. "おやゆびこぞう".
775:土橋悦子. "いっすんぼうし".
743:978-4-3360-5055-7
736:. pp. 299頁.
707:978-4-4040-2011-6
665:978-4-8380-3108-5
656:昔話・伝説小事典year=1987
628:978-4-413-04081-5
311:(狂歌百鬼夜狂) and the
144:) dropped by the
142:Uchide no kozuchi
21:10162 Issunboushi
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1174:Saru Kani Gassen
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1102:Kachi-kachi Yama
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689:
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669:
648:
633:
632:
621:. pp. 50頁.
607:
557:Sumiyoshi sanjin
470:Charles Perrault
460:Fukuinkan Shoten
396:literally "five
374:
277:Kootoko no Sōshi
250:Muromachi period
196:
99:Sumiyoshi sanjin
54:
48:
47:
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3225:
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3147:
3141:Zashiki-warashi
2655:
2399:Rashōmon no oni
1745:Hitotsume-nyūdō
1713:
1571:
1306:
1299:
1261:
1129:Kobutori Jiisan
1075:Hanasaka Jiisan
1048:Bunbuku Chagama
1023:
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794:. pp. 65頁.
788:
784:
779:. pp. 38頁.
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3174:Shigeru Mizuki
3171:
3169:Lafcadio Hearn
3166:
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3159:Kunio Yanagita
3155:
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3123:Yume no seirei
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2943:Tsurube-otoshi
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2896:Koto-furunushi
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978:External links
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501:Other versions
499:
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380:Tawara Yakushi
363:Tawara Yakushi
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244:Interpretation
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346:little person
343:
336:Folkloristics
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332:river canal.
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2428:Onihitokuchi
2381:Kijo/Onibaba
2372:Ibaraki-dōji
2064:Kuda-gitsune
1727:Hito-gitsune
1092:
1084:Hyakki Yagyō
963:. Retrieved
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3179:Inoue Enryō
3152:Folklorists
2878:Ittan-momen
2860:Boroboroton
2833:Abumi-guchi
2824:Tsukumogami
2656: [
2473:Osakabehime
2408:Shuten-dōji
2318:Oboroguruma
2165:Mokumokuren
2136:Miage-nyūdō
2019:Konaki-jiji
1799:Ishinagenjo
1714: [
1648:Gashadokuro
1572: [
1506:Bake-kujira
1425:Amefurikozō
1317:Abura-akago
1284:Otogi-zōshi
1210:Tawara Tōda
1093:Issun-bōshi
1057:Hachikazuki
965:17 November
942:17 November
846:(1): 171–.
728:編著 (2008).
694:日本「神話・伝説」総覧
468:as told by
456:Issun Bōshi
422:Kaguya-hime
298:otogi-zōshi
282:otogi-zōshi
273:Tenjin Engi
161:Otogi-zōshi
73:in English
40:Issun-bōshi
3194:Categories
3164:Keigo Seki
2887:Kasa-obake
2815:Tsuchinoko
2806:Tsuchigumo
2678:Sunekosuri
2653:Shussebora
2572:Shidaidaka
2563:Shachihoko
2518:Rokurokubi
2464:Ootakemaru
2300:Nyūdō-bōzu
2273:Nurarihyon
2246:Noppera-bō
2118:Mikaribaba
2037:Koromodako
1909:Kasa-obake
1882:Kamaitachi
1702:Hiderigami
1666:Hanako-san
1542:Chimimōryō
1470:Aosaginohi
1237:Uriko-hime
730:妖怪画本 狂歌百物語
597:References
478:Shōkokumin
414:Uriko-hime
322:Otogizōshi
220:Edo period
186:, and the
173:chancellor
66:Otogizōshi
57:fairy tale
33:Otogizōshi
3114:Yuki-onna
3042:Yamajijii
2934:Tsurubebi
2797:Tōfu-kozō
2599:Shinigami
2581:Shikigami
2554:Sazae-oni
2282:Nure-onna
2028:Korpokkur
1992:Kitsunebi
1754:Hone-onna
1684:Hashihime
1675:Harionago
1603:Funayūrei
1533:Binbōgami
1497:Azukiarai
1407:Amanozako
1398:Amanojaku
1335:Aka Manto
1111:Kasa Jizō
1029:Folktales
915:: 237–256
860:152588397
815:cite book
615:妖怪と絵馬と七福神
586:Tom Thumb
581:Korpokkur
436:regions.
418:Amanojaku
330:Dōtonbori
71:Tom Thumb
3105:Yosuzume
3060:Yamawaro
3051:Yama-uba
3033:Yamabiko
2988:Ushi-oni
2979:Umi zatō
2914:Ungaikyō
2905:Menreiki
2842:Bakezōri
2687:Takaonna
2608:Shiranui
2527:Samebito
2491:Otoroshi
2390:Kidōmaru
2291:Nurikabe
2264:Nuppeppō
2237:Noderabō
2210:Namahage
2183:Mononoke
2091:Kuzunoha
2046:Kotobuki
1981:Hakuzōsu
1945:Kijimuna
1936:Keukegen
1891:Kamikiri
1871:Nekomata
1862:Bakeneko
1835:Jorōgumo
1826:Jinmenju
1817:Janjanbi
1711:Hinezumi
1612:Furaribi
1569:Dorotabō
1560:Dodomeki
1488:Ayakashi
1353:Akashita
1165:Oto-hime
1147:Momotarō
1138:Kurozuka
1066:Hakuzōsu
919:24 March
865:24 March
792:昔話・伝説小事典
777:昔話・伝説小事典
613:(2004).
563:See also
510:Mamesuke
410:Momotarō
402:Kijimuna
342:Ōnamuchi
206:Chūnagon
175:'s home.
81:Synopsis
75:folklore
3015:Wanyūdō
2970:Umibōzu
2952:Ubagabi
2644:Shōkera
2617:Shirime
2590:Shikome
2437:Onikuma
2354:Ōmukade
2156:Mizuchi
2010:Komainu
1972:Kitsune
1927:Kawauso
1844:Jubokko
1808:Isonade
1790:Inugami
1763:Hyōsube
1693:Hibagon
1461:Aonyōbō
1443:Amikiri
1434:Ameonna
1389:Aoandon
1362:Akateko
1344:Akaname
1120:Kintarō
984:いっすんぼうし
434:Shikoku
430:Chūgoku
361:In the
271:of the
218:of the
113:capital
49:, "One-
3078:Yobuko
3069:Yanari
2779:Tenome
2770:Tennin
2696:Tanuki
2669:Sōjōbō
2626:Shiryō
2545:Satori
2536:Sankai
2455:Ōnyūdō
2228:Ningyo
2219:Namazu
2201:Mujina
2174:Momiji
2147:Misaki
2109:Mazoku
2082:Kumiho
2001:Kodama
1954:Kinoko
1853:Kaibyō
1781:Ikuchi
1772:Ikiryō
1639:Gagoze
1594:Enenra
1585:Dragon
1452:Aobōzu
1380:Amabie
858:
740:
704:
698:新人物往来社
662:
625:
541:Themes
406:Kenmun
404:, the
3132:Yūrei
3096:Yōsei
3087:Yōkai
3006:Waira
2961:Ubume
2788:Tesso
2761:Tengu
2660:]
2635:Shōjō
2509:Raijū
2482:Osaki
2446:Onryō
2419:Onibi
2345:Okubi
2336:Okiku
2309:Obake
2192:Mōryō
2100:Kyubi
2073:Kudan
1963:Kirin
1918:Kasha
1900:Kappa
1718:]
1657:Goryō
1576:]
1524:Basan
1371:Akuma
1266:Texts
890:90–92
856:S2CID
734:国書刊行会
619:青春出版社
485:Songs
373:'
305:kyōka
195:'
151:shaku
61:Japan
59:from
3024:Yako
2997:Uwan
2500:Ouni
2327:Oiwa
1621:Fūri
1515:Baku
967:2011
944:2011
921:2017
867:2017
821:link
738:ISBN
726:多田克己
722:京極夏彦
702:ISBN
660:ISBN
623:ISBN
611:岩井宏實
432:and
267:and
46:一寸法師
3205:Oni
2752:Ten
2363:Oni
2255:Nue
848:doi
758:法善寺
652:常光徹
426:oni
416:to
370:oni
354:oni
234:oni
199:oni
192:oni
188:oni
184:oni
146:oni
135:oni
131:oni
127:oni
123:oni
118:oni
104:sun
51:Sun
3196::
2658:ja
1716:ja
1574:ja
913:62
911:.
907:.
854:.
844:22
842:.
838:.
817:}}
813:{{
765:^
732:.
674:^
637:^
412:,
398:bu
260:.
77:.
1013:e
1006:t
999:v
969:.
946:.
923:.
892:.
869:.
850::
823:)
746:.
724:・
710:.
668:.
631:.
208:.
43:(
23:.
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