Shuten-dōji (酒呑童子) is a legendary oni or demon leader from Japanese folklore, famously defeated by the hero Minamoto no Raikō.
He is the alcoholic leader of the onis who plans on ruling all of Japan out of spite for being ridiculed for his abilities. He is the son of the dragon god of demons, Yamato No Orochi. Essentially, he despises humans as hypocritical beings and desires to slaughter them in a drunken rage. He is one of the three great evil yokais in Japanese folklore alongside Tamamo no Mae and Otakemaru.
Shuten-dōji is said to have resided at Mount Ōe (大江山) to the northwest of Kyoto, though some versions of the story place his lair on Mount Ibuki. There is also speculation that the original location was Mount Ōe (大枝山), situated on the western edge of Kyoto.
Shuten (酒呑) means "drinking alcohol" or "intoxication," derived from 酒 (sake, meaning alcohol) and 呑 (to drink); Dōji (童子) means "child" or "boy." So, "Shuten-dōji" roughly translates to "The Child Who Drinks Alcohol" or "Intoxicated Boy." This name reflects his reputation for his excessive drinking and hedonistic behavior.
Biography[]
Legends[]
During Emperor Ichijō's reign, young men and princesses in Kyoto began disappearing one after another. Abe no Seimei performed a divination and determined that the abductions were the work of a demon named Shuten-dōji residing on Mt. Oe. The emperor dispatched Minamoto no Yorimitsu and Fujiwara no Yasumasa in 995 (or issued a decree to Yorimitsu in 990) to subdue the demon. Disguised as mountain ascetics, Yorimitsu and his men visited the demon’s castle, requesting lodging for the night. Shuten-dōji and his followers, having heard of Yorimitsu’s mission, were suspicious and questioned them. After dispelling their doubts and sharing a drink, Shuten-dōji revealed his background, including his fondness for alcohol which earned him his name, and his displacement from Mt. Hirano due to Dengyo Daishi’s (Saicho) construction of Enryaku-ji Temple, leading him to settle on Mt. Oe in 849.
Yorimitsu and his men then offered Shuten-dōji a poisoned drink called "Shinbenki Tokushu" (Divine Tempest Sake), provided by Hachiman Daibosatsu. Armed with weapons hidden in their backpacks, they attacked Shuten-dōji’s sleeping quarters, subdued him, and decapitated him. Despite the severed head's attempt to bite Yorimitsu’s helmet, the group managed to escape by stacking their helmets on top of it. They returned to Kyoto with the head in triumph, which was examined by the emperor and later placed in the treasure house of Byodoin Temple in Uji.
Shuten-dōji's Subordinates[]
Shuten-dōji’s subordinates include Ibaraki-dōji, and the four demons known as the Four Heavenly Kings: Hoshikuma-dōji, Kuma-dōji, Torakuma-dōji, and Kin-dōji. It is said that Ibaraki-dōji had his arm severed by Watanabe no Tsuna and was later slain in battle. The daughter of the Middle Counselor, who had been demoted to a washerwoman, explained the roles of the Four Heavenly Kings to Raikō and his companions, and they reappear in the story later. Additionally, there is a demon named "Ishikuma-dōji" who performs a dance and song at Shuten-dōji's request. In some versions, this demon is known as "Ikushima-dōji."
Demise[]
According to legend, Shuten-dōji was ultimately vanquished by Minamoto no Yorimitsu and his retainer Watanabe no Tsuna, who decapitated him with a sword. The sword "Doujigiri," which is held by the Tokyo National Museum, is reputed to have been the weapon used to defeat Shuten-dōji and is designated a national treasure as one of Japan's five great swords. Additionally, the sword "Onikirimaru," inscribed by Yasutsuna and housed at Tada Shrine in Kawanishi City, Hyōgo Prefecture, which has connections to the Genji clan, is also said to have been used to defeat Shuten-dōji.
Interpretations[]
Origin Theory[]
Historian Masaaki Takahashi interprets the cave deep within Mt. Oe, where Shuten-dōji resides, as a boundary between the living world and the underworld, suggesting that Shuten-dōji's palace is situated in a realm akin to a fairyland or the underworld. If one had to describe it in a single word, Takahashi would call it the Dragon Palace.
Takahashi also theorizes that the legend of Shuten-dōji might be connected to the smallpox epidemic of 994. He notes similarities between this legend and the story of Chiyou from the Records of the Grand Historian, the Tang dynasty novel The Legend of the White Monkey of Bu Jiang, and the Ming dynasty novel The Story of Chen Xunquan's Loss of His Wife.
Additionally, there is a depiction of Shuten-dōji drinking human blood as if it were sake. One theory suggests that this image might have originated from a German named Stein Dotsch, who was shipwrecked in Tango and drank red wine that was mistaken for "living blood." Takahashi speculates that this idea might have been influenced by a character named Stein Dotsch from a 1952 short story titled "Shuten-dōji" in Weekly Asahi. The notion that red wine could be mistaken for blood may stem from a story where a Westerner shipwrecked in Tango drank wine on Mt. Oe, which appeared like blood.
The Three Great Yokai[]
Cultural anthropologist and folklorist Kazuhiko Komatsu argues that if one were to ask people from the Middle Ages, especially those in the capital, the most terrifying yōkai would likely include Shuten-dōji, Tamamo-no-mae, and Ōtakemaru. Komatsu suggests that these three monsters were considered particularly notable because, after their defeat, their remains or parts were kept as "treasures" by the rulers of Kyoto, symbolizing their power. The remains were placed in the treasure house of Byodoin Temple in Uji, built by Fujiwara no Yorimichi.
Komatsu also posits that displaying the heads of demons and foxes in the treasure house served as mementos of victory, similar to fish prints and taxidermy. He speculates that the owner of the treasure house, possessing significant military power, intelligence, and divine protection, must have been a formidable figure worthy of housing such trophies.
Positional Relationship of Fujiwara Yasumasa[]
In earlier versions of the legend, Minamoto no Yorimitsu and Fujiwara no Yasumasa were depicted as having an equal standing in the defeat of Shuten-dōji. The Mido Kanpakuki records an incident where Yorimitsu’s younger brother, Yorichika, murdered Yasumasa's retainer, KIYOHARA no Munenobu, hinting at a rivalry between Yorimitsu and Yasumasa. Similarly, Hogen Monogatari, Umematsuron, and Isei Teikin Orai list Tamura (Sakanoue no Tamuramaro), Toshihito (Fujiwara no Toshihito), Yorimitsu, and Yasumasa as renowned generals.
However, from the mid-Muromachi to the Sengoku periods, Raikō and the Four Heavenly Kings began to be recognized as the primary figures in the story of Shuten-dōji’s defeat, with Fujiwara no Yasumasa cast in a secondary role. In later tales, such as the Otogi-zoshi Shuten-dōji, Yasumasa is portrayed as one of Raikō’s retainers along with the Four Heavenly Kings. There are also legends attributing the slaying of Shuten-dōji solely to Fujiwara no Yasumasa, such as the tale of the "Hōshō Sword" of the Chiba clan, which originated during the Nanboku-chō period.
Legacy[]
Cultural Impact[]
The story of Shuten-dōji has profoundly influenced Japanese culture and folklore, impacting various art forms over time. This legendary figure has inspired numerous kabuki performances, noh dramas, and traditional woodblock prints. In modern times, Shuten-dōji continues to engage audiences through its appearances in manga, anime, and video games, maintaining a significant presence in popular culture.
Symbol of Overcoming Darkness[]
Beyond its role in entertainment, Shuten-dōji carries a deeper symbolic meaning in Japanese culture. It embodies the perpetual conflict between light and darkness, good and evil. The heroes' victory over the demon serves as a powerful metaphor for the resilient spirit of the Japanese people, their ability to overcome challenges, and their steadfast dedication to justice and righteousness.
Gallery[]
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