Tengu is indeed a very famous yokai in Japan. However, its interpretations are varied, and generally, it is considered to be a supernatural being. While some tengu harm people, there are also cases where tengu teach swordsmanship to historical figures.
This time, I would like to research more about it.
What is the Ancient Image of the Tengu?
Tengu in China
Originally, the concept of tengu was imported from China. Its appearance was that of a dog flying through the sky. Its characteristics were associated with meteorites and comets, which were accompanied by a thunderous noise, and it was feared as an omen of calamities such as solar and lunar eclipses. It was also referred to as “Tenko” (天狗).
The sound of the word “Tenko” evokes images of “tenko” (天狐, celestial fox) or “senko” (仙狐, immortal fox).
Tengu in Japan
The first appearance of it is said to be in the Nihon Shoki (Chronicles of Japan), in the 9th year of Emperor Jomei’s reign. However, in the version of the Nihon Shoki that I have, this description was not present. Therefore, I researched what events occurred during Emperor Jomei’s reign and considered what might have been interpreted as a tengu.
Falling Stars, Comets
It seems that during the reign of Emperor Jomei, three comets were observed:
- 6th year of reign, August: A comet was seen in the southern sky.
- 9th year of reign, February 23: A comet was seen moving from the east to the west.
- 11th year of reign, January 25: A broom star was observed in the northwest.
It is likely that the comet mentioned in the Nihon Shoki refers to the second one. At this time, a monk named Min (旻), who had returned from Sui, reportedly said:
“This is not a meteor, it is the Amatsu-kitsune. Its barking sound is only similar to thunder.”
Since ordinary meteors do not produce such loud noises, it is probable that the comet was seen as a bad omen. This might have been influenced by a series of misfortunes that occurred between May and July of the previous year. In May, there were floods due to heavy rains; in June, a fire broke out; and in July, drought led to famine.
In the 11th year of Emperor Jomei’s reign, it is said that the monk Min declared, “It is a broom star (彗星, hahaki-boshi). Seeing it will bring famine.” Additionally, it is intriguing that the Tengu was referred to as Amatsu-kitsune (天狗, heavenly fox).
Thus, it had a different nature from the modern image of a yamabushi (mountain ascetic) with a red face and a high nose, which is the common portrayal of it today.
The Modern Image of the Tengu in Japan
The image of the tengu held by the Japanese people is deeply connected to Shugendo, the mountain asceticism tradition.
Shugendo is a form of mountain worship that was established during the Nara period. Its founder is said to be En no Ozunu (役小角, also written as En no Ozunu or En no Ozuno), and his life overlaps chronologically with the reign of Emperor Jomei.
En no Ozunu is known for his rigorous ascetic practices, through which he gained spiritual powers, and for his role in saving people. He is also famous for subduing and reforming Zenki (前鬼) and Goki (後鬼), two evil spirits. Over time, Zenki and Goki came to be seen as protectors of the yamabushi (mountain ascetics) and other practitioners of Shugendo.
Now, the question arises: what is the relationship between En no Ozunu and the tengu?
En no Ozunu and the Tengu
It is said that En no Ozunu, during his ascetic practices, encountered it in the mountains. There are legends that suggest he either borrowed their powers or used them to assist him in his spiritual endeavors.
It often appears initially as figures that challenge En no Ozunu’s training, but ultimately, they are subdued by him. In many depictions, En no Ozunu uses his spiritual powers to control it, and it eventually becomes one of his followers.
According to legend, En no Ozunu received secret teachings from the tengu for his training, and it is also said that he imparted some kind of spiritual guidance to it. It is believed that En no Ozunu utilized the its powers in his own practice and deepened his training with the protection of it.
Tengu and the “geho” (外法)
In Shugendo, there is a more spiritual and esoteric aspect that goes beyond the rituals of general Buddhism and Shinto. This includes special forms of sorcery and rituals designed to gain spiritual power, and at certain times, these practices were considered “geho” (occult or forbidden methods).
According to tradition, yamabushi (mountain ascetics) in Shugendo sometimes performed geho-related rituals to enhance their spiritual power. These practices are sometimes recognized as part of the Shugendo belief system.
The tengu in Shugendo are also sometimes regarded as figures associated with geho. They are believed to possess spiritual powers and play an important role in mountain worship and ascetic practices. As beings that challenge or test practitioners, they sometimes appear as part of geho rituals or esoteric training.
For example, there is a story like this:
Emperor En’yu fell ill, and despite prayers from high-ranking monks of various temples, his condition did not improve. At that time, it was heard that there was a practitioner with spiritual powers in the mountains behind Todai-ji. This practitioner quickly healed Emperor En’yu’s illness, but his true identity was revealed by two high-ranking monks from Mount Hiei. He was an occult practitioner who worshipped the tengu. Despite having cured the emperor’s illness, he is said to have left in haste, disappearing without a trace.
Although the practitioner healed Emperor En’yu, it seems that for Buddhist practitioners, an occult practitioner who worshipped the tengu was not accepted. While it was believed to possess powers that could surpass orthodox Buddhist teachings, it appears that a tengu, and those who relied on them, were seen as incompatible with the established Buddhist order. This reflects a tension between spiritual practices that are considered acceptable within mainstream religions and those associated with esoteric or forbidden methods.
Tengu and Their Appearance
In this way, there is a strong connection between Shugendo and the tengu. From this connection, its appearance likely evolved to resemble that of a yamabushi (mountain ascetic).
However, at that time, Its face was not yet red, nor was its nose high. It was thought that its face resembled that of a kites(birds of prey), with a beak-like feature.
Despite extensive research, the reason for its red face remains unclear. It could be influenced by the red-faced gods in Taoism, or it could be a symbol of anger and vigilance, but it is not definitively known. Similarly, the reason for its high nose is also unclear. Perhaps it symbolizes dignity, respect, pride, or an elevated spiritual position.
If any further explanations are discovered, I will add them.
By the way, I do not support the theory that tengu were foreigners. It is a concept that traveled from India to China and then to Japan, and the idea of red-faced Westerners or Russians coming down to Kyoto seems unnatural.
Female Tengu
In Japan, female tengu are rarely seen. This may be related to Shugendo and mountain worship. In the sacred mountains (such as Atago Mountain), where they are often considered to be representative figures, these mountains were often off-limits to women. As a result, it is likely that there are no female tengu in the traditional depiction.
However, the origin of the tengu concept does trace back to a female figure. This suggests that the earliest form or prototype of them might have been a female being.
Susanoo-no-Mikoto and Amano-zako
Amano-zako later became the ancestor of both the tengu and the amano-jaku (a mischievous spirit). She is considered a god of yokai.
As a secondary reference, during the Edo period, Teinin cited from the Sendai Kyuji Honki in his work Tengu Meigi Ko (On the Name of Tengu), with the following quote:
The Tengu goddess, often depicted as a deity with a human body and an animal’s head, is said to be the transformed form of a female deity. According to the legend, the intense energy accumulated inside Susanoo-no-Mikoto (the brother of Amaterasu-omikami) was expelled as vomit and transformed into this female deity. This transformation gives rise to the Tengu goddess.
水木しげる『決定版 日本妖怪大全』、講談社、2018
From the fact that Amano-zako was born from Susanoo-no-Mikoto, it can be understood that she was a being from the age of the gods.
Additionally, it seems that the Wakan Sansai Zue includes the following description:
She is described as a princess deity with a human body and the head of a beast. Her nose is high, her ears are long, and her fangs are sharp and extended. She becomes enraged if things do not go her way. A deity of immense strength, she can hurl even the mightiest beings thousands of miles away and bite through the strongest swords and spears, reducing them to shreds. She cannot bring calm to any situation and declares that what is on the left is on the right, and what is in front is behind. She calls herself Amano-zako-hime.
水木しげる『決定版 日本妖怪大全』、講談社、2018
Perhaps the image of a high nose originates from Amano-zako. In any case, it is fascinating that the mythical deity who became the prototype of the tengu was a woman.
However, it seems more fitting to consider her as the ancestor of the amano-jaku (a mischievous and contrarian spirit) rather than the tengu.
The Mantra of the Tengu
The most famous tengu in Japan is likely Tarobo of Mount Atago. Mount Atago is said to have been established by the legendary figures En no Ozunu and Taicho Shonin. According to tradition, Tarobo appeared alongside various Buddhas, including Shogun Jizo, when the mountain was founded.
As a result, Mount Atago enshrines this figure as Atago Myojin, and the associated honji-butsu (original Buddha) is Amida Nyorai, whose mantra is “On Makajya Sowaka”.
Tarobo is also said to be the incarnation of Nichira Shonin. The name Nichira (read as “NICHIRA”) can be linked to certain mantras: “On Hirahira Ken Hira Ken’no Sowaka” (the mantra of Akiba) and “Hin Hirahira Konpira Kontei Sowaka” (the mantra of Konpira). These could be interpreted as its mantras.
However, the definitive tengu mantra is this: “On Arumaya Tengu Suman-ki Sowaka”. The key phrase here is “Arumaya”, which refers to Aruna, a word associated with Venus.
There is a deep connection between Venus and the tengu. For example, the Atago Myojin (manifestation of Shogun Jizo) that appeared with Tarobo at Mount Atago is symbolized by Venus. Similarly, Mount Kurama, home to the famous Kurama Tengu, features the deity Kuramayama-maoson, who is often identified with Venus.
Why are tengu and Venus related? It may be coincidental. However, if we were to speculate, Venus might be linked to the tengu through its association with the god of metal and warfare. Venus is tied to the element of metal, representing blades and swords—attributes often connected to the tengu’s imagery. This association could have formed the conceptual bridge between it and Venus.
Goryo Belief and the Tengu
The tengu came to be portrayed as harbingers of misfortune and sudden calamities, often embodying disaster and unrest. Over time, this concept became intertwined with Goryo shinko (the belief in vengeful spirits). Some well-known figures associated with this belief include:
- Emperor Sutoku
- Emperor Junnin
- Emperor Gotoba
- Emperor Godaigo
- Chinzei Hachiro Tametomo (Minamoto no Tametomo)
Each of these individuals is remembered as having met tragic ends, often carrying grievances or unfulfilled ambitions as they faded from history.
Interestingly, tengu were not always viewed negatively. Beyond their ominous reputation, tengu were also associated with extraordinary spiritual powers. Exceptional monks or ascetics who demonstrated unparalleled mystical abilities were sometimes venerated as it, embodying their supernatural qualities and serving as protective or revered figures. This duality reflects the its complex role in Japanese folklore: as both feared symbols of chaos and respected spiritual entities.
Summary
The tengu was originally a concept imported from China, where it symbolized comets and meteors as omens of misfortune. This is consistent with what Min, a monk who returned with the envoys to the Sui Dynasty, had described. The tengu’s appearance in ancient Chinese tradition was that of a dog-like creature, emphasizing its connection to the term “heavenly dog.”
However, over the centuries, the tengu underwent a unique transformation in Japan. Through its association with Shugendo, the tengu’s appearance evolved into that of a mountain ascetic (yamabushi) with a beak, symbolizing its connection to the spiritual and the supernatural. Its powers also grew to include divine abilities, reflecting the influence of Japan’s mountain worship and esoteric practices.
In Japan, the tengu is perhaps closer to a divine being than a mere yokai. It occupies a liminal space—feared for its potential to cause chaos yet revered for its wisdom and spiritual strength. This duality underscores its special role in Japanese folklore and religious practices, making it both a symbol of danger and an object of veneration.
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