This series will explore yokai, their history, and prevalence in a series. Japan is a land where spirituality is prized over religion, and Shintoism is viewed more as tradition than a bind. The tradition of visiting temples on the New Year, adding yuzu fruit to baths during the Winter Solstice, Jizo statues and local shrines are so old that no one remembers its origin story.
See our previous post on Nyanko Sensei, the Maneki-Neko.
Series Name: Natsume Yuujincho [夏目友人帳]
Number of Seasons: Six
Original Air Date: July – September 2008
Manga: Yes (ongoing)
Character Name: Madara (Nyanko-sensei’s true form)
Yokai Name: Okuri-Inu [送り犬]
Association: Guardianship, banishment, protection.
Episode of Appearance: Episode 1, Natsume Yuujinchou (Season 1)
Description: A giant white wolf towering in height well beyond surrounding forest trees. Madara has red marking on his cheeks and a symbol on his forehead. He seems knowledgeable concerning purification rituals, binding of spirits and the local history of his area.
I came across really interesting information while learning more about this youkai. Wolves (日本狼) were abundant across Honshu until a strain of rabies infected the species. Appearing first in Kyushu and Shikoku, it quickly spread throughout other islands in the nation. There is a dispute on whether the infection was brought to the island through domesticated dogs or human visitors. Others insist that the species was systematically killed off through government mandates. Either way, the last known wolf was killed near Yoshino (Kii peninsula) in the year 1905. However, that did not stop reports of the beast in rural areas of Japan well after the last official sighting.
Wolves, or ‘okami’, play a huge role in Shintoism. 狼 (おおかみ) takes the honorific ‘o’ that denotes reverence and the kami reserved for deities in its English translation. However, in Japan kami is a word that has other meanings. It can also be interpreted as “superior”. Norinaga Motoori is a celebrated scholar and philosopher known for his theological approach to Shinto. His practices are extremely detailed and I will elaborate on them another time once I have a fraction of understanding, but until then I’d like to cite a quote from Norinaga via an article from the Japan Times.
“I do not yet understand the meaning of the term kami,” wrote Norinaga (in “The Spirit of the Gods,” 1771). “It is hardly necessary to say that it includes human beings. It also includes such objects as birds, beasts, trees, plants, seas, mountains and so forth. In ancient usage, anything whatsoever which was outside the ordinary, which possessed superior power or which was awe-inspiring, was called kami…Evil and mysterious things, if they are extraordinary and dreadful, are called kami…”
Even if you are not familiar with Japanese wolf spirits, I am sure you at least remember hearing about a video game called Ōkami circa 2006. I had this game for the WII and it took me literal years to complete. Not because it was difficult, I thought my save file had a game-breaking bug. I was so frustrated that I didn’t touch the thing until years later where I decided to start a new playthrough then realized…I was just being dumb. I completely missed a prompt to continue a cutscene, and that is why I could never progress in the game no matter what I tried. I don’t even know if that was some sort of wisdom on my part to figure it out later, or just ascribed to finally taking my time in the game.
Either way, this mention has merit.
Ōkami is an unbridled resource for anyone interested in Japanese folklore or its ancient times. A short summary would be that it tells the story of Amaterasu, the sun goddess, saving the lands from the evil influences of Orochi – an eight-headed serpent creature. The goddess is called forth to the human realm by a guardian of Kamiki Village named Sakuya. Amaterasu, or Ammy also gives the legendary hero Susano’o the courage to slay the beast while drunk on golden sake.
In the actual ancient legends, Amaterasu and Susano were siblings; created after Izanagi cleansed himself once he left his wife Izanami in the underworld. After a fight with her storm god brother, the sun goddess hid in a cave and the world fell into darkness – with spirits running amok. The other deities assembled and tricked her into coming out of the cave, thus lighting the world once more. The gang fastened a sacred rope, or shimenawa (注連縄) [rice straw] purification rope across the cave so that her light would never be obstructed again. Susano was expelled and sent to wander the world as an outcast. On his journey, he found Kusa-nada-pime, the Rice Paddy Princess who was being attacked by an eight-headed dragon. He made the dragon drunk on sake and slew it with a sword…you get the picture.
[If you still haven’t heard any of these names before, you have probably seen an episode of Naruto. In Naruto Shippuden, Sasuke has some sort of Sharingan eye jutsu named Susanoo that acts as a guardian taking a samurai-like form. Orochimaru is an arguably “evil” ninja who uses serpents as a summoning (Manda) and frankly for everything else. He’s pretty creepy, actually. It may be a stretch, however, to point to Sakura and Sakuya, as it seems Kishimoto never put that much thought into her character after admitting it difficult to write for women.]
In the rural, mountainous regions of Nihon the wolves made their dens. From a spiritual perspective, they were seen as protectors of the forest and “patrons” of weary travelers. The mountains were viewed as dangerous, distrustful places where the spirits of the dead roamed freely. The rural dwellings for humans 里の世界 or Sato no Sekai were different from the 山の世界 or Yama no Sekai which were ruled by the mountain spirit – Yama no Kami (山の神 ).
This concept is heavily touched upon in Natsume Yuujinchou and furthermore in Mushishi with Ginko always searching for a mountain’s spirit at the sight of trouble. If you remember, there were several instances where Nyanko-sensei and other Youkai would warn Natsume against travel to certain parts of the forest. Or Sensei would comment on “not knowing the forest” if the pair were traveling.
There were places that humans were just not allowed to dwell. Each forest had its own set of rules that the spirits, or yokai, were expected to follow.
Upon the shimenawa breaking, Madara does a bunch of theatrics to intimidate Natsume and is released with an aura of dark energy. Natsume is “unfazed” and simply stares at him. Madara seems surprised that he is not quaking in fear. Nyanko-sensei mentions that he owes him for breaking the seal and that he will be his bodyguard in exchange for his gratitude. Outside of Shinto folklore, this seems to be a common arrangement amongst situational spirit – human contact. A sort of binding contract or ‘pact’ that dissolves at one party’s demise. In this case, it seems like Madara will willingly serve Natsume during his lifetime in exchange for The Book of Friends upon his death. Madara chases off problematic youkai who would bring harm to the boy, resembling a ferocious “guardian” canine or “guard dog” spirit.
A Deeper Interpretation
Madara’s surprise at Natsume’s reaction could denote his age. In this connotation, he may have been sealed during a time where these stories and legends may have been treated as fact and as such – common knowledge to travelers. Madara expected a reaction from his time period – given his manner of speech is noted to be archaic and attributed to an old man – I theorize he could have been birthed in the 1300s – 1700s at the earliest. I say this because other spirits seem to know and remember him, and youkai are said to have much longer lifespans than humans. This is also backed up by numerous yokai not recognizing gender and when Natsume corrects them on his identity (i.e. not being his grandmother, Reiko) they seem to remark on our appallingly short natural lives.
This brings us to the 番犬, or watchdog legends.
In the mountains late at night, a wolf was said to sometimes trail a traveler. The sending (off) wolf, or Okuri Okami [送り狼] would then disappear once the resident was near their home. If the traveler tripped or looked back while the wolf followed however, this could be taken as a sign of aggression and give reason for the wolf to attack. This begs the question: was Madara a guardian, or Okuri-Okami in his past? What happened along the way to ‘corrupt’ him and initially wish to control all the residents of his forest in Kyushu? Did he have a falling out with the mountain god, or was he just being his (usual) shady self? More questions than answers for now, but I hope the manga does allude to something like this in the future. Since it seems Madara knew Reiko better than he lets on – being able to take her form when he can only do that with “humans he gets a good look at” to paraphrase.
I may have to update or provide new entries for Madara with each season I cover of the show, otherwise this post could in theory go on forever. Maybe with more rewatches, I could come up with a theory on why exactly he is a divine being – as indicated by his markings and spiritual presence to effectively banish lower level or ‘purify’ intendedly evil ayakashi.
If this post got you interested in the series, feel free to check out Natsume’s Book of Friends, Vol. 1 and Natsume’s Book of Friends Seasons 1 & 2 Standard Edition by using these links. It supports the series and also helps out the site at no additional cost to yourself!
What do you think of Madara’s character? Is he a scorned yokai, or just an old spirit who has been through some things? Leave your thoughts in the comment section below, I’d love to hear from you! Also be sure to follow us on WordPress, Twitter and Instagram for more #YokaiSpiritSundays!