Amabie (アマビエ) is a legendary Japanesemermaid ormerman with a bird beak-like mouth and three legs or tail-fins, who allegedly emerges from the sea, prophesies either an abundant harvest or an epidemic, and instructed people to make copies of its likeness to defend against illness.
Theamabie appears to be a variant or misspelling of theamabiko oramahiko (Japanese:アマビコ, アマヒコ,海彦,尼彦,天日子,天彦,あま彦), otherwise known as theamahiko-nyūdo (尼彦入道), also a prophetic beast depicted variously in different examples, being mostly as 3-legged or 4-legged, and said to bear ape-like (sometimes torso-less),daruma doll-like, or bird-like, or fish-like resemblance according to commentators.
This information was typically disseminated in the form of illustratedwoodblock print bulletins (kawaraban) or pamphlets (surimono) or hand-drawn copies. Theamabie was depicted on a woodblock print marked with an 1846 date, which is located at Kyoto University Library and the only known documentation.[1] Attestation to theamabiko predatingamabie had not been known until the discovery of a hand-painted leaflet dated 1844.
There are also other similaryogenjū (予言獣) that are not classed within theamabie/amabiko group, e.g., thearie (アリエ).
According to legend, anamabie appeared inHigo Province (Kumamoto Prefecture), around the middle of the fourth month, in the yearKōka-3 (mid-May 1846) in theEdo period. A glowing object had been spotted in the sea, almost on a nightly basis. The town's official went to the coast to investigate and witnessed theamabie. According to the sketch made by this official, it had long hair, a mouth like bird's bill, was covered in scales from the neck down and three-legged. Addressing the official, it identified itself as anamabie and told him that it lived in the open sea. It went on to deliver a prophecy: "Good harvest will continue for six years from the current year;[a] if disease spreads, draw a picture of me and show the picture of me to those who fall ill." Afterward, it returned to the sea. The story was printed in thekawaraban [ja] (woodblock-printed bulletins), where its portrait was printed, and this is how the story disseminated in Japan.[2][3][4]
Amabiko seen in Higo, painting, property ofKōichi Yumoto [ja]
There is only one unique record of anamabie, whose meaning is uncertain. It has been conjectured that thisamabie was simply a miscopying of "amabiko",[b] ayōkai creature that can be considered identical.[3][5] Like theamabie, theamabiko is a three-legged or multi-legged prophesizing creature which prescribes the display of its artistic likeness to defend against sickness or death.[6] However, the appearance of theamabie is said to be rather mermaid-like (the three-leggedness allegedly stemming from a mermaid type calledjinjahime [ja]), and for this reason one researcher concludes there is not enough of a close resemblance in physical appearance between the two.[7]
There are a dozen or more attestations ofamabiko oramahiko (海彦; var.あま彦,尼彦,天彦) extant (counting theamabie),[8][13] with the copies dated 1843 (Tenpō 14) perhaps being the oldest.[15]
Four describe appearances in Higo Province, one report theAmabiko Nyūdo (尼彦入道; "the amahikomonk") in neighboringHyuga Province (Miyazaki prefecture), another vaguely points to the western sea.[8][3]
Beyond those clustered in the south, two describe appearances inEchigo Province in the north.[8][3][c]
The two oldest accounts (1844, 1846) do not closely specify the locations, but several accounts name specific village or counties (gun) that turn out to be nonexistent fictitious place names.[17]
The accompanying caption texts describes some as glowing (at night) or having ape-like voices,[18] but description of physical appearance is rather scanty. The newspapers and commentators however provide iconographic analysis of the pictorials (hand-painted and prints).[19]
The majority of pictorial represent theamabiko/amabie as 3-legged (or odd-number legged), with a couple cases rather like an ordinary quadruped.[24]
Anamahiko/amabiko (海彦; ‘sea prince’),[28][30] whose appearance in Echigo Province is documented on a leaflet dated 1844 (Tenpō 15).[31]
The hand-copied pamphlet[d] illustration depicts a creature rather like an ape with three legs, the legs seemingly projecting directly from the head (without any neck or torso in-between). The body and face are covered profusely with short hair, except for it being bald-headed. The eyes and ears are human-like, with a pouty or protruding mouth.[26][27] The creature appeared in the year 1844[34] and predicted doom to 70% of the Japanese population that year, which could be averted with its picture-amulet.[35]
Amahiko-no-mikoto
TheAmahiko-no-mikoto (天日子尊; ‘HisHighness Heaven Prince’) was spotted in arice paddy inYuzawa, Niigata, as reported by theTokyo Nichinichi Shinbun [ja] from 1875.[36][5] The crude newspaper illustration depicts adaruma doll-like or ape-like, hairless-looking four-legged creature.[21] This example stands out since it was emerged not in the ocean but in a wet rice field.[20] Also, the addition of the imperial/divine title of "-mikoto" has been noted by one researcher as resembling the name of one of theAmatsukami or "Heavenly Deities" of ancient Japan.[e][20]
This creature in the crude drawing is said to resemble adaruma doll or an ape.[36][37]
Ape-voiced
"Amabiko", illustrated in theKōbunko encyclopedia.[10][11]
There are at least three examples of theamabiko[?] crying like apes.[39]
The texts of all three identify the place of appearance as Shinji-kōri[?] (眞字郡/眞寺郡), a non-existent county in Higo Province,[40][41][f][g] and names the discoverer who heard the ape voices heard by night and tracked down the amabiko as one Shibata Hikozaemon (or Goroemon/Gorozaemon).[h][43][10]
One ape-voicedamabiko[?] (尼彦; ‘nun prince’) is represented by a hand-painted copy owned byKōichi Yumoto [ja],[44] an authority in the study of thisyōkai.[45] This document has aterminus post quem of 1871 (Meiji 4) or later,[i][33] The painting is said to depict a quadruped, with extremely close similarity in form to themikoto (ape- or daruma doll-like) by commentators.[3][21] However, theamahiko[?] (あま彦)[j] that cried like an ape (newspaper piece) is reported to have been drawn as a "three-legged monster".[46][k][l] And the encyclopedia example described theamabiko (アマビコ) as akechō (怪鳥; ‘monstrous bird’) in its sub-heading.[10]
A tangential point of interest is that this text transcribed in the newspaper refers to "weamahiko who dwell in the sea", suggesting there are multiple numbers of the creature.[33]
Glowing
The foregoingamahiko[?] (あま彦; ‘? prince’)[citation needed] was also described as ahikari-mono (光り物,glowing object).[46] The glowing is an attribute common to other examples, such as theamabie andamahiko (尼彦/あまひこ; ‘nun prince’) reported in theNagano Shinbun.[23][42]
Amabiko (天彦; ‘heaven prince’) was also purportedly seen glowing at night in the offing of the Western Sea, during theTenpō era (1830–1844), and illustrations were brought for sale at 5sen apiece toKasai [ja]-kanamachi village, Tokyo, as reported in another newspaper, dated 20 October 1881.[48] This creature allegedly predicted global-scale doom thirty-odd years ahead,[m] conveniently coinciding with the time the peddlers were selling them, prompting researcher Eishun Nagano to comment that while the text may or may not have been genuinely composed in the Edo Period, the illustrations were probably contemporary,[49] though he guesses that the merchandise wassurimono woodblock print.[50] The creature also professed to serve the heavenlyTenbu orDeva divinities (of Buddhism), even though he is presumably sea-dwelling.[20]
Old man or monk
Theamahiko[?]nyūdō (尼彦入道; ‘nun prince monk’) on asurimono print, which purportedly appeared in Hyūga Province,[51] The illustration here resembles an old man with bird-like body and nine legs.[21]
In Japanese folklore or popular imagination, there are also other similaryōkai that follow the pattern of predicting doom and instructing humans to copy or view its image, but lie outside the classification ofamabie/amabiko according to a noted researcher. These are referred to generically as "other"yogenjū (予言獣).[52]
Among the other prophetic beasts was thearie (アリエ), which appeared in "Aotori-kōri" county, Higo Province, according to theKōfu Nichinichi Shimbun[n] newspaper dated 17 June 1876, although this report has been debunked by another paper.[o][54]
Yamawarawa (山童)
Theyamawarawa in the folklore ofAmakusa is believed to haunt the mountains. Although neither of these last two emerge from sea, other similarities such as prophesying and three-leggedness indicate some sort of interrelationship.[3][5][55]
There are various otheryōkai creatures that are vastly different in appearance, but have the ability to predict, such as thekudan,[56] thejinjahime [ja][57] or "shrine princess", thehōnen game (豊年亀) or "bumper crop year turtle", and the "turtle woman".[58][3]
A tradition in the West ascribes every creature of the sea with the ability to foretell the future, and there is no scarcity of European legends about merfolk bringing prophecy. For this reason, theamabie is considered to be a type of mermaid, in some quarters. But since theamabie is credited with the ability to repel pestilence as well, it should be considered as more of adeity according to some.[59]
During theCOVID-19 pandemic in Japan, amabie became a popular topic onTwitter in Japan under thehashtag #amabiechallenge.[1] Manga artists (e.g.Chica Umino,Mari Okazaki and Toshinao Aoki) published their cartoon versions of amabie on social networks.[61] The Twitter account of Orochi Do, an art shop specializing inhanging scrolls ofyōkai, is said to have been the first, tweeting "a new coronavirus countermeasure" in late February 2020.[62] A twitter bot account (amabie14)[63] has been collecting images of amabie since March 2020.[64] This trend was noticed by scholars.[65][66][67] There were even masks and antiseptics with Amambie's figure on.[68][69]
^Murakami (2000) reads "six months from the current year (当年より六ヶ月)" (quoted inNagano (2005), p. 4), butNagano (2005), p. 25 prints the entire text and reads "six years from the current year (當年より六ヶ年)".
^The Japanese lettersko (コ) ande (エ) being nearly interchangeably similar.
^The remainder is a source that does not recount detail on theAmahiko Nyūdo[?] (天彦入道) "charms (majinai)" he is referring to, except that these were pasted at the door around the time of theSatsuma Rebellion (1877) in the environs ofHiraka, Akita where the local historian author is native. The source is the bookYasoō danwa (八十翁談話) written by a local man named Denichirō Terada.[16]
^The leaf is bound along with unrelated material in the Tsubokawa manuscript (坪川本), now in the possession of theFukui Prefectural Library (福井県立図書館). The painting was presumably by the known copyist, who was not born 1846, sot the 1844 date cannot be the date he painted it, but rather the date indicated on the original exemplar.[32]
^"Shinji-gun" is a possible pronunciation for both forms given, but not verifiable since the phonetics are not provided. The characterJapanese:郡 here is the same as the character pronounced "kōri" in another example.[42]
^Another nonexistent county in Higo Province is Aonuma-kōri (青沼郡/あほぬまこほり), with a nonexistence beach Isono-hama (磯野浜) named as theamahiko (尼彦/あまひこ,nun prince) sighting spot by various "other newspapers" according to theNagano Shinbun.[42]
^"Hikozaemon" in the hand-painted copy. Goroemon in the newspaper transcripts, Gorozaemon in the encyclopedia.
^Note that thefurigana actually readsamahima (あまひま) in Nagano's transcription, but a misprint there is assumed.
^The pamphlets themselves obtained by the newspaper are not known to have survived, and does not give a date in the passage quoted in the newspaper, but Nagano writes that the reporting was current.[33] The newspaper claimed the pamphlets were replicas of pamphlets distributed during thecholera epidemic of1858 (Ansei 5), with the text matching identically, and researcher Nagano accepts this earlier date of provenance.[47]
^The pamphlets are identified assurimono (刷物) in the newspaper, which added they were about the size of a quarteredhanshi [ja] size, i.e., very roughly a quarteredlegal size paper as discussed in note above. Also the newspaper reprinted a normalized text mixed withkanji, revealing that the original was entirely inkana.
^Compare with Amabie which made only a 6-year forecast.
^abcNagano (2005), p. 5, nine examples (incl.amabie) collated by the different ways in which names are written, on p. 7.
^ab"Amabiko[?] (あま彦). Mizuno Masanobu ed.,Seisō kibun 青窓紀聞, Book 28,apudNagano (2009), pp. 136–137
^abcdefgMozume Takami[in Japanese],"(Kechō) Amabiko"(怪鳥)あまびこ,Kōbunko広文庫, vol. 1, Kōbunko kankōkai, p. 1151 Facsimile illustration and text from theNagasaki kai'i shokan no utsushi35.
^Several more attestations were noted post-2005: a copy of Ambabiko[?] dated 1843 inSeisō kibun,[9] the facsimile and text of a different 1843 copy in an encyclopediaKōbunko [ja],[10][11] and an 1844 dated copy preserved inEchizen city.[12]
^Nagano's 2005 paper considered the 1844 copy of theamabiko (‘sea prince’) to be the oldest,[14] but the 1843 copy in Nagano's 2009 essay[9] predates it, as well as the 1843 copy recorded in the encyclopedia.[10][11]
^Nagano (2005) states that out of the 9 examples ofamabiko/amabie,[20] the pictorial representation is available for 5, but since actually includesamabie as evident from his subsequent commentary re leg-number classification,[21] the total number of pictures is 6.[22] Two are depicted as quadrupeds (Amahiko-no-Mikoto and hand-painted Amahiko 'nun prince'), three are 3-legged or 3-finned ('sea prince',amabie, and Amahiko (Nagano Shinbun)), and one instance of 9-legged (amahiko-nyūdō, print).[23]On these paintings and prints, body hair and facial/head hair growth pattern also exhibit discrepancies.[23]。
^Nagano (2005), p. 3, the exact wording is not "toro-less", but "as if three long legs are growing immediately out of the head portion 頭部からいきなり長い三本足が生えたような".
^The text is supplied withfurigana phonetics which literally readsamahiko, but still could be read as either "amahiko" or "amabiko".[27] (Sincedakuten [ja] or sonorant marks are routinely eschewed in older texts). Nagano prefers the "amabiko" reading in his paper.
^English rendition "sea prince" adapted fromUmisachihiko translated as "Prince Luck of the Sea".[29] Buthiko could be regarded as "man" or a common name like "Jack".
^Leaflet, as in written (and painted) on approximately a halvedhanshi [ja] size (24 cm × 33 cm (9.45 in × 13.0 in)) paper,Nagano (2005), p. 1 i.e., very roughly a halvedlegal size paper.
^The leaflet is dated as theyear of the dragon, and the text states it appeared on "this year of the dragon". This is an unusual case where the year of appearance is thus certain, because it is ambiguous in other examples.[33]
