Bunbuku Chagama (分福茶釜or 文福茶釜) , literally "Bunbukutea-kettle"[1] is aJapanese folktale orfairy tale about atanuki (raccoon dog), that uses itsshapeshifting powers to reward its rescuer for his kindness.
The fairy tale version has been translated into English as "The Accomplished and Lucky Teakettle" (1871) byMitford and as "The Wonderful Tea Kettle" (1886) in the crepe-paper book series published byT. Hasegawa. The raccoon dog is ill-treated as a tea-kettle at a temple and sold off; it later performs a dance andtightrope walking routine, and the subsequent owner turnedshowman acquires great wealth.
In most folk tale versions, the raccoon dog or fox transforms into a kettle so that its human friend or benefactor can make profit by selling the fake kettle, typically to a priest.
In legend, Bunbuku chagama is the name of a tea kettle owned by priest Shukaku who turned out to be an ancient raccoon dog ormujina, the supposed kettle still on view atMorin-ji [ja] temple which Shukaku served.
One suggested hypothesis is thatbunbuku is anonomatopeic word mimicking the sound of boiling water, while the characterbuku (fuku) in the name denotes "good luck" or "good fortune".[1][2]
A second explanation is thatbunbuku when written as分福 means "sharing (bun) the wealth/fortune/luck (fuku)".[3] This is according to the origin tale (engi) surrounding Morin-ji,[4] and the essayKasshi yawa.[a][5]
Yet another theory claims that the correct name isBunbuka (文武火), withbunka signifying a mild flame andbuka signifying an intense flame. This explanation is given, for example, byToriyama Sekien.[6][7]
The following summary is based on three early English translations of the fairy tale version.[b]
At a temple calledMorin-ji [ja] inKōzuke Province (nowGunma Prefecture),[c] the master priest (abbot)[d] owns achagama (tea kettle). When the priest sets the kettle on ahearth,[e] the kettle sprouts a head and a tail (or legs as well), and turns into a half-badger, half tea-kettle creature.[14][10][9] What is loosely translated as a "badger" here is strictly speaking atanuki or raccoon dog.[15][16]
The priest and his novices[f] subdue it, and since it reverts to the form of an ordinary kettle, they sell it to a travelingtinker[14][10] or rag-peddler.[9][g] The kettle reveals its half-tanuki form to the peddler,[h] and the merchant acts on a friend's advice to command the beast to turn tricks,[14] or, is persuaded by the tanuki itself, which bargains to performacrobatics in exchange for being well-treated. The peddler agrees to neither put it over hot flame nor stow it away in a stuffy box, and share what food he has.[10][9]
The man sets up a circus-like roadside attraction and charges admission for people to see the tea-kettle badger walking atightrope to the tune of music. The man becomes wealthy, and returns the kettle to Morin-ji temple.[19][10][9]
A. B. Mitford published a version of it entitled "The Accomplished and Lucky Teakettle" inTales of Old Japan (1871),[20] illustrated by woodcuts from drawings by the artist "Ôdaké".[21]
A similar (slightly more elaborate) plot is found in "The Wonderful Tea Kettle" (June 1886), the retelling by Mrs. T. H. James (Kate James[22]), published byHasegawa Takejirō as Japanese Fairy Tale Series No. 16 (these books are classed in thechirimen-bon or "crepe-paper books" genre).[23][10] The artist, who was not credited in print,[23] has been identified as Yoshimune Arai (新井芳宗) from the signature on the cover art.[3]
Also of similar plot is the Japanese version retold byIwaya Sazanami [ja], also published in English as "The Tea-Kettle of Good-Luck" in the anthologyIwaya's Fairy Tales of Old Japan (1903) translated byHannah Riddell.[24] Iwaya's version that appeared inNihon Otogibanashi is said to have established enduring recognition of the tale in Japan.[25][26]
The tale has also been referred to as "The Lucky Tea-Kettle" byBasil Hall Chamberlain, under a handbook entry for "Fairy tales".[27]
The tale group "Bunbuku chagama (Bunbuku Tea-kettle)" has been categorized asTypes of Japanese Folktales No. 130 byKeigo Seki.[1] Seki here treats the tale group as one involving thefox, and summarizes as follows:
The dancing raccoon dog, which is a familiar motif in the fairy tale, is comparatively rare among folk tales.[28]
Seki's Japanese publications (Nihon mukashibanashi shūsei andNihon mukashibanashi shūsei) classes the tale group as number 237B, and allows either fox ortanuki for the role.[29][30]
Indeed, there are both fox ortanuki folktale examples.
One example involving a "badger" (raccoon dog (狸,tanuki)[31]) is the English-summarized folktale "Bunbuku Teakettle" collected fromShimoina District, Nagano.[32][i] This tale is quite similar to the untranslated fox tale "Bage-chagama (化げ茶釜)" ("Shapeshifting teakettle") fromShiwa District, Iwate:[33] in either case, the beast-kettle is sold for 3ryō and flees to the mountains in the end.[32][33]
It was the opinion ofKunio Yanagita that tales in this Bunbuku group[j] and "Fox Harlot" (狐遊女,kitsune yūjo) tale group[s][k] are of a common type in the wider sense and not quite distinguishable. This is because "Fox Harlot" not only transforms into harlot, but in some cases may change into a teakettle, horse, and harlot, exhibiting three transformationmotifs in all.[34][35][l] One folktale Seki entitled "The Good Fortune kettle" is such a case, where the fox transforms into a kettle, girl, and horse.[36]
Seki also expressed opinion similar to Yanagita's, saying that tale types such as "Bunbuku chagama", "The Fox and Horse-dealer", and "The Fox Prostitute/Harlot" all belong to a larger group of tales known in the West as the "Sorcerer's Apprentice" type (ATU 325).[37]
The fairy tale version is thought to be connected to the legend about an inexhaustible tea kettle at the templeMorin-ji [ja] inTatebayashi, Gunma, owned by a priest named Shukaku (守鶴) who turned out to be an ancientmujina (raccoon dog or badger).[3][38]
The nineteenth century fairy tale (such as represented by Iwaya Sazanami's version) may also be descended from the seventeenth to eighteenth centuryEdo Period popular fiction of theakahon type.[26]
The priest Shukaku (who later turned out to be a raccoon dog) had accompanied the priest who founded the Morinji-temple during theŌei era (year 1426[39]); then while serving the 7thabbot Shukaku brought out an inexhaustible tea-kettle or cauldron (chagama), able to supply hot water day and night without running out, and thus was able to serve tea to over one thousand priests (the occasion was a thousand-manBuddhist service [ja] held in 1570[39]). Shukaku said the kettle was called Bunbuku chagama because it had eight virtues and shared (bun) its fortunes (fuku); it imparted immunity from thirst ailment, virtue in both scholarly and martial arts, intelligence, fearlessness, popular affection, luck and advancement, and longevity.[5]
As to what became of Shukaku, during the tenure of the 10th abbot at the temple, rumors began to circulate that he would all of a sudden grow furry in his limbs and sprout a tail. Shukaku then confessed to being amujina aged several thousand years. He had heard the preaching of the BuddhaSakyamuni atHoly Eagle Peak, moved to theTang Empire and has lived in Japan these 800 or so years. Before he left he showed his friends conjured up visions of theBattle of Yashima and the Buddha preaching before a crowd of Buddhist saints (rakan).[40][5]
The aged raccoon dog first living in India and China before coming to Japan resembles the circumstance ofTamamo-no-Mae, the legendary femalenine-tailed fox, and the motif is thought to be modeled on thatvixen legend.[41]
In variant recensions, Shukaku was anassho (納所) "sexton", and the revelation of his tea kettle occurred at the gathering inTenshō 10 or 7 (1582 or 1579). Here, his past reached further into remote antiquity since he says he came to Japan withJofuku 1800 years before, after living India for 500 years and in China for 1000 years.[m][42][42][43][44]
This legend is documented in origin-tales (engi) concerning Morinji and the tea-kettle, published in several editions by Morin-ji temple. The titleBunbuku chagama ryakuengi (分福茶釜略縁起) is borne by the earliest edition (nominally 1587, but probably dating to around theGenroku era or c. 1700) as well as later undated editions (possibly c. 1800).[4]
The text of the later edition ofBunbuku chagama ryakuengi contains more detail (motifs), and is identical to the account found in the essayKasshi yawa [ja] (1821–1841) byKiyoshi Matsura.[4]
Bunbuku chagama exist in popular fiction orkusazōshi format, from theakahon or "red book" period[45] (late 17th to early 18th century).[26]
One example is an edition ofBunbuku chagama printed by Urokogataya, dating to c. 1735–45.[n][47] The storyline is as follows. A monk named Bunbuku servingLord Higashiyama in Kyoto[o] captures an old raccoon dog (mujina) by causing the creature to lower its guard by joining the monk in dance. Bunbuku and his comrades, the four tea monks, decide to butcher the creature and make it into soup (suimono [ja]).[50] The creature flees but is cornered and turns itself into a tea kettle. The monks place the kettle on fire and are amused to see it turn halfway back into the furry creature, and it escapes. The lord hears of this incident, and declares this to be disgraceful, ordering the monks to be stripped of clothes and cast out. The old raccoon dog finds the monks and decides to stretch out the skin of itstesticles and cover them up like a blanket (fusuma [ja][51]), by way of revenge. The monks were slightly discomfited, but when they woke up, captured the beast and presented it to their lord, and are restored to his good grace.[47][52]
This Urokogata edition is considered a remake fromKondō Kiyoharu [ja]'sBunbuku chagama,[53] dating to theKyōhō era (1716–1736).[54][55] This text follows a similar story-line except it is a fox which is imperiled with being cooked by the Higashiyama priests and turns into a tea kettle, and the fox entrusts the revenge to the raccoon dog.[56][55][57] This work too has its precedence, a similar tale dating back to around theEnpō orTenna eras (1673–1684), and entitledKyō Higashiyama bake gitsune (『京東山ばけ狐』).[58][53]
An animated movie based on the tale was produced in 1928 byYokohama Cinema Shoukai.
Passing reference to this story occurs in the animated filmPom Poko (1994,Studio Ghibli).
In theNaruto series, Shukaku, the One-Tail, who is modeled after a tanuki, is mentioned to have originally been sealed into a teapot. It is revealed later that his former jinchūriki (human container) was an old man named Bunbuku.
InIchiro by Ryan Inzana, the legend of the tanuki teapot (chagama) is woven into a side-story of an American teenager.
During theGoogle Doodle Champion Island Games, one of the champions, referred either as "Tanooki" or "Tanuki", is based on the titular character of this tale.
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