Nara: Where Demons Roam

From the four winds and the scent of the earth, come the color of the seasons.

Exploring the four seasons of Japan.

Nara, one of Japan's ancient capitals, is home to spirits and demons.

Due to its long history, the city has seen its fair share of wars and plagues.

For local people the essense of difficulty and disaster is captured in demon form.

But demons, with their raw power, can also help see in the blessings of spring.

To become one of the demons, local men work hard in the mountains, subjecting themselves to strict rules.

This tradition is more than 500 years old.

Their diet is restricted.

No meat. No fish either.

You need to lift your leg higher.

- Why don't you try? It's hard.
- "I know."

"What are you wearing?"

A demon mask.

People are respectful of the demons.

In with luck, and in with demons too.

Demons and fire visit the people of Nara as they pray for a bountiful spring.

Our ancestors were demons.

- Who?
- "Demon" - Wow!
- "You'll grow horns."

Nara, in the inland region of the Kii Peninsula, has a long history.

With the exception of the Nara Basin in the northwest, the region is covered in steep mountains.

Ancient religious traditions remain strong.

Halfway up the side of Mt. Hatsuse, on the eastern side of the basin, is Hase Temple, which was founded in the 7th century.

For over 1000 years, the temple has hosted "Dada-oshi," an event where demons with huge flaming torches circle the main hall before they are chased away by the power of the Buddha.

Toyomori Shinji is one of the organizers of the "Dada-oshi."

For around 80 years, three generations of the Toyomori family have made the torches needed on the big day.

"These torches are carried by the demons."

The demons carry the torches as they fight
in vain against the power of the Buddha.

That's what its about.

They need to burn fiercely.

The torch must be awe-inspiring.

The torches are made from Japanese red pines more than 200 years old, grown in the temple's own forest.

It takes two weeks to make three torches.

With a good wind, the torches will burn bright as blooming flowers.

"That's about right."

It's not straight, is it?

Can we fix it?

Ready to go.

The torches, each 4.5m long and weighing more than 100kg, are on the move.

It's the night of "Dada-oshi."

The wild demons are a menacing sight.

The Buddhist monks see the demons off with religious tablets, forcing them back outside.

Now the torch-wielding begins.

The demons carry the torches around the temple's main hall.

Pushed back by the power of the Buddha, they struggle and flail.

"The wind is strong tonight."

Water.

Look out behind.

Mind your head.

On we go.

The dueling torches are the highlight of the event.

OK, let's do it.

Go. Go.

In Buddhism, demons symbolize distress and evil.

This ceremony is designed to sweep away misfortune and prepare for a fresh new year.

The torch burns with intensity.

The demons are on the verge of defeat.

With the evil forces scattered, people can relax and prepare for spring.

In Japan, demons are closely connected with the spring equinox.

People usually call out "away with demons, in with good luck!" as they throw beans.

However, in Nara, people use a different phrase.

This is the "Setsubun," or spring equinox, festival in Yoshino town.

Here come the demons.

This event is called "Oni-aruki" or "Demon-walking."

When throwing beans, people call out...

In with the demons.

In with good luck; in with demons too.

Mt. Yoshino has long been considered a demonic abode.

In spring, thousands of tourists visit the mountain to view the stunning cherry blossoms.

This "Demon-walking" event is part of the "Setsubun" festivities at Kinpusenji Temple.

The demons menace monks reciting their prayers.

This ritual is an eclectic mixture of Buddhism, exorcism rituals from China, and Japanese traditions for welcoming the spring.

The beans ward off evil by encouraging the demons to mend their ways, causing them to follow the teachings of Buddhism.

Yamamoto Yoshiki is in his third year as a demon.

He is the young owner of an inn on Mt. Yoshino, the 17th in his family line.

Since he was a young boy, he followed the demons through the streets on "Setsubun."

He always hoped to become one of the demons himself.

"Demons cause trouble,
but they are heroic too, and when I walked together with them,
I felt like I belonged in the group."

"The role has weight, and
you feel responsibility."

When you become a demon,
you feel like a hero!

At Kinpusenji Temple, the demons are practicing their dance.

These demons are from a local youth group.

This year, they have some extra help.

One new member has come to join the troupe.

It's hard.

Hokuto Motoya is in his third year at university.

It's too hard.

It doesn't look good if the
movements are small.

Act like you're used to doing it.

- "Big movements..."
- A big swing.

- "Let's give it our best."
- Let's do it.

The popularity enjoyed by the demons of Yoshino is connected to the history of Kinpusenji Temple.

The temple is a center of Shugendo, a religion that combines Buddhism with ancient Japanese monutain worship.

In the temple's main hall is a shrine to Ennogyoja, a seventh century figure who founded Shugendo.

He's said to have achieved many miracles, including the conversion of two demons that lived on the mountain.

The demons went through Buddhist training before their descendants also climbed into the mountains to aid adherents of Shugendo.

It's time for the "Oni-aruki" to begin.

Combining the current and former members of the youth group, there are six demons.

Motoya, playing the role for the first time, is the black demon.

Yoshiki will play the red demon for the third year in a row.

The demons are here.

Due to the pandemic, there are few spectators.

Even so, local Yoshino residents have been looking forward to this day.

It will be a good year this year.

Thank you, demon, for
chasing our illnesses away.

Some of the dancing children will no doubt become the demons of future years.

We are friends together.

"Everyone wants to be
friends with the demons.

It was great fun to do.

Everyone was enjoying themselves.

Like Yoshiki said, I felt like a hero."

Deep in the mountains of Southern Nara, the secluded village of Tenkawa is also celebrating "Setsubun."

Tenkawa Shrine is connected to Shugendo's founder Ennogyoja.

In with demons; In with good luck; in with demons too.

Igashira Toyo leads the local worshippers at the shrine.

He belongs to a family of Shinto priests who've lived here for over 1000 years.

His family say they are descended from demons.

The night before "Setsubun," an unusual tradition is followed in the chief priest's house.

The ancestor demons are said to return home.

The demons are offered water from a stream on the holy mountain visited by Ennogyojya.

The water is filtered through eight layers of cloth.

This religious ritual is called "Oninoyado" or the "Abode of Demons."

The people of this house, descended from the two demons,
served Ennogyoja and this shrine.

The family's demon ancestors were also worshipped as gods.

Two futons are laid out in the best rooms of the house.

This is where the demon ancestors will rest tonight, somewhere for them to be at peace.

To make it easier for them to return, the door to the room is left slightly ajar.

The filtered water is left by the entrance so the demons can wash their hands and feet.

"Will the demons really come?"

As we say in our prayers, we
believe they will hear us and return.

It's five o'clock on the following morning.

The water left out through the night is strained once more.

If the demons have arrived, they should have left the gravel from their feet in the water.

It appears that they are indeed here.

In with demons.

In with good luck; in with demons too.

Our next stop is Nenbutsu Temple in Gojo City, in Nara's southwest.

The demons here also brave flames to help the village welcome the coming spring.

The "Oni-hashiri," or Demon Running, ritual features a father, mother and child demon.

OK, let's climb up.

"Can you make it?"

The "Oni-hashiri" also features huge flaming torches.

Each torch must be made by the man who will wield it.

It won't budge at all.

Digging up the roots of the Japanese red pine is hard work.

It takes half a day to dig up one tree.

Early every year, the men playing the demons are approved at a local village meeting, but once in the role, you must continue as long as your health will allow.

Nenbutsu Temple is in Saka-aibe District.

Its woods provide a rich supply of firewood and charcoal, resources which have provoked many territorial disputes.

The twelve villages in the district often joined together to protect their land.

The annual "Oni-hashiri" event at Nenbutsu Temple is one way for local people to confirm their mutual bond.

There are just two days to go until the festival.

The men playing the demons fashion their torches from the pine tree roots they've collected.

Iwasaka Kazuhiko will play the role of the father who leads the demon family.

A veteran of the ritual, he's been in the role for 12 years.

To become a demon, there are other compulsory restrictions.

For example, the men must follow a monk's diet for the week before the festival, avoiding certain items including all meat and fish.

That smells good.

Kazuhiko has a family of five.

As he comes to the end of his week of privation, his sons are enjoying their favorite fried chicken.

Becoming a demon requires restraint and discipline.

This looks great.

The Iwasaka family are heavily involved in the ritual.

Kazuhiko's grandfather and uncle also played the role of the demon.

"Don't you want to do it?"

I don't really want to do it.

But one of us should do it.

"Is that so?"

"You think someone from our family
should do it, that we can't stop?"

- "Yes, that's how I feel."
- Really?

"Maybe that will be me."

"Is that right?"

I think so.

"I've not heard you say that before.
What about you Taichi?"

If any one of us can do,
then I guess we should.

- "But not you?"
- "You all nominate someone else."

Well, it doesn't really have to be me.

It's the morning of the "Demon Running."

Kazuhiko's second son, Taichi, has come to help out.

One assistant, who helps pass the torch to the demons, is suddenly unable to make it; Taichi has to step in and help.

The assistant doesn't need to go without meat and fish, so he's good to go.

It's been a year.

This is the mask of the demon father which, like the other masks, has been passed down the generations.

Finally, the festival gets underway.

As a prayer for safety, the burning torch is moved through the air in the shape of the Chinese character for water.

Now, the demons arrive.

As the assistant, Taichi carries the torch before handing it off to the demon.

"Taichi, hold the torch."

With the torch in his left hand and an axe in his right, the demon holds a striking pose.

The flames, fierce enough to scorch the temple walls, will drive out evil spirits and bring a bountiful harvest.

The ritual is said to have its roots in a style of demon exorcism that reached the village from central Nara, but some people also say that the demons represent the villagers' ancestors, who still watch over them today.

The demons have finished this year's "Demon Running."

The charms they wear bring good luck.

He gave me this.

It wards off evil.

I got it from the demons.

The demons have completed their arduous task, successfully heralding the arrival of spring.

Let's eat.

The demons, having gone without meat and fish for a week, receive a kilogram of meat from their fellow villagers.

"Half of this is for you, Taichi.
There you go."

Since Taichi joined the ritual this year, the family feast tastes all the more delicious.

You were very good. You did a
really great job helping me out.

It was a good experience.

I'm glad I got to do it.

"Taichi, eat up."

"Nothing beats sharing
a meal like this."

With fierce demons and flaming torches, the people of Nara are prepared for the budding of a new spring season.