Rokurokubi which are related to Nure-onna are yokai found in Japanese folklore. They look like normal human beings by day, but at night they gain the ability to stretch their necks to great lengths. They can also change their faces to those of terrifying Oni to better scare mortals.
In their daytime human forms, rokurokubi often live undetected and may even take mortal spouses. Many rokurokubi become so accustomed to such a life that they take great pains to keep their demonic forms secret. They are tricksters by nature, however, and the urge to frighten and spy on human beings is hard to resist. Some rokurokubi thus resort to revealing themselves only to drunkards, fools, the sleeping, or the blind in order to satisfy these urges. Other rokurokubi have no such compunctions and go about frightening mortals with abandon. A few, it is said, are not even aware of their true nature and consider themselves normal humans. This last group stretch their necks out while asleep in an involuntary action; upon waking up in the morning, they find they have weird dreams regarding seeing their surroundings in unnatural angles.
According to some tales, rokurokubi were once normal human beings but were transformed by karma for breaking various precepts of Buddhism. Often, these rokurokubi are truly sinister in nature, eating people or drinking their blood rather than merely frightening them. These demonic rokurokubi often have a favored prey, such as others who have broken Buddhist doctrine or human men.
Tanuki often imitated rokurokubi when playing practical jokes on people. In a folktale collected for his book, Kwaidan by Lafcadio Hearn, the nukekubi is misidentified as rokurokubi, an error that also appears in the Fighting Fantasy book, Sword of the Samurai, and in Stephen Dedman’s novel The Art of Arrow-Cutting. The nukekubi is a similar but slightly different being from Japanese folklore belonging to the same overall class; instead of necks that stretch, the nukekubi have heads that completely detach. The book Even More Short & Shivery by Robert D. San Souci has a tale called Rokuro-kubi, but, again, the descriptions in the book are nukekubi, not rokurokubi.
Nearly five hundred years ago there was a samurai, named Isogai Heidazaemon Taketsura, in the service of the Lord Kikuji, of Kyushu. This Isogai had inherited, from many warlike ancestors, a natural aptitude for military exercises, and extraordinary strength. While yet a boy he had surpassed his teachers in the art of swordsmanship, in archery, and in the use of the spear, and had displayed all the capacities of a daring and skillful soldier. Afterwards, in the time of the Eikyo war, he so distinguished himself that high honors were bestowed upon him. But when the house of Kikuji came to ruin, Isogai found himself without a master. He might then easily have obtained service under another daimyo; but as he had never sought distinction for his own sake alone, and as his heart remained true to his former lord, he preferred to give up the world. so he cut off his hair, and became a traveling priest,–taking the Buddhist name of Kwairyo.
But always, under the koromo of the priest, Kwairyo kept warm within him the heart of the samurai. As in other years he had laughed at peril, so now also he scorned danger; and in all weathers and all seasons he journeyed to preach the good Law in places where no other priest would have dared to go. For that age was an age of violence and disorder; and upon the highways there was no security for the solitary traveler, even if he happened to be a priest.
In the course of his first long journey, Kwairyo had occasion to visit the province of Kai. One evening, as he was traveling through the mountains of that province, darkness overcame him in a very lonesome district, leagues away from any village. So he resigned himself to pass the night under the stars; and having found a suitable grassy spot, by the roadside, he lay down there, and prepared to sleep. He had always welcomed discomfort; and even a bare rock was for him a good bed, when nothing better could be found, and the root of a pine-tree an excellent pillow. His body was iron; and he never troubled himself about dews or rain or frost or snow.
Scarcely had he lain down when a man came along the road, carrying an axe and a great bundle of chopped wood. This woodcutter halted on seeing Kwairyo lying down, and, after a moment of silent observation, said to him in a tone of great surprise:–
“What kind of a man can you be, good Sir, that you dare to lie down alone in such a place as this?… There are haunters about here,–many of them. are you not afraid of Hairy Things?”
“My friend,” cheerfully answered Kwairyo, “I am only a wandering priest,–a ‘Cloud-and-Water-Guest,’ as folks call it: Unsui-no-ryokaku. And I am not in the least afraid of Hairy Things,–if you mean goblin-foxes, or goblin-badgers, or any creatures of that kind. As for lonesome places, I like them: they are suitable for meditation. I am accustomed to sleeping in the open air: and I have learned never to be anxious aboutmy life.”
“You must be indeed a brave man, Sir Priest,” the peasant responded, “to lie down here! This place has a bad name,–a very bad name. But, as the proverb has it, Kunshi ayayuki ni chikayorazu [‘The superior man does not needlessly expose himself to peril’]; and I must assure you, Sir, that it is very dangerous to sleep here. Therefore, although my house is only a wretched thatched hut, let me beg of you to come home with me at once. In the way of food, I have nothing to offer you; but there is a roof at least, and you can sleep under it without risk.”
He spoke earnestly; and Kwairyo, liking the kindly tone of the man, accepted this modest offer. The woodcutter guided him along a narrow path, leading up from the main road through mountain-forest. It was a rough and dangerous path,–sometimes skirting precipices,–sometimes offering nothing but a network of slippery roots for the foot to rest upon,–sometimes winding over or between masses of jagged rock. But at last Kwairyo found himself upon a cleared space at the top of a hill, with a full moon shining overhead; and he saw before him a small thatched cottage, cheerfully lighted from within. The woodcutter led him to a shed at the back of the house, whither water had been conducted, through bamboo-pipes, from some neighboring stream; and the two men washed their feet. Beyond the shed was a vegetable garden, and a grove of cedars and bamboos; and beyond the trees appeared the glimmer of a cascade, pouring from some loftier height, and swaying in the moonshine like a long white robe.
As Kwairyo entered the cottage with his guide, he perceived four persons–men and women–warming their hands at a little fire kindled in the ro of the principle apartment. They bowed low to the priest, and greeted him in the most respectful manner. Kwairyo wondered that persons so poor, and dwelling in such a solitude, should be aware of the polite forms of greeting. “These are good people,” he thought to himself; “and they must have been taught by some one well acquainted with the rules of propriety.” Then turning to his host,–the aruji, or house-master, as the others called him,–Kwairyo said:–
“From the kindness of your speech, and from the very polite welcome given me by your household, I imagine that you have not always been a woodcutter. Perhaps you formerly belonged to one of the upper classes?”
Smiling, the woodcutter answered:–
“Sir, you are not mistaken. Though now living as you find me, I was once a person of some distinction. My story is the story of a ruined life–ruined by my own fault. I used to be in the service of a daimyo; and my rank in that service was not inconsiderable. But I loved women and wine too well; and under the influence of passion I acted wickedly. My selfishness brought about the ruin of our house, and caused the death of many persons. Retribution followed me; and I long remained a fugitive in the land. Now I often pray that I may be able to make some atonement for the evil which I did, and to reestablish the ancestral home. But I fear that I shall never find any way of so doing. Nevertheless, I try to overcome the karma of my errors by sincere repentance, and by helping as afar as I can, those who are unfortunate.”
Kwairyo was pleased by this announcement of good resolve; and he said to the aruji:–
“My friend, I have had occasion to observe that man, prone to folly in their youth, may in after years become very earnest in right living. In the holy sutras it is written that those strongest in wrong-doing can become, by power of good resolve, the strongest in right-doing. I do not doubt that you have a good heart; and I hope that better fortune will come to you. To-night I shall recite the sutras for your sake, and pray that you may obtain the force to overcome the karma of any past errors.”
For one instant he stood bewildered,–imagining a crime. But in another moment he perceived that there was no blood, and that the headless necks did not look as if they had been cut. Then he thought to himself:–“Either this is an illusion made by goblins, or I have been lured into the dwelling of a Rokuro-Kubi… (4) In the book Soshinki (5) it is written that if one find the body of a Rokuro-Kubi without its head, and remove the body to another place, the head will never be able to join itself again to the neck. And the book further says that when the head comes back and finds that its body has been moved, it will strike itself upon the floor three times,–bounding like a ball,–and will pant as in great fear, and presently die. Now, if these be Rokuro-Kubi, they mean me no good;–so I shall be justified in following the instructions of the book.”…
He seized the body of the aruji by the feet, pulled it to the window, and pushed it out. Then he went to the back-door, which he found barred; and he surmised that the heads had made their exit through the smoke-hole in the roof, which had been left open. Gently unbarring the door, he made his way to the garden, and proceeded with all possible caution to the grove beyond it. He heard voices talking in the grove; and he went in the direction of the voices,–stealing from shadow to shadow, until he reached a good hiding-place. Then, from behind a trunk, he caught sight of the heads,–all five of them,–flitting about, and chatting as they flitted. They were eating worms and insects which they found on the ground or among the trees. Presently the head of the aruji stopped eating and said:–
“Ah, that traveling priest who came to-night!–how fat all his body is! When we shall have eaten him, our bellies will be well filled… I was foolish to talk to him as I did;–it only set him to reciting the sutras on behalf of my soul! To go near him while he is reciting would be difficult; and we cannot touch him so long as he is praying. But as it is now nearly morning, perhaps he has gone to sleep… Some one of you go to the house and see what the fellow is doing.”
Another head–the head of a young woman–immediately rose up and flitted to the house, lightly as a bat. After a few minutes it came back, and cried out huskily, in a tone of great alarm:–
“That traveling priest is not in the house;–he is gone! But that is not the worst of the matter. He has taken the body of our aruji; and I do not know where he has put it.”
At this announcement the head of the aruji–distinctly visible in the moonlight–assumed a frightful aspect: its eyes opened monstrously; its hair stood up bristling; and its teeth gnashed. Then a cry burst from its lips; and–weeping tears of rage–it exclaimed:–
“Since my body has been moved, to rejoin it is not possible! Then I must die!… And all through the work of that priest! Before I die I will get at that priest!–I will tear him!–I will devour him!… AND THERE HE IS–behind that tree!–hiding behind that tree! See him !–the fat coward!”…
In the same moment the head of the aruji, followed by the other four heads, sprang at Kwairyo. But the strong priest had already armed himself by plucking up a young tree; and with that tree he struck the heads as they came,–knocking them from him with tremendous blows. Four of them fled away. But the head of the aruji, though battered again and again, desperately continued to bound at the priest, and at last caught him by the left sleeve of his robe. Kwairyo, however, as quickly gripped the head by its topknot, and repeatedly struck it. It did not release its hold; but it uttered a long moan, and thereafter ceased to struggle. It was dead. But its teeth still held the sleeve; and, for all his great strength, Kwairyo could not force open the jaws.
With the head still hanging to his sleeve he went back to the house, and there caught sight of the other four Rokuro-Kubi squatting together, with their bruised and bleeding heads reunited to their bodies. But when they perceived him at the back-door all screamed, “The priest! the priest!”–and fled, through the other doorway, out into the woods.
Eastward the sky was brightening; day was about to dawn; and Kwairyo knew that the power of the goblins was limited to the hours of darkness. He looked at the head clinging to his sleeve,–its face all fouled with blood and foam and clay; and he laughed aloud as he thought to himself: “What a miyage! –the head of a goblin!” After which he gathered together his few belongings, and leisurely descended the mountain to continue his journey.
Right on he journeyed, until he came to Suwa in Shinano; (6) and into the main street of Suwa he solemnly strode, with the head dangling at his elbow. Then woman fainted, and children screamed and ran away; and there was a great crowding and clamoring until the torite (as the police in those days were called) seized the priest, and took him to jail. For they supposed the head to be the head of a murdered man who, in the moment of being killed, had caught the murderer’s sleeve in his teeth. As the Kwairyo, he only smiled and said nothing when they questioned him. So, after having passed a night in prison, he was brought before the magistrates of the district. Then he was ordered to explain how he, a priest, had been found with the head of a man fastened to his sleeve, and why he had dared thus shamelessly to parade his crime in the sight of people.
Kwairyo laughed long and loudly at these questions; and then he said:–
“Sirs, I did not fasten the head to my sleeve: it fastened itself there–much against my will. And I have not committed any crime. For this is not the head of a man; it is the head of a goblin;–and, if I caused the death of the goblin, I did not do so by any shedding of blood, but simply by taking the precautions necessary to assure my own safety.”… And he proceeded to relate the whole of the adventure,–bursting into another hearty laugh as he told of his encounter with the five heads.
But the magistrates did not laugh. They judged him to be a hardened criminal, and his story an insult to their intelligence. Therefore, without further questioning, they decided to order his immediate execution,–all of them except one, a very old man. This aged officer had made no remark during the trial; but, after having heard the opinion of his colleagues, he rose up, and said:–
“Let us first examine the head carefully; for this, I think, has not yet been done. If the priest has spoken truth, the head itself should bear witness for him… Bring the head here!”
So the head, still holding in its teeth the koromo that had been stripped from Kwairyo’s shoulders, was put before the judges. The old man turned it round and round, carefully examined it, and discovered, on the nape of its neck, several strange red characters. He called the attention of his colleagues to these, and also bad them observe that the edges of the neck nowhere presented the appearance of having been cut by any weapon. On the contrary, the line of leverance was smooth as the line at which a falling leaf detaches itself from the stem… Then said the elder:–
“I am quite sure that the priest told us nothing but the truth. This is the head of a Rokuro-Kubi. In the book Nan-ho-i-butsu-shi it is written that certain red characters can always be found upon the nape of the neck of a real Rokuro-Kubi. There are the characters: you can see for yourselves that they have not been painted. Moreover, it is well known that such goblins have been dwelling in the mountains of the province of Kai from very ancient time… But you, Sir,” he exclaimed, turning to Kwairyo,–“what sort of sturdy priest may you be? Certainly you have given proof of a courage that few priests possess; and you have the air of a soldier rather than a priest. Perhaps you once belonged to the samurai-class?”
“You have guessed rightly, Sir,” Kwairyo responded. “Before becoming a priest, I long followed the profession of arms; and in those days I never feared man or devil. My name then was Isogai Heidazaemon Taketsura of Kyushu: there may be some among you who remember it.” At the mention of that name, a murmur of admiration filled the court-room.; for there were many present who remembered it. And Kwairyo immediately found himself among friends instead of judges,–friends anxious to prove their admiration by fraternal kindness. With honor they escorted him to the residence of the daimyo, who welcomed him, and feasted him, and made him a handsome present before allowing him to depart. When Kwairyo left Suwa, he was as happy as any priest is permitted to be in this transitory world. As for the head, he took it with him,–jocosely insisting that he intended it for a miyage.
And now it only remains to tell what became of the head.
A day or two after leaving Suwa, Kwairyo met with a robber, who stopped him in a lonesome place, and bade him strip. Kwairyo at once removed his koromo, and offered it to the robber, who then first perceived what was hanging to the sleeve. Though brave, the highwayman was startled: he dropped the garment, and sprang back. Then he cried out:–“You!–what kind of a priest are you? Why, you are a worse man than I am! It is true that I have killed people; but I never walked about with anybody’s head fastened to my sleeve… Well, Sir priest, I suppose we are of the same calling; and I must say that I admire you!… Now that head would be of use to me: I could frighten people with it. Will you sell it? You can have my robe in exchange for your koromo; and I will give you five ryo for the head.”
Kwairyo answered:–“I shall let you have the head and the robe if you insist; but I must tell you that this is not the head of a man. It is a goblin’s head. So, if you buy it, and have any trouble in consequence, please to remember that you were not deceived by me.” “What a nice priest you are!” exclaimed the robber. “You kill men, and jest about it!… But I am really in earnest. Here is my robe; and here is the money;–and let me have the head… What is the use of joking?”
“Take the thing,” said Kwairyo. “I was not joking. The only joke–if there be any joke at all–is that you are fool enough to pay good money for a goblin’s head.” And Kwairyo, loudly laughing, went upon his way.
Thus the robber got the head and the koromo; and for some time he played goblin-priest upon the highways. But, reaching the neighborhood of Suwa, he there leaned the true story of the head; and he then became afraid that the spirit of the Rokuro-Kubi might give him trouble. So he made up his mind to take back the head to the place from which it had come, and to bury it with its body. He found his way to the lonely cottage in the mountains of Kai; but nobody was there, and he could not discover the body. Therefore he buried the head by itself, in the grove behind the cottage; and he had a tombstone set up over the grave; and he caused a Segaki-service to be performed on behalf of the spirit of the Rokuro-Kubi. And that tombstone–known as the Tombstone of the Rokuro-Kubi–may be seen (at least so the Japanese story-teller declares) even unto this day.