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Kobayashi postulates that the deliberate attempt on the part of the Jomon artists to avoid representing lifelike facial features could be due to the fact that the artists themselves didn’t know the shape of the being they were representing in the figurines. According to Kobayashi (Kobayashi 2004:146), this deliberate ambiguity suggests that the figurines are depictions of neither gods nor humans (2004:153). JOMON ART Japanese cultural historian Namio Egami claims that the Jomon style to a certain extent might have set the pattern for some of Japan’s distinctive artistic traits persisting to the present time (Egami 1973:9).

The National Museum of Japanese History documented a total of 10,683 figurine fragments from the Jomon period in 1991 (Togawa 2004:71), with significant temporal and spatial diversity. Their shape and size also differ considerably, with at least sixty different types identified, indicating different functions and roles. The early Jomon period produced small and simplified forms, consisting of a flat body without legs, arms and head and with slightly indicated breasts. 9 centimeters long, and its over-simplified form is in sharp contrast with the Paleolithic “Venus” figurines (Naumann 2000:86), even though most researchers agree that the figures depict female bodies (Naumann 2000:83).

1) Hyakki yagyo. Made up of various kinds of ghosts and goblins; believed to travel through the city on specified nights. a), a deity regarded as a manifestation of one of the five forms of the Buddha’s wisdom. ] (McCullough 1980:136) It seems from the description of this scene that the parade of the hundred demons at night was invisible for people of lower ranks but meant danger to the nobility, to whom it was, in turn, forbidden or highly dangerous or even fatal to look at. The Uji Shui Monogatari (Ᏹ἞ ᣠ㑇≀ㄒ Tales from Uji), a collection of tales from the Kamakura period, describes the Parade of One Hundred Demons in the following way: “.

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