Spirited away is one of the best animated films ever made. Correction, it is one of the best films period. Aside from being the highest rated studio ghibli film on IMDB. Aside from being the first and only Japanese film to win an Oscar for Best Animated Feature. Aside from still being the highest-grossing film in Japan 19 years later, Spirited away is simply a beautiful piece of cinema Much has been made of director Hayao Miyazaki's attention to detail in the visual art or movement of his animation but Miyazaki also applies this level of detail to the fantasy elements in his stories. Miyazaki's films have a mythic quality. In part because he's an amazing storyteller but also because they draw from pre-existing mythology folklore and culture. Miyazaki is usually careful not to reference any of these myths or legends overtly. And for this reason, it is difficult to uncover his sources. In this video however, I'm going to try anyway. Just to be clear Miyazaki, has given hints here and there but has not revealed what specific mythology he was inspired by for Spirited Away. I will make my best guesses on this based on clues I find in the film. Also, I will try my best with the pronunciations but I'm sure I'll make mistakes. Gomennasai! Let's get started! The film's first little hint that we are departing the world we know and entering into an Otherworld comes in the form of a wooden gate called a Torii. Torii gates signify the entrance to a shrine of the Shinto religion: One of two major spiritual practices in Japan alongside buddhism. Shinto however, is indigenous to Japan alone. Entering through a Torii signifies you are entering into the sacred realm of the gods. Or "Kami" in Japanese. The word Shinto itself means "way of the gods". Although Chihiro doesn't pass through this torii it may be a hint that she will pass through another gate soon... the train station and enter the realm of the gods. In fact, Spirited Away's original title in Japanese is "Sen to Chihiro no Kamikakushi". That latter word means "hidden by gods", a concept in Japanese folklore comparable to being taken or "Spirited Away" by fairies in European folklore. Below the shrine Chihiro notices these little stone houses called "Hokora". These tiny roadside shrines are meant to house minor Kami and guardian spirits called "Dōsojin". Another representation of "Dōsojin" are roadside statues like the one Chihiro notices in the forest and this other one that forces her dad to abruptly hit the brakes of his Audi. Dōsojin statues often mark boundaries, for example the one Chihiro and her family are about to cross. These Kami are also thought to protect travelers and those in "transitional phases". An apt description of Chihiro at this point. The Aburaya bathhouse or onsen that we see for the first time here is said to be loosely based on the Dogo onsen in Matsuyama. Reputedly the oldest onsen in Japan. Onsens are a staple of Japanese culture and have been popular for millennia. They may also be referred to as Sento when they don't have access to natural hot spring water. The first Kami that Chihiro actually sees is Haku, who I'll go into more detail on later. Haku casts a distraction spell, blowing what looks like white Sakura petals toward the onsen. I can't find any sources for this particular spell however Haku's spells generally resembled the magical practices of Onmyodo: a form of astrology and divination based on Shinto as well as Chinese Taoism and wuxing. Soon after, Chihiro notices these transparent shadow Kami. Traditionally, Kami don't have forms visible to human eyes and are only visible when they inhabit other forms. For example, trees or other elements of nature. These appear to be Kami that haven't taken a specific visible form. I should note that their depiction is similar to that of a Japanese Yokai or spirit called Umi-Bozu, which you see depicted here in a nineteenth-century scroll painting. Japanese folklore does include a variety of animal transformations for example the mischievous Tanuki or Kitsune are thought to transform into various forms including human. The reverse, humans transforming into animals or yokai is also not uncommon. However, given the amount of greed and gluttony Chihiro's parents display in the scene it's fairly safe to assume this pig transformation is a metaphor for greed and consumerism. It is also worth mentioning that Miyazaki has a personal affinity with pigs. He often draws himself as a pig and even created a whole film starring a man turned Pig, "Porco Rosso". These masked commie are called "Kasuga sama" Named after the Kasuga Shinto Shrine in Nara prefecture. They wear "Sokutai" or traditional Japanese court clothing and paper masks called "Zoumen" "Zoumen" masks are worn by Bugaku dancers in specific ritual dances called Amma or Soriko, and these are performed at the Kasuga Shrine. The dancers however are very much human and as we see later when one of these commie disrobes, he is not. So, given their name, it's possible they represent Kami from the Kasuga Shrine. Haku gives Chihiro a berry to eat so she won't vanish from the spirit world. This is similar to a belief in fairy lore as well as the mythology of other cultures, however again it is most likely influenced by Japanese mythology and Shinto. In the Japanese creation myth, Izanami is banished to the realm of the dead after giving birth to the god of fire "Kagutsuchi". Her brother and consort, Izanagi, travels to Yumi, the realm of the dead, to retrieve her but she explains that she's already eaten the food of the land of the dead and therefore cannot leave. Similarly Chihiro must eat the food of the Kami world in order to stay there. This is the first time we see No-face or "Kaonashi", "faceless" as he's called in Japanese. Like most of the characters in this film No-Face is an original creation by Miyazaki, however his origins are a little more mysterious than the other Kami. One clear reference we can find in his appearance is his mask. It greatly resembles a mask of the traditional Japanese theatre called "Noh". No specific Noh mask resembles No-face's mask, no pun intended, but some of these called "Onryō" are meant to depict spirits or ghosts. These Kami resemble "Namahage", a horned demon like creature of Japanese folklore similar to the more widely known "Oni". In Akita prefecture there is a yearly tradition in which men will dress up like Namahage to scare children into good behavior. Their costumes usually include "Mino" or "straw capes" and they brandished Deba knives. As you can see, these Kami have similar capes and one is packing a blade. I know some people might say the Frog, "Aogaeru" resembles water sprites known as "Kappa" but in fact he more resembles anthropomorphic toads found in Japanese scroll paintings from around the 12th century onward. Kamaji, the boiler man, is another original character yet closely resembles a "Tsuchigumo", another Yokai of Japanese Folklore. These giant spider-like creatures are often depicted with the face of an Oni and the body of a tiger. They can also change their appearance to human-like to deceive thier prey or alter their size similar to the way Komachi can elongate his arms. Kamaji's face even resembles this depiction of a Tsuchigumo from the 19th century. In folklore the Tsuchigumo fourished until they were exterminated by emporer Jimmu and this may be why we don't see others like Kamaji. He is the last of his kind. The "Susuwatari" or soot sprites that appear in both Spirited Away and My Neighbor Tororo are again original creations by Miyazaki. In some ways they are yokai like but they are unique enough that I won't compare them to any specific yokai. in Japanese the radish spirit is called "Oshira-sama" This is a real Shinto diety and patron of silk production. However, the common representations of Oshira-sama in Shinto are bamboo sticks adorned in cloth, rather than a giant fat radish creature. The latter depiction was definitely a creative choice by Miyazaki, perhaps inspired by some of the bigger radishes he's encountered. "Misogi" is the ritual practice in Shinto of purification through bathing and this concept also applies to the gods of the Shinto religion. In the Japanese creation myth, after Izanagi escapes the underworld and his sister, he bathes in a river to purify himself. The Kami we see here likely come to the Aburaya onsen for a similar need of purification. Chihiro finally meets "Yu-baba" the owner of the Aburaya onsen and the only real villain in the story. Her name literally translates as "old hot water woman" or "hot water witch". The closest parallel to Yu-baba in Japanese folklore is "Yamauba" or "Oni-Baba", a mountain witch thought to use magic and trickery to trap and eat her victims. Although, in some cases Yamauba is thought of as a more benevolent guardian of the mountains. Interestingly, "Baba" is alo a word meaning "old woman" or "Midwife" in Old-Russian. It's possible Miyazaki took some influence for Yu-Baba from the forest which of Slavic folklore, "Baba-Yaga". In fact, Baba-Yaga was a character in Miyazaki's 2010 short film, "Mr. Dough and the Egg Princess", so he's obviously familiar with this witch from Slavic folklore. In her bird form Yu-Baba resembles another creature from Slavic folklore, the Gamayun or possibly a Harpy from Greek mythology. Yu-Baba's three pet heads are called "Kashira" which literally means "head". These are very similar to Yokai of Japanese folklore called "Tsurube-otoshi". These Yokai resemble giant disembodied heads and are known to attack humans by dropping from a tree then eating their prey. Due to their smaller size, Kashira might be more influenced by the Buddhist talismans called "Daruma dolls". Before Chihiro is employed at the onsen, Yu-baba steals several characters from her name but leaves one character which means "Sen" or "One Thousand" in English. This name is likely a metaphor for what Chihiro is to Yu-Baba, a number rather than an individual and a source of money. However, the kanji for "Chihiro" can be interpreted as meaning "1000 questions", so in that sense, the number stayed the same but you Baba removed chihiro's ability to question. Words and names possess mystical power in the folklore of a number of different cultures, but in Japanese folklore this belief is referred to as "Kotodama". Kotodama is an important component of Shinto, for example, in the creation of paper talismans means called "Omamori" These protective charms are inscribed with the name of a Kami and a Shinto shrine and are therefore imbued with the power of that Kami. Yu-Baba uses this concept somewhat in reverse. She steals Chihiro's name and thus gains power over her. We find out later that she has done the same to Haku and when Chihiro recalls Haku's true name, he is freed. I should also note that Spirited Away's use of names is similar to their use in the novels of Ursula K Le Guin and these were later adapted by Ghibli for Tales of "Earthsea". We find out later this stink spirit is not who he appears to be. However, in this form he resembles a Yokai known as "Dorotabo". This Yokai resembles a man made of mud and it emerges from muddy rice fields at night. The stink spirits think may have also been influenced by "Nuppeppō", a Yokai that resembles a grotesque blob of flesh. This yokai can be recognized at a distance by his putrid smell. Of course, this is not actually a stink spirit. He is in fact a River spirit who assumed this form after his river was polluted. Once Chihiro frees the spirit of this pollution we see his true form. First his face which resembles another mask from Noh theater and specifically an Okina Mask, which depicts a wise old man. As you can see, the river spirit's lower jaw is tied to his upper jaw with string, much like Noh masks of this type. The River Spirit then flies away from the onsen in the form of an "Asian Style" Dragon. In Japanese mythology, as well as East Asian generally, Dragons are thought to symbolize and exert control over water in its various forms in nature. For example, the sea, storms and rain. This is perhaps explains why it is raining when the spirit arrives at the onsen and why the rain stops after he leaves. In Japanese mythology specifically, "Mizuchi" are dragon or serpent like creatures thought of as water deities and sometimes river deities. In fact, one famous legend places the Mizuchi In what is today the Takahashi River in Okayama prefecture. Later in the film, it is revealed that Haku is also a river spirit, and thus he also takes the form of a dragon. No-face possesses several characteristics that are unlike any creature I can find in Japanese folklore. He seems to absorb and mimic the environment he's in, for example, becoming greedy and gluttonous in the bathhouse, then more polite and well behaved in Zeniba's house. While in the form of a gluttonous monster, No-Face somewhat resembles creatures in Japanese and general Asian folklore called "hungry ghosts". "Gaki" as they are called in Japanese folklore are thought to be spirits created by those who were greedy in life. They are usually depicted as emaciated creatures with bloated bellies and are thought to possess an eternal hunger. In some depictions they will consume anything they can get their hands on yet are never able to satiate their hunger. No-Face doesn't physically resemble a Gaki but they may have influnced his insaitable hunger. These little paper "thingies" used by Yu-Baba's sister Zeniba to attack Haku are called "Shikigami" In Japanese folklore, Shikigami our spirits conjured through the art of Onmyodo to serve their master. Tthey may possess various forms but are often invisible unless bound to folded paper dolls like those that attack Haku. Zeniba's lamp also appears to be a Shikigami but one that has taken a different form. In the scene Chihiro meet's Yu-Baba's massive baby "Bo" who's name means "Boy". Bo is a not quite so subtle reference to the legendary folk hero "Kintaro, the golden boy". In this tale, Kintaro is left in the wild as a baby and raised by the mountain witch Yamauba, who I previously mentioned as a possible inspiration for Yu-Baba. Kintaro grows into a beefy young toddler who possesses superhuman strength, great courage and the convenient ability to communicate with animals. Like Kintaro, Bo also posses great strength as well as size much exceeding size much exceeding most depictions of Kintaro. Another clue is Bo's bid which is inscribed with the character for his name. This is very similar to the bib Kintaro wears in many depictions. inscribed with the character for "gold". Bo is not very brave at first but after his transformation and journey with Chihiro he begins to resemble Kintaro in that regard as well. Those are all the references to mythology, folklore and other kinds of culture that I found most interesing in Spirited Away. As I said earlier, much of this was my interpretation not what Miyazaki has stated, so keep that in mind. If I missed an interesting reference to mythology or foklore that you noticed please let me know what it is in the comments below and please point out any mistakes that you noticed. Also, let me know what movie or show I should review next. In many ways, Spirited Away was the film that sparked my very weedy obsession with Japanese mythology. well actually Princess Mononoke first then Spirited Away. Regardless, this video was a lot of fun for me to make and I hope it enriches your enjoyment of this Anime masterpiece. If you enjoyed the video please give it a "like", subscribe to the channel if you haven't already, check out these other videos that delve into the mythology behind movies or TV and thanks for watching. Until next time.