Corrections

When we find that a published page got a fact wrong, we fix it and list the fix here: what the page said, what it says now, and the source we checked. Newest first.

How we check pages is set out in the editorial policy. Found an error? Email info@yokailore.com.

2026-11-02
Kesaran-pasaran: Japan's Lucky Fluff Nobody Can Identify
Was:
Said the late-1970s boom was covered by NHK and TBS, and that department stores put specimens on display.
Now:
Says only that the name became widely known across Japan in the late 1970s; the broadcasters and department stores are removed (no source found).
Source:
ja.wikipedia ケサランパサラン
2026-11-02
Kashima-san: The Riddle That Takes a Limb
Was:
Said the kanji spelling 仮死魔霊子 was 'chosen only for how it sounds', and called a 1995 book the 'earliest confirmed appearance in print'.
Now:
The 'chosen only for how it sounds' claim is removed (no source). The 1995 book is now 'the earliest book we found that cites it'.
Source:
ja.wikipedia カシマさん
2026-11-01
Oshirasama: The Horse and the Daughter Who Became a God
Was:
Listed Okonai-sama as Yamagata's name for Oshirasama without qualification.
Now:
Parts of Yamagata use that name; in Tōno, Okunai-sama is a separate god kept beside Oshirasama.
Source:
Yanagita Kunio, 'Tōno Monogatari' (1910), tales 14 and 70 (Aozora Bunko)
2026-11-01
Kojin: The Fierce God Kept in the Kitchen Fire
Was:
Said the soot mark showed the household god's protection, that touching a marked child was forbidden, and that Yasaka Shrine today holds Sanbō Kōjin to be Gozu Tennō's retainer.
Now:
The mark is a charm against evil; the 'touching' rule is removed for lack of a source. Gion Shrine, now Yasaka Shrine, once held the retainer view.
Source:
ja.wikipedia 荒神
2026-11-01
Sarutahiko: Japan's God of the Crossroads
Was:
Said all three gods born from his drowning are still enshrined at Azaka Shrine, that both books say he married Ame-no-Uzume, and that Sada Shrine took the name Sarutahiko when ordered in 1870.
Now:
Azaka Shrine enshrines Sarutahiko. The marriage is later tradition. Sada Shrine refused the 1870 order and chose another name, though it treats that god as Sarutahiko today.
Source:
ja.wikipedia 阿射加神社・サルタヒコ・佐太神社
2026-11-01
Kanayago-kami: Why the Iron Goddess Wanted Corpses
Was:
Said Shiba Ryōtarō called the Tetsuzan Hisho 'clumsy, medieval prose', and that a fine ceramics line from Yasugi carries her name.
Now:
The Shiba line is removed; we found no source for it. The ceramics line now names Kinzan-yaki porcelain, without a place, as the source gives it.
Source:
ja.wikipedia 金屋子神
2026-11-01
Raijin: Japan's Drum-Beating God of Thunder
Was:
In the 618 tree story, 'someone' said harming the emperor's people was shameful and the thunder god calmed down. It said the Kojiki and Nihon Shoki agree only on the head and chest, called the screen 'early 1600s', gave the kuwabara chant one origin, and filed Raijin under late summer.
Now:
Kawabe no Omi drew his sword and dared the thunder to strike him instead; it could not, and became a small fish. The books agree on the head, chest and genitals. The screen is undated, 17th century. The Michizane story is one of several. Raijin is a summer season word.
Source:
Nihon Shoki, Suiko 26 and Book 1; ja.wikipedia 風神雷神図屏風 (俵屋宗達); kotobank 雷神・桑原
2026-10-29
Kuchisake-onna
Was:
The page said "sightings" recurred in Japanese cities into the 1990s, and that a South Korean version was "sometimes called the Red Mask" and spread in the mid-2000s.
Now:
The page says the rumor spread again in Japan in the 1990s, and a similar rumor spread in South Korea around 2004. The "Red Mask" name was removed because we found no source for it.
Source:
Japanese Wikipedia, "Kuchisake-onna" (口裂け女)
2026-10-29
Kuchisake-onna
Was:
The page said the 1979 arrest of a costumed imitator in Himeji was "the one arrest on record" and that there was "no verified attack."
Now:
The page calls it one known arrest, and says no real victim was ever reported. Sources record the arrest but do not say it was the only one.
Source:
Japanese Wikipedia, "Kuchisake-onna" (口裂け女)
2026-10-29
Mt. Kurama: Where to Walk With the Tengu in Kyoto
Was:
Said to take the Keihan line from Kyoto Station to Demachiyanagi. Said the Gikeiki has Yoshitsune learn strategy from Kiichi Hōgen, and that the tengu teacher first appears in the Noh play.
Now:
Says to take City Bus 4, or the JR Nara Line to Tōfukuji and then the Keihan line (the Keihan line does not stop at Kyoto Station). Says he stole a book of strategy from Kiichi Hōgen, and calls the Noh play the best-known early telling.
Source:
Kurama-dera access and temple guide pages; ja.wikipedia 鬼一法眼, 鞍馬天狗 (能)
2026-10-29
Ryokufuso: How to Stay at Japan's Zashiki-warashi Inn
Was:
Said Basenkyo gorge is about a ten-minute walk from Ninohe Station, and that the boy has guarded the inn for almost 700 years.
Now:
Says it is about five minutes by taxi (about 2 km), and about 680 years, as the inn's own page gives.
Source:
ANA Japan Travel Planner, Basenkyo; Ryokufuso official site
2026-10-29
Is Namahage Japan's Krampus? Same Job, Opposite Natures
Was:
Said namahage once came in mid-January, that no one comes with him, and that the folklore museum acts out the house visit every day from April to December.
Now:
Says the 15th day of the first month in the old calendar, that a messenger comes first, and that the visit is acted out every day of the year.
Source:
Namahage Museum and Oga Shinzan Folklore Museum guides (MLIT multilingual database); namahage-oga.akita.jp
2026-10-29
Japanese Ghost Lights: Hitodama vs Onibi, 14 Fires Compared
Was:
Gave the oldest dated records as Sekien (1776) for kitsunebi, 1686 for aosagibi and Yanagita (1939) for inenbi; said five lights burn with no heat, and that inenbi never moves.
Now:
Gives the Honchō Shokkan (1697), the Daigo Zuihitsu (1670) and Yanbaru no Dozoku (1929); says only basan and minobi are recorded as giving no heat, and that inenbi keeps to one place.
Source:
ja.wikipedia 狐火, 青鷺火, 遺念火, 波山, 蓑火, 八日火; Nichibun yokai database card 2180950
2026-10-29
Japanese Winter Yokai: What the Snow Spirits Explained
Was:
Gave Sekien (1776) as the oldest record of kamaitachi and no dated record for namahage; placed the February snow-hag story in Ehime.
Now:
Gives the Kokon Hyakumonogatari Hyōban (1686) and Sugae Masumi's diary (1811); says that story is set in Okuetsu.
Source:
ja.wikipedia 鎌鼬, なまはげ, 雪婆
2026-10-29
The Most Dangerous Water Yokai, Ranked by What the Records Say
Was:
Said the wani killed a girl in 733, that the sea monk's head was five or six times a man's size, and that the Wakan Sansai Zue (1712) brought the suiko to Japan.
Now:
Says 674 (733 is when the Fudoki was compiled), five or six times the size of a human head, and that the Yamato Honzō (1709) first compared it with the kappa.
Source:
ja.wikipedia 出雲国風土記, 海坊主, 水虎
2026-10-29
Japanese Urban Legends, Ranked by How Far They Reached Real Life
Was:
Said schools banned kokkuri-san, called the writer on the red-cloak rumour a historian, and said Kotoribako readers felt sick the same day.
Now:
Says teachers gave strict warnings, names the writer Asakura Kyōji, and says readers felt sick after reading it.
Source:
ja.wikipedia コックリさん, 赤マント, コトリバコ
2026-10-29
The Smallest Yokai, Ranked by Size
Was:
Said the records give no way to drive out the inugami, and that the tōbyō brought its house food.
Now:
Says a healer had to drive it out, and that the tōbyō brought wealth.
Source:
ja.wikipedia 犬神, トウビョウ
2026-10-29
The Friendliest Yokai, Ranked by What the Old Records Say
Was:
Gave the source for Kyūmō-danuki as a 1849 Yurai-ki, with two hundred years in a cave and a date of 1772.
Now:
Gives an Edo-period Yurai-ki (no year in the sources read), and drops the cave years and the date we could not confirm.
Source:
ja.wikipedia キュウモウ狸
2026-10-29
The Scariest Yokai, Ranked by Whether You Survive
Was:
Ranked the noma 4th, saying no way to survive is recorded and that it appears before people walking alone at night.
Now:
Ranks it 6th. In the only 1929 record, it ran away from the furnace goddess Kanayago-san, and the worker it came for lived. The night-road detail comes from a later glossary.
Source:
Takemoto, 'Iwami yori (1)', Minzokugaku 1-4 (1929), via the Nichibun yokai database card 2260034
2026-10-29
Nuribotoke: The Black Buddha That Climbs Out of the Altar
Was:
The title called the altar 'neglected', and the description called the yokai a warning against ignoring the butsudan, first drawn by Sekien.
Now:
No old source explains it. It first appears in a 1737 scroll; Sekien later drew it climbing out of a family altar. The 'warning' reading appears only in 20th-century books.
Source:
ja.wikipedia 塗仏; Sawaki Sūshi, 'Hyakkai Zukan' (1737)
2026-10-28
Kudan: What Did Japan's Human-Faced Calf Predict?
Was:
The last line said the phrase 件の如し (kudan no gotoshi) on Japanese documents is borrowed from the kudan monster.
Now:
Says the phrase only shares its kanji with the monster. The phrase is older than the creature: a form of it already appears in the Heian-era Pillow Book, as the entry itself explains.
Source:
Sei Shōnagon, Makura no Sōshi; our kudan entry, 'Where it comes from'
2026-10-26
Zan
Was:
The page called the 1771 Meiwa Great Tsunami "often named as the largest tsunami ever recorded in Japan."
Now:
The page just names it the Meiwa Great Tsunami. The 85.4 m run-up figure that is sometimes cited as Japan's highest comes from a village record and is disputed; modern surveys suggest about 30 m.
Source:
Japanese Wikipedia, "Meiwa no Ōtsunami" (明和の大津波)
2026-10-20
Daidarabocchi
Was:
The short summary said he left lakes where he sat down.
Now:
Says he left footprints that became lakes, as the article body already said.
Source:
Hitachi no Kuni Fudoki (8th century); Yanagita Kunio's 1927 essay on the giant's footprints
2026-10-20
Why Japan Has So Many Mountain Yokai
Was:
Said Daidarabocchi kept leaving lakes where he sat down, and that Betobeto-san's footsteps stop when you stop.
Now:
Says the giant's footprints were said to become ponds and lakes; in the 8th-century Hitachi gazetteer he sits on a hill and scoops clams. The line that the footsteps stop when you stop is removed, because no source we checked says so.
Source:
Hitachi no Kuni Fudoki (8th century), as summarized in our daidarabocchi entry; our betobeto-san entry
2026-10-20
Japanese Urban Legends, Ranked by How Far They Reached Real Life
Was:
Said Inoue Enryō wrote in 1884 about kokkuri-san, cited his Yōkai Gendan as 1892, and said the police did not come. Said Kisaragi Station began as one message.
Now:
Says Inoue wrote in 1887 (Yōkai Gendan) that sailors had shown the game at Shimoda around 1884, and that the players' own hands move it. Says no arrest is on file, since Inoue heard of a police ban in Osaka. Says Kisaragi Station began as one night of messages on 8 January 2004.
Source:
Inoue Enryō, Yōkai Gendan (1887); our kokkuri-san and kisaragi-station entries
2026-10-19
Akagantā
Was:
Said the sources call it simply the "red child". Said Murakami records that it is simply another name for kijimuna.
Now:
The meaning of ガンター is not explained in the sources we found. Murakami suggests it may be another name for kijimuna.
Source:
Japanese Wikipedia, "アカガンター" (citing Murakami 2000, Tada 1990, Hino)
2026-10-19
Asaoke no Ke
Was:
Said the Gunma shrine's sacred object is pubic hair "of a god". Spelled the Chiba shrine "Suzaki".
Now:
The Gunma shrine's sacred object is said to be the pubic hair of Kurino Gongen or Hashihime, which came down the Kanna River. The Chiba shrine is Susaki Shrine.
Source:
Japanese Wikipedia, "麻桶の毛"
2026-10-19
Chi-no-uya
Was:
Matched each of three readings (chī-no-uya, chichi-no-uya, chichi-no-oya) to a specific source, and counted "six decades".
Now:
Lists the three readings and says we could not match each to its source.
Source:
Japanese Wikipedia, "乳の親"
2026-10-19
Kinchō-danuki
Was:
Said the legend was filmed five times and that four more tanuki films followed through the 1950s. Said Shibaemon-tanuki died watching a play, and that "old sources" note the borrowing from an Osaka theater legend.
Now:
Says several films; no count or decade is given. Shibaemon-tanuki's death is placed at Kannon-ji in Nikenya, Tokushima. Japanese Wikipedia (not old sources) notes the scene looks borrowed from his Osaka theater legend.
Source:
Japanese Wikipedia, "金長狸"
2026-10-19
Majimun
Was:
Said the superhero show Ryūjin Mabuyā's villains were led by a habu-snake character ("Habu Devil") and steal stones that hold Okinawan language and culture. Said a majimun "shatters on contact" with an ishigantō and that on Kikaijima the stone is called majimun-paree-ishi.
Now:
Says only that the show's villain army is the "Majimun Gundan" and the heroes protect the mabui stones. Says an ishigantō is set at T-junctions to stop a majimun, which is said to be poor at turning corners. The habu leader, the shattering and the Kikaijima name are removed because no source we checked supports them.
Source:
Japanese Wikipedia, "マジムン"; Ryukyu Shimpo on ishigantō (T-junction belief)
2026-10-19
Kameosa
Was:
The summary said the jar "rewards a household".
Now:
Says the jar never runs dry and is drawn as a sign of good luck to come. Sekien's caption calls it an advance sign of lasting good fortune; it does not say the jar rewards anyone. The article body already said this.
Source:
Toriyama Sekien, Hyakki Tsurezure Bukuro (1784), caption to 瓶長; Japanese Wikipedia, "瓶長"
2026-10-19
Morinji-no-kama
Was:
Gave Toriyama Sekien's Konjaku Hyakki Shūi (1781) as the earliest source.
Now:
Gives a Tatebayashi domain list of Morin-ji treasures (1726) as the earliest dated record, with Sekien's 1781 print after it.
Source:
Japanese Wikipedia, "分福茶釜"
2026-10-19
Where the Tsukumogami 100-Year Rule Actually Comes From
Was:
Said thirteen of the sixteen tsukumogami on this site first appear in Toriyama Sekien's books, counting Morinji-no-kama from his 1781 volume. Called Chirizuka-kaio "the rubbish heap itself".
Now:
Says twelve of sixteen first appear in Sekien, all in Hyakki Tsurezure Bukuro (1784). Morinji-no-kama moves to the earlier group, because a Tatebayashi domain treasure list of 1726 already names the Morin-ji badger kettle. Chirizuka-kaio is now "the king of the rubbish heap", as Sekien's caption calls it the chief of things born from piled-up dust.
Source:
Japanese Wikipedia, "分福茶釜" (1726 treasure list) and "塵塚怪王" (Sekien's caption)
2026-10-19
Are Japanese Ghosts Really All Women? We Counted 39
Was:
Said twice that Okiku counts plates in the well she was thrown into.
Now:
Says she counts plates at the old well where she died. The versions disagree: in the Himeji and Matsue tellings she is killed and thrown in, in the Banchō telling (Baba Bunkō, 1758) she throws herself in, and some versions have no well.
Source:
Japanese Wikipedia, "番町皿屋敷"
2026-10-17
Nurarihyon
Was:
The page described Sekien's print as a monk riding in a palanquin carried by attendants, and presented the home-intruder story as Sekien's own entry. It said the Okayama sea creature laughs and is the older strand, called Sekien's books a four-volume series, and said Mizuki's Kitarō made Nurarihyon the commander of all yokai.
Now:
Sekien's print shows him stepping down from a palanquin, with no caption; the home-intruder story is modern. The sea creature sinks and bobs up again (no source says it laughs, or that it is older). Sekien made four books. The commander role in Kitarō starts with the third anime series (1985).
Source:
Japanese Wikipedia, "Nurarihyon" (citing Inada and Tanaka 1992, Murakami 2000, Tada 2000, Hirakawa 1984); Foster, The Book of Yokai (2015)
2026-10-17
Amanojaku
Was:
The page said the Four Heavenly Kings stand at the temple gate, over a stone demon at the entrance.
Now:
The Four Heavenly Kings usually stand at the four corners of the altar inside the main hall, and the trampled demons are often wooden. The text now says the figure is at the guardians' feet inside the hall.
Source:
JAANUS (Japanese Architecture and Art Net Users System), "Shitennou"; Cultural Heritage Online (Agency for Cultural Affairs)
2026-10-17
Ubume
Was:
The Kyoto candy-shop story said the ghost's coin turned into a leaf on the seventh night, and that her grave "began giving birth." The look section also said she sometimes has no legs or floats from the waist up.
Now:
On the seventh night she had no coin and left a coat that had been buried with her; she gave birth inside her grave. The candy's name is yūrei kosodate ame. The no-legs and waist-up claims were removed, because no source we could find gives them.
Source:
Japanese Wikipedia, "Kosodate yūrei" (the basic plot and the Minatoya version); Kotobank, "Ubume"
2026-10-16
Oni mask
Was:
Said the-noh.com lists the hannya among the women's masks, and summed up the difference as: a jealous woman turned demon is a hannya, and other demons get other masks.
Now:
The-noh.com lists the hannya as a female mask in its group for ghosts, the spirits of the dead with regrets (Onryō), not among the ordinary women's masks. A hannya is most often a jealous woman turned demon, but it is also worn for a demon that first appears in human form, as in the play Kurozuka.
Source:
the-noh.com, Masks (https://www.the-noh.com/en/world/mask.html); JAANUS, hannya
2026-10-16
Umi-nyōbō
Was:
The page title called her scaled. The scales come from Mizuki Shigeru's modern painting. The Izumo tale does not describe them.
Now:
The title describes the tale: a sea wife who comes ashore to steal stored fish.
Source:
Shimizu Hyōzō, in the folklore journal Kyōdo Kenkyū, vol. 1, no. 7 (1913)
2026-10-16
Takurō-bi
Was:
The page title said the fire races boats. No source says so. The accounts describe two fires side by side.
Now:
The title describes the twin fires off the coast.
Source:
'Geihan Tsūshi' (1825 gazetteer of Aki and Bingo provinces)
2026-10-16
Suiko
Was:
The page title said the suiko outranks the kappa. No source ranks them. Edo scholars often mixed the two up.
Now:
The title says it is a Chinese water tiger often mistaken for the kappa.
Source:
Chinese 'Xiangmian Ji' (early 8th c.), quoted in 'Bencao Gangmu'; in Japan, Kaibara Ekiken 'Yamato Honzō' (1709)
2026-10-16
Shirouneri
Was:
The page title said it smothers sleepers. That comes from a 20th-century book of invented tales by Yamada Norio, not from Sekien.
Now:
The title describes what Sekien drew: an old kitchen cloth coiling like a dragon.
Source:
Toriyama Sekien's Hyakki Tsurezure Bukuro (1784)
2026-10-16
Shinno Akugorō
Was:
The page title said he never appears. In one scroll, the Inō Budayū Ichidaiki, a half-visible figure appears when he is called.
Now:
The title says he barely appears.
Source:
Inō Mononoke Roku (events of 1749; named in the picture scrolls and manuscripts)
2026-10-16
Ouni
Was:
The page title said she spins thread by night. No source gives a time of night. Sekien gave her no story at all.
Now:
The title says the hemp-spinning tales were linked to her later.
Source:
Toriyama Sekien's Gazu Hyakki Yagyo (1776); the same figure appears as 'wauwau' in Sawaki Sushi's Hyakkai Zukan (1737)
2026-10-16
Kerakera-onna
Was:
The page title placed her in Edo's pleasure quarters. Sekien names no place.
Now:
The title describes what Sekien drew: a giant woman laughing over a fence.
Source:
Toriyama Sekien 'Konjaku Hyakki Shui' (1781)
2026-10-16
Kawaakago
Was:
The page title called it a crying baby that isn't there. Sekien wrote that a baby-shaped thing is in the river. The crying voice was added by later writers.
Now:
The title describes what Sekien drew: a baby rising from the reeds.
Source:
Toriyama Sekien 'Konjaku Gazu Zoku Hyakki' (1779)
2026-10-16
Jakotsu-baba
Was:
The page title said she guards a grave in China. The grave-guarding story is a Shōwa-era retelling. Sekien only guessed at a link to a Chinese land, and marked it as unknown.
Now:
The title describes what Sekien drew: an old woman wrapped in a great snake.
Source:
Toriyama Sekien 'Konjaku Hyakki Shui' (1781)
2026-10-16
Ganbari-nyūdō
Was:
The page title called him a hairy monk. Sekien drew a bald monk with a bird flying from his mouth. No source calls him hairy.
Now:
The title describes the privy monk and the New Year's Eve night tied to him in Sekien's caption.
Source:
Toriyama Sekien 'Konjaku Gazu Zoku Hyakki' (1779)
2026-10-16
Chirizuka-kaiō
Was:
The page title said he rules your rubbish heap. That reading spread in yokai books from the Heisei era. Sekien's own caption calls him the chief of the mountain hags formed from piled-up dust.
Now:
The title gives his name as Sekien drew it: the king of the dust heap.
Source:
Toriyama Sekien's Hyakki Tsurezure Bukuro (1784)
2026-10-16
Akai Manto
Was:
Gave the writer's name as Monozumi Takane and the kamishibai title as Akai Manto. Said the blood drains slowly, wrote a Japanese question for the cape version that no source gives, and said the manga Jigoku Sensei Nūbē adapted the cape version directly.
Now:
The name is Mozume Takane, and the kamishibai was called Aka Manto. The sources do not say the blood drains slowly, and the invented Japanese line is gone. The page now only notes that the manga has a story with this title. A table of versions shows where the accounts differ.
Source:
Japanese Wikipedia, 赤い紙、青い紙 and 赤マント; Kotobank, マント
2026-10-16
Itohiki-musume
Was:
Compared her to warai-onna as another roadside laugher, and spoke of several tellings.
Now:
Warai-onna is a mountain yokai whose laugh can make people sick. We found only one telling of itohiki-musume.
Source:
Japanese Wikipedia, 糸引き娘 and 笑い女
2026-10-16
Aka-shaguma
Was:
Said Kagawa told the same tickling story. Said the Mannō tale stops mid-hunt.
Now:
The only Kagawa-journal tickling tale is set in Ashiro, Tokushima. In the Mannō tale the man shoots it.
Source:
Nichibun Yokai Database, cards 0470004 and 0840006
2026-10-16
Ushiuchi-bō
Was:
Placed Kaifu District in northern Tokushima. Said a glance from it made cattle sick.
Now:
Kaifu District is in the south. The source says an animal it fixed on, or cursed, could fall sick.
Source:
Japanese Wikipedia, 海部郡 (徳島県); Digital Daijisen, 見入る
2026-10-16
Kisaragi Station
Was:
Said the railway ran wrapped trains in 2018 and 2021, and sold tickets to the station. Called the story one post.
Now:
The 2018 and 2020-21 tie-ins filled the inside of one train with posters. The 2022 set held a replica ticket. The story was a night of live posts.
Source:
Shizuoka Shimbun (2018-12-30, 2021-01-01); Tetsudo.com; Enshū Railway
2026-10-16
Kotoribako
Was:
Gave the writer's name as Asari Itsuki and called him a folklorist. Said the story came from one post on one date.
Now:
The name is Asazato Itsuki, a writer on modern yokai. The story was posted on 6 and 8 June 2005.
Source:
Japanese Wikipedia, 朝里樹 and コトリバコ; 2channel occult board archive
2026-10-16
Taka-bōzu
Was:
Said no source equates taka-bōzu with taka-nyūdō, and that the Miyoshi Gunshi calls it taka-bōzu.
Now:
Yanagita Kunio equated the two in 1938. The 1924 Miyoshi Gunshi uses the name taka-nyūdō.
Source:
Nichibun Yokai Database, cards 2180782 and 3000047
2026-10-16
Taka-nyūdō
Was:
Called Kaidan Tabi no Akebono undated and gave the 1801 Ehon Sayo Shigure as the earliest source.
Now:
Kaidan Tabi no Akebono was published in 1796, so it is the earliest source.
Source:
Kyushu University Library catalogue, 怪談旅之曙
2026-10-16
Hitori Kakurenbo
Was:
Said the method was posted on 18 April 2007. Read 人 alone as ri.
Now:
The 18 April thread only named the game. The method was posted on 21 April 2007. 一人 is read as one word, hitori.
Source:
2channel occult board thread log (Wayback copy); Agency for Cultural Affairs, Jōyō Kanji table
2026-10-16
Kokkuri-san
Was:
Dated Inoue Enryō's Yōkai Gendan to 1892. Said his players moved a coin. Said there was no police reaction.
Now:
Yōkai Gendan was first published in May 1887. The players moved the lid of a rice tub. Inoue recorded that police in Osaka banned the game.
Source:
Inoue Enryō, Yōkai Gendan (Aozora Bunko text and catalogue card)
2026-10-16
Ōgiseru
Was:
Said the tanuki turned into a giant pipe. Split 煙管 into two readings, gi and seru. Said boats waited there for repairs, and that Kasai lived to see the reprint.
Now:
The tanuki holds out a giant pipe and asks for tobacco. 煙管 is read as one word, kiseru. Boatmen avoided mooring there. Kasai died eighteen years before the 1974 reprint.
Source:
Japanese Wikipedia, 大煙管, 煙管, 三庄村 and 笠井新也
2026-10-14
Yuki-onna
Was:
Said Yuki-onna has long black hair and leaves no footprints or has no feet, and called the 1685 Snow Woman a giant rather than a beauty. Credited Sōgi Shokoku Monogatari to the Muromachi period. A table of regional stories included rows with no traceable source, and an icicle-wife tale from Ojiya that belongs to a different figure (tsurara-onna). Listed tsurara-onna (icicle woman) as another name for Yuki-onna.
Now:
The oldest record (1685) gives her a young face, long white hair, glowing pale skin and a shining white robe, at about 3 m tall. The book borrows Sōgi's name but dates from 1685. Toriyama Sekien drew her without feet, while many village records mention her footprints. The regional table now lists only stories found in village records. Tsurara-onna is now described as a separate tale that is often confused with her.
Source:
Sōgi Shokoku Monogatari, vol. 5 (1685); Lafcadio Hearn, Kwaidan (1904); Nichibunken Database of Strange Phenomena and Yōkai (Tabi to Densetsu 1928, Miyagi Kenshi 1956, Kōshiji 1939, Kinki Minzoku 1987); Yanagita Kunio, Tōno Monogatari (1910)
2026-10-13
Boroboroton
Was:
The page title called it a futon that strangles sleepers. No source tells of an attack, and the article itself said so.
Now:
The title describes what Toriyama Sekien drew: a ragged futon that has grown eyes.
Source:
Toriyama Sekien, Hyakki Tsurezure Bukuro (1784)
2026-10-13
Nekomata
Was:
The summary said the nekomata was first recorded in 1233 as a man-eater near Nara, but the article never told that record.
Now:
The article now gives the record: Fujiwara no Teika's diary says a nekomata in Nara ate several people in one night.
Source:
Fujiwara no Teika, Meigetsuki, 2nd day of the 8th month, 1233; Japanese Wikipedia: 猫又
2026-10-13
Gashadokuro
Was:
Presented the skeleton's origin (bones of the unburied dead), a ringing in the ears as a warning, and its man-eating as established folklore.
Now:
Says these details come from postwar yokai books, after the name was coined in 1966. The warning sound is the rattle the name describes, not a ringing in the ears.
Source:
Saitō Morihiro, Bessatsu Shōjo Friend (November 1966); Japanese Wikipedia: がしゃどくろ