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Onmyõdõ and the Aristocratic Culture
of Everyday Life in Heian Japan
Shigeta Shinichi
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66 Shigeta Shin'ichi
The Classificatio
The treatment of
and Buddhism lea
i. Translators no
already in its title, "
LTOHjÜtII in Japanes
culture of daily life"
aristocratic life and
consumed on a daily
to translate. The ide
Kiyoshi Hyfcr# (189
which was very in
and the appropriatio
in part in oppositio
the individual rather
members of a partic
late 1960s and early
The few English tra
tunian, Overcome by
NJ: Princeton Unive
in Modern Japan : A
MA: Harvard Univer
of Beauty: Mingei an
Press, 2,007], h6). A
separation from the
to translate Useikats
easily be translated a
The existence of the
English, gives the be
clarity throughout t
despite the fact that
For English-languag
Brandt (ibid., 146-53
the creation of the t
very briefly mention
and seikatsu bunka. T
to early to mid- twen
create Japanese ident
context, but rather a
Nihon rekishi d
entry heading Useika
the periodization of
(Despite the term's
works, including
accessed via JapanKn
Kokushi daijiten [
via JapanKnowledge
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Onmyõdõ and the Aristocratic Culture of Everyday Life in Heian Japan 67
one particular religion (as defined according to the models offered by such traditions
as Islam, Christianity, and Buddhism) is unreasonable, to say the least.2
The core of what we call "Onmyõdõ" developed within the confines of Heian-
period aristocratic society. When Heian aristocrats were faced with abnormal
occurrences or found themselves in close proximity to an ill person, they turned to
the divinations of onmyõji BSRftÊ®. The various incantations and so forth that these
aristocrats had onmyõji perform served as a means of protection from calamities
such as illness and fire, and also led to the realization of these aristocrats' aspirations
for longevity and prosperity. Furthermore, it was common practice for Heian
aristocrats to ask onmyõji about temporal and directional taboos ( kinki lĒŠĒt) prior
to departing on an official journey or holding an important event or ceremony.
From the very outset, "onmyõji" was a position within the ritsuryõ govern-
ment structure. The sole function of the six onmyõji allocated to the Onmyõryõ
ÜRiÄ (Bureau of Yin and Yang) was divination; when an accident or strange incident
occurred at a public institution, such as a government office ( kanchõ Hi/r), temple,
or shrine, onmyõji would use their divinatory skills to determine the significance
of that event for the realm. In this way, the term "onmyõji" originated as a title
for a civil servant whose function was to practice divination on behalf of the state.
However, beginning with earth-quelling ( jichin iftü) and rainmaking ( amagoi M^)
rituals, the performance of numerous rituals and the employment of various technol-
ogies were gradually added to the official duties of these official onmyõji. As a result,
by the early Heian period at the latest, the Onmyöryö's onmyõji were recognized
as civil servants whose functions included both divination at official ceremonies
and sorcery- type technologies ( jujutsu Çîffi). Furthermore, by at least the middle
of the Heian period, the functions of onmyõji had been expanded to include the
prescription of temporal and directional taboos.
In addition there was a transformation of the term "onmyõji" sometime prior to
the mid-Heian period. This appellation, which originally designated a government
official who performed one particular function within the confines of the Onmyõryõ,
came to be used to refer to a particular type of occupation.
Besides the six onmyoji, the Onmyõryõ included other civil servants, such as the
onmyõ hakase (responsible for training the next generation of onmyõji ),
tenmon hakase (who would determine the implications of the movements of
celestial bodies and the weather for the state), reki hakase (calendar makers),
and rõkoku hakase ÜMWib (in charge of measuring time), as well as those respon-
sible for overall administration, such as the onmyõ no kami onmyõ no suke
IÄBIB&, onmyõ no jõ and onmyõ no sakan While originally the only
people to perform divination within this system were the six onmyõji , by the mid-
Heian period at the latest all the aforementioned members of the Onmyõryõ were
performing not only divination, but were also practicing sorcery-type techniques
2. The fact that Onmyõdõ has thus far been dealt with as a religion can be seen in the title
of the second work of the series Heian bungaku to rinsetsu shogaku published
by Chikurinsha which is Ochõ bungaku to bukkyõ, shintõ, onmyõdõ
üßüjl (Fujimoto Katsuyoshi ü$§£ü, ed., Tõkyõ, 2007).
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68 Shigeta Shin'ichi
and determining
called "onmyõji" I
" onmyõji ." It is
Abe no Seimei
there was an onm
From the mid-H
Onmyõryõ in thei
demands of aristo
the state in the co
openly in Heian a
regard to sorcery (
In this way, by t
civil servant amon
particular type of
divination, sorcer
we now call "Onm
the daily life of H
However, Onmyõ
unique dogma or i
be sure, Onmyõdõ
And yet in Onmy
totalityof the sys
theories upon wh
were many Onmy
theories. In fact,
ing more than a g
concepts (e.g., con
3. Konjaku monoga
monogatari shü
(Tõkyõ: Iwanami sho
4. This understandi
thecontext of resear
jidai no shükyö bunka to Onmyõdõ (Tõkyõ: Iwata shoin
1996), 21-61; Suzuki Ikkei Onmyõdõ: jujutsu to kijin no sekai
(Tõkyõ: Kõdansha Üifctí:, 2003), 42-70; Shigeta Shinichi Onmyõji to kizoku shakai
# (Tõkyõ: Yoshikawa kõbunkan aiW&JCfÊ, 2004), 1-103; Shigeta, Onmyõji:
Abe no Seimei to Ashiya no Dõman (Tõkyõ: Chúõkõron shinsha
2006), 3-25; Shigeta, Abe no Seimei: onmyõji tachi no Heian jidai
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Onmyõdõ and the Aristocratic Culture of Everyday Life in Heian Japan 69
Therefore, the notion that onmyõji were those who sought the meaning of
human existence in the context of the Way of Yin and Yang did not exist during the
Heian period, even as a claim on the part of onmyõji. For onmyõji , Onmyõdõ was
nothing more than an occupation, and to the bitter end their reason for practicing
Onmyõdõ was to put rice on the table. Like physicians ( kusushi ^Ěí), Heian-period
onmyõji were a type of tradesman or artisan; they were by no means religious figures.
Furthermore, the onmyõji of the Heian-period, like many of their contemporaries,
embraced Buddhism. For example, the onmyõji Koremune no Fumitaka
(mid-Heian period) had his own private Buddhist temple.6 Fumitaka, even though
he was an onmyõji , probably spent a large amount on building temples without any
regret. In addition, such figures as the late Heian-period Kamo no Ieyoshi
who served as the head of the Onmyõryõ, were remembered by future generations
as ones who had achieved rebirth in the Pure Land ( õjõnin ÍÈ£À).7 In other words,
the grouping of techniques and concepts that we call "Onmyõdõ" was seen by at
least Heian-period aristocrats not as one particular religion, but rather as one aspect
of their culture of daily life (seikatsu bunka ) that had to be taken into account.
Onmyõji and the Ideal Topography for the Four Deities ( shishin sõõ no chisõ
"Onmyõdõ" meaningless. It is for this reason that I do not adopt Murayama's viewpoint. Instead,
I restrict the category of "Onmyõdõ" to those phenomena that are directly related to onmyõji.
6. Shöyüki entry for the twenty-sixth day of the fifth month of Kannin 2 (1018).
Tõkyõ daigaku Shiryõ hensan-jo ed., 1959-1986, Shöyüki 'J^fB, 11 vols.,
Dainihon kokiroku (Tõkyõ: Iwanami shoten, vol. 5 [1969]), 35.
7. Goshüi õjõden gekan T#, Inoue Mitsusada and Õsone Shõsuke
eds., Õjõ-den, Hokke genki Nihon shisõ taikei vol. 7
(Tõkyõ: Iwanami shoten, 1974), 667a.
8. Unshü shõsoku SMtÜJÍ*, kan chü-matsu #4^, Shigematsu Akihisa ed., Shin
Sarugaku-ki, Unshü shõsoku (Tõkyõ: Gendai shichõsha ÌlftJIlSIÌL, 1982), 189-90.
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70 Shigeta Shin'ichi
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Onmyõdõ and the Aristocra tic C ul ture of Ever yda y Life in Heian Japan 7 1
a hill that corresponds with Genbu at the site of his newly acquired villa. As far as
we can make out from the letter, there were to the east, south, and west of the villa
running water, stagnant water, and a highway, which served as representations of
Seiryù, Suzaku, and Byakko, respectively. However to the north, rather than a hill
symbolizing Genbu, there was only a marsh. As noted by the landscape-selection
specialist, this was a serious drawback.
However Heian-period aristocrats did have ways to get around such problems.
According to the words of the governor of Inaba, if a number of trees were planted
on the on the south side of the marsh, between it and the villa, then it would be
possible to regard this grove as Genbu. In his letter to the head of the Onmyõryõ,
one of the governors inquiries concerns the relative utility of planting trees on the
north side of the villa, to be regarded as Genbu. This account is evidence of the
unusually intense obsession on the part of the mid-Heian-period aristocracy with
the shishin sõõ topographical model, protected on four sides by the four mythical
creatures. In any case, this letter included in the Unshü shõsoku sheds light on this
phenomenon.
Moreover, as this document suggests, onmyõji , such as the head of the Onmyõryõ,
aided in the realization of shishin sõõ- type landscapes during the mid-Heian period.
In other words, the onmyõji of the period in question served a function not unlike
that of practitioners of fengshui (fūsuishi SzJcÉip) in modern Japan.
At any rate, for the governor of Inaba, who wanted to create an environment
that would guarantee the presence of the four deities around his villa, considering
the physical setting of Heiankyõ as the ideal topography for the four Daoist gods
(shishin sõõ) was probably mere common sense. In the mid-Heian period such an
understanding had already become inseparable from the general sensibility of the
aristocratic class. This indicates that the notion of shishin sõõ , then regarded as
an important element of Onmyõdõ, had become an indispensable element of the
culture of daily life of Heian-period aristocraties {Heian kizoku no seikatsu bunka
Incidentally, the Unshü shõsoku also includes the reply that the head of the
Onmyõryõ sent to the governor of Inaba. It reads as follows: "Concerning this matter,
just a moment ago the chancellor ( kanpaku ISÖ) let out a shriek. I must thus visit
him immediately, and I shall therefore reply to your letter afterwards."10 In this way,
through their service as fengshui masters and in their capacity as diviners, sorcerers,
and determiners of taboos, mid-Heian-period onmyõji provided important support
for the aristocratic culture of daily life, and were no doubt kept extremely busy."
10. Unshü shõsoku , kan chü-matsuy Shigematsu, ed., Shin Sarugaku-ki, Unshü shõsoku , 190.
ii. In my work Murasaki Shikibu no Chichioya tachi , I analyze the letters addressed to onmyõji
found in the Unshü shõsoku not from the vantage point of research on Onmyõdõ and the history
of Onmyõdõ but rather from the position of research on the Heian aristocracy. See Shigeta,
Murasaki Shikibu no chichioya tachi : chükyü kizoku tachi no õchõjidai e
(Tõkyõ: Kasama shoin 2010), 103-12, 132-41, 154-60.
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72 Shigeta Shin'ichi
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Onmyõdõ and the Aristocratic Culture of Everyday Life in Heian Japan 73
picious and evil will most certainly take up residence therein."15 Yokawa no Sõ
then, is saying that "something inauspicious and evil" (yokaranu morto
will come and settle in homes left unoccupied.
Of course this monk's words are part of a fictitious account created by Murasa
Shikibu However this does not take away from the fact that Yokawa no
Sozu's statement in the story reflects a common understanding regarding unoccup
houses during Murasaki Shikibus time (the mid-Heian period). It was probab
because of the perceived presence of something evil in abandoned mansions tha
such structures were regarded by Heian-period Japanese as evil places.
In addition, Yokawa no Sozu's entourage encountered a suspicious woman in a
large, vacated mansion in Uji ^/p, and while they regarded this figure as someho
evil, they made multiple conjectures concerning her more specific nature. Was sh
fox who had transformed into a woman? Was she a demon (oni HL), a deity (kami
or a tree spirit (kodama ^fcfi)?16 It would appear that this "evil something" that w
thought to reside in unoccupied homes was in a category of beings labeled by t
contemporaneous aristocracy as reibutsu M$)y which included oni, kami , spirits (rei M
and transformed foxes.
The Konjaku monogatari shü provides us with many examples of spirits who
have settled in empty houses. For example, we read that it was said that in an ol
neglected house in the Gojõ-Horikawa area rumored to be a bad pla
lacking any residents, there lived in the garden a tree-spirit (kodama 1sł#) in an old
overgrown tree, as well as demons, demon-deities (kishin ]&#), old foxes (oi ta
kitsune ^®), and many more, all of these being types of spirits.17 Furthermore,
Konjaku monogatari shü tells of an unoccupied house in the capital's southern wa
(shimo no hotori nari ketu tokoro that was used as lodging in cases
which a person altered his route of travel so as to avoid moving in an inauspiciou
direction (katatagae ífS). It was said that since long ago spirits (ryõ M) appeared
in this structure. One night, a wet nurse in a traveling entourage staying at t
house witnessed about ten noble small people (taka gosun bakari naru goi-domo
. . .jūnin bakari . . . +ÀfFV) dressed in traditional court garb
mount a horse and stride about.18
In the Konjaku monogatari shü there are many examples in which spirits dwe
ing in empty homes threaten the lives of those who stay overnight in these hous
For instance, there is an anecdote about a man from eastern Japan who came to t
capital for the purpose of purchasing a high court rank (eishaku SM [that is goí S
the fifth rank]) and found one nighťs lodging in an unoccupied house at Kawar
no in [that is on sixth avenue in the eastern ward, Sakyõ Rokujõ
old residence of Minamoto no Toru (822-895)]. However, a demon who live
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74 Shigeta Shin'ichi
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Onmyõdõ and the Aristocratic Culture of Everyday Life in Heian Japan 75
It should now be clear that the Onmyõdõ of the Heian aristocracy was not a reli-
gion but rather a matter of the culture of daily life (seikatsu bunka). Accordingly,
research on Onmyõdõ must also include a focus on the culture of daily life, and
the history of Onmyõdõ as we conceive of it must account for the role Onmyõdõ
played in the culture of daily life.
As for the relative merits of regarding Onmyõdõ as being in the same category as
Islam, Christianity, Buddhism, and so forth (i.e., the category of "religion"), it would
be good if sooner or later we had an earnest debate about this particular approach.
It is possible that such a discussion might in turn lead to the very important debate
about what religion is in the first place. This would be a desirable situation from
the standpoint of the academic fields of Religious Studies (shükyö gaku thI&P) and
the History of Religions (shükyöshi gaku Despite the fact that there are
a number of academic societies with the term "religion" (shükyö Tnifc) included in
their titles, the Nihon shùkyô gakkai being a representative example,
the fact of the matter is that within the fields of Religious Studies and the History
of Religions in Japan there is currently no earnest discussion about the concept of
"religion."
Finally, as we look forward to future developments in the study of Onmyõdõ
and its history, I would like to express my heartfelt gratitude to Bernard Faure, who
organized this international symposium for Onmyõdõ researchers.
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j6 Shigeta Shin'ichi
Bibliography
Abbreviation
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Chikanobu kyõ ki SiflUPfö, by Taira no Chikanobu ^PÍSÍÜ. Edited under the title
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Genji monogatari Ip, by Murasaki Shikibu HÄoP, 5 vols., Yanai Shigeshi #P
et al.y eds., SNKBT ' vol. 19-23, Tõkyõ: Iwanami shoten Sii&iłJS,
I993"I997-
Goshüi õjõden by Miyoshi Tameyasu (1049-1139), in Inoue
Mitsusada #±7ĒĀ, and Osone Shõsuke eds., Õjõden , Hokke
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Konjaku monogatari shü 4 5 vols., in Konno Tõru 4iř?S et al. , ed
vols. 33-37, Tõkyõ: Iwanami shoten ěŽ<JiĚ, 1993-99
Shöyüki /htìfB, by Fujiwara no Sanesuke MMMM (957-104 6), in Tõky
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ii vols., Dainihon kokiroku Tõkyõ: Iwanami shoten.
Unshū shõsoku by Fujiwara no Akihira ÜHÍ^Íir (989-1066), in Shigematsu
Akihisa WíkPñX, ed., Shin Sarugaku-ki, Unshū shõsoku SiSHÜfB • ÄW iñ H ,
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W.
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Onmyõdõ and the Aristocra tic C ul ture of Everyda y Life in Heian Japan 77
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