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Jolanta Tubielewicz Superstitions, Magic and Mantic Practices in the Heian Period - Part Two

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Jolanta Tubielewicz Superstitions, Magic and Mantic Practices in the Heian Period - Part Two Jolanta Tubielewicz Superstitions, magic and mantic practices in the Heian period - part two Analecta Nipponica 2, 89-174 2012 Jolanta Tubielewicz SUPERSTITIONS, Magic AND MANTIC Practices in the Heian PERIOD – Part Two CONTENTS III. MAGIC ....................................................................................................................................................... 89 1. Magic: intended aims .................................................................................... 90 1.1. Preventive practices ................................................................................ 91 1.2. Evocative practices ............................................................................... 110 1.3. Destructive magic ................................................................................. 116 2. Magic: instruments ........................................................................................................................ 121 2.1. Liturgical objects ................................................................................... 121 2.2. Military equipment ............................................................................... 122 2.3. Plants ...................................................................................................... 122 2.4. Specifically magic objects .................................................................... 123 2.5. Parts of the human body ..................................................................... 124 2.6. Words ...................................................................................................... 134 3. Magic: human agents .................................................................................. 125 IV. M A N T I C PRACTICES ...................................................................138 1. Divination proper ............................................................................................................................ 139 1.1. Clairvoyance ......................................................................................... 139 1.2. Physiognomy ........................................................................................ 141 1.3. Astrology and horoscopy................................................................... 142 1.4. Divination by the Book of Change .................................................. 144 1.5. Mixed and miscellaneous mantle practices .................................... 145 2. 2. Interpretation of dreams and omens ................................................... 148 2.1. Dreams ................................................................................................. 148 2.2. Omens .................................................................................................. 155 V. CONCLUSIONS .....................................................................................159 The bibliographic data of all primary sources are given in the Bib- liography. In quotations within the text in case of diaries and chroni- cles only the dates of entries are given. In case of tales in such collec- tions as the Reiiki or Konjaku monogatari, the number of the scroll is given in Roman numerals followed by the number of the tale in Arabic numerals. It follows the custom prevailing in Japanese editions. The names of the governmental organs are written with capital letters, whereas the titles of officials – with small letters. But whenever a title forms the second component of a cognomen (e.g. Sei Shōnagon, Izumi Shikibu), it is written with a capital letter. If not stated otherwise, all translations within the text are by the present author. Jolanta Tubielewicz III. MAGIC All magic actions have as their purpose the desire to exert an influence on the course of events by occult control of spirits or of nature. They must be distinguished from actions of religious character, although they often show superficial similarities to each other. The basic difference lies in the rationale and the intention behind an act. If people make offerings and humbly pray for rain or to ward off pestilence, then they perform ritual religious acts. If people try to ward off the devil by chas- ing or destroying it, then they perform an act of magic. In the first instance people put themselves in the position of supplicants inferior to the powers they invoke. In the second case they believe in their ability to control supernatural powers and they act as masters of the situation. All magic acts were based on pragmatic premises. They consti tuted primitive forms of human endeavour to control the world. The intention behind them could have been constructive, destructive or preventive, but their intended results were always useful from the point of view of the perpetrator. To ensure longevity, health and wealth for oneself or to kill an enemy – was useful and practical if it could have been obtained by simple acts of magic. At the basis of magic practices there were various mistak en ideas on relations between objects, human beings, and super natural powers, and there was a strong belief that man could use these rela- tions and turn them to his own benefit. Among the illusions and mistaken ideas was the conviction that human thoughts and intentions could have special power (creative or destructive). This conviction often decided whether some action was rational in itself or if it was an irrational, magic one. If a man washed his body with the simple intention of cleaning himself, then his bath was a rational action. But if the same man stood under the shower of a waterfall in order to take away spiritual dirt or a disease, then his action was irrational. If a lady rubbed herself with petals of a flower with the intention of saturating her body with a nice smell, then her action was completely rational. But if she rubbed herself with the same petals in order to ensure longevity or health, then she was acting magically. 90 Jolanta Tubielewicz Magic can be examined in various aspects and for different purposes. From our point of view the most important purpose is in finding the role that magic played in Heian society. It is not quite simple because many magic practices were kept secret and were not recorded, and even if they were, very often a de tailed descrip- tion is lacking. In some practices we can only guess their magic character as it was not explained in the sources what intention the practices had. We would like to present magic of the Heian period in three aspects: 1) magic practices from the point of view of their in tended aim; 2) instruments of magic practices; 3) people performing acts of magic. As there does not exist a generally accepted terminology we feel free to introduce such terms as seen most adequate. 1. Magic: intended aims It has already been stated that every magic action has as its purpose some kind of profit from the point of view of the person employing it. The profit may be expected in the form of evoking some positive results, directly profitable for the person concerned and not overstepping the limits of common decency and moral code of the society. On the other hand, the profit may be expected in a form harm- ful or destructive for a personal or pub lic enemy. In such a case the result of a magic action must be negative from the point of view of at least one person, the person who is not the agent but the object of a magic action. If the person is a public enemy, then destroying him (or her) may be even considered positive within the limits of the moral code. But then the intended aim is not constructive, in fact, it is clearly destructive although useful from the point of view of the society. In Japan of the Heian period both kinds of magic – constructive and destructive – were employed in private as well as in public interest. But, quite obviously, destruc- tive magic in private interest had a secret life, not easily revealed and rarely spoken about. Accordingly, there are not so many recorded incidents of this kind. Con- structive magic, on the other hand, was employed openly and many of its forms were included into the annual calendar of the court or particular shrines. From those sources may arise the striking disparity between the documenta tion of both kinds. Another disproportion may be seen within the category of constructive magic where the group of evocative practices is incomparably smaller than the group of preventive practices. At first sight it may seem that the Japanese of the Heian period were much more concerned with avoiding evil than with creating good. As may be evident from the above written remarks, we propose to divide magic practices into two categories, “constructive” and “destructive”, and further on, within the “constructive” category, to subdivide the practices into “evocative” and “preventive” groups. As the last group is the biggest one, we shall begin our review with it. SUPERSTITIONS, MAGIC AND MANTIC PRACTICES IN THE HEIAN PERIOD – PART TWO 91 1.1. Preventive practices Preventive practices have as their aim warding off or avoiding evil which revealed itself in the multifarious forms of demons, mononoke, malicious influence, diseases, etc. The practices were based on a belief that it was possible to: 1) exoner- ate evil spirits; 2) frighten them away; 3) deceive them; 4) bribe them; 5) bar the way to them; or 6) avoid any contact with them. These each have to be described separately. 1.1.1. Exoneration of evil spirits The methods applied in purifying or exonerating people from evil belonged to
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