狐憑き, 狐付き, also written kitsune-tsuki, literally means "the state of being possessed by a fox". The victim is usually said to be a young woman, whom the fox enters beneath her fingernails or through her breasts. In some cases, the victims' facial expressions are said to change in such a way that they resemble those of a fox.
Though foxes in folklore can possess a person of their own will, kitsunetsuki is often attributed to the malign intents of hereditary fox employers.
Stories of fox possession ( kitsunetsuki) can be found in all lands of Japan, as part of its folk religion.
From a clinical standpoint, those possessed by a fox are thought to suffer from a mental illness or similar condition.
Heian period
The belief in
kitsunetsuki dates back to the Heian Period. The attribution of illness to evil fox spirit is already attested in
Nihon ryōiki ("Miraculous Stories", 9th century), hence folk belief in
kitsunetsuki dates at least as far back as this.
Early three foxes ritual
Another piece of evidence that fox possession must have already been firmly been entrenched some time after the introduction the esoteric of
mikkyō Buddhism in the 9th century was that the esoteric Buddhist liturgy extra='Ritual of the Sutra of the Six Letters Formula' for removing spiritual possession (or at least fox-caused illness) involved creating the effigies of the "three foxes", namely extra='earth fox' or 'fox', extra='sky or celestial fox' or 'bird', and extra='human doll' out of
dough and swallowing the burnt ash. A related work
Byakuhōshō (13th cent.) calls the three foxes celestial fox, terrestrial fox, and extra='man fox', and refers to them as the three "obstacles" (rāhula)
Hungry fox
It is said that when a fox possesses a person, it does so in order to satiate hunger, or craving for more delicacy or gourmet food. Or it may harbor a desire to be worshiped.
But the possessed person himself or herself often cannot articulate what the fox's motives or wishes are. So the possession is taken over by a miko exorcist temporarily, who can speak on behalf of the devil. Such is the turn of events in e.g the narrative ( setsuwa) of the 11th century Uji shūi monogatari
Muromachi and Edo period
The idea of fox possession arguably became more widespread in the fifteenth century.
The rational explanation as an illness had already appeared in print in the work extra='Discourse on the clarification of misunderstandings about the man-fox' (1818).[陶山尚迪, art name 簸山 (9 month of Bunsei 1 /1818).
]
target="_blank" rel="nofollow"
/a>
Persisting superstition
Izumo area
A ninko ("man-fox") according to Lafcadio Hearn is a fox spirit, apparently smaller than the usual fox (no larger than a weasel) except its tail being like a normal full-sized fox's. It is invisible so cannot be detected until it takes possession of some human. Actually the
ninko is considered to be kept by the
kitsune-mochi, i.e., families gossiped to own and control a fox that can possess, gaining success via that power.
Ninko
The (or
jinko) is actually a regional term, only spoken of commonly (outside of literature) in the region where Hearn resided, Izumo (now Shimane Prefecture), the neighboring Hōki (now part of Tottori Prefecture). The associate lore of
kitsunemochi or "fox owning" families is sporadic throughout Japan, but prevalent in the western portion of the former Izumo province.
It was in this central San'in region where gossip about certain families being ninko-havers ( ninko-mochi or kistune-mochi) got started. According to the work 出雲国内人狐物語 (1786), the very concept of "kitsune-mochi" arose around the early Kyōhō era (c. 1710s), in the wake of conflict between the landlord peasant and his sharecroppers, where resentment toward the landlord's sanctions resulted in the spreading of the vicious rumor.
However 倉光清六 (with ties to folklorist Kunio Yanagita) asserted that a suitably educated person, almost certainly a 法印 ( shugendō trained yamabushi of high status[, note *]) who was well versed enough in fox superstition matters to know the jargon jinko/ninko to informed the peasantry.[: "しからば元々外道と呼ばれて居た筈の出雲の物に、人狐などいう子細らしい名前を附けた者は、誰でなければならぬかといふに、それは當然修驗、行者、即ち同地方にて謂所の法印であらねばならぬ"][: "四角張つた名を知つてゐたものは、餘程狐に就いての物識であらねばならぬが、その點から考へてもその名附親が田舎に於ける法印は唯一といつても好い嵌り役"] Before that, the spirit was probably called as in other regions. Also, one simply needs to juxtapose "fox" with the stock phrase extra=、meaning all phenomena in the world[Shogakukan Digital Daijisen dictionary, s.v. :]) to arrive at tenko, chiko, jinko/ninko or the heavenly, earthly, and man-fox.
What the Izumo folk call ninko or kitsune-mochi parallels the inugami ("dog spirit") of the neighboring Iwami Province[ The top data is inugami from Kōchi Prefecture 1954. Other entries are inugami-mochi, Shimane, 1922; tsukimono, kitsune, tōbyō, Shimane 1948.] though is usually considered a serpent familial spirit.
Kitsune-mochi benefits and stigma
Other kitsune use their magic for the benefit of their companion or hosts as long as the humans treat them with respect. As
yōkai, however, kitsune do not share human morality, and a kitsune who has adopted a house in this manner may, for example, bring its host money or items that it has stolen from the neighbors. Accordingly, common households thought to harbor kitsune (
kitsune-mochi, or "fox-havers") are "shunned". Oddly, samurai families were often reputed to share similar arrangements with kitsune, but these foxes were considered
zenko and the use of their magic a sign of prestige.
Exorcism
Attempting to rid someone of a fox spirit was done via an
exorcism, sometimes perhaps at an
Inari shrine, but usually through visit by a
miko (female shaman, nominally or actually a
Shinto priestess) or a
yamabushi trained in
shugendō.
The miko will first transfer the fox spirit from the patient to herself, as in the medieval tale described under
If a priest was not available or if the exorcism failed, alleged victims of kitsunetsuki might be badly burned or beaten in hopes of driving out the fox spirits. The whole family of someone thought to be possessed might be ostracized by their community.
Self-induced possession
A
miko or
itako purports to be capable of forcing a controlled possession of herself by a fox spirit, and engage in , a sort of séance to speak on behalf of the spirit.
[: kitsune no kuchiyose; : a izuna kuchiyose might also be considered fox spirit summoning ; but , et passim, a miko performs such kuchiyose for various spirits not necessarily of the fox kind.]
Clinical study and psychiatry
Kitunetsuki remained a common diagnosis for
mental illness until the early 20th century. Possession was the explanation for the abnormal behavior displayed by the afflicted individuals. In the late 19th century, Shunichi Shimamura noted that physical diseases that caused fever were often considered kitsunetsuki. The superstition has lost favor, but stories of fox possession still occur, such as allegations that members of the
Aum Shinrikyo cult had been possessed.
Clinical psychiatric studies of the kitsunetsuki were still made during the Meiji Era (end of 20th century), especially around Shimane (Hearn's home province) where kitsunetsuki remained prevalent. A German doctor coined the term alopecanthropy for it, in 1885.
Symptoms include cravings for rice or sweet adzuki beans, listlessness, restlessness, and aversion to eye contact. This sense of kitsunetsuki is similar to but distinct from clinical lycanthropy.
Familiar spirits
The faith healers who are hired to cure the
kitsune-tsuki as an illness, the
miko se families are said to have been able to use their fox to gain fortune, but marriage into such a family was considered forbidden as it would enlarge the family.
They were also said to be able to bring about illness and curse the possessions, crops, and livestock of enemies.
This caused them to be considered taboo by the other families, which led to societal problems.
There are families that tell of protective fox spirits, and in certain regions, possession by a kuda-gitsune,
See also
-
- another tutelary (familial) animal spirit
-
- another tutelary (familial) animal spirit, usually conceived of as snake
Notes
Works cited
-
--.(1975). Reprinted under new title
target="_blank" rel="nofollow"
/a> 憑物耳袋, in: Tsukimo 憑物. Hobunkan shuppan.
External links
