Unveiling Yakubyogami: Japan’s Spirits of Pestilence
When travelers dream of Japan, they often envision serene temples, cherry blossoms, and benevolent spirits protecting the harvest. However, the rich tapestry of Japanese folklore possesses a darker, more turbulent thread. Within the pantheon of the Yaoyorozu no Kami (Eight Million Gods) reside the Yakubyogami—the gods of plague and pestilence. While feared, these deities played a pivotal role in shaping Japanese history, festivals, and cultural psychology regarding illness.
The Origins of the Plague Gods
The term Yakubyogami is derived from three kanji: yaku (calamity), byo (illness), and gami (god/spirit). Unlike the Western concept of germs, ancient Japan viewed sickness as a spiritual affliction caused by malevolent entities or wrathful spirits.
In the Heian period, the aristocracy believed that epidemics were often caused by Goryo—the vengeful spirits of political martyrs or wronged nobles. Over time, this evolved into the concept of Yakubyogami, entities whose sole purpose was to spread disease. These spirits were often conceptualized as “outsiders” or foreign intruders trying to breach the boundaries of a village. Consequently, traditional rituals often focused on the borders of towns, using straw dolls or large sandals to scare these spirits away or prevent them from entering communal spaces.
Legends of Misfortune and Mercy
While Yakubyogami are generally feared, they are also respected. In Japanese polytheism, gods are not strictly “good” or “evil”; they are forces of nature that must be appeased.
The Tale of Somin Shorai
One of the most enduring legends related to pestilence gods is the story of Somin Shorai. According to the Bingo no Kuni Fudoki (an ancient record of provincial culture), a god named Mutou-no-Kami (often identified with Gozu Tenno, a powerful deity of pestilence) was traveling disguised as a weary human traveler.
He sought shelter from a wealthy brother, Kotan Shorai, who refused him. The god then approached the poor brother, Somin Shorai. Despite his poverty, Somin welcomed the stranger, offering him a bed and millet rice. Years later, the god returned and revealed his true identity. As a reward for the hospitality, he instructed Somin’s family to wear a woven grass ring (chinowa) around their waists. When a terrible plague swept through the land, only Somin Shorai’s descendants were spared.
This legend shifted the perception of Yakubyogami: they bring destruction, but they also hold the power to grant immunity to those who show proper respect and perform specific rituals.
Modern Culture and Festivals
The legacy of Yakubyogami is surprisingly visible in modern Japan, primarily through summer festivals (matsuri). Summer was historically the season of epidemics due to heat, humidity, and insects.
The most famous example is the Gion Matsuri in Kyoto. Initiated in 869 AD, this massive festival began as a religious ritual (Goryo-e) to appease the gods of plague during a devastating epidemic. The massive floats (yamaboko) that parade through Kyoto today were originally intended to gather the pestilence spirits and send them away.
In pop culture, Yakubyogami appear frequently in anime and manga, such as Noragami, where they are depicted as gloom-inducing spirits that attach themselves to humans. This modern media keeps the ancient terminology alive, bridging the gap between Heian-era fears and contemporary storytelling.
Traveler’s Tips: Where to Experience the History
For cultural travelers interested in the darker side of Shinto history, there are specific sites and items to look out for:
- Yasaka Shrine (Kyoto): The spiritual home of the Gion Matsuri. Here, the deity Gozu Tenno (syncretized with Susanoo) is enshrined. It is the ultimate destination to understand the appeasement of plague spirits.
- Look for Chinowa: At many shrines during the summer purification rites (Nagoshi no Harae), you will see large grass rings called Chinowa. Walking through them in a figure-eight pattern is a ritual reenactment of the Somin Shorai legend, meant to cleanse the body of misfortune and illness.
- Chimaki Talismans: In Kyoto, look for spike-shaped amulets made of bamboo leaves called Chimaki hanging above doorways. They often bear the inscription “Descendants of Somin Shorai” (Somin Shorai Shison), declaring the household protected from Yakubyogami.
Etiquette Note: When visiting these shrines, approach with the same respect you would for benevolent deities. The rituals are about purification and balance, not devil worship.
Sources & Further Reading
To delve deeper into the history of Japanese medicine, folklore, and the supernatural, the following historical texts and academic resources are recommended:
- Bingo no Kuni Fudoki: For the original text regarding the legend of Somin Shorai and the origins of the grass ring purification.
- Nihon Shoki (The Chronicles of Japan): Contains early accounts of rituals used to combat pestilence and the role of kami in national health.
- The Catalpa Bow: A Study of Shamanistic Practices in Japan by Carmen Blacker: An excellent academic resource on how spiritual mediums interacted with malevolent spirits.
- Engishiki: A 10th-century book of laws and regulations that details the Michiae-no-matsuri, a ritual performed at road intersections to block entry to epidemic spirits.