Tsuina

Also called Oniyarai or Nayarai, in Japan it is often called the bean-throwing ceremony on Setsubun, but originally it was an event to drive away evil spirits. According to the Chinese Book of Zhou Lis, a sorcerer named Fangxiang, wearing a bear skin, a golden four-eyed mask, a black robe and a red skirt, and carrying a spear and shield, performed the ritual of driving out evil spirits from the palace.

In Japan, O-nan was introduced as an event of Onmyodo (Onmyodo), and it was first seen in the third year of the Keiun era (706) during the reign of Emperor Mommu, when an epidemic broke out in various provinces and many peasants died, so a clay cow was made and an O-yarai ceremony was held. According to the Engishiki and other sources, on the night of New Year's Eve every year at the Imperial Court, a Hosouji dressed as an Otoneri wearing a golden four-eyed mask, black robes and a crimson skirt, with a spear in his right hand and a shield in his left hand, drove away the demons of evil. This O-nan ceremony on New Year's Eve is likely to have developed in conjunction with the idea of ​​O-harae (Great Purification), but this demon-purification ceremony was also held at temples during the Shujo-e and Shunie ceremonies.

Meanwhile, in the folk tradition, demon-exorcisms are held on Setsubun in February, and bean-throwing is popular, but there are also cases where bean-throwing is done on New Year's Eve. Oinari can refer to the demon-exorcisms held on New Year's Eve or New Year's Day, or to the bean-throwing on Setsubun in February. In general, Japanese folk beliefs about demons are complex, and bean-throwing is not thought of as a way to drive away demons, but as an offering to the gods, and they are seen not simply as plague or evil spirits, but rather as powerful beings (good demons) that suppress evil spirits.

[Naoki Shintani]

“Annual Events” by Taro Wakamori (1957, Shibundo)

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

鬼やらい、なやらいなどともいい、日本では節分の豆撒(ま)きをこの名称でよぶことが多いが、本来は疫鬼を追い払う行事。中国では『周礼(しゅらい)』によれば、熊(くま)の皮をかぶり黄金の四つ目の面をつけ、黒衣に朱裳(しゅしょう)を着した方相(ほうそう)氏という呪師が矛と盾を手にして、宮廷の中から疫鬼を追い出す作法を行ったという。

　日本には、追儺は陰陽道(おんみょうどう)の行事として取り入れられ、文武(もんむ)天皇の慶雲(きょううん)3年（706）に、諸国に疫病が流行して百姓が多く死んだので、土牛をつくって大儺(おおやらい)を行ったというのが初見である。『延喜式(えんぎしき)』などによると、宮中では毎年大晦日(おおみそか)の夜、黄金の四つ目の面をかぶり黒衣に朱裳を着した大舎人(おおとねり)の扮(ふん)する方相氏が、右手に矛、左手に盾をもって疫鬼を追い払ったという。この除夜の追儺はおそらく大祓(おおはらえ)の観念とも結び付いて展開したものと思われるが、そのほか、寺の修正会(しゅじょうえ)や修二会(しゅにえ)の際にもこの鬼やらいの式が行われた。

　一方、民間の鬼やらいは二月節分に行われ、豆撒きが盛んであるが、なかには大晦日に豆撒きを行う例もある。追儺には、大晦日や正月の鬼やらいの行事をいう場合と、二月節分の豆撒きをいう場合とがあるわけである。概して日本の民俗における鬼に対する観念は複雑で、豆撒きも鬼を追い払うのでなく神への散供(さんぐ)と考えられ、単に疫鬼、悪鬼というだけでなく、むしろ悪霊を抑える力強い存在（善鬼）とみるようなところがある。

［新谷尚紀］

『和歌森太郎著『年中行事』（1957・至文堂）』

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