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thedivinetarot · 2 days ago

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2025 predictions

Predictions post

☆ Here's how to chose your pile 🤍🤍🤍

☆ Note:

This is a general reading, those predictions are made with tarot cards and Lenormand. Please take what resonates and leave what doesn't. To ensure those predictions as accurate as possible I did an energy check and I will make it as detailed as possible.

Enjoy the reading dears🤍

Lot's of love and care

Arya

☆So, what is this reading about?

This reading is a predictions about 2025. Also, since it is a general reading take it with a grain of salt! Nothing set in stone. For more specific readings I have an offer and here's the link🤍. Enjoy this month's offer, I kept tarot super affordable and easy. Now let's get to your reading Angels 🦢💕.

Pile 1 - Tarot

1. Work:

Well, for people who are currently employed I see a rapid progress in your field. I see that you might get more enthusiastic and happy about your work life. I see that at some point you'll have a lot of workload but you'll manage it like a pro🤍. Also, I see that a man might help you at work. I'm not seeing any promotions at all, I'm seeing that you might feel nostalgic to someone you worked with or an old job that helped you before. Now, if you are unemployed; I see that you'll get a job after active searching. I see also that a friend will help you find the job and it'll be something online, maybe teaching a language online? Or yk something else like crypto and if you are not interested in that thing it is a job online or you'll find the advertisement online and contact the people. I'm seeking that at first you'll feel very burdened by this job but it'll progress quickly and you'll get used to it.

2. Romance:

Okay, weather you are single, taken, in a situationship I see that the main focus will be on you. Something here is lacking, maybe this year you won't be dating anyone if you are single and if you are indeed in a relationship I see that you'll leave that toxic partner. If you are in a relationship and your partner is NOT toxic then I see that both of you will go through challenges that will test your relationship. If you are single I see that you'll feel very anxious about social gatherings which in turn make you feel more isolated and in turn it'll make it harder for you to get in a relationship. I see that some of you may be working towards healing and transforming, you'll get that baby but you'll face many lessons to love yourself more (I feel like this line is quite vague to let me rephrase it), if you indeed ended up dating someone it'll be a lesson for your growth and not something long lasting. That's what I'm seeing, others as I mentioned will chose to be alone and work on themselves.

3. Finance:

I see that some of you here are already students (college/school) some of you might not worry much about money, if you are a college student or someone who rely on themselves to pay the bill be careful of scam. Some people here might get scammed by something a project perhaps. This person might come to you to share your money with them to open a project or a hustle. But their intentions are not clear or nice. They want that money for themselves. Also, I see that if you are married or in a relationship there will be problems related to finances between you and your partner. I see tension, also gambling? Be careful of giving them your money to gamble it. I see that you can create abundance in your life by being grateful and managing your resources wisely.

4. Soul/ spirituality:

I see that some of you here a new to spirituality and others are in a very developed state. I see that there will be an ending to a phase and beginning of another phase. Also, try to be more receptive to signs and synchronicity because they hold a meaning to guide you further. Some people here are disconnected from their spiritual guides or the universe, they are trying to talk to you by sending signs and you are completely brushing it off which hinder the information to reach to you. Also, I see that you'll be in a more lighter state when it comes to your own rituals, you'll feel more lucky and happy about your progress which in turn will make you very proud. I see messages and communication, again if your guides are sending you signs do not ignore it.

5. Overall:

I see that it'll be a very peaceful year for this group. I see that some people here will find their passions. Other will indulge in creative projects and others will heal emotionally. I see peace and transformation, stability too. I see that some people here especially people working on themselves it'll be a very rewarding year which will make you very proud in turn and build a good foundation for future developments.

Pile 2 - Bunny on mosaic

1. Work:

Hey guys how are you🤍? I hope you are doing well. Anyways, I see that in 2025 you might get a rushing decision to quite you job and start a business on your own. I see that this decision will be taken hastily which is not so good but in the long run it'll being you benefits. I see that you'll commit to a work on your own and in return you'll feel very happy about it. I see that after quitting your job and cutting off ties with people their you'll be on a path of growth but it will be full of danger and beneficial, rewarding at times and full of challenges. Someone old might push you to take this decision, perhaps an old man or a masculine? Ig they will force you to take that decision. And if you are unemployed, I see that you'll start actively applying for jobs that even are not related to your field just to be employed. Now this action will guarantee you with a job that'll at first be so full of burdens but rewarding at the same time. Wish you luck pile 2🤍.

2. Romance:

I see many scenarios here but let's start with my dear single people, anyways I see that your current energy towards love and relationships is quite detached and distant. I see that you no longer care if someone came and go. You are as you are, I see that people here are mostly focusing on their own happiness and healing which is so great. I see that in the beginning of this year nothing really will happen to you at all, no one will come and you'll be alone. As the year progress between June and July I see someone coming in to commit to you. This person is quite fiery and optimistic and I see that you are too comfortable in your own solitude to bother chasing after them. But I see that their intentions are quite honest. This person is very traditional, they'll offer you love and commitment, peace too. Now if you are already in a relationship I see things will be very peaceful and drama free with your SO, they might propose to you too but since this is a general reading you can DM for more tailored one for you and here's the link. Anyways, I see things might progress with you SO and they'll eventually ask for your hand in marriage or long term commitment. If you are dating someone and you are unsure about them I see a break up here but it'll be for your own benefits. I see that after this break up you'll meet the person I said you'll meet above.

3. Finance:

I see you spending money wisely this year also, I don't see a huge shift in your finances. It may get a little tough and be careful of mindless spending. I see that you'll be resilient and overcome any financial challenges this year. Someone here is married or at least there's a masculine in your life who is helping you with finances. I see that some of you will stop taking money from that person and will eventually turn to start working. I see that the bottom energy is quite tough, some people here have been struggling financially and even used for money. I see that you'll be very discerning about who you give your money to which in turn will be very positive as an outcome.

4. Soul/ spirituality:

Okay, I see that there's an important message here for someone which is do NOT IGNORE YOUR INTUITION. I see that your intuition is giving you direction like a gentle tap on the shoulder and guiding you towards chaotic things which will make you feel very uncomfortable. But trust it, whatever comes to you is for your OWN benefit. I see that you'll try to rationalize things which will prevent your own transition and growth. Do not hold onto stuff that no longer serve you. If you are still hanging around in a toxic environment and hesitant to leave I assure you that you have outgrown them baby. I see also some people here are getting spontaneous downloads from the universe but keeps ignoring them. I see healing this year, I see that you'll be very healed after this year.

5. Overall:

I see that what you are planning for in this year will not happen exactly like you wish but it will happen in a way that will make you very fulfilled (how can I say?) Oh yes! You'll get what you want but not in the way that you wish for. I see that some of you by the end of this year will be married or in a long term relationship, there'san emphasis on stability so ig if you are working to buy a house and be independent you'll have that dear. Others here will be more assertive and independent. And for people who do seek emotional healing; you'll be healed as long as you work on it. I see a warning here, the warning is be careful of getting attached in an unhealthy way especially romantic attachment. Take care, lots of love pile 2💕.

Pile 3 - Love jar

1. Work:

Some people here are stuck in a very toxic 9-5 job and you have been in this position for ages, I'm talking about years in this job and all of sudden you'll either quit OR get fired from your current job. I see that people in this group are very smart and strategic, I see that you'll literally use you resources and social life to get in a better position or find another good job. I see that (if you quit on your own) you'll meet someone and fall in love with them and it'll end up in marriage or long term relationship. Now if you are unemployed; I see that the period of unemployment will end very soon, I see that you'll get a job offer, it'll pay you a very good amount and you'll be independent and abundant on your own. This offer will come from a man or someone you know, a neighbor? Perhaps someone in your neighborhood will help you get that offer. I see that people here will cut contact with toxic friends or co-workers. I see that if you are from the first energy (employed, want want quit) you'll be very healed and happy for that decision.

2. Romance:

I see that you'll get a stable love offer but you'll be very hesitant about accepting it. I see that people here are still stuck on a situationship or an Ex. I see that emotionally you are still attached to that one Ex and if you are not so then you might be subconsciously still processing that attachment to them. I see also that some of you here (singles) are quite pessimistic about finding someone that is going to love you. I see that you have this mindset that "I'm not enough" and "no one likes me" and you keep repeating this toxic narrative which get you stuck. What you have to do (from my perspective) is to heal your self worth and self esteem. I see that you are very defensive when it comes to letting your guard down which drive potential suitors away. Now, as I mentioned above there's someone coming for you but are you ready to accept them? Are you emotionally in the right space to love them? Pile 3 when you ask for love the universe doesn't say no it says "are you ready for that?" So use this for your advantage. Anyways, for my beautiful in a partnership people I see that your relationship with your SO will deepen a bit this year and I see that you'll both spend unhealthy amount of time clinging to each other, I see that there's nothing wrong with that but a little space can make wonders. Others here might actually end a toxic relationship with a spouse or long term partner.

3. Finance:

Some people here are manifesting abundance and fueling this beautiful manifestations with beautiful abundant feelings but the problem here is be careful of falling into wishful thinking instead of manifesting (yeah that might happen) I see that you might be someone who is either being provided for or your job doesn't really require that much of a labor. But still if you are manifesting you need to actually believe that you'll get that amount AND NOT wish for it. Like for example: I'm manifesting an SO into my life so instead of wishing for an SO like "ooh this couple is so cute I (wish) I could date someone" here is a state of wishing not believing. Actual believe is seeing a couple and instead of wishing you say "I (believe) that the universe will send me a partner that is aligned with my highest good". You see the difference? Let's get into your finances again. I see that if you are searching for a job, you'll find one and by the end of this year as I mentioned in the first section you'll be very stable and abundant. Also, it'll require you to have courage and strength to achieve it (both finances and the job). I'm sure you can do it babe💋💋.

4. Soul/ spirituality:

Okay, I see that if you are already spiritual, I see that your root chakra will be very stable and strong this year. If you came from the first 3 sections I see that getting that job will make you feel more secure and even your solar plexus chakra will rock it this year. Your self esteem will be off the charts and you'll feel victorious!. Anyways now if you are not spiritual which is obvious in this spread be careful of ego-centric thoughts and greed. Some people here are very disconnected from the source/God/universe or whatever you believe in. I see that you need to be careful this group's energy is quite karmic, so be careful of running away from karmic lessons and instead embraced them pile 3. I wish you a good year.

5. Overall:

As I mentioned above for some of you, this year will be very karmic so be careful guys of refusing to take the lesson. It is for your highest good. Also, there's a masculine in your house that is hiding something from you, I'm not quite sure what it is and this might not be for everyone, now because this is a general reading you can DM me if you are interested in a tailored reading for you and here's this month's offer. I see that in this year you'll reach material stability, and be more balanced spiritually and above all some people here will get in meditation as a way to soothe anxiety and stress. Other's will be very overwhelmed and stressed out that's why you'll get into meditation. Take care pile 3 and let's of love💕.

Pile 4 - Aphrodite statue

1. Work:

I doubt if this group work or not but anyways. If you are unemployed I see that money and abundance will come to you effortlessly this year. And if you are already employed I see that you'll be very popular in your work field and all eyes will be on you. Some people here are wondering if they can start content creating but afraid of the instability of this field, what I'm seeing is you'll be very liked by people and you'll get popular very fast, if you have cancer in your 10th house or MC in cancer I see that this year will bring you a lot of attention and love from people in your work field or the internet. Other's here want to sign up in a modeling agency but are afraid to fail, now no you won't fail or get rejected and if you get rejected consider rejection as I redirection for a better place. Some people here are already artist, you draw, write, paint, or do other artistic stuff I see that this thing will open you a very good business. The growth of this business will be steady and very rewarding. I see also some interaction between you and your fans and it'll be a very loving, supportive relationship. I see abundance too, if you are scared to start your hand-made business or use your talent for money tale this reading as a sign of success.

And since this is a general reading made with love and patience, you can DM me for a tailored reading for you; I have done an offer this month here you can check it our of you are interested 💕.

2. Romance:

Guys, I see that you'll either be in a two romantic relationships this year or you'll chose between two people. I see that if it is the first option (two people in this year) one of them is young, fiery, charismatic and optimistic. This person will change you and make you more aware of the hidden aspects in you. This person will open your eyes and force you to trust your intuition which in turn will lead you to the second person. The second person is older than you, grounded, protective and resourceful, they want a family and to build a stable foundation with you. This person does not play around at all, when they put their mind to something they make it happen. This person will bring love, stability and connections to your life. For others; you'll date or meet them both but at the end you'll have to only chose one. There's an advice here about being very discerning and clear about what you want. Because the second person will be chosen by your intuition. I see that your intuition will guide you towards this person. In this pile I'm not picking up on people in long term relationship if you are curious you can chose another pile and ask "how my romantic life will be in 2025?" And see what you'll get. Anyways, I see that your decision will bring you a very happy, stable and emotionally fulfilling relationship with that one person. And if you are not really looking for anything serious, I see that your dating life will be very rich with suitors in 2025.

3. Finance:

I see that if you already have read the first section from this pile then what I'm going to say next will make you very hopeful. If you are pursuing a talent and want to make it a business I see that you'll be very successful. Your finances this year will improve, I see at first you'll go through many hardships and as you progress it'll be easier and and easier. I see that for some of you; you may sign a contract with an agency, company or any organization which in turn will open a door of independence and solid ground for you. I see that you'll get very overwhelmed at first but as you think it through everything will move as it should. There's a message here about divine timing and discernment. If you are waiting for something it'll happen but in the divine timing and if you are currently searching for a job you need to use your discernment and cut through confusion. Also, there's an end to a very hard period of financial instability. This year will be marked by independence and self sufficiency.

4. Soul/ spirituality:

This pile’s energy is quite toxic but anyways. Guys, do you have daddy issues? I see that in this year specifically you'll feel extra sensitive from that. I see that this person will try to manipulate or control your life by using their resources and your wound will be torn open again. But this time it won't hurt as much like the 1st time but it'll be the universe's way to make sure that you learned the lesson. I see that you'll have to end this relationship with him because of how much pressure and manipulation they place on you. This person is your enemy and their relationship with you is karmic and abusive. Some people here have a narcissistic father whom their whole life tried to manipulate and hurt you. I see that your energy towards that will be very balanced and calm. You won't shout, you won't cry, like everything inside you for them has already ended. I see a history of abuse here, some of you have a CPTD from their father. This man literally was playing you by threatening you with money or not paying for you. Maybe because you'll be independent? They'll try to assert their grip on you again? Yeah ig so. Be careful of quitting for peace sake, you don't want peace you want to be able to stand on your own feet. I don't know why I turned this portion to something about psychology instead of spirituality, so maybe this is your lesson this year? To be able to see through this man's bullshit (sorry guys I felt mad🥺). Yeah also, there's shedding here, this year many of you will shed their own beliefs and old self, other's will have a spiritual awakening.

5. Overall:

I see that this year will be marked by a very deep transformation here but mostly about love. I see that love will be a huge chapter in this year. The person I told you about will give you strength and happiness to continue moving forward with grace. I see that this person will show you unlimited possibilities and will be very supportive of you🤍.

This pile was the longest pile but anyways, love you guys and take care💕.

Post date: 9th of Jan/2025 - Thur

*Feedback back is more than appreciated baby💕

#free divination #free tarot #pick a card #pick a pile #pick a picture #pick a photo #pick an image #tarot community #divination #divination readings #tarot pac #tarotblr #free love reading #love pac #love reading #predictions #2025 predictions

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soupy-the-only-one · 22 hours ago

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This post already tackle many thing, but i would also like to add that many people do not know there are actually different types of Omegaverse, and they developed thanks (for fault) of how different is the health insurance situation or the societal situation is by country to country.

If you have red omegaverse, you probably have seen three main branches, that we will name by the country developed them: USAmerican Omegaverse, Japanese Omegaverse, Chinese Omegaverse. Every country tend to have their differences, but these three, by merit of being the countries with more population or more tumblr famous media coming out of them, are the ones you will probably encounter in your fandom life.

USAmerican is the one everyone born before the 2000s started with. Alpha and Omegas must get together, and every other secondary gender couple may be seen as wrong. Heath can make you lose your mind. An Omega to be safe must be mated. Suppressants may often be illegal, or very expensive, and omegas will be ready to go in lenghty journeys just to get them. The parallels with private health insurance in the USA and the woman figure in that country are pretty evident. The country you live in have decided the medicine you need to regulate your cycle is now illegal because it may ruin your fertility. Is it true? Is it not? Depend by writer, but the everyday omega generally would care fuckoff about it and just want their pill. Is abortion possible? Well, the pup in the alpha propriety, so of course not. The normal (women having to suffer from very painful periods the doctor tell is absolutely normal, women having to merry to have some rights (like opening a bank account), women having to merry young if they want to actually have a life) got exagerated till they can no more think without their meds. And of course, for kink reason, for vengeance reason, for wanting to be outside the narrative reason, now there is a man instead of a woman in the story. Get your pariod pain you bastard.

In the past it was often time dystopian. Omegas were put in institution and sold to a rich alpha. Omegas got castrated. In the last years stories tended to become more slice of life, and heath more menagable. Still now, omegas have not their supressants covered by health insurance. It must be told that the change was more internal in the fandom, deciding the extreme kink of the first years was now too much and objectifind gay man. That must be told is an idea does not consider why they were written like that, but it would be a whole another post.

Japanese Omegaverse, instead, tend to have a complete different basis: No more Alpha/Omega like for the USA, the only good cristian WASP couple. In this country the anglicanism did not embed society like in the USA, and the system function more as a caste: Alphas stay with Alphas, Omegas with Omegas. Going outside of the status quo may shut you out, and it is not unheard of couples faking their secondary gender to stay in a relationship.

It is intersting in here how the health care mix with how the society is seen. While in the USA the anglicanism make the go get couple the most heteronormative possible to think of, but does leave space for societal movement, in japan the family and the group may be more important. Of course, it does not change the ending couple. Romance is the same in all the world. But in a world where suppressants are more easily available and everyone can hide their secondary gender (being a normal neutral office worker instead of the boasting american alpha use his secondary gender to escalate the company hierarchy), the secondary gender become something to be embarassed of whatever you are, to be hidden, and to be best shown only to other people are the same to you.

Of course we cannot forget how also japanese omegaverse had the warewolf trope, you probably saw sold in your comic book shop. And while this is their fully kink, with alpha warewolf getting their beautiful omega, we must remember how these also function: Omegas are not sold as wives. Omegas do not get the bite mark. While in the USAmerican omegaverse the bite mark is a necessity, because it make you an actual couple, in japanese warewolf omegaverse the wife, or more often the woman hired to give heirs to the house, will have a collar. It is unsightful to have a mark. It is not even necessary to calm down an omega, since they can get medicines, or to have a relationship, contracts are in there for that.

Chinese Omegaverse have a main difference by the other two, and it is its connection with the Xianxia genre. While both USAmerican and japanese are connected to the warewolf genre, in chinese it is all based on cultivation. I must preface by the fact also in China of course they have what we would call classical Omegaverse, near the USAmerican or the japanese slice of life type, but they have also this genre unheard of, by virtue of the genre it is based of being a classic Chinese genre, in all the other countries. This is by far the one i red less about, so please come and tell more in case you have more historical knowledge about it.

First of all, for everyone does not know, xianxia is a media genre based on the taoist concept a man can "cultivate" their qi (a type of life force existing in everything) to obtain immortality and particular powers. The Mo Dao Zu Shi novel, from whom The Untamed live action serie was adapted, is probably the most well know exemple.

Cultivation as a concept, existing since ages of old, already gave multiple notions could be used for fics, like the use of caulderons, people of lower cultivation from which someone can steal the qi to get more power, and the numerous theories about semen retention to keep your qi inside. If some hollywood star or musicians in the late 90's first 2000's talked about Tantric sex, it is the same source, with less knowledge about the real actual phylosophy than the worse teenager omegaverse fanfictioner.

The names of the secondary gender are changed:

Omega: 坤泽 Kunze Beta: 中庸 Zhongyong Alpha: 乾元 Ganyuan

In Cultivation there is the notion you can cultivate with someone else, your cultivation partner, to better cultivate each other energy by transferring it to one another. With Omegaverse, with the existence of heath and ruth, a cultivation partner become not only someone you could have to better cultivate, but a necessity to dissipate there problems and make them energy. Becoming this now a purely cultivation method, the romantic or sexual theme can disappear. Often a kunze and a ganyan will become cultivation partner, even arriving at a mating, but this will never be a marriage. In some versions even, if you fall in love with yout partner and want to marry, you will have to break the mating. This type of omegaverse give more fluidity, changing the fundamental of the USAmerican omegaverse, the bite you can never take back, and mix with the social, phylosophical and fantasy elements typical of the genre. It is now more rare to have a type of relationship frowned upon by the secondary gender element, but by how it is used. This also open new ways to change secondary gender. Being it connected to your qi, a corruption of your energy by external or internal forces can now change your secondary gender. Being used as a caulderon, deciding to use an unhortodox cultivation way, or living in a very bad energy polluted place, can all change your gender. The mating can be broken. And the clan is always extremely important.

As you can see, while all three clearly omegaverse, the themathic talked about can differ very much, and everyone can interact with them in multiple ways go beyond the knot fucking. And even the knot fucking change feeling depending on why it is happening. Are you an omega because you are tired of your sexual feelings and you want a way to act on them, without it being your choice and your fault, so making you innocent? Or are you considering fucking a know just a biological thing you have to do for your health, but consider it the same as eating a protein bar on an hike, and the real relationship is outside of it? How are you two connected? Are childrens possible or not and how does that influence your body?

Even if not liking the kink or the genre, it is not possible to deny the way it is often used to explore real situations the writers live in.

Do you think in the omegaverse there’s a new, awful layer to “the talk” that teens get

#And if anything #considering Pon Farr #and Furry #and genital soulmates #and Hybrid stories #we should just admit omegaverse is not that much far from becoming the crab of the fanfiction world.#it is more like people like to put crab everywhere and tranform anything in crab #knowing the original crab #still

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the-cosmic-cauldron · 1 day ago

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♡𝕐𝕠𝕦𝕣 𝕍𝕖𝕟𝕦𝕤 𝕊𝕚𝕘𝕟 & ℙ𝕝𝕒𝕔𝕖𝕞𝕖𝕟𝕥: ℍ𝕠𝕨 𝕐𝕠𝕦 𝕃𝕠𝕧𝕖 ♡

Post-continued in another post.

Welcome to 10 Days, 10 Posts from The Cosmic Cauldron! Over the next ten days, I’ll be sharing a blend of astrology and tarot posts, each designed to spark your curiosity and guide your journey. If you find my content interesting, fascinating, or engaging, be sure to click the follow button for more! Ready to dive deeper into your personal journey? Head to my homepage and book a reading — you won’t regret it.

🅐🅡🅘🅔🅢 🅥🅔🅝🅤🅢

How they love: Aries Venus doesn’t hold back—they go after who they want with confidence and enthusiasm. As excited lovers, they’ll make a move as soon as they feel even the slightest attraction. They’re often the first to develop a crush and will eagerly showcase their best qualities to win you over.

1️⃣🏠

Aries and those influenced by the First House are incredibly energetic. When it comes to love, they seize opportunities and live in the moment. They don’t concern themselves with the details; their sole focus is on pursuing you. What they want from you becomes their main priority, and they are determined to go after it with intensity and passion.

2️⃣🏠

These Aries pursue love with passion and intensity, but they’re looking for a partner to build with. They seek lovers who share their ambition and want to seize opportunities together, particularly financial or material gains. At times, their drive to achieve through relationships might make them seem transactional or like they’re using their partner, but their intentions stem from a desire to build a secure and thriving future.

3️⃣🏠

Talkative and expressive, these Aries are natural chatterboxes who thrive on communication in relationships. They love to hang out, explore, and go places with their partner, constantly wanting to share experiences. They’re the type of lovers who want to “pop out” and showcase their connection, often putting their relationship in the spotlight.

4️⃣🏠

More emotionally intuitive and discerning, these Aries still pursue love with enthusiasm but with higher emotional standards. They value loyalty, stability, kindness, and authenticity in a partner, only pursuing those who align with their emotional needs.Though they maintain the Aries excitement for love, they are more cautious and hesitant when making emotional connections.

5️⃣🏠

These are playful, fun, and romantic lovers who view love as an adventure. They see relationships as vibrant and exciting, often seeking whirlwind romances filled with joy and passion. However, they don’t settle down easily. Only someone who brings unmatched fun and excitement into their life can keep their attention.

6️⃣🏠

Practical and serious about love, these Aries have a checklist for their ideal partner.They are discerning and will only pursue someone who meets their high standards of excellence. They seek perfection in love, refusing to settle for less.

7️⃣🏠

These Aries rush headlong into relationships, often falling deeply in love with someone they barely know. They are romantics at heart, driven by a love for connection and companionship. Their focus is on finding love and maintaining it, even if it means diving in without a second thought.

8️⃣🏠

Intense and controlling, these Aries are passionate lovers with a “my way or the highway” attitude. They are deeply inquisitive about their partner, often uncovering every detail about them to deepen the connection. They bring a raw, sensual energy to relationships, often dominating and leading with their desires.

9️⃣🏠

Adventurous and open-minded, these Aries seek partners who are willing to explore the world and share intellectual pursuits. They are drawn to lovers who can stimulate their minds and match their love for freedom and discovery. They see love as a global experience, constantly seeking growth and excitement.

1️⃣0️⃣🏠

Ambitious and status-driven, these Aries want to “flex” through their relationships.They seek partners who enhance their image and help them display their success and charisma.For them, a relationship is a reflection of their own accomplishments and personal power.

1️⃣1️⃣🏠

Social and free-spirited, these Aries move fluidly between connections, often showing affection to multiple people. They value friendships and social bonds but may struggle with long-term romantic commitment.While they care deeply, their love is often fleeting, as they thrive on variety and new experiences.

1️⃣2️⃣🏠

Reserved and introspective, these Aries have a quieter approach to love.They may struggle to express their feelings, often getting stuck in their thoughts and emotions. Though they feel the Aries energy within, it’s often difficult for them to take action, leaving them longing for connections they can’t always pursue.

🅣🅐🅤🅡🅤🅢 🅥🅔🅝🅤🅢

How they love: Taurus Venus individuals are focused on the practical aspects of life. They express their love through affection, care, and nurturance for those they deeply value. These lovers prioritize consistency and reliability, always striving to show up for their partner. Once they commit, they believe in holding on and staying loyal, dedicated to the relationship for the long haul.

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Taurus Venus in the 1st house manifests as an excited and passionate lover. These individuals want to put themselves out there, actively pursuing love and romance. They tend to fall in love quickly because they deeply desire romance in their lives. However, they can get bored easily, so keeping their interest requires more excitement than with a typical Taurus Venus. They seek a partner who is intriguing, confident, bold, and full of energy. They won’t settle for someone who dims their light. Ultimately, they crave a relationship filled with fun, excitement, and longevity.

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Taurus Venus in the 2nd house often focuses on material and emotional reciprocity in relationships. These individuals can be seen as “gold diggers” or “sugar babies,” valuing a partner who helps them “level up” in life. They give as much love as they receive, basing their efforts on what their partner provides. Generosity is key to winning their affection, but if their needs aren’t met, they can be quite reserved. They thrive in relationships that provide stability, luxury, and mutual support.

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Taurus Venus in the 3rd house tends to be a smooth talker with grand ideas about love. They often promise the world but struggle to deliver on their words. Their charm lies in their ability to captivate others with their communication skills, reeling people in with sweet talk and promises. However, they may lack the follow-through needed to build a stable relationship, leaving their partners feeling disillusioned.

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Taurus Venus in the 4th house seeks comfort and security. These individuals prefer staying home with their partner, enjoying cozy nights, and nurturing love in a domestic setting. They can be possessive, wanting their partner close and prioritizing private moments over social outings. While they create a safe and loving environment, they might unintentionally isolate their partner from others in their life.

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Taurus Venus in the 5th house thrives on romance and fun. These individuals love the idea of a “movie-style” relationship, filled with grand gestures and luxurious experiences. They are the type to spoil their partner with gifts, plan extravagant trips, or create special moments, such as romantic getaways. They value passion and excitement in love, prioritizing enjoyment and indulgence.

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Taurus Venus in the 6th house holds high standards for love and moves slowly in relationships. These individuals take their time committing, often needing years to fully dedicate themselves to a partner. While they are deliberate and cautious, they can be surprisingly physical and passionate early in relationships. Once committed, their standards for their partner only rise, making them demanding yet loyal lovers.

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Taurus Venus in the 7th house is deeply committed to finding their soulmate. They view love as a profound partnership and take relationships very seriously. Cheating or disloyalty is not on their radar—they’re all about finding their other half and locking in for life. They prioritize balance, harmony, and mutual devotion in love, striving for a relationship that feels complete and destined.

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Taurus Venus in the 8th house exudes an intense and controlling love energy. These individuals demand vulnerability from their partners but often struggle to reciprocate emotionally. They can be solid and dependable, but their guarded nature makes them difficult to read. Their love can be all-consuming and possessive, seeking to isolate their partner from outside influences to ensure loyalty and intimacy.

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Taurus Venus in the 9th house seeks a partner who adds excitement and growth to their life. They value intellectual and spiritual connection, looking for someone who can share in adventures, explore new philosophies, and create a fulfilling life together. They are drawn to partners who bring joy and freedom while enhancing their personal journey.

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Taurus Venus in the 10th house focuses on building a relationship rooted in success and material wealth. These individuals prioritize status, achievement, and financial security over emotional depth. They’re more transactional than sentimental, emphasizing shared goals and accomplishments in love. They are excellent partners for building empires but may shy away from diving into deep emotional waters.

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Taurus Venus in the 11th house is the nurturing and supportive friend-lover. They often act as the “parent” of their social circle, always ready to help or provide. While generous and giving, they maintain a sense of independence and value freedom in their relationships. They enjoy exploring sensuality and connections with different people, blending friendship with romance in their unique way.

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Taurus Venus in the 12th house struggles with expressing their love. These individuals may feel lost in their romantic pursuits, often unsure of how to channel their Taurus qualities. They crave affection and connection but lack clarity about what they want in a partner or how to give and receive love effectively. Their journey in love involves learning to express themselves and embrace their vulnerability.

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How they love: Gemini Venus is a lover who thrives on versatility and finds joy through creativity. They enjoy communicating, getting to know their partner, and exploring new experiences together. Their curiosity drives them to deeply engage with the person they are passionate about or feel affection for.

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Gemini in the First House is very curious when it comes to love. These individuals are fascinated by almost everything and everyone. They’re adventurous and open to trying new experiences. Their perspective on love is rooted in curiosity—they want to understand people deeply, see how they live, and get inside their minds. Lovers with this placement need a strong mental connection. They’re likely to pursue their love interests passionately, showing intense interest and focus.

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Gemini in the Second House aligns their curiosity in relationships with a focus on achieving their dreams. They often look for a partner who can help them expand their ideas and execute plans they’ve curated in their minds. These individuals approach love almost like a business arrangement, seeking someone who supports their ambitions and shares their vision.

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Gemini in the Fourth House craves stimulation but can be hot and cold. They might pursue someone with great enthusiasm, driven by curiosity, only to pull away if the connection lacks depth. They prioritize mental resonance in relationships and may retreat when it’s absent. However, they often stay in touch out of lingering curiosity, maintaining a platonic or alternative connection if romantic interest fades.

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Gemini in the Fifth House is playful, fun-loving, and sociable. They are drawn to unique individuals, particularly creatives, entertainers, or artists. They dislike traditional or routine lifestyles and prefer people with eccentric, innovative qualities. Love for them is about excitement and experiencing something different, so they pursue partners who bring vibrancy and creativity into their lives.

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Gemini in the Sixth House seeks intellectual stimulation and perfection in relationships. These individuals value smart, communicative partners who can engage with them as equals. Relationships with this placement often resemble deep friendships, as they are looking for someone who can share their day-to-day life while offering mental intrigue.

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Gemini in the Seventh House tends to move through many relationships due to their insatiable curiosity about people. They often find fascination in new connections, leading to frequent changes in partners. While they are enthusiastic in the beginning, they can become detached and shift their focus to others. This placement can indicate someone who enjoys the thrill of connection more than the depth of commitment.

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Gemini in the Eighth House is intense, curious, and deeply attached in relationships. Initially, they might seem playful and carefree, but over time they develop a controlling side, wanting their partner’s full attention. They often take on a therapist-like role, analyzing their partner and attempting to influence their behavior. Their love can feel overwhelming yet transformative for both parties.

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Gemini in the Ninth House seeks adventure and variety in love. These individuals thrive on experiences and often form short-term connections while traveling or exploring new environments. They value the thrill of new relationships over emotional depth and rarely take love too seriously, preferring to focus on the joy of the moment.

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Gemini in the Tenth House views relationships as opportunities for collaboration and shared ambition. They seek partners who can help them build a legacy, whether through creative projects, businesses, or other ventures. They are drawn to driven individuals who can bring their ideas to life and help them achieve their goals.

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Gemini in the Eleventh House is a social butterfly, thriving on connections with diverse groups of people. They blur the lines between friendship and romance, often engaging in unconventional or casual relationships. They live by their own rules in love, embracing freedom and spontaneity while avoiding traditional boundaries.

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Gemini in the Twelfth House is often confused or conflicted about love. They feel curious and drawn to others but may struggle to express their feelings or communicate effectively. This can result in behaviors like ghosting or being hot and cold. Internally, they might experience a whirlwind of emotions, but externally, their actions seem disconnected or unclear.

🅒🅐🅝🅒🅔🅡 🅥🅔🅝🅤🅢

How they love: Cancer Venus individuals are deeply romantic. They value emotional connections and strive to bond with their partners on a profound level. They crave warmth, affection, and, above all, the feeling of being truly understood. Intimacy is very important to them, and they approach romance with seriousness and dedication, holding it as a core value in their lives.

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Cancer Venus in the First House individuals are bold lovers. They bring excitement and energy to their relationships and are not afraid to pursue love actively. For them, love is all about passion, sparks, and truly feeling a deep connection. They want a love that’s unforgettable—a connection that lights them up and stays with them forever. Mediocre love or passive partners won’t do. They prefer someone who asserts themselves and pursues them with enthusiasm.

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Cancer Venus in the Second House people are grounded and value stability in relationships. They seek a solid foundation and have no patience for games. They prioritize trust and want a partner committed to the long haul. For them, love is about building a lifetime partnership, rooted in shared values and loyalty. These individuals cannot align with someone who doesn’t respect their values, which are incredibly important to them. Long-term devotion and security are their ultimate goals.

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Cancer Venus in the Third House loves to talk about love. They are expressive and seek a partner who shares this quality. Emotional conversations and deep connections are key to their relationships. They want someone they can feel comfortable with wherever they go—a “safe person” who becomes their haven. Reciprocity in communication is vital, and they thrive with a partner who is open, expressive, and emotionally available.

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Cancer Venus in the Fourth House individuals are homebodies who value privacy in their relationships. They seek someone who allows them to open up fully and feel secure. For them, love feels like family—warm, protective, and intimate. These lovers prefer a laid-back, relaxed connection and enjoy staying in, where they can form a deep bond. They prioritize emotional depth and stability over outward displays of affection.

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Cancer Venus in the Fifth House individuals bring passion and creativity to their love lives. They seek exciting, joyful relationships filled with fun and adventure. They thrive on balancing time spent at home—baking, cooking, and relaxing—with exploring new activities outside. These lovers are artistic and playful, radiating positive energy and making their relationships feel vibrant and fulfilling.

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Cancer Venus in the Sixth House individuals are serious about love. They have high standards and need a partner who provides security and meets their expectations. Trust takes time to build with them, as they are selective and cautious in their approach to relationships. Once committed, they are loyal and dedicated. Letting someone into their life is a significant decision, as it signals they see long-term potential.

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Cancer Venus in the Seventh House individuals are quintessential romantics. They adore love in all its forms and often fall deeply in love. Relationships mean everything to them, but they can become overly absorbed in their partner, sometimes losing their sense of self. They thrive on companionship and can easily blend their identity with their partner, making balance and independence important for their growth.

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Cancer Venus in the Eighth House individuals are private and reserved in love. They take time to trust and open up, often guarding their emotions fiercely. Vulnerability is difficult for them, and they may appear defensive or distant until they feel completely secure. Once trust is established, they commit deeply, but until then, they can be unpredictable and protective of their inner world.

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Cancer Venus in the Ninth House blends emotional depth with intellectual curiosity. They desire an emotionally rich connection but also want to explore life’s grand questions with their partner. These individuals love discussing philosophical and spiritual topics and are equally comfortable at home or traveling to new places. Their ideal partner provides both comfort and adventure, creating a harmonious balance.

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Cancer Venus in the Tenth House prioritizes stability and security in relationships. They seek a partner who can provide a solid foundation—someone responsible and dependable. While they value emotional connections, they focus more on practical aspects like creating a stable home and financial security. They gravitate toward partners who offer reliability and a sense of structure in their lives.

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Cancer Venus in the Eleventh House individuals are nurturing and loving but may overextend themselves in their friendships. As the “parent friend” of their group, they often prioritize others’ needs, which can lead to emotional burnout. In relationships, their focus may shift between their partner and their social circle, making balance a challenge. They often crave unconventional partnerships that complement their dynamic and multifaceted life.

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Cancer Venus in the Twelfth House individuals can be mysterious and emotionally guarded. They desire warmth, affection, and romance but struggle to express these needs openly. They may idealize love and dream of the perfect romance, yet hesitate to pursue it actively. This can create blurred lines and indifference in their approach to relationships. These individuals must learn to embrace vulnerability and assert their desires for love and connection.

🅛🅔🅞 🅥🅔🅝🅤🅢

How they love: Leo Venuses are warm, affectionate, lively, and enthusiastic lovers. They have a deep passion for romance and an undeniable love for love itself. Everything about love excites them and fills them with joy.

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Leo Venus in the First House is bold and energetic in love. They actively pursue romance because they love the idea of being in love. These individuals are initiators, starting conversations and interactions with ease. Once in a partnership, they are deeply devoted and prioritize loyalty, both from themselves and their partner. Loyalty and commitment are the foundation of their relationships, and they hold high standards for both parties.

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Leo Venus in the Second House is possessive and passionate. When they want someone, they go all in. Their jealousy can arise quickly, as they want exclusive attention from their partner. They value stability in relationships and seek long-term connections. However, their intense emotions can sometimes lead to controlling tendencies. They love deeply and are fully committed once they connect with someone, striving for a lasting bond.

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Leo Venus in the Third House is a natural flirt. They charm others with their words and can effortlessly boost their partner’s confidence. These lovers are communicative, engaging, and enjoy showing off their significant other. They thrive on spending quality time together and create relationships filled with playful banter and constant connection. Their way with words makes them unforgettable.

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Leo Venus in the Fourth House is a sentimental and cozy lover. They are deeply passionate yet possessive, often wanting their partner to themselves. They focus on building a life together and creating a warm, nurturing environment. These lovers prioritize their partner’s comfort and enjoy giving gifts as expressions of affection. While they value security, they may also exhibit controlling tendencies regarding their partner’s social interactions.

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Leo Venus in the Fifth House views love as a fun and thrilling adventure. They crave excitement, passion, and spontaneity in relationships. They dive headfirst into love, seeking laughter, intimacy, and shared experiences. However, they can become easily bored if the relationship lacks excitement. These lovers prioritize fun and joy, making them dynamic partners who thrive on keeping things lively.

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Leo Venus in the Sixth House has high standards and expects perfection in love. They need their partner to adore and praise them, often wanting to feel like the center of their world. These individuals can be perfectionists, expecting their partner to look good, be intelligent, and remain loyal. They often wait for their partner to make the first move, as pride can prevent them from openly expressing their feelings early on.

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Leo Venus in the Seventh House is the quintessential romantic. They dream of love that mirrors fairy tales or romantic movies, desiring both deep commitment and playful fun. They seek long-term partnerships filled with passion, mutual respect, and affection. Marriage, loyalty, and partnership are paramount to them, and they refuse to settle for anything mediocre in love.

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Leo Venus in the Eighth House desires intense, deep connections. They need to trust and feel a strong bond with their partner before committing fully. These lovers value emotional vulnerability and expect their partner to have something meaningful to offer. Control issues can arise, as they prefer to maintain a sense of power in their relationships. They demand depth and loyalty, and superficial connections won’t satisfy them.

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Leo Venus in the Ninth House is adventurous, optimistic, and open-minded in love. They enjoy sharing beliefs and exploring new experiences with their partner. These lovers thrive on excitement, philosophical discussions, and traveling together. However, they prefer partners who align with their values and ideas, as conflicting beliefs can create tension. They bring warmth, affection, and a sense of wonder to their relationships.

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Leo Venus in the Tenth House values stability, success, and shared ambition in love. They are drawn to partners who can provide security and help them build a life of wealth and achievement. These individuals often take on a leadership role in the relationship and expect their partner to contribute equally. They view their partnerships as a reflection of their status and success.

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Leo Venus in the Eleventh House is sociable and unconventional in love. They thrive on connecting with unique individuals and building relationships based on mutual understanding. These lovers are friendly, open, and enjoy a variety of social interactions. While they value commitment, they may struggle to fully commit due to their wide social network and busy lifestyle. They need a partner who understands their dynamic and multifaceted nature.

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Leo Venus in the Twelfth House is romantic, idealistic, and deeply emotional. They long for profound love and intimacy but often struggle to express their desires openly. These lovers may feel blocked or passive in relationships, finding it challenging to pursue affection in the way they truly want. Despite their struggles, their inner warmth and capacity for deep love make them highly compassionate and empathetic partners.

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How they love: Virgo Venus individuals are practical lovers who prioritize giving and nurturing in relationships. They offer themselves wholeheartedly, viewing love as a foundation for stability, security, and longevity. These lovers immerse themselves deeply into the experience, seeking to learn, grow, and build meaningful connections.

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Virgo Venus in the 1st house creates an interesting dynamic. Initially, these individuals leap into romantic pursuits with enthusiasm and excitement. They come across as eager and passionate, which can be thrilling for potential partners. However, as the relationship progresses, their Virgo traits emerge—they pull back, become more reserved, and display a need for order and structure. They may categorize people and situations meticulously, wanting things to align with their expectations. This sudden shift can make them seem inconsistent, leading some to perceive them as love-bombers, as they start hot and heavy but later withdraw once their Virgo tendencies take over.

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Virgo Venus in the 2nd house is stubborn and controlling. These individuals value security and stability in love and seek a partner who aligns with their strong personal values. They resist external influences or partners trying to impose their ideals. If their values aren’t matched, they become reserved, uptight, and unwilling to open up. They are intentional about their choices in love but can be challenging due to their control issues and insistence on things being their way.

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With Virgo Venus in the 3rd house, communication is paramount. These individuals are talkative and thrive on intellectual stimulation. They need a partner who can engage them mentally and keep up with their rapid thoughts. Emotional depth may not be as critical as intellectual synergy, and they often seek a connection that feels like a “mental orgasm.” They desire synchronicity with their partner, ensuring that both are on the same page in their endeavors.

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Virgo Venus in the 4th house fosters a calm and cozy connection. These individuals are deeply sentimental, nurturing, and giving to the point of self-sacrifice. They create a warm, homely atmosphere in relationships and are intentional lovers. However, trust and a genuine connection take time to build, as they are cautious about committing to someone they don’t fully trust or feel aligned with.

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Virgo Venus in the 5th house brings a fun and playful energy to love. These individuals are adventurous, creative, and know how to make relationships exciting. However, beneath the fun lies a serious side—they have high standards and won’t hesitate to end a relationship if their partner doesn’t meet their expectations. They may surprise partners with their abrupt shifts, as they balance their playful nature with a deep need for seriousness and alignment in love.

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Virgo Venus in the 6th house can appear cold or detached, as they focus more on service and practicality than romance. They give generously, often acting as a helper or caregiver in their relationships, but their actions stem more from a sense of duty than deep emotional connection. They prioritize building a strong foundation, and while they may not fall deeply in love, they create stability and reliability in their relationships.

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Virgo Venus in the 7th house seeks perfection in love. These individuals are highly selective and may even consult matchmakers to find their ideal partner. They have high standards and won’t settle for anyone who doesn’t meet their criteria. While they may seem hard to please, when they do commit, they are deeply loyal and intentional, having thoroughly vetted their partner.

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Virgo Venus in the 8th house is private, guarded, and slow to open up. They crave control in relationships and are hesitant to express vulnerability. Trust must be earned, and they reveal their emotions in small, controlled doses. Their need for control can create distance, and partners may find it challenging to break through their emotional walls.

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Virgo Venus in the 9th house is adventurous and intellectual. These individuals dream of exploring the world with their partner and often have their ideal life and adventures pre-planned. They love deep, philosophical conversations and value a partner who can engage them intellectually and share their vision of life. While they are open-minded, they are particular about what they share and how they engage in conversations.

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Virgo Venus in the 10th house often finds love through work or professional connections. These individuals are focused on career and personal goals, leaving little time for romantic pursuits. They value a partner who aligns with their professional image and ambitions, making them selective about a partner’s job, income, and public persona.

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Virgo Venus in the 11th house prioritizes friendships over romantic relationships. These individuals are introverted and prefer meaningful connections over casual relationships. They may take a long time to find a romantic partner, often forming bonds with people they already know through friends or colleagues. Their focus is on camaraderie and shared goals rather than passionate romance.

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Virgo Venus in the 12th house is confused and conflicted in love. They crave perfection but struggle to build stable, fulfilling relationships. They often attract chaotic or disorganized partners who drain their energy. Their giving nature makes them susceptible to being taken advantage of, and they may find themselves repeatedly drawn to relationships that lack balance and stability.

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How they love: Libra in Venus is all about forming deep mental connections with others. They are natural romantics who thrive on meaningful partnerships and feel truly fulfilled when in a relationship. Having someone by their side gives them a sense of completeness and balance. Partnerships hold significant importance to them, not just emotionally but also as a way to build a shared future. They value a partner who can align with their goals, help them start new ventures, or support them in completing things they couldn’t accomplish on their own while single.

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These individuals are highly enthusiastic and headstrong about love. They dive into romance with excitement and passion, needing to be constantly stimulated. They dislike boredom and are drawn to partners who captivate them mentally and emotionally, keeping them engaged. They crave relationships that give them a reason to stay committed and love a partner who brings excitement and fun into their lives.

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These individuals are deeply possessive and prioritize their partners highly. They want their partner to align with their lifestyle and values, but they may allow someone into their life even if they don’t initially align, simply because they want the relationship. They tend to build their life around their partner and are focused on creating a life together based on their personal vision. They can be jealous but are devoted to building a solid connection.

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This placement makes individuals highly communicative and mentally driven in relationships. They enjoy deep conversations and form connections through consistent communication. Leisurely activities, entertainment, and fun play a big role in their relationships, and they measure the strength of their bonds through shared enjoyment. They are drawn to partners who keep things interesting and stimulating.

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These individuals exude cozy and nurturing energy. They are sentimental, aesthetic, and grounded, valuing emotional connection and intellectual stimulation. They provide a balance of empathetic listening and active presence, making their partners feel both intellectually engaged and emotionally cared for. Their love is rooted in creating a comforting, intimate home life.

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Romance for these individuals is centered around fun, creativity, and entertainment. They love going out with their partner, exploring new places, and trying creative activities. They get bored easily and thrive in relationships that are dynamic and exciting. They enjoy starting creative projects with their partner and value the joy of shared experiences.

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This placement can make individuals more reserved and analytical in love. They may struggle to show affection openly and sometimes enter relationships out of a sense of duty or fear of being alone. They can be nitpicky with their partner but have a kind and giving heart. They tend to overthink relationships, sometimes focusing more on practicalities than emotions.

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These are ultimate romantics who thrive in committed partnerships. They often seek marriage or serious relationships early in life and dislike being single. Serial daters, they constantly seek love and enjoy being in the public eye with their partner. They adore gifts and grand romantic gestures, valuing relationships that make them feel cherished and adored.

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Love is intense and complex for these individuals. They can be deeply controlling and protective of their partners, often fearing vulnerability and rejection. While they form strong attachments, they may struggle to express their emotions openly, leading to a push-pull dynamic. Developing trust and balancing emotional vulnerability with romantic expression is a lifelong journey for them.

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This placement creates a love for adventure and intellectual exploration. These individuals seek partners who share their zest for travel, debate, and learning. Life feels more fulfilling with a partner by their side, and they thrive on experiences shared with someone special. They love discussing ideas, exploring the world, and creating lasting memories with their partner.

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These individuals are often focused on superficial aspects of relationships, such as appearance, fashion, and social status. They are drawn to partners who meet their ideal image and may start conversations or relationships based on attraction to someone’s looks or success. While mental connections matter, their initial focus is often on external qualities.

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Friendship plays a significant role in their love life. These individuals thrive in social settings and often blur the lines between friends and romantic partners. They struggle with commitment due to indecisiveness and the abundance of social connections. They are highly social, rarely alone, and may explore relationships through online dating or social circles.

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Romance for these individuals is often confusing and elusive. They may struggle to understand their desires or express their romantic and social sides. The hazy energy of the 12th house makes it challenging to pursue love clearly, leading to feelings of uncertainty or disconnection in relationships. Self-awareness and introspection can help them navigate their romantic path.

🅢🅒🅞🅡🅟🅘🅞 🅥🅔🅝🅤🅢

How they love: Inward-looking and desiring a connection that allows them to be both vulnerable and expressive, these individuals are persistent in love and determined to have things their way.

1️⃣🏠

Very bold and passionate lovers. These individuals come across as strong, magnetic, and charismatic. However, when you get closer to them, you might be shocked. They tend to pull back and avoid vulnerability. While they want you, they hold back a lot when it comes to love and pursuing you. They’ll want you to stick around while they unfold and build trust, but they struggle with trust issues. If they feel like you’re probing too much, they can quickly distance themselves.

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These people can be extremely possessive and controlling. When they have their eyes on you, they want you — and they want to claim you. They might objectify those they’re interested in, believing you belong to them. They deeply value loyalty, but this can turn unhealthy and toxic, as they demand extreme loyalty. They may become so focused on building their relationship or getting what they want from their partner that they overlook other important aspects of the relationship.

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More talkative and expressive, these individuals often share their intellectual ideas and engage in daily chatter. However, they aren’t typically deep conversationalists. While they may gossip and chat with you, they keep many things hidden. They are secretive about themselves and may expect certain things from you without fully explaining why. Their approach to love is scattered, and they have a hard time knowing how to truly engage with it.

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Very private and closed off, these individuals take a long time to fall in love or find love. They value their privacy and prefer being around people who feel familiar and comforting. They focus more on how you feel about them than their own feelings. Trust is a big issue for them, and it takes them time to trust enough to commit.

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Fun-loving and carefree, these individuals view love as a playground. They enjoy having fun in relationships, but if you’re involved with them long-term, you’ll notice how possessive they can be. They have difficulty opening up, and even though they enjoy having fun, they put up walls when it comes to expressing their true feelings or talking about deeper topics. They often engage in superficial or surface-level relationships, trying to meet their needs without forming deep attachments.

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Private and focused on other areas of life, these people don’t prioritize love. They seek a partner they can trust, but they’re drawn to detached relationships. They want someone who can be there for them when needed, but not overly involved in the emotional or passionate side of the relationship. They are prone to one-sided relationships and can attract people who take advantage of them.

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These individuals seek early commitment and desire a romantic relationship. Once they commit, they’re very loyal, but it’s difficult for them to move on after a serious breakup. Healing takes time, and they hold on to past relationships for longer than they should. They find it challenging to move forward after ending a commitment.

8️⃣🏠

Extremely deep and sensitive, these individuals are hard to get close to. They have trust issues and avoid vulnerability. They prefer to maintain control in the relationship and dislike shifting power to their partner. They don’t actively pursue others; instead, they want people to come to them. When they do love, they love deeply and expect a lot of loyalty, but they can become toxic and passive-aggressive. Their sexual energy is strong, and they can quickly build resentment in the relationship.

9️⃣🏠

Philosophical and introspective, these individuals seek partnerships that help them grow and transform. They’re drawn to unique people who embrace their dark side. Intellectual stimulation is key for them; they value a partner’s life philosophy and beliefs more than their appearance. These individuals are interested in a deep emotional connection rather than superficial attractions.

1️⃣0️⃣🏠

Focused on power and influence, these individuals like to have control in relationships. They seek a partner who submits to them, bending to their will. They’re often drawn to relationships that enhance their public image and may prioritize finding someone who boosts their status. This placement can lead to controlling tendencies and power struggles within relationships.

1️⃣1️⃣🏠

These individuals form deep connections with many people, but they are also quite sneaky. They have trust issues and are often unsure of themselves. They tend to do things secretly and are good at maintaining loyalty with friends, but they can be all over the place when it comes to romantic relationships. Loyalty is not always their strength, but they still expect it from others. They may struggle with inconsistency and double standards.

1️⃣2️⃣🏠

This is a confused and malefic placement. These individuals desire romance and a deep connection but often feel isolated and distant. They struggle to express their feelings and may appear cold or uninterested, even though they long for nurturing and closeness. This internal conflict makes it difficult for them to fully engage in a relationship or express the romance they crave.

🅢🅐🅖🅘🅣🅣🅐🅡🅘🅤🅢 🅥🅔🅝🅤🅢

How they love: Sagittarius Venus individuals express their love for life through their relationships. They value freedom and have an insatiable desire to explore as much as possible. Constantly seeking stimulation and new learning experiences, they are the type of lovers who are always on the go and eager to try something new. Embracing life and its authenticity is a top priority for them, as they thrive on engaging in genuine, authentic connections that fulfill their craving for fun and adventure.

1️⃣🏠

These individuals are bold, passionate, and all-consuming when it comes to love. They act instinctively, rarely thinking before they make a move. They pursue what they want and crave freedom. They enjoy having space and distance from the person they’re with, or the person they like. However, when they desire someone, they want them completely. When they’re affectionate, they’re fully engaged. But when they’re not, they’re occupied elsewhere. They constantly need to be stimulated.

2️⃣🏠

These individuals are possessive but also desire freedom for themselves, although they may not offer the same freedom to their partner. They appreciate a certain level of detachment in relationships to explore life’s possibilities but simultaneously want to keep their partner close. They’re drawn to partners who give them space yet remain loyal. They enjoy the dynamic of having both freedom and commitment in their relationship.

3️⃣🏠

People with this placement love spending time with those they like, particularly their crushes. Love, for them, is an adventure that includes intellectual stimulation through deep conversations and exploring new places together. They enjoy the dynamic of best friends who can share exciting experiences and have fun conversations. This type of person thrives on connecting and exploring the world with their partner.

4️⃣🏠

Homebodies at heart, these individuals enjoy being at home when single. However, in a relationship, they seek balance and excitement. They combine nurturing energy with a sense of adventure, enjoying both staying in and going out to experience new things. They’re optimistic, positive, and comforting to their partner, but they also need space and time to relax and recharge.

5️⃣🏠

These individuals are all about fun, love, and playfulness. Curious and open-minded, they enjoy trying new things, meeting new people, and exploring new places. They’re excited by variety and adventure, especially in their romantic relationships. Intimacy for them is passionate and fast-paced, and they can easily move on from partners, always excited for the next adventure.

6️⃣🏠

This placement brings some routine to the spontaneous energy of Sagittarius. These individuals seek a partner who excites them but also provides stability and loyalty. While they love to pursue excitement and fun in romance, they need a solid partner who is consistent, hygienic, and healthy. They expect their partner to be reliable, balanced, and able to keep up with their fluctuating energy.

7️⃣🏠

These individuals are quick to commit and very excited about love. They’re willing to make commitments on a whim, often without overthinking. They can commit quickly, even in just a few weeks, and ride that wave of excitement until it fades. Once the relationship ends, they’ll move on just as quickly, seeking their next romantic adventure.

8️⃣🏠

Profound thinkers, these individuals connect on an intellectual level and enjoy deep, mentally stimulating conversations. They’re drawn to partners who are emotionally available, deep, and interesting. However, they also need space to maintain their own freedom and autonomy. They seek partners who offer both emotional depth and the freedom to live independently.

9️⃣🏠

Free-spirited and independent, these individuals resist being tied down by love. They love having crushes and find people to be adventures worth exploring, but they dislike commitment. They need space and hate control, thriving in relationships that allow them freedom and flexibility. If their partner offers space, they may commit, but if not, they’re likely to move on quickly.

1️⃣0️⃣🏠

These individuals are goal-oriented and often attracted to partners who are successful, particularly those with financial stability. They associate money with freedom and seek a partner who can provide the financial security that allows them to enjoy life—traveling, learning, and pursuing other passions. They want a solid, successful partner who can give them the freedom to live an abundant life.

1️⃣1️⃣🏠

Great friends, these individuals are honest and real, offering new ideas and perspectives. They enjoy unconventional relationships and may have been in many relationships, but few have worked out. They prefer relationships that challenge tradition and are open to experiences others might shy away from. They value freedom and change in both life and relationships, disliking the feeling of being tied down.

1️⃣2️⃣

These individuals may struggle in committed relationships because they feel suffocated or bogged down. They often attract partners who don’t align with their need for freedom, making it difficult for them to express affection or assert their desires for exploration. These individuals may end up in monogamous, committed relationships that don’t allow them the space they need, often without realizing how important this freedom truly is.

🅒🅐🅟🅡🅘🅒🅞🅡🅝 🅥🅔🅝🅤🅢

How they love: Practical, devoted, and in it for the long haul, they are willing to handle relationships in ways that others may not. They are prepared to do the difficult work necessary to maintain a relationship. Loyal to a fault, they are also very giving to those they love.

1️⃣🏠

These individuals are bold lovers with a strong presence. They come on strong and assert themselves, often with a “my way or the highway” mentality. They don’t have time for games and are very practical when it comes to love. Though not necessarily romantic, they get excited about someone they like and put in the effort to pursue them. They enjoy the challenge of earning their partner and prefer to invest in someone who is worth their time.

2️⃣🏠

Incredibly possessive, these people may not even want a relationship until they reach a certain level of success or stability. Once they’ve achieved their goals, they seek a partner who matches their energy and work ethic. They can be controlling, wanting their partner all to themselves and expecting reciprocation in both values and life goals.

3️⃣🏠

These Capricorns are fun and enjoy connecting on a deeper level. They love to share their life stories and learn about their partner’s experiences. They appreciate chill vibes and enjoy conversing about goals, dreams, and aspirations. When in a relationship, they like to plan their future with their partner and integrate them into their life.

4️⃣🏠

Reserved and private, these individuals don’t actively seek love but expect others to approach them. Earning their trust takes time, and they’re selective about who they let in emotionally. Proving loyalty and earning their investment is key. They value the opinions of their family and friends, and if you don’t pass the vibe check with them, you’re not getting in.

5️⃣🏠

This is the fun-loving Capricorn who enjoys having a good time and hooking up with different people. While they may have fun, they’re not likely to take anyone seriously unless you can match their energy and fit into their life beyond just having fun. They take commitment seriously and only enter relationships when they feel someone is a good fit for their long-term plans.

6️⃣🏠

Serious about love, these individuals have high expectations. They need a partner who is successful, healthy, clean, and well-presented. They’re not interested in anyone who doesn’t meet these standards, and they can be very critical. These individuals often remain single for long periods due to their exacting standards.

7️⃣🏠

These people take marriage seriously. They may marry early if they find someone who truly resonates with them, or they may marry later, waiting for someone who meets their high standards. They are romantic and want to give their all to a partner they feel truly deserves their love.

8️⃣🏠

Deep and intense, these individuals carry heavy energy around love, often due to past hurts or negative experiences in relationships. They may have a pessimistic view of love but still have strong sexual needs. Trust and emotional security are essential for them to commit, and they need a partner who can match their energy and keep their trust.

9️⃣🏠

These individuals work hard and want a partner with whom they can share the fruits of their labor. They seek someone who aligns with their values, is interested in learning, and enjoys traveling. They want a partner who is intellectually compatible and shares their long-term goals.

1️⃣0️⃣🏠

For these individuals, relationships can be somewhat superficial, driven by the image of success they want to project. They look for a partner who can match their wealth and status, and the relationship often serves as an extension of their achievements. Depth and emotional connection are secondary to the image they wish to create.

1️⃣1️⃣🏠

Capricorns in this house are dependable and reliable, with many people who rely on them. However, when it comes to love, they can be unconventional and resist traditional commitment. They may have a hard time settling down and often prefer non-monogamous arrangements or casual relationships, finding it difficult to fully commit.

1️⃣2️⃣🏠

These individuals may find it challenging to truly connect with love. There’s a sense of distance, and they may feel used or as though their energy isn’t reciprocated. They often dream of romance but struggle to make it a reality. They may not fully understand how to express their love, and it can be difficult for them to find a partner who meets their needs in a practical way.

🅐🅠🅤🅐🅡🅘🅤🅢 🅥🅔🅝🅤🅢

How they love: Eccentric, unusual, and walking their own unique path, these individuals enjoy love on their own terms—free and intellectually stimulating. When it comes to love, Aquarius Venus operates in a realm of their own, and if you’ve ever encountered one, you’ll understand that they have a distinct and unconventional perspective on relationships.

1️⃣🏠

Aquarius Venus in the 1st house is bold and eccentric. They are different, and their approach to relationships is unique. They put themselves out there without hesitation and don’t mind doing so. They are straightforward and honest, simply wanting to get to know people and have fun. They tend to take relationships lightly, seeking intellectual stimulation and conversation, but always desiring freedom and space. They aren’t consumed by the relationship and are comfortable exploring a connection without feeling tied down, saying, “Let’s see where it goes.”

2️⃣🏠

Aquarius Venus in the 2nd house can be quite stubborn. When they like you, they like you deeply and are very committed to you, often acting possessive and clinging to your presence. However, they are equally stubborn about their beliefs and values. If you don’t align with them, you will quickly be cut off. They need their partner to share the same values and beliefs, or they will feel the need to constantly debate you, which they find exhausting. They prefer talking about their ideals, not debating them.

3️⃣🏠

Aquarius Venus in the 3rd house is a chatterbox. They love to talk, whether it’s at a bar, restaurant, or even bowling. Conversations are how they explore their thoughts and connect with others. They enjoy discussing their day, ideas, dreams, and goals. They expect their partner to listen and share their own aspirations as well. Intellectual connection is key, and they want to hear your take on things just as much as they want to share theirs.

4️⃣🏠

Homebody vibes with Aquarius Venus in the 4th house. They prefer staying in and cuddling up with their partner on the couch, talking about life and sharing their thoughts. While they may appear detached at first, they have an emotional side that they reveal once they feel comfortable with you. At first, they may seem cool and distant, but as the relationship progresses, they become warm, sentimental, and more romantic. They are surprisingly loving and comforting once you break through their emotional walls.

5️⃣🏠

Aquarius Venus in the 5th house is all about fun and play. They love to do things on a grand scale and enjoy sharing experiences with a partner. Whether it’s going to a shooting range or booking a spontaneous trip to Switzerland, they want their partner to be part of the adventure. For them, romance is fun, but they keep things light and don’t rush into emotional commitments. They prefer to play it cool and enjoy the moment, often maintaining an easygoing attitude toward relationships.

6️⃣🏠

Aquarius Venus in the 6th house can be a bit of a wild card. They are detached and may not focus on the details of the relationship, but they appreciate loyalty and presence. They tend to look at the bigger picture rather than sweating the small stuff. When you get close to them, you’ll learn more about their deeper values and desires. They may not commit easily, as they have high standards and need a partner who aligns with their ideals. They can be social and easygoing but reserve deeper emotional connection for those who truly meet their expectations.

7️⃣🏠

Aquarius Venus in the 7th house is all about giving and generosity. They want to shower their partner with love and attention. They have a lot to give but may struggle to connect on a deeper emotional level. They enjoy being around their partner and giving them the world, but they don’t want to get too emotionally involved. Their love is more about being present and offering their support without diving too deeply into emotional intimacy.

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skyscrapergods · 14 hours ago

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Since Celestia and Luna have drawbacks, would Twilight and Cadence ever develop their own?

They absolutely do, cadance especially. Cadance presides over the domain of romance, and then eventually she includes yearning, and mourning after her soul mate dies.

This is why love can be so powerful it hurts. This is why hearts break when romance ends. It didn't used to be so painful. It didn't used to take the light from your eyes. It didn't used to feel like dying. When you lost a partner you lost a partner. But nowadays you've lost part of yourself as well. The price of tying your souls together to become more than the sum of your parts means they cannot be untangled when you turn away. It means you must cut your hearts apart and do your best to stem the bleeding. You used to be able to just walk away from death, but now you must perform intricate rituals to unwind them from your soul before you lay them in the ground. Cadance has made death much more complicated, but also unspeakably beautiful.

Twilight's drawback is oversharing lol

#ask #ssg cadance #ssg shining armor #ssg gods #skyscraper gods #ssg twilight

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revelboo · 2 days ago

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the recent development with 'everything is alright' has me wondering about king starscream and how... lonely he seems. granted rattrap is there but hes... not much company in stars mind, i think. like dont get me wrong i knew he'd be lonely and a little on the right side of miserable, but that in tandem with the bit about 'dont you know you're home/his future/the one good thing in his life' bit from the last chapter has me!! chokign up a bit cuz damn he really wasnt kidding!!! he got what he wanted but at the cost of still being miserable bc its fuckin LONELY at the top when youre paranoid as all hell with VERY REAL justifications to back said paranoia up!!! god!!!

Yeah, King Star isn’t all that happy. I do like playing with different versions of the same character and just tweaking the circumstances. In Everything is Alright he’s alienated himself from his Trine due to his paranoia, in True Romance he still trusts his Trine and has that relationship, so he’s a lot less paranoid and lonely, in Overdone his Trine just drifted apart. He could have made more of an effort to connect and reach out, but he was so focused on his goals, he didn’t really notice that gap widening until they’re almost strangers to each other

Overdone Pt 2

IDW RID Starscream x Reader

• “You’re weren’t on earth, were you?” He asks when Rattrap gawks at the human in his grip. Striding past, he heads for his private habsuite. Hears Rattrap weakly call out about the reports and he ignores him. They can wait. But you? A human from nowhere plummeting to your death. Closing the door behind himself, he studies you as you cling to his servos. Timid for a spy. “Well?” He growls, depositing you on his desk. “Where did you come from?” Who sent you to spy on him? Wants to know so he can and deliver your broken body to them.

• Falling on your hip, you stare at the big monster and his wings flare out. Trying to say something, anything, when you’re too terrified to make a sound. You’d been driving and then crippling plain had slammed through you, feeling like being torn in two. And then finding yourself somewhere wholly different falling to your death. It’s a nightmare and you can’t wake up. Lip curling, he slams his huge palms down far too close to you and you scream and cringe into a ball. “Speak! Who are you working for?” He roars.

• Pretending at terror? No, venting softly as that acrid shift in your scent registers, he leans back. Not an act. “I don’t know! I don’t know anything!” You cry, little voice broken and terrified and his wings droop slightly. Maybe you’re telling the truth, but you came from somewhere. Humans don’t spontaneously teleport across space and time. Except you apparently had. Servos tapping on the desk, he glares at you and the problem you pose. If you are a spy? An autobot ally sent to undermine him? Why risk your death? If he hadn’t grabbed you, you would have died. Maybe whoever had dropped you meant to see what he’d do and you’re of no importance to them beyond as an expendable pawn?

• “Stop cowering and sniveling,” he growls and you risk a glance at that scowling face, see his optics narrow at you. “If you show your fear, others will use that against you.” Heart hammering against your ribs, you watch him pace around the huge room. And when he’s not looking at you, you can breathe. Try to get your bearings. You have no idea where you are or how you got here, but it had hurt worse than anything you’ve ever felt. Tracking him as he lifts a hand, murmuring, you realize he’s talking to himself at the same time it sinks past the fear that he’d caught you when you’d been falling. He’d saved you.

• Why had he saved you? Because you’re not a monster not matter how much you pretend you are, that annoying, little ghost whispers and he curls his lip. “You know nothing.” Refuses to look, to let his processor trick him with impossible things. Would think maybe you’re a hallucination, too. Except he’d felt your little heart beating against his servos, the warmth of your body in his hands. He’s not mad enough to imagine details like that, yet. Though for you to appear when he was considering not pulling up? Are you a punishment? Drifting back to the desk, his head tips with predatory interest as he rests a servo against your throat and you lay a soft hand on him. You feel real. “Tell me why I shouldn’t rid myself of you. Make me believe you’re no spy.”

#transformers x reader #starscream x reader #starscream

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average-mako-enjoyer · 3 days ago

Text

After all the raw intensity of da2, Inquisition feels painfully bland. The narrative always teeters on the edge of saying something substantial, but then pulls back.

Oh, you're saying the Templars are killing everyone they suspect of being a mage or supporting mages? Well, they just need a good leader and everything will be fine!

Oh, so the first Inquisition developed the Rite of Tranquility, they used it to abuse mages for 800 years, and the leadership of the Chantry FBI knew about it all along? Well, don't worry, the good Cassandra will fix everything (just don't tell the abused mages that you can undo the Rite).

Oh, and by the way, that elf genocide thing? The destruction of the Dales? Well, evil avvar are to blame! And the elves themselves. They didn't support the emperor during the second Blight because the evil avvar captured the only one who could convince them, and, well, the emperor's son had to act, right? Everyone is at fault here, don't think about it too much.

It goes on and on.

DA2 pulled no punches when talking about authority, because the entire Kirkwall crew are underdogs (yes, even the Champion, who effectively bought their place among the Kirkwall elite, and everyone knows it, and even after the Quinary thing, everyone still treats them like a thug for hire).

So DA2 had to be anti-authoritarian, but in Inquisition, you're the authority. You're the guy who judges people and sends them to their deaths. You're the guy with the castle and the throne. You can't make any substantive comments about the fucked-up system because you're the one who perpetuates it.

And of course DAI redeems Cullen as the "face" of the New Templars. You see, he just needed a good, lawful leader, someone to accept him and make him feel better. He will even stop being a drug addict if you ask him nicely! And yes, he will continue to tell you that you should probably abuse mages more than you do now, but that's only because he's worried about everyone's safety! He's not like those evil red Templars, no, no. He's a good one now.

DA2's message was, "Well, the system is fucked beyond repair. Every authoritarian system is inherently fucked, and there is probably nothing you can do about it. The only way you can participate in this meat grinder is to either turn the handle or accept that you're going to be ground. Or you can take the secret third option. See you at the end of Act 3.

The Inquisition's message is: "Authority is fine as long as its leaders are good people with good intentions. They will know what to do in the end. They will do the right thing. You just have to trust them!" And it's... yeah. At least, Cullen's romance is cute.

talking to cullen and elthina about ser alrik and not coming out of it an explosion apologist is insane to me. that anders waited 3 whole ass years to do it is a test of patience in of itself. if that were me i would have dropped an actual like straight up nuclear missile on these jokers.

#da2 #dai #my thoughts

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the-kingshound · 17 hours ago

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I loved the update just because it exists. I loved the bit with the mounts (especially Arthur's trying to ground MC) but my tiny bit of concrit is the "I know you're a mage" convo feels...shoehorned? Like we get the panic attack and Arthur just says he doesn't think the same way as Uther and it's just...It feels (imo) that the Hound once more just accepts Arthur at face value again? I loved the rewrite making the Hound more wary of Arthur, and this kinda felt like a slip? Idk it just feels like there could be...more there. Or perhaps Arthur will try to revisit the topic? Cause like idk about you but if I was just told "I don't want to do anything to you buuuuuut people in my court might," I'd feel threatened and like...I wouldn't believe a single word prior to the "my court might" part. Cause like the Hound is a political prisoner, the nobles (Our sister in law is amazing) made that clear, so it's just another chain Arthur is adding, a little "Be careful love, you don't know what SOMEONE might do if they found out you're a mage :) :)", you know?

And as someone who played as a Hound who is absolutely dreading this marriage (they literally feel like a prisoner) that whole thing kinda felt as if that wasn't an option? Like for example, the walking into the church thingy you have: I feel better, I'm not alone, and the "I am strong and proud" options, but no real option for...just numb? I personally just headcanoned the Hound was disassociated to the point they won't remember the day at all. (I kinda hope we might just get to breakdown with our brothers, or idk alone in the dark)

Also I forget, but is this a game where we have to rack up romance points to lock in? Or one we choose the route? Because I honestly didn't feel that my Hound would want to talk to anyone during what is (to them) a celebration of their collaring/house's defeat.

BUUUUT I truly do hope you take this as constructive. You won't please all of us, and you shouldn't try to. I love that you gave us even this and you are incredibly strong and lovely for pushing through everything. If I am out of line, feel free to ignore or tell me off and I'll just smash my Hound into a better mold for the story lol. After all, it is your story, tell it how you want.

I would really like to give you a long response to your very helpful feedback, but I fear I am lacking the energy to do so. I just want you to know that I hear you, and in truth you make really good points.

1) yeah I do admit I was getting close to burnout with writing in this update, and that scene in particular might have suffered for it. I'll revise it, and hopefully try to not make the interaction feel so jarring. (Note: did you try to pick the more... aggressive option? It goes in a different way, maybe it is less weird?)

2) you are totally right on the options for the marriage - especially because you can play a very numb MC. I'll either edit or add that option. Ohh and the breakdown with the siblings is peak idea. I'm writing that down.

3) as for the romance points: this game is focused strongly on MC. You can choose the pace of the relationship your Hound develops, and for romance, you need to first have some platonic points with said RO. Platonic means in this case that MC wants to spend time with them, and doesn't have to go further than what will become a lifelong friendship.

You do have to pick at least an option to have platonic points with a RO, but you won't get locked out of anything in this game. Every choice shapes your personal Hound's story, this is not a game that punishes you, or that is focused solely on romance.

Thank you for sending this in! This kind of feedback, especially if worded clearly and kindly lik you did, can be so helpful and I love getting it even if it makes me pause and rethink some things.

#ask

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yamayuandadu · 2 days ago

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From Shinoda Myōjin to Sakaki no Mae: the history of Kuzunoha (and a few others)

Abeno by Shūhō Yamakawa (public domain; via wikimedia commons)

A few months ago I asked a more or less representative group of potential readers how familiar they are with Kuzunoha. Save for a single tongue in check response, "that's the Devil Summoner guy with the sideburns, right", the results were fairly uniform: most people are aware that she is a fox and the mother of Abe no Seimei - but not much beyond that.

Kuzunoha is simultaneously probably the single most famous Abe no Seimei-adjacent literary character today, overshadowing even actual historical figures. She arguably changed the Abe no Seimei “canon” in a way few other works did. Even with the “onmyōdō boom” still in full swing in modern popculture, many characters from earlier Seimei tradition remain obscure - but Kuzunoha is arguably equally as famous as her son.

This prominence lead to a variety of misconceptions, most notably to viewing the story according to which Seimei was the son of a fox as considerably older and more integral to his fame than in reality. In particularly disreputable online sources you might even see it being presented as THE fox romance story, an archetype example from the dawn of history of Japanese literature. However, despite stories about foxes and onmyōji both being a mainstay of popular entertainment through the middle ages already, Kuzunoha was only invented in the Edo period - and in the case of most of the major developments pertaining to her we can pinpoint the exact sources.

Read on to find out how the story of Kuzunoha arose and changed through the Edo period, whether the character was always known under this name, what she had to do with Kamo no Yasunori, and more. An excursus will also introduce you to the works and life of Kamo no Yasunori no musume, possibly the most unique thinker of the Heian period. That’s not all you will be able to learn, though.The second half of the article goes beyond Kuzunoha, and introduces a selection of other characters from broadly understood Seimei literature - from Seimei’s wife to an immortal Chinese disciple of the bodhisattva Monju. It was initially intended as a standalone sequel, but I figured it would be preferable to publish both halves in one go. Is listening to gossip a form of divination? How many bones do you need to resurrect a person? What do eclipses have to do with board games? Answers to all these questions - and more - await under the cut!

Before Kuzunoha: introductory notes on foxes in medieval and early modern Japan

Before discussing the development of the story of Kuzunoha, it’s necessary to briefly summarize the history of foxes in Japanese literature. It arguably starts with one of the earliest Japanese chronicles, the Nihon Shoki (720). However, foxes only really appear there as omens. The relevant entries are very brief and essentially boil down to reporting an unusual (for example albinistic) fox was sighted somewhere, or alternatively that a regular fox acted in an unusual way. It’s hard to really call them “stories”. They also don’t really indicate that foxes were regarded as shapeshifters just yet, in contrast with contemporary Chinese sources. The oldest example of a Japanese story involving a fox shapeshifting into a woman - arguably the most famous and widespread subgenre of “fox literature” - appears in the setsuwa collection Nihon Ryōiki (日本霊異記), dated to the early ninth century. This motif, like many other stock elements of fox tales, originates in China. Due to space constraints it is not possible to discuss the development of this genre on the mainland, but it will suffice to say that the literary image of foxes was already fairly solid by the Tang period. A good example of a classic Chinese fox story of a similar sort as the Nihon Ryōiki one is The Tale of Miss Ren from the late eighth century. In both cases, the disguise eventually comes undone, and the true identity of the fox character comes to light, which forces her to leave her human life behind. This remained a mainstay in later periods.

An illustration from Tamamizu Monogatari (Kyoto University Rare Materials Digital Archive; reproduced here for educational purposes only)

The importance of foxes in Japanese literature grew considerably in the “middle ages”, the Kamakura and Muromachi periods. The popularity of stories about animals acting like humans in general increased, in no small part due to the growth of new ideas about the nature of enlightenment. The Tendai school of esoteric Buddhism advanced the view that every living being possessed an innate Buddha nature, and could thus attain enlightenment. A good example of a medieval fox story is Tamamizu Monogatari. It combines elements already present in these discussed earlier, though they are reconfigured in unexpected ways; furthermore, the eponymous fox character’s religious considerations are a fairly major part of the plot. It is worth noting that the story of Tamamo no Mae, Kuzunoha’s main competitor for the title of most famous fox character in the history of Japanese literature, first developed in the middle ages too. However, it is somewhat unconventional in that the original story is just a really weird twist on Sutra of Humane Kings - the fox theming is ultimately somewhat superficial.

The newfound popularity of fox tales never really declined afterwards, and many new ones arose through the Edo period in a variety of mediums, including but not limited to novels, puppet plays and kabuki. The old material was often reinterpreted in new, unexpected ways to suit the evolving taste of the audience. This is the environment in which Kuzunoha arose.

The evolution of Kuzunoha, from Hoki-shō to kabuki

The oldest prototype of Kuzunoha appears in the Hoki-shō (簠簋抄; “The ritual containers, annotated”), an early seventeenth century commentary on one of the most famous medieval religious treatises, Sangoku Sōden Onmyō Kankatsu Hoki Naiden Kin’u Gyokuto Shū (三國相傳陰陽輨轄簠簋内伝金烏玉兎集, “The Book of the Gold Crow and the Jade Rabbit, Secret and Exposed, of the Round Vessel and the Square Vessel, the Wheel and the Wedge, the Yin and the Yang, Transmitted Through the Three Countries” - the title is basically a long enumeration of various dualities representing yin and yang; as you will soon see, various fictional tomes present in stories about Seimei reference it) or Hoki Naiden (簠簋内伝) for short. Its compiler (or compilers) collected multiple, often contradictory, tales about the source of Abe no Seimei’s supposed supernatural powers - many of which were seemingly adaptations of completely unrelated folk tales.

One of them states that Seimei’s mother wasn’t a human, but donned a human guise before giving birth to him. At the age of three Seimei was abandoned by her, but as a parting gift he received a poem explaining that he will be able to meet her in the Shinoda forest in the Izumi province. Many years later, Seimei recalled the poem and decided to travel there to pray at a local shrine. Its deity, known simply as Shinoda Myōjin (信太明神; Myōjin, “bright deity”, is a common historical title of local deities, cf. the likes of Shinra Myōjin or Sekizan Myōjin), appeared to him in the form of an old fox, and told him she is his mother. It’s not Seimei’s only “origin story” collected in this volume, though - elsewhere it states that he was a being from the Dragon Palace (龍宮, Ryūgū). This seemingly didn’t catch on, and we have yet to see a modern work bold enough to make him some sort of fishman.

Hoki-shō does not explain why Seimei’s mother left him, but another likely contemporary collection of short tales, Tsuki no Karumo Shū (“Seaweed gathered in the moonlight”), provides a hint: here Seimei’s mother composes the poem and leaves because his father cheated on her. She is later encountered first by her ex, and then by Seimei, in the Shinoda forest, in both cases taking the form of a fox, much like in the Hoki-shō. She also provides her son with a jewel which lets him understand animals - an item which also appears in other legends about him, though not necessarily in the same context. Curiously, outside of this supernatural episode, this work generally follows historical information about Seimei. It correctly relays that his father was a low ranking court official and that he studied under the famous onmyōji Kamo no Yasunori.

A breakthrough in the history of Kuzunoha occurred with the publication of Ryōi Asai’s Abe no Seimei Monogatari (安倍晴明物語; “The story of Abe no Seimei) in 1662. Various disconnected legends collected in the Hoki-shō and similar sources came to be forged into a single narrative for the first time ever, which turned out to be a successful approach. Seimei, while never really forgotten, became a favorite of Edo period audiences, and a “Seimei boom” of sorts occurred, with numerous new works focused on his life and exploits being published.

Young Seimei meeting Otohime, as described in Abe no Seimei Monogatari(public domain, via National Archives of Japan Digital Archive; all illustrations from this novel included in this article have been sourced from these scans; another set can be found on the website of the Waseda University Library)

It would be unfair to say that Abe no Seimei Monogatari is just a direct adaptation of Hoki-shō, though. It is an innovative work in many ways, and in some cases rewrites completely unrelated legends with Seimei as the protagonist. For instance, Seimei at one point visits the dragon palace to help Otohime in what is obviously a novel twist on the tale of Urashima Tarō (though it might very well be an echo of his second origin story from the Hoki-shō) - just without any of the repercussions for the protagonist. Seimei was, presumably, built different, to put it colloquially.

Innovations are also present in the section of the story dealing with Seimei’s mother. In contrast with the sources discussed above, Abe no Seimei Monogatari also provides his father with a name - Abe no Yasuna (安倍保名). He is introduced as a farmer living in Abeno, a village near the Shinoda forest (in earlier legends Seimei was said to hail from Nekoshima, located near Hitachi). The reason why the mother leaves is curiously not provided. The novel simply states that one summer day she abandoned her family - and that’s really it for her relevance.

It is not certain if Abe no Seimei Monogatari was a direct influence on the next major work dealing with Seimei's origin, the 1674 puppet play Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō (しのだづまつりぎつね并あべ晴明出生; “The Shinoda wife, fox trapping and the birth of Abe no Seimei”). While such a connection is not impossible, it might have alternatively depended on a now lost sekkyōbushi (説経節), a type of Buddhist ballad accompanied by shamisen and puppet performances. However, no direct evidence for the story of Kuzunoha ever being adapted in such a form exists.

Regardless of whether there is a connection or not, the play does follow Abe no Seimei Monogatari when it comes to the identity of the eponymous character’s father. It additionally establishes that Yasuna owns the mystic tome Hoki Naiden, here described as a family heirloom passed down since the times of Abe no Nakamaro (more on him later). Most importantly for the topic of this article, many new details regarding the marriage of Seimei’s parents emerge here for the first time.

Actor Nakayama Bun'emon as Ishikawa Akuemon (ukiyo-e.org; reproduced here for educational purposes only)

A new character shows up in the relevant part of the story, Ishikawa Akuemon (石川悪右衛門), a brother of Dōman, Seimei’s rival from Abe no Seimei Monogatari and a variety of other sources. While Dōman is most likely based on a historical person (though one with no real relation to Seimei - more on that in a sec), Akuemon is entirely fictional. Through Dōman’s influence he received a government post near the Shinoda forest. His modus operandi is to obtain the liver of a white fox, since his brother told him it can be used to heal his ailing wife. Yasuna encounters him during a hunt, and saves a fox from him. This leads to a fight in which he almost ends up killed, until another fox intervenes. By disguising himself as a priest serving in Akuemon’s family temple he tricks him into sparing Yasuna’s life.

Some time later, Yasuna saves a woman from drowning, and subsequently marries her. He has no choice but to live with her in the Shinoda forest, since through a complex string of events resulting from Akuemon killing his father Abe no Yasuaki (安倍泰明) he had to kill him (and is effectively an outlaw, as I understand). He and the woman eventually have a son.

When the son - who is, obviously, Abe no Seimei - is seven years old, his mother accidentally reveals to him that she is a fox who took human form. She becomes so enchanted by blooming chrysanthemums that she loses grasp of her disguise. Kid Seimei is horrified by this revelation, and his mother decides she has to leave. She leaves a letter for him in which she expresses her sadness about this turn of events, and another for Yasuna, in which she reveals that she was the fox he saved, and that everything that happened between them since was an elaborate way to repay that favor.

It might be worth noting that the idea that foxes were particularly fond of chrysanthemums was a well established trope. It goes back to a poem by Bai Juyi, who in turn influenced a host of classic Japanese poets, including but not limited to Miyako no Yoshika, Ki no Haseo, Shimada no Tadaomi, Ono no Takamura and Sugawara no Michizane. By the Edo period, it was essentially common knowledge, so the scene was less surprising to contemporary audiences than it might be for us.

Despite all of the innovations in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō, its author felt no need to provide Yasuna’s wife with a name. That wasn’t exactly unique, though it’s worth stressing once again that the first version of this character from Hoki-shō for all intents and purposes did have a name, Shinoda Myōjin.

The name Kuzunoha appears for the first time in the kabuki play Shinodazuma (信太妻) from 1699. However, its origin lies in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō. A poem in the letter Seimei receives from his mother in it ends with the line “the kudzu leaves whose backs are visible” - urami kuzunoha (うらみ葛の葉). This phrase appears fairly common in waka poems. Here it serves as a wordplay - hiragana is utilized because depending on the kanji used, urami can refer not just to the underside of a leaf (裏見) but also to bitterness or resentment (怨み or 恨み). According to Cody M. Poulton, the poem actually originates in a story unrelated to Seimei which circulated in the Izumi province. Its protagonist is a hunter who saves a wounded fox, who then takes the form of a woman and marries him; the similarities are otherwise very vague, as no onmyōdo elements are involved, and the fox commits suicide in the end, after leaving behind the poem.

Naming Kuzunoha was not the only innovation of Shinodazuma. It also makes Akuemon the central villain, eliminating Dōman altogether. His villainy reaches truly cartoony heights - before starting the fox hunt already present in the earlier play he actually tries to pressure a priest at a shrine whose kami uses these animals as messengers to procure a white specimen for him.

Some more focus is given to his wife. In the earlier play, not much is said about her other than that she is sick and Akuemon is convinced he knows how to remedy that. She doesn’t even receive a name. In Shinodazuma she is called Satsuki no Mae. Furthermore, we learn that she secretly hates her husband and is only feigning an illness to avoid him. Her real love is a certain Mitani no Zenji, a retainer of Abe no Yasuna. This character already appears in a very minor role in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō, but there he is a retainer of Yasuna’s father, not Yasuna himself.

Zenji’s relevance doesn’t end there. Kuzunoha is actually saved by him, not by Yasuna. However, the conventional romance nonetheless happens, though with a twist. Kuzunoha must reveal her true form because Yasuna has an evil younger brother, Dakaku no Suke, who shows up near the end to try to force Kuzunoha to have sex with him. To achieve that he threatens that he will kill kid Seimei. In response, his mother reveals that she is a fox, and flees. Kuzunoha returns one last time in the final scene of the play after Seimei manages to find her in the Shinoda forest with the help of another new character, a cook named Kisuke. This role was apparently added entirely to accommodate the comedic actor Yamatoya Jinbei II (大和屋甚兵衛).

Elements of Shinodazuma and its earlier partial namesake were both incorporated into yet another play, Shinoda no Mori Onna Urakata (“Female Diviner in the Shinoda Forest”), which in turn influenced the single most famous portrayal of Kuzunoha, commonly referred to simply as, nomen omen, Kuzunoha. It dates to 1734, and was originally the fourth act of a five act play, Ashiya Dōman Ōuchi Kagami (芦屋道満大内鑑; “A Courtly Mirror of Ashiya Dōman”) by Izumo Takeda (竹田出雲) II. However, the full version is rarely performed today. As you can probably guess from the title, Ashiya Dōman Ōuchi Kagami puts Dōman, here also referred to as Ashiya no Hyōe Michitaru (芦屋兵衛道満), back into the spotlight, reversing the trend of making Akuemon more prominent. The plot is essentially a succession struggle between him and Abe no Yasuna, with a variety of unexpected twists. Both of them are portrayed as students of Kamo no Yasunori (here written as 加茂保憲 instead of the expected 賀茂保憲), who passes away prematurely without designating an heir from among his disciples. This is quite troublesome, not least because the legitimate heir will gain control over the mystical tome Kin’u Gyokuto Shū (金鳥玉兎集), which originally belonged to a Chinese sage named Hakudō (this is not the last time you’ll see him in this article) before being passed down to Yasunori. Various factions in the court aim to secure control over it to effectively control the country with the mystical divinatory knowledge contained within.

Sakaki no Mae (Minneapolis Institute of Art; reproduced here for educational purposes only)

While most characters are unaware of this, Yasunori intended to have his adopted daughter Sakaki no Mae (榊の前) marry Yasuna, and to give him Kin’u Gyokuto Shū. However, as he failed to do so in time, and only provided his daughter with a key to the secret spot where the book is hidden, a plot is set in motion by his wife. She hides the book and accuses Sakaki no Mae of stealing it to give it to Yasuna against her father’s wishes. Sakaki, who is innocent and in fact refused to open the hiding spot of the book (not that it accomplished much since her stepmother illicitly prepared a copy of the key), decides to put the blame entirely on herself to protect Yasuna and then commits suicide. However, when Yasuna learns about that he is overcome by grief and disappears.

Meanwhile, the widow’s brother Jibu no Tayū (治部大輔), who is also her co-conspirator, meets with his son-in-law Michitaru to give him the stolen Kin’u Gyokuto Shū. He orders him to use the book to divine how to make sure Miyasudokoro (御息所; not the Tale of Genji character), one of crown prince Sakuragi’s (桜木親王) concubines, who belongs to the same courtly faction, will be the first to conceive an heir. Michitaru states that the best way will be the dakini no hō (荼枳尼の法) a secret ritual which requires the liver of a white fox. Jibu no Tayū’s minion Akuemon, who as far as I can tell is not a relative of Michitaru/Dōman here, is tasked with procuring it, since he comes from an area where white foxes can be easily found.

It should be noted here that Michitaru is himself not necessarily portrayed as malevolent in this scene. While he is a participant in this scheme, and even performs rituals meant to help Akuemon with killing Rokunokimi (六の君; also not the Tale of Genji character), the concubine favored by Jibu no Tayū’s rivals, he only acts under the threat of losing both Kin’u Gyokuto Shū and his wife Tsukubane (築羽根).

All of the soap opera-worthy courtly drama forms the first act of the play. Kuzunoha only appears in the second. As we learn, she is the younger sister of Sakaki no Mae, and looks exactly the same as her. Yasuna encounters her when he reaches the Shinoda forest. Due to lacking clarity of mind, he at first assumes that he got reunited with Sakaki no Mae. However, Kuzunoha manages to help him overcome his grief, and explains she is not who she assumes she is. Yasuna is nonetheless still smitten, and asks her parents (it would appear Kuzunoha was not adopted by Kamo no Yasunori unlike her sister), Shinoda no Shōji (信太庄司) and his wife Shigarami (柵), to let them get married.

Alas, it turns out this is impossible, because Kuzunoha’s parents already promised her to her cousin… Akuemon. Following the universal principle of “speak of the devil and he doth appear”, Akuemon promptly appears, chasing a white fox to complete the mission he was entrusted with earlier. He is instantly thwarted by Yasuna and his attendant Yokanbei (与勘平). The latter then leads Kuzunoha and her parents to safety, but Yasuna apparently doesn’t notice this, and for a moment he fears that she was kidnapped. However, his worries soon disappear, as she appears again out of nowhere. In the culmination of the second act, the two then decide to hide for some time in a remote village, Abeno (the same one as in Abe no Seimei Monogatari).

What follows sounds almost like a comedy of errors. Long story short, it turns out that Michitaru has in fact saved Rokunokimi from Akuemon and hid her in his house. When Jibu no Tayū learns about this, he orders her to be killed (again), which triggers a chain reaction. Michitaru by accident kills his father, who had no part in the plot, but tried to take the blame to shield his son from Jibu no Tayū’s wrath. Michitaru’s wife then kills her father, as she has learned about his nefarious intentions and about pressuring Michitaru into helping him. In the aftermath of all of that, Michitaru realizes he has had enough and should go back to honest onmyōdo practice he was supposed to engage in as a student of Kamo no Yasunori full time. He takes the new name Dōman to signify his transformation.

Seimei and Dōman, as depicted by Hokusai (wikimedia commons)

As I already pointed out earlier, the play doesn’t follow Dōman’s usual characterization. Quite the opposite, it’s pretty much a conscious reversal - that’s where the “mirror” in the title actually comes from. Other fictional portrayals of Dōman make him a villainous counterpart of Seimei, and Edo period audiences were well aware of that. There was no shortage of works focused on their rivalry. It’s explored in detail in Abe no Seimei Monogatari, but also for example in the 1792 novel Abe no Seimei Ichidaiki (安倍晴明一代記, “Abe no Seimei’s Life Story”).

It’s worth noting that Dōman’s villainy might have a vague historical basis. It generally assumed that he was inspired by a certain, nomen omen, Dōman (道満), known from the Seiji Yōryaku (政事要略). He was reportedly employed by Takashina no Mitsuko (高階光子) in 1008. He is described as a hōshi onmyōji (法師陰陽師), literally “ priest onmyōji” - a designation for an unofficial onmyōji, basically. Such individuals were seemingly particularly commonly hired by courtiers to curse their rivals (something a regular onmyōji was legally prohibited from engaging with). A reference to a hōshi onmyōji being accused of that is preserved in Fujiwara no Sanesuki’s diary, the Shōyūki (小右記), for example. It is not entirely uncertain if the historical Dōman was involved in similar activities, it is clear that his fictional derivative is based on the curse specialists.

The connection between history and fiction should not be overestimated, though. The kinship between the historical and fictional Dōmans is ultimately quite vague, and the former didn’t really have anything to do with Seimei; their rivalry is an entirely fictitious invention. In particularly it’s worth pointing out it’s basically the standard to portray Dōman as older than Seimei, while the only references to his historical counterpart postdate Seimei’s death by three years - and considering he was unusually long-lived, it’s easier to assume they had nothing to do with each other than that Dōman was somehow even older than him.

Putting the historical Dōman aside, the third act was essentially custom tailored towards the tastes of contemporary audiences, but surprisingly failed to leave a lasting impact. It is instead the fourth act which became the most famous part of the play, and the most famous portrayal of Kuzunoha. It starts with a timeskip: as we learn, Yasuna and Kuzunoha got married and had a son, who is now five years old. However, it turns out that his mother is in fact not the real Kuzunoha. This is revealed when she appears with her parents to visit Yasuna - she’s been bedridden for years in the aftermath of the escape, and only recovered recently. Her parents decided to let her and Yasuna get married. However, they don’t find him at home, since he left to journey to a number of religious sites to pray for his family. They only encounter his wife. As you can probably guess, it turns out that the “Kuzunoha” Yasuna spent the past half a decade with is in fact the fox he saved from Akuemon. When this comes to light, she bids farewell to her son, and tells him to treat the real Kuzunoha as his mother instead from now on.

When Yasuna returns, and learns what happened from the real Kuzunoha, he decides that they need to find the fox Kuzunoha. His son and the real Kuzunoha decide to assist him. Like in every other version involving a search, they eventually manage to find the fox Kuzunoha in the Shinoda forest. She shows herself to them in her true form, that of a century old white fox, and reveals that while she has cast away her earthly attachments, she plans to nonetheless still protect her son. However, to that end she had to cast away her human disguise anyway, as a fox who falls in love with a human will eventually lose all supernatural abilities otherwise. This idea is an invention of the author (had this been an established motif earlier, Tamamizu Monogatari’s namesake protagonist would have no inner dilemmas to struggle with, arguably).

After this matter is settled, the protagonists encounter Dōman. Since they are not aware of his recent deeds, they initially assume that his visit is part of some new scheme. They also accuse him of engineering the theft of Kin’u Gyokuto Shū. However, he explains that he was a tool in an evil plot before, but had a change of heart. He admits the theft accusation is not unfounded, but also that he is not responsible for Sakaki no Mae’s suicide. To atone for his past deeds, he gives the book to Yasuna. However, he says that he is too old to use it, and Dōman should instead pass it on to his son (this is probably another intentional subversion - as you’ll see later, in another story Dōman crafts an elaborate scheme to steal this book from Seimei). When the kid receives the book, he is instantly able to interpret its title. He explains that it refers to a rabbit who lives on the moon and a crow who lives in the sun, and that the book contains knowledge necessary to understand everything on earth and in heaven. Dōman praises Yasuna for teaching his son well, but he clarifies that the boy must have inherited the talent of his biological mother, who was a white fox.

Dōman is aware of a case of a supernaturally gifted kid born to a human-fox couple in China (I’m not sure if this references a specific story, also note this is not an universal motif - in at least one Tang period tale children from a similar relationship die prematurely), and therefore to verify Yasuna's claim decides to test his son’s skills. The boy effortlessly answers all of his questions. Dōman is so impressed he bestows the name Seimei upon him - he was simply referred to as Dōji (童子, “boy” - not exactly a creative name) before. To celebrate, Yasuna and Dōman decide to visit the Shinoda shrine, leaving Kuzunoha and Seimei behind.

Nakamura Utaemon III as Yakanbei, Sawamura Kunitarō II as Kuzunoha, and Arashi Rikan II as Yokanbei (Museum of Fine Arts Boston; reproduced here for educational purposes only)

Since things are evidently going too well, Akuemon suddenly appears once again, accompanied by a group of thugs. He confronts the protagonists and tries to kidnap the real Kuzunoha, but his plan is foiled by the intervention of Yokanbei and an associate of fox Kuzunoha, another white fox, who turns into a copy of him. He calls himself Yakanbei (野干平) - a pun on Yokanbei’s name and the term yakan (射干; from Chinese yegan), which could refer either to a fox-like legendary animal, a jackal, or simply a fox. The scene is intentionally comedic, and it actually takes Yokanbei a while to realize there’s a copy of him running around. In some stage adaptations the sequence was extended further with the appearance of a female servant who is yet another fox in disguise.

After the successful rescue yet another timeskip happens. The final act shows Seimei at the age of eight. His parents decide to finally take him to Kyoto. He is already renowned for his skill, and the crown prince mentioned in passing earlier wants to meet him. However, after arriving in the capital Yasuna temporarily leaves his family, and through an unlucky twist of fate ends up killed by Akuemon, who is busy with a new scheme to curse Rokunokimi. Thankfully, when he later arrives in the court, carrying a crate which contains both a doll meant to be utilized to that end and Yasuna’s corpse, the plot is revealed through a joint effort of Seimei and Dōman. Seimei then resurrects his father, while Akuemon is executed… and that’s where the story ends (with no foxes in sight).

In the end, it might appear at first glance the play regarded as the most famous take on Kuzunoha doesn’t contain all that much Kuzunoha - not the fox Kuzunoha, at least. It’s really a play about Dōman and Yasuna in the end. Kuzunoha actually comes across as sort of expandable and forgettable in dry summaries of the play, and I don’t think mine really gives a different impression. To be fair, it’s actually a genuine theory that the apparent disposability of female characters in this case served as a criticism of the low position of women in Tokugawa society.

Regardless of whether this is true or not, it was ultimately Kuzunoha, and not Dōman, who made the play famous - and that’s why, as I briefly mentioned earlier, it’s uncommon to see the whole play on stage. It’s typically reduced just to act IV - which does actually revolve around Kuzunoha (or, to be more precise, Kuzunohas). There are two reasons behind that.

For starters, the scene of a mother parting with her child emotionally resonated with Edo period audiences to a greater degree than anything else Ashiya Dōman Ōuchi Kagami had to offer. Sure, it might be short, especially compared to the lengthy sections dealing with multi-layered courtly intrigues - but it had something they lacked: it was relatable. Making sure plays resonate with audiences, which consisted largely of commoners - often commoners who represented relatively historically recent social strata molded by changes in economy in the Edo period at that - was a common concern of playwrights. While many dealt with the distant past - especially the Heian period and the tumultuous transition into the middle ages - conscious effort was often made to incorporate contemporary elements, or to emphasize down to earth concerns, precisely to that end. The results weren’t always successful, and in some cases end up heavenly-handed and unintentionally comedic, but Takeda Izumo II evidently pulled it off. It worked so well that the rest of the play became basically unnecessary.

Furthermore, whether adapted in the form of a puppet play (as originally intended) or kabuki, the role of Kuzunoha was considered suitable for showcasing the skills of performers. Special effects, and in particular transformations from one character into another, were incredibly popular - that’s why so many plays from the Edo period have plots involving shapeshifters, doubles, mistaken identity or a combination of some or all of those elements. Foxes naturally provide a great venue for that - and Kuzunoha isn’t even the only time Takeda Izumo II capitalized on it (you will likely get to see another famous example on this blog in a few months).

Kuzunoha writing her parting poem with a brush held in her teeth (wikimedia commons)

When it comes to puppet plays, the greatest accomplishment of Kuzunoha was arguably facilitating the invention of a complex type of puppet requiring three people to operate, utilized for the first time in the scene involving her, Yokanbei and Yakanbei. In kabuki adaptations, Kuzunoha’s shapeshifting between human and fox forms is reflected by rapid change of costumes - basically the default way to measure an actor’s skill. Sometimes this is boosted further by speech quirks also used for other fox characters in kabuki. Furthermore, the actor playing her is often expected to write the poem she leaves before abandoning her family holding a brush in his (it’s an onnagata role, ie. a female character played by a man) teeth, cradling a prop representing infant not-yet-Seimei in both hands. A Meiji innovation making the role even more challenging was to have one actor play both Kuzunohas - which, naturally, required even faster costume changes. In some cases, a hat with a fox mask hidden in it is used to make it particularly rapid. Through this combination of factors, Kuzunoha, initially a minor addition to a corpus of legends about a popular protagonist which grew so large it started to absorb unrelated stories, eventually actually managed to outshine Seimei himself. Of course, it wasn’t that straightforward; Seimei’s disappearance from public consciousness didn’t just boil down to a specific kabuki attaining unexpected levels of renown. It’s also important to bear in mind that onmyōdō as a whole largely vanished from public consciousness after the Meiji reforms - and that even before them, the term didn’t necessarily invoke the image of a Heian period court official anymore (see my previous article dealing with relevant matters for more context). Even though Seimei, an at least vaguely Heian-inspired idea of onmyōdō, and the traditional villainous Dōman all made a comeback after the classic sources were “rediscovered” by new authors starting with the 1980s, Kuzunoha remains a fairly major component of what I earlier described as an “informal Seimei canon” - to the point it’s probably not hard to find people convinced she was a part of it from the very beginning. In that capacity she is a remarkable outlier. Most of the other Edo innovations are now forgotten, and Konjaku Monogatari and other early collections once again define Seimei just as they did for late Heian and early medieval audiences. And yet, the story of the most famous onmyōji being born as the son of a fox and subsequently abandoned evidently continues to resonate with new audiences.

Nothing like Kuzunoha: an excursus about the real daughter of Kamo no Yasunori

There’s an argument to be made that Seimei isn’t the only historical figure who ended up existing in the shadow of Kuzunoha, or more broadly of Ashiya Dōman Ōuchi Kagami. While Kuzunoha and Sakaki no Mae are both fictional characters, the historical Kamo no Yasunori actually did have at least one daughter. It’s safe to say she didn’t influence the creation of any of her fictional “siblings”, though. For all intents and purposes, she went down in history only as Kamo no Yasunori no Musume (賀茂保憲女), “the daughter of Kamo no Yasunori” - her real name is unknown. I personally think that in absence of any information about her name perhaps it would be preferable to use the epithet she used to refer to herself - Kamo uji naru musume, “a woman of the Kamo clan” - but I am not going to tell you to ignore the consensus, obviously. Since referring to her as “Kamo no Yasunori no musume” would get a bit cumbersome quickly, I hope you don’t mind here I will simply refer to her as “ms. Kamo”, though.

The sum of our knowledge about ms. Kamo’s life and career comes from just a single source - but what a source it is! At some point between 993 or 998, at the age of forty or so, she compiled her own poetry collection, today referred to simply as Kamo no Yasunori no Musume no shū (賀茂保憲女集) - “Kamo no Yasunori no Musume’s poetry collection” (hardly the most creative of titles). The uncertain dating reflects the fact that the only clear evidence in the work itself are references to an illness she at some point contracted, which might have been either smallpox (an epidemic occurred in 993) or measles (an epidemic occurred in 998). A lot is up to interpretation, though the illness at least for a time negatively impacted her eyesight, which seems to point at the second option.

The collection resulting from her efforts has the form of a sequence of around 240 poems accompanied by an autobiographical prose preface. This is not unusual in itself - similar collections consisting from a hundred to three hundred poems were fairly common in the later centuries of the Heian period. They were pioneered by Sone no Yoshitada around 960 or so. Depending on the exact dating of ms. Kamo’s sequence, she was either the first or second woman to contribute to this trend, though. Her contemporary Minamoto no Shigeyuki no Musume (源重之女; as you can probably guess, the daughter of Minamoto no Shigeyuki) compiled a hundred poems long sequence around 994.

While common, the hundred (or more) poem sequences were what can be described as an example of avant garde or outsider approach to poetry. In the Heian period most poems were composed during official competitions or for commemorative purposes in the imperial court. In contrast, the long sequences were typically the work of people who didn’t have opportunities to partake in official poetic events, for example lower ranking bureaucrats. Furthermore, the topics were more personal. It was fairly common to complain about unrecognized skills and slow progression in the chosen path of career, for example. This was an universe many lower ranked courtiers, as well as provincial bureaucrats, were familiar with - the Heian court was dominated by the powerful Fujiwara clan, and few people who didn’t belong to it managed to advance to the most prestigious positions (and those who did, like Sugawa no Michizane, could still end up exiled or worse as potential threats to the Fujiwa hegemony). However, in contrast with ultimately fairly formulaic complaints about stalled professional careers, ms. Kamo’s collection is essentially an outlier among outliers. It has an even more distinctly personal character. Of course, part of it is that the experience of a woman was fundamentally different from that of a male courtier. Ms. Kamo had to become a unique author in part simply because she had no models to pattern her poems on. She acknowledged herself that it was viewed as preferable for a woman to remain silent and unseen.

The life ms. Kamo wanted to document was sad and lonely - as she remarked to herself, “there is no one whose circumstances are as unhappy as mine within these islands”. The catalyst for writing was the life-threatening illness she survived, but which pretty clearly took a heavy mental toll on her. In a self-depreciating passage she described herself as "inferior in all ways to others, but better than others in getting an illness". On top of that, she felt isolated and was apparently concerned that she has failed to attain proper maturity, possibly due to remaining single - she only makes vague references to a possible failed past relationship. She apparently blamed her parents, and in one of her poems compared herself to an egg that has already putrefied before even hatching.

While I don’t necessarily think it’s incorrect to speculate that she might have felt this way due to failing to enter a relationship or forming a lasting one, it does seem that she was generally concerned about her life being stagnant, and about being confined in the same place for its entire duration. In some of her poems, she is saddened by own inability to see various wondrous phenomena and partaking in assorted pastimes (she admits she’s not even sure what was in the vogue among other noblewomen). Interestingly, she recognized that her position gives her a degree of freedom she would lack if her poetry conformed to courtly standards, though.

A further peculiar aspect of ms. Kamo’s work is her focus on social inequalities. She devotes some space to explaining why she doesn’t see class as an indication of merit. As she outlines, a virtuous and talented person might nonetheless have an unremarkable career and fail to move up. Furthermore, a humble person won’t necessarily be valued as much as they should. It was apparently a major concern for her overall that success is determined by wealth and family connections more than skill and virtue. That’s tragically a pretty timeless issue.

Some degree of opposition to the prevailing model of stratification of society was not entirely unheard of in the Heian period. Miyako no Yoshika’s uncle Miyako no Haraaka (都腹赤) famously believed that what we would by modern standards define as higher education should be available to all as opposed to hereditary nobility, for example. This was doubtlessly influenced by his own experience - his family background was unremarkable, and he managed to attain a degree of renown only thanks to a then-recent system of civil service examinations. His nephew, whose life followed a similar trajectory, purportedly opposed the encroachment of the Fujiwara clan upon educational institutions because it would limit the already not particularly plentiful opportunities people from more humbled backgrounds had. Ultimately the Chinese-style bureaucratic apparatus which enabled that collapsed, though, and even before that it obviously never managed to become the great equalizer people like Haraaka seemingly wanted it to be (it didn’t even accomplish that in China in the first place, to be fair).

Yoshishige no Yasutane (wikimedia commons) Most importantly, social inequalities are addressed in depth in the Chiteiki (池亭記), the magnum of opus of ms. Kamo’s uncle Yoshishige no Yasutane (慶滋保胤). He might have been an influence on the worldview of his niece, though unlike him she didn’t see the lack of adherence to Confucian teachings as the source of all ills. As a social critic she is ultimately without an exact parallel among her contemporaries. As cliche as that might sound, it would perhaps be most apt to say she was ahead of her times. Rather unusually for her era, she even believed romantic relationships should not be determined by social class, but rather by genuine feelings. She attributed the instability of romances among courtiers to this, even. I will refrain from speculation if this might have anything to do with the references to her own possible failed relationship.

Given the avant garde character of ms. Kamo’s works, it probably comes as no surprise to you to learn that they never had a wide circulation. She did hope for an audience - in the preface she even speculates how people in the future will imagine her based on the content of her poems. However, she never really found it.

Evidently someone had to be aware of her pursuits and kept her up to date with new trends in poetry, though. A possible candidate is, once again, her uncle Yasutane. Furthermore, some of her notes indicate she seemingly was sending at least some of her poems to someone, though whoever that was, they evidently didn’t opt to recommend her as a participant in any events focused on poetry held in the imperial court (or didn’t hold a position which would let them do so). Her poetry thus failed to captivate any larger audience, and didn’t enter the literary canon.

The only pre-modern exceptions are the inclusion of a small handful of her poems in the Shūi Wakashū (拾遺和歌集, “Collection of Gleanings”; 1006; 1 poem), Shin Kokin Wakashū (新古今和歌集, “New Collection of Ancient and Modern Poems”; 1205; 1 poem), Fūga Wakashū (風雅和歌集; “Collection of Elegant Poems”; 1348; 2 poems) and Shinshokukokin Wakashū (新続古今和歌集; “New Later Collection of Ancient and Modern Poems”; 1439; 1 poem). However, in the first two of these anthologies the author is left anonymous, presumably since she was not exactly famous and lived outside the imperial court. In the other two she is identified only as Kamo no Yasunori no musume.

Something that bugs me a lot is that there are multiple weird unsourced claims on English wikipedia severely overestimating the esteem she enjoyed in the Heian period and beyond. Kamo no Yasunori’s entry calls her an “acclaimed poet” (and similarly without a source asserts she was his second daughter; in reality she is his only female relative we know about). Her own article asserts she was renowned for her talent, despite later citing a researcher who correctly points out she was largely overlooked through history.

I would argue that in addition to being incorrect, these bizarre descriptions are disrespectful, seeing as much of her work is centered on frustrations stemming from not only not being perceived as important, but lacking any venue giving the slightest glimmer of hope for attaining that. I’m not exactly sure if the intent was to be feminist, but I personally think it would in fact be a more feminist approach to stress what motivated her to write, and to honestly report the lack of pre-modern reception. These factors are what makes ms. Kamo unique as a poet.

Sadly even the modern reception of ms. Kamo’s work is limited at best, which is part of why I decided to include her in this article. There are at least two annotated editions of her works aimed at academics in Japanese and a handful of articles, including a single one in English which you can find in the bibliography, but not much beyond that. Ultimately it is probably fair to say her fictional counterparts sadly outshine her, which arguably adds an extra layer to this tragedy. Obviously, Edo period playwrights weren’t deliberately trying to do so - odds are decent they weren’t even aware she existed - but it saddens me a bit that no attempt was made to find room for her in any modern adaptations of stories involving fictionalized portrayals of her father. An argument can even be made that ms. Kamo had some familiarity with onmyōdō. While it is not a major theme in her poetry, and she never referenced yin, yang and related concepts directly, she was evidently familiar with Chinese literature and philosophy to some degree. She references the Book of Changes and the well known (at the time, at least) story of Su Wu, for instance. It might also be worth noting that she was aware it was believed certain ascetic practices can extend the lifespan - for example consuming pine needles. It’s actually fairly likely that some of her familiarity with Chinese literature came from overhearing her brothers’ lessons - we actually know this must have been the case for some women in the Heian period. For instance, Murasaki Shikibu de facto received informal education this way. There’s even a proposal in scholarship which has gained some support that part of ms. Kamo’s bitterness might have come from perceiving herself as equally capable of learning as her brothers, but never really receiving opportunities to prove it.

Beyond Kuzunoha: other figures of note in Seimei narratives

After the largely historical excursus, let’s go back to fiction. As I mentioned earlier, many once popular recurring characters from stories about Seimei - from early legends to Edo period novels - largely languish in obscurity today, even though Seimei himself arguably regained his prominence. I figured it is only fair to discuss some examples I consider particularly interesting as well.

Rika

While Abe no Seimei Monogatari is notable for being one of the earliest works which feature (a prototype of) Kuzunoha, it also provides Seimei with a further fictional female relative, a wife named Rika (梨花). And she is, quite unexpectedly, an antagonist who aids Dōman.

The historical Seimei presumably did have a family, but as far as I am aware no source mentions anything about the identity of his spouse. He definitely had children, most notably Abe no Yoshihira (安倍吉平; 954��1026), which does indicate the existence of a ms. Abe (or at least a mistress whose child was legitimized, I suppose). I won’t dwell much Yoshihira here, as he is largely irrelevant for the matters this article focuses on, though it’s worth noting that he famously managed to enact an onmyōdō takeover of hanshi (反支; from Chinese fanzhi), formerly handled by court physicians. This procedure was supposed to determine if anything inauspicious might happen during the birth of a child.

I’m only aware of a single source predating Abe no Seimei Monogatari which would mention Seimei’s wife at all, and it is similarly a literary text rather than a historical document. However, she is left nameless in it, and her characterization differs considerably. Rather unexpectedly, it’s not strictly speaking a Seimei story, but rather the fourteenth century Genpei Jōsuiki - an extended version of the Heike Monogatari. In the passage in mention Taira no Tokiko performs hashiura (橋占), an unusual form of divination. Instead of the movement of celestial bodies, it required listening to the conversations of passersby on a bridge. She chooses the Ichijō-modoribashi (一条戻橋) in Kyoto, where she encounters a group of twelve unusual children, who all repeat the same prophecy. She quickly realizes they’re actually shikigami, and not just any shikigami at that, but rather manifestations of the Twelve Heavenly Generals (十二神, jūnishin).

Why are the Twelve Heavenly Generals there, instead of performing the Medicine Buddha and engaging in other typical Heavenly General pursuits? That’s where Seimei’s wife comes in. It is revealed that Seimei sealed the Generals under the bridge because his wife was capable of seeing supernatural beings, including them, just like he was, but was afraid of them. As a result of Seimei’s ritual, hashiura performed there was guaranteed to result in receiving prophetic messages from the Twelve Heavenly Generals, even if they used passersby to convey it. The reference to supernatural powers is certainly interesting - in other literary texts a similar ability is enough for the protagonist to be granted the right to study onmyōdō (a good example is a Konjaku Monogatari story about Kamo no Yasunori’s childhood) - but the topic is not explored further.

Ichijō-modoribashi in 2005, with the shikigami statue on the left (wikimedia commons)

It’s worth noting that the story seemingly had a degree of influence on the surroundings of Ichijō-modoribashi bridge. Today there’s a statue of a shikigami next to it. However, he’s not one of the Twelve Heavenly Generals, but rather an anonymous critter who appears in medieval portraits of Seimei as his personal shikigami. Compare the two depictions below, courtesy of wikimedia commons:

As for Abe no Seimei Monogatari, as thrilling as the summary of Rika’s character sounds, she sadly receives very little spotlight. We don’t learn how she met Seimei, where she came from, or the circumstances of their marriage. No information from the Genpei Jōsuiki episode is referenced, either, and I think it’s safe to say the two takes on Seimei’s wife are independent from each other - though it’s not hard to find people treating them as the same character online. To be fair, it’s not like these sources are impossible to reconcile with each other.

Rika and Seimei are already married when she is mentioned for the first time, when Seimei leaves to China to study under Hakudō Shōnin. In his absence Dōman, who after losing a bet had to become his disciple earlier, conspires with Rika (to be fair, Seimei for whatever reason entrusted him with taking care of her in his absence). His goal is to gain insight into two books Seimei owns: the Kin’u Gyokuto Shū, written by Hakudō Shōnin, and the Hoki Naiden, brought to Japan by Kibi no Makibi. She shows him a box in which Seimei keeps them. He wastes no time and after figuring out how to open it studies both books and copies them.

When Seimei returns, Dōman offers him a wager. He claims that the books were revealed to him in a dream by the bodhisattva Monju, and suggests that he can prove it. Seimei, who does not believe in dream visions, and remains blissfully unaware of Rika’s actions in his absence, agrees, and says that Dōman can kill him if he really does have the books - that’s how implausible this scenario is to him. To his shock, his rival-turned-apprentice reveals the copies he prepared, and in accordance with their agreement kills him. Dōman then gets rid of everyone else in Seimei’s household by turning them into pieces of straw and wood - the only exception is Rika. The two become a couple; the narrator notes this is something he has desired for a long while already, though as far as I can tell the novel doesn’t mention it at any earlier point. We don’t really learn anything about Rika’s views on the matter, sadly.

Dōman’s triumph is short-lived. Through an omen, Hakudō Shōnin learns that Seimei has died and arrives in Japan to resurrect him and let him avenge his death. He visits Dōman and, in a mirror of the trick he played on Seimei earlier, gets him to agree that he should be killed if it turns out Seimei is alive. Seimei, alive and well thanks to Hakudō Shōnin’s magical abilities, promptly appears to complete this wager. Rika attempts to hide behind a curtain to avoid a similar fate, but this proves to be unsuccessful. While she doesn’t make a similar bargain with Hakudō Shōnin, the narrator states that this is ultimately a just outcome. Both conspirators are then buried near the bank of the Gojō River, and that’s basically it for their role in the story. Neither portrayal of Seimei’s wife gained much notoriety in later works. I would assume the fact that through the Edo period ultimately it was the story of his parents that captivated the audience was a factor (it would be hard to explore his own relationships if most new stories had him as a 5-year-old), but this is entirely speculative.

As for modern authors: Yumemakura Baku, whose novels about Seimei contributed towards the development of the “onmyōdō boom” in popculture, acknowledged in an interview that the historical Seimei presumably did have a wife, but said he has no plans to explore this topic.

Makuzu (bottom left) from Okano's adaptation of Yumemakura's novels (MELODY; reproduced here for educational purposes only)

This being said, the manga adaptation of his works by Okano Reiko apparently did introduce a character loosely based on her Genpei Jōsuiki portrayal named Makuzu (真葛). The reception of this addition appears to be mixed, but as I haven't read this series I won’t pass judgment. This being said, if the Makuzu subplot really does involve Seimei learning they’re the reincarnation of a pharaoh and his wife out of blue, let’s just say I think I’d rather stick to Yumemakura’s prose version.

I was also able to find a single modern work which actually features Rika: Onmyōji Abe no Seimei - Saishū Kessen (陰陽師安倍晴明ー最終決戦; “Onmyōji Abe no Seimei - Final Battle”) a very loose stage play adaptation of Abe no Seimei Monogatari by the troupe Gesshoku Kageki Dan (月蝕華撃團). A recording from 2021 can be found on their youtube channel:

youtube

Additionally there are numerous photos of the costumes on their social media (a selection of my favorites: 1, 2, 3, 4, 5). Parts of the plot seem… very avant garde compared to the original, but I do like the actress portraying Seimei, Shiranaga Ayumi (白永歩美), a lot. Note that Seimei isn’t supposed to be a woman here, though (this remains an idea largely exclusive to Fromsoft’s Kuon); this troupe’s performances pretty commonly involve actresses playing male roles, as I understand. Whether intentional or not, in this case it ends up as a neat parallel to men traditionally playing Kuzunoha in the Edo period and beyond.

Hakudō Shōnin

An illustration of Hakudō Shōnin from the Abe no Seimei Monogatari

Given that I already brought up Hakudō Shōnin (伯道上人; sometimes translated as “Saint Hakudō”) multiple times, I don’t think it’s particularly shocking that I consider him another character who warrants more spotlight. At least one Edo period source, Jinrin Kinmō Zui (人倫訓蒙図彙; “Illustrated Dictionary of Different Kinds of People”) from 1690, seems to treat him as a historical figure. The entry on diviners (占師, uranaishi) states that Kamo no Yasunori brought Chinese divination methods originally invented by Fuxi to Japan, but also that Abe no Seimei was taught them by Hakudō Shōnin. In reality, not only is Hakudō entirely fictitious, he didn’t even originate in China. In theory his name would be Bodao Shangren in Chinese - but no Chinese source actually mentions him. He is essentially a representation of the Japanese idea of what a Chinese Buddhist sage slash Daoist immortal (he is described as both simultaneously) would be like. In art he is seemingly generally portrayed in the garb of a monk. I’ve seen a single more unique depiction recently, but I was unable to verify its provenance:

It’s fair to say that in literature Hakudō Shōnin is portrayed as part ascetic, part onmyōji. This might seem unusual - after all, the historical Heian period onmyōji were essentially government officials not too different from other mid-level courtiers. However, Hakudō’s portrayal is not particularly outlandish - it reflects ideas about is onmyōji widespread in medieval sources. The fact that divinatory techniques associated with onmyōdō were often transmitted by shugenja - mountain ascetics - in this period is doubtlessly related, but I won’t pursue this point further here.

As far as literature goes, the merging of onmyōdō and asceticism is evident in legends about the legendary sage Hōdō Shōnin (法道上人, Sanskrit Dharmamārga) or the historical Tendai monk Jōzō (浄蔵). In the Kojidan (古事談), compiled by Minamoto no Akikane (源顕兼) around 1212-1215, even Seimei himself is described as a hermit who gained mastery of onmyōdō by leading an ascetic life in in Kumano (a particularly favored location for such activities) for a thousand days.

Given that this image of Seimei doesn’t really reemerge in later sources, I’m admittedly curious if perhaps Hakudō wasn’t created to offer an indirect way to incorporate it into broader informal “Seimei canon” - so that instead of Seimei gaining knowledge through asceticism, he instead acquired it from an ascetic? This is entirely speculative on my part, though. Note that there might very well be older sources mentioning Hakudō than those I am aware of, which depending on date could instantly sink this proposal.

Stories involving Hakudō were already in circulation in the fourteenth century. An early example appears in the preface to Hoki Naiden. It describes him as a disciple of the bodhisattva Monju who after attaining enlightenment received the scroll Monju Sesshū Butsurekikyō (“Sutra of Buddha Calendar Assembled by Monju”) from him. He then brought it with him to China, where he came up with a new title for it, Hoki Naiden Kin’u Gyokuto Shū . Many years later Seimei learned about it from him, and made it the to-go point of reference for fellow onmyōji in Japan under its full title. It should be noted here that another tradition had Seimei himself as the author, though. In reality it was most likely only composed in the fourteenth century by a hitherto unidentified descendant of the historical Seimei (or at least someone who saw association with him as a source of own credibility), though.

The Hoki Naiden preface also states that Hakudō arrived in Japan after Seimei’s death to resurrect him. To that end he collected all his bones - “12 big bones and 360 small bones altogether” - and performed a special ritual. Noriko T. Reider notes that this passage resembles a number of legends involving a historical figure either trying to create a new living being out of bones or other body parts (Minamoto no Morofusa and Saigyō in two separate tales from the Senjūshō), or encountering a person created this way (Ki no Haseo in Haseo Zōshi). The difference is obviously that Hakudō brings a specific dead person to life instead of creating a new living being, and that the deed is portrayed firmly positively. Still, given that all of these stories have been composed roughly in the same time period, it does seem fair to say we’re dealing with different takes on the same motif.

It’s worth noting that while Hakudō Shōnin is essentially absent from modern Seimei media - presumably since Seimei is, true to historical sources, usually portrayed as a disciple of Kamo no Yasunori (or, alternatively, his father Kamo no Tadayuki) - in the middle ages he was famous enough to even be referenced in at least one variant of one the most famous medieval Japanese works possible, namely in the Ōeyama Ekotoba (大江山絵詞), a Muromachi period illustrated version of the Shuten Dōji legend. It puts a peculiar twist on the connection between him and Seimei, though. It is revealed that instead of being a disciple and a master, respectively, they are two incarnations of Ryūju Bosatsu (龍樹菩薩) - the bodhisattva form of the early Buddhist philosopher Nāgārjuna, venerated in Japan by the Shingon school.

Hakudō encountering the bodhisattva Monju Both of the Hoki Naiden legends mentioned above were incorporated into Abe no Seimei Monogatari. An entire section of this novel is additionally dedicated to Hakudō’s early career and the origin of the Hoki Naiden. It states he was born during the reign of the Zhou dynasty (so he’s over a thousand years old - possibly nearly two thousand years old - by the time he meets Seimei), and that he initially lived in Jingshan. He tried to master yin, yang, earth and haven, but failed to do so. This prompted him to go on a journey, during which he encountered a supernatural youth - an incarnation of the bodhisattva Monju - who informed him that his approach was wrong. He let Hakudō become his disciple on Mt. Wutai (however, in the Hoki-shō his studies take place in India instead).

Under Monju’s guidance Hakudō managed to learn all of the mysteries he wanted to know, becoming a master of divination in the process. He also attained the rank of an arhat. He later returned to Jingshan, where he compiled the teachings of the bodhisattva revealed to him in 160 volumes.

Donfang Shuo (wikimedia commons)

Through the following centuries, Hakudō secretly revealed small snippets to various rulers and sages, including Jiang Ziya, Fan Li, Zhang Liang, Kong Anguo and Heshang Gong. The scrolls were eventually gifted to emperor Wu of Han, whose courtier Donfang Shuo (a veritable Han dynasty reneissance man) managed to become a great sage just by studying them (remember this detail, it will be relevant later).

As you can probably tell, the passage dealing with Seimei’s resurrection inspired the section of the story involving Rika, which I already summarized above.

Hōdō Shōnin in Abe no Seimei Monogatari As a side note, it’s worth pointing out that Abe no Seimei Monogatari also features Hōdō Shōnin in a small capacity. Somewhat confusingly, he is described both as a Daoist immortal and as a monk from India. Dōman claims to be his disciple to make himself appear greater than in reality, but in reality he merely inherited a book written by ancestor Ashiya no Suguri Kiyofuto (藍屋村主清太; as far as I know, a character invented for this novel), who encountered Hōdō Shōnin around 300 years prior to the events of the story. While this sounds like setting up further intentional parallels between him and Seimei, as far as I can tell it’s not implied that Hōdō and Hakudō were rivals, and the former otherwise appears chiefly in legends unrelated to Seimei - most commonly ones dealing with the foundation of Buddhist temples. It also needs to be noted that since this is a work following the traditional negative portrayal of Dōman, the narrator makes it clear that despite claiming to be Hōdō’s disciple and even dressing up like a monk (a possible allusion to the term for unofficial onmyōji I’ve already discussed, I assume?) he was impious and even committed unspecified crimes. Hakudō Shōnin also makes an appearance in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō. In this play Seimei meets him when he is ten years old. Hakudō gives him the Kin’u Gyokuto Shū. It is also revealed that in the past he met Seimei’s ancestor Abe no Nakamaro when the latter acted as an envoy in China. His resurrection ritual is also referenced: when in the final act of the play Dōman’s subordinates kill Seimei’s father Yasuna, he has to be resurrected using Hakudō Shōnin’s bone-gathering method. While as I already summarized earlier Yasuna’s final fate is quite similar in Ashiya Dōman Ōuchi Kagami, no reference is made to any Chinese sages - it’s just one of the many abilities young Seimei has already mastered.

Kibi no Makibi (and Abe no Nakamaro)

An Edo period portrait of Kibi no Makibi (wikimedia commons)

Unlike Rika, who you can at best call semi-historical (in that the real Seimei probably did have a wife) and Hakudō Shōnin, who is entirely fictitious, the final figure I’d like to introduce you to in this article, Kibi no Makibi (吉備真備; 695-775), was a real person. His accomplishments and postmortem career as a literary character would honestly be enough for a separate article - here I will only limit myself to a small handful of sources due to space constraints. Makibi famously traveled to China twice, first as a student and then as an ambassador, and between these two journeys spent around 20 years (around one fourth of his life!) on the mainland. He was considered unusually erudite, and was one of the foremost Japanese scholars of his era. Due to his renown he also held a number of prominent positions in the court, including the incredibly prestigious role of minister of the right (右大臣, udaijin); the only other scholar to ever attain this rank was Sugawara no Michizane.

Next to Seimei and Kamo no Yasunori, Makibi is also probably one of the most famous onmyōji in history - which is quite a feat given that he actually had next to nothing to do with onmyōdō in life. Early sources, such as Shoku Nihongi (797) and Miyoshi no Kiyoyuki’s (三善清行; 847-919) Iken Fūji Jūni Kajō (意見封事十二箇条, “Statement of Opinion on Twelve Matters”) agree that he was unusually skilled, and that in China he mastered many arts, including but not limited to Confucian classics, history, arithmetic, music, poetry, and calligraphy, but they don’t link him with onmyōdō at all.

It’s hard to tell when and why the shift in the perception of Makibi’s knowledge occurred, but he is already described as not just an onmyōji, but the founder of onmyōdō in Fujiwara no Akihira’s (藤原明衡; 989-1066) Shin Sarugōki (新猿楽記, “Account of the New Monkey Music”). Another example can be found in the Konjaku Monogatari, where Makibi is portrayed using his onmyōdō skills to pacify the vengeful spirit of Fujiwara no Hirotsugu. By the twelfth century, regarding Makibi as an onmyōji was common. This is evident in the works most relevant to this article, namely fictionalized accounts of his journey to China. The oldest of them, Kibi Nittō no Kan no Koto (吉備入唐の間の事, “Kibi’s Adventures in China”), is preserved in Ōe no Masafusa’s Gōdanshō (江談抄). A more vague account can be found in the Fusō Ryakki (扶桑略記, "Brief History of Fusang"), though it is likely a derivative of the Gōdanshō one.

Makibi (in black robes) and Chinese officials (all images from this scroll have been taken from the website of the Museum of Fine Arts Boston; reproduced here for educational purposes only)

Masafusa’s account of the journey also inspired the illustrated scroll Kibi Daijin Nittō Emaki (吉備大臣入唐絵巻, “Illustrated Adventures of Minister Kibi in China“), which was most likely commissioned by emperor Go-Shirakawa between the late 1170 and early 1180s. Like other similar contemporary works, Kibi Daijin Nittō Emaki has very little to do with historical reality. It relays that after arriving in China, Makibi was imprisoned by local officials, who feared that due to being exceptionally skilled he would make them look inept in comparison. To regain his freedom he had to overcome a series of trials.

Distinctly oni-like vengeful Nakamaro

Makibi's only ally is the vengeful spirit of Abe no Nakamaro (阿倍仲麻呂; 698-770). He is described as the previous ambassador. After a similar ordeal he died in captivity.

In reality, Nakamaro traveled to China alongside Makibi in 716. However, he was not an envoy, but merely a student who was allowed to join an official delegation. What is true is that he never returned to Japan. This was not the result of any nefarious plot, let alone premature death, though. He successfully completed the Chinese civil service exam and became an official. He did try to return to Japan in 735, but a storm left him shipwrecked at the coast of Annam (a part of modern Vietnam which at the time was a Chinese protectorate), and he opted to return to his career. He also attained some renown as a poet, and was on friendly terms with the poetic superstars of his times, Li Bai and Wang Wei. All around his real life was most likely happier than the story would indicate - though based on his surviving poetry it is safe to assume he did feel homesick in some capacity.

Nakamaro longing for home in Abe no Seimei Monogatari

Obviously, Kibi Daijin Nittō Emaki is a particularly extreme example of reinterpretation of Nakamaro’s life in literature postdating him. However, portrayals focused on his longing for a return home are quite common, and appear as early as in the Tosa Nikki (土佐日記, “Tosa Diary”) by Ki no Tsurayuki, completed around 935. It should be noted that by the tenth century or so, even venturing beyond the capital was commonly described as a daunting task, and dying in exile was one of the greatest fears for courtiers. Based on these developments, it can also be argued that the fictionalized portrayal of Nakamaro is an example of a phenomenon derived from these fears - the belief that people who died far away from home would return as vengeful ghosts. He could thus be considered a peer of the likes of Sugawara no Michizane or prince Sawara. The possibility that someone would move to a far off land voluntarily, and die there peacefully of natural causes, would probably be hard to grasp for late Heian audiences.

Pacified Nakamaro (right) talking to Makibi (left)

Anyway, back to the story. Makibi’s captors are actually convinced that Nakamaro, who became a vengeful spirit and haunts the tower where the new envoy ends up imprisoned, will kill him. However, even though Nakamaro appears to Makibi in a fierce oni-like form, he ends up pacified through what might be an unusual ritual. Makibi informs him that he is in the presence of an official envoy, and as such needs to take a suitable form. This evidently works - through the rest of the scroll Nakamaro, now a staunch ally of Makibi, is depicted in the attire of a Japanese official, just with an unconventional distinctly orange skin tone. Makibi also learns that Nakamaro is concerned about his relatives, and reassures him that his entire clan is doing well.

Makibi and Nakamaro flying After surviving the encounter with Nakamaro, Makibi is informed that his trials are set to begin. The first of them involves learning the Wen Xuan (文選, “Selections of Refined Literature”). He is not familiar with this anthology, but using a secret art enabling him to fly he manages to secretly reach the imperial palace to listen to scholars reading it. In the illustrated version he masters flight himself, which is presumably meant to show he is in full control of the situation, and there is no genuine threat in his temporary captivity. However, in Masafusa’s forerunner it is Nakamaro who can fly, and Makibi relies on his help. Either way, the aerial journey is successful, and when a Chinese official appears to question Makibi, he reveals a copy of Wen Xuan he prepared in secret based on what he heard, thus completing the first challenge.

Makibi playing go The next day, Makibi is set to face a master of go. This might seem random, but playing it was a fairly standard part of diplomatic visits, and in fact in at least some cases envoys were selected based on their go skills. Makibi is unfamiliar with it, though, and has to learn the rules from Nakamaro. He quickly comes up with an ingenious, if unconventional, strategy. Initially neither side gains an advantage, but eventually Makibi notices an opportunity to use his secret gambit arises He swallows one of his opponent’s pieces, which lets him attain victory. A diviner informs the Chinese officials about this, and they tell Makibi to take a purgative to prove he was cheating, but he manages to counter its effects with his esoteric knowledge.

Makibi’s success infuriates the officials, and they decide that to hinder him they’ll try to starve him. He manages to overcome this hardship with the help of Nakamaro, who secretly brings him food every night. This continues for months, but eventually the time of another challenge comes.

A statue from Saiō-ji depicting Baozhi revealing his nature as an incarnation of the bodhisattva Avalokiteśvara (Kyoto National Museum; reproduced here for educational purposes only)

As it turns out, the officials decided to seek the help of a virtuous Buddhist monk, the Chan master Baozhi (宝志禅师; he actually lived during the reign of Wu of Liang, some 250 years before Makibi’s journey), who prepared a barrier meant to prevent supernatural beings from entering the palace where Makibi will be tested. This means that for the first time he will have to manage without any help from Nakamaro. His new task to interpret a complex poem, Yabatai (邪馬台). Its contents aren’t discussed in the story; it was a purported prophecy according to which Japan will undergo division and ultimately perish after the reign of the hundredth emperor. Needless to say, following the traditional order which includes mythical and legendary emperors, the prophecy evidently didn’t come to pass - Go-Komatsu was #100, Naruhito is #126. Makibi initially cannot even decipher a single sign. In despair, he prays to Sumiyoshi and Kannon of Hasedera. A spider miraculously appears, and moves across the text to help him read it properly. The gathered officials, as well as the Chinese emperor, are in awe. However, they don’t let Makibi return home, and once again lock him in the tower.

Shortly afterwards, Makibi is reunited with his ally Nakamaro, and enlists his help once more. He asks him to find a century old set of sugoroku paraphernalia. With the help of these tools, he causes an eclipse. The emperor learns about its cause from his diviners, and has his officials question Kibi. He claims that the only way to end the eclipse is to let him return to Japan. This time, they oblige, and the story ends. The forerunner preserved by Masafusa indicates that Makibi was also credited with bringing the Wen Xuan, the Yabatai and the game of go to Japan. In reality, go and Wen Xuan were already known in Japan before his journey. Meanwhile, according to the Edo period philosopher Hayashi Gahō Yabatai was most likely a hoax composed in Japan in the Heian period, even though it was held to be the work of Baozhi.

It is commonly assumed in scholarship that the story was meant to reflect somewhat xenophobic attitudes towards China or more broadly towards foreign lands prevalent at the time of its composition. While in Makibi’s and Nakamaro’s times sending envoys to China was relatively common, and Japanese emperors actively sought contact with their Chinese counterparts (though occasionally diplomatic correspondence could end up awkward as both sides aimed to present themselves as superior), with time similar journeys became less frequent, and started to be perceived as increasingly dangerous (to be fair - the risk of getting shipwrecked was genuinely fairly high). It might be significant that formal diplomacy resumed during the reign of Go-Shirakawa, though. It is distinctly possible that he saw this success as a parallel to Makibi’s legendary deeds, and commissioned an illustrated edition to basically congratulate himself.

An alternate proposal is that Kibi Daijin Nittō Emaki arose as a part of an onmyōdō feud between the Kamo and Abe clans. For what it’s worth, it does seem that despite earlier successful arrangements meant to guarantee a division of positions in the court both the Abe and the Kamo would be satisfied with, tensions arose between them during reigns of emperors Toba and Go-Shirakawa, so roughly at the time of its composition. However, the interpretation of the story as a product of this conflict rests on the argument that Makibi is portrayed as more clever and skilled than Nakamaro. This sort of power level discussion is not entirely rooted in the primary sources, where the two clearly work as a team. There are further problems with this interpretation, too.

An obvious issue is that while the link between Abe no Nakamaro and the Abe clan is self-explanatory, it is not exactly evident in which way Makibi would be a representation of the Kamo. It is sometimes claimed in scholarship that the Kamo clan claimed descent from him, but this appears to be an Edo period misconception. It’s most likely a result of confusion between Kamo no Kibimaro (鴨吉備麻呂), a member of the Kamo clan who also traveled to China (his journey occurred earlier, during the final years of the reign of Wu Zetian), and Makibi. No reference to a relation between Makibi and the Kamo can be found in the fourteenth century genealogical treatise Sonpi Bunmyaku (尊卑分脈; “Genealogical Branches of the High and the Low”), though. Kamo no Yasunori is essentially treated as the founder of this lineage. A further problem is that there’s no good reason to doubt that the scroll was prepared for emperor Go-Shirakawa - who himself favored the Abe clan, as evidenced by the esteem Abe no Yasuchika (安倍泰親) enjoyed in his court.

Kibi Daijin Nittō Emaki wasn’t commonly copied in the Kamakura and Muromachi periods, but portraying Makibi as an onmyōji only became more entrenched in literature over the middle ages. He was supposedly responsible for transmitting rituals focused on Tenkeisei (天刑星, “Star of Heavenly Punishment“; this deity was held to be a master of all shikigami, for more info see my previous article) alongside Kamo no Yasunori. In a local tradition from Mount Hiromine, he was credited with enabling the enshrinement of Gozu Tennō by making a pact with him during his journeys to China.

While the examples cited above were essentially new, the specific story illustrated in Kibi Daijin Nittō Emaki evidently wasn’t forgotten either. It regained popularity in the Edo period, as evidenced by its various new adaptations. These include works from various genres, such as Koikawa Harumachi’s novel Kibi no Nihon Jie (吉備能日本知恵, “Japanese Kibi’s Ingenuity”) or the kabuki play Kibi Daijin Shina Tan (吉備大臣支那譚, “Story of Minister Kibi in China”). However, from the perspective of this article what matters the most is that it was incorporated into Abe no Seimei Monogatari, thus firmly becoming a part of Seimei’s origin story.

A personification of Mars, as depicted in Sōkan’s Iconographic Drawings of the Secrets of the Nine Luminaries (public domain; via Metropolitan Museum of Art)

The novel introduces Abe no Nakamaro first, and reveals that he was the reincarnation of Dongfang Shuo (remember him?) and by extension of the planet Mars (sic). Since Dongfang Shuo was incredibly loyal to his country, it was only natural the same was true for his reincarnation. However, as Nakamaro was born in Japan, and not China, this was less than optimal in the specific situation he found himself in. After arriving in China as an envoy, he was imprisoned - as described in earlier works - because his actions were perceived as disrespectful. He dies in prison shortly after.

A year after Nakamaro’s ill fated journey, Kibi no Makibi arrives in China as the next envoy. The Chinese emperor, Xuanzong, is infuriated that the tribute he presented was inadequate, and considers executing him, but decides to give him a way out. If he can complete a series of trials, he will be allowed to return to Japan instead (inadequate tribute be damned). These overlap with the earlier versions, though the order is changed.

Makibi playing go in Abe no Seimei Monogatari

The first of the trials involves go. Makibi is set to face a master of this game, a certain Xiandang (玄東; Gentō in Japanese) in it. His opponent actually doesn’t have a name in any of the early accounts of his adventures in China; it seems this was an innovation of an abbreviated version from the Hoki-shō.

The fateful go match, as imagined by Kunisuda Utagawa; note the inclusion of Xiandang's wife (Egenolf Gallery; reproduced here for educational purposes only) The name evidently caught on, though, since in addition to Abe no Seimei Monogatari it also pops up in other Edo period works, such as the 1852 kabuki play Kin’u Gyokuto Wakoku no Irifune (金烏玉兎倭国入船, “The Golden Crow, the Jade Rabbit, and the Ship that Arrived from Japan”). The resolution also differs somewhat: Makibi learns go by secretly observing Xiandang, who plays it regularly with his wife at home. He wins two matches against him fair and square, without the need to eat any of the pieces.

A spider helps Makibi

The Wenxuan trial is next; it essentially goes the same as in Kibi Daijin Nittō Emaki. The Yabatai trial is altered slightly, though. For starters, Bao Zhi is not physically present - he is only referenced as the poem’s supposed author. The emperor selects it specifically because it’s uniquely difficult, and he can’t read it himself. Nakamaro learns about this, and tells Makibi the best solution might be to pray, which he promptly does. No reference is made to Sumiyoshi, but Kannon of Hasadera gets a more prominent role. Makibi’s devotion to this figure is stressed over and over again. The spider whose help lets him read Yabatai is explicitly identified as a manifestation of this bodhisattva, as well. Reading Yabatai is presented as a grand feat. The entire court cheers (a far cry from the excessively villainous portrayal of courtly officials in Kibi Daijin Niitō Emaki). Even the emperor is deeply moved by Makibi’s skill, and instead of simply letting him go back home as he initially intended he tells him that he can stay as long as he wants in China in order to study. This seems like an attempt at reconciling fictional portrayals of Makibi’s journey with historical reality - I must say I think it works pretty well.

In any case, Makibi accepts the offer, and spends a long time studying various arts in China, much like he did in real life. When he finally decides to return to Japan, Xuanzong bestows various gifts on him, including a variety of literary texts, musical instruments, relics of the Buddha, a robe made from the hide of a “fire-rat” (火鼠, huoshu in Chinese, kaso in Japanese; Makibi could thus complete at least one of the trials of princess Kaguya if he only met her) and, most importantly, the Hoki Naiden (presumably passed down from emperor to emperor, though the story doesn’t state it explicitly). He also ordered a thousand monks to pray to guarantee his voyage back home would be safe.

The Abe no Seimei Monogatari account of Makibi deeds doesn’t end here, in contrast with Kibi Daijin Nittō Emaki. He safely returns to Japan, and the emperor bestows prestigious positions upon him as a reward for his accomplishments in China. Many years later, as an elderly man, he starts feeling like he essentially ended up with a life that should’ve been Nakamaro’s, though (somewhat confusingly, Nakamaro makes no physical appearance after the trials), and decides to find his family. He is unsuccessful, and ultimately writes in his will that he wants his own descendants to seek Nakamaro’s to give them the Hoki Naiden. As it later turns out, they have fallen into poverty, and have no real use for this tome. It ends up hidden until the birth of Abe no Seimei many years later.

The same events are described differently in the Hoki-shō. Makibi acquires the Hoki Naiden basically through the same means as in Abe no Seimei Monogatari, but after returning from China he gives it to young Seimei, who is introduced as a descendant of Nakamaro. In reality, despite sharing the same family name Nakamaro and Seimei were not directly related, though (Abe no Seimei Monogatari approaches this issue slightly differently, by having Seimei be a reincarnation of Nakamaro,as revealed by Hakudō). Furthermore, comparing the dates of Makibi’s journey and Seimei’s birth makes any encounter between them chronologically awkward.

It seems in at least some other works Makibi had one more role to play in setting up Seimei’s career: supposedly Kuzunoha (or, at the very least, Shinoda Myōjin) could be portrayed as his reincarnation. The problem is, while I have no reason to doubt the authenticity of this tradition, I can’t pinpoint its original source for now - this is in part why this article took so long to release.

More than once I’ve seen an assertion that it comes from a sekkyobushi, but as I outlined earlier, it seems no actual evidence for the existence of such an adaptation is available. Furthermore, the most prominent online source of this claim is seemingly a blog on which I also found posts uncritically discussing Hotsuma Tsutae and JJCAT - which doesn’t exactly fill me with optimism. In the article Kitsunenyōbō Ni Miru Ikai ― Futari no Kuzunoha Ga Deau Koto ― Atsuko Katō states that the notion of Shinoda Myōjin being a reincarnation of Kibi no Makibi comes from Abe no Seimei Monogatari, but either this is a mistake, or for some strange reason a scene was omitted in Nana Miyata’s recent German translation (Die Erzählungen vom Leben und Wirken des Divinationsmeisters Abe no Seimei); unless the reference is actually to be found in the supplement to Abe no Seimei Monogatari which had the form of a divination manual, which is left out of the translation. Finally, the Kuzunoha article from Japanese Wikipedia gives the source as Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō, relying on an anthology of Edo period puppet plays from 1965, edited by Shigeru Yokoyama. Sadly, I can’t consult the full text of this work to verify. I’ll update this article if I ever manage to solve this conundrum. Until then, though, it must end on a slightly unsatisfying note. Bibliography Tumblr for some unfathomable reason didn't let me include a bibliography here, so sadly you have to visit a google doc to access it. I'm sorry.

#kuzunoha #abe no seimei #japanese literature #onmyōdō #onmyōji #ashiya dōman #ashiya douman #kibi no makibi #abe no nakamaro

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