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CORNELL
UNIVERSITY
LIBRARY

 

THE

CHARLES WILLIAM WASON
COLLECTION ON CHINA
AND THE CHINESE

 

 

 

 
niversity Library
20.A85

“Tania
SHINTO

(THE WAY OF THE GODS)

BY
W. G. ASTON, C.M.G., D.Lit.

AUTHOR OF

‘A GRAMMAR OF THE JAPANESE SPOKEN LANGUAGE,’ ‘A GRAMMAR OF THE
JAPANESE WRITTEN LANGUAGE,’ ‘THE NIHONGI’ (TRANSLATION),
‘A HISTORY OF JAPANESE LITERATURE,’ &C.

LONGMANS, GREEN, AND CO.
39, PATERNOSTER ROW, LONDON
NEW YORK AND BOMBAY

1905

Ad rights reserved

bey
TABLE OF CONTENTS.

—— 0) a

CHAPTER.

I.
II.
Il.
IV.

Vv.
VIL
VIL
VIII.
IX,

. WORSHIP
XL
XII.
XIII.
XIV.

MATERIALS FOR THE STUDY OF SHINTO...
GENERAL FEATURES—PERSONIFICATION ...
GENERAL FEATURES—DEIFICATION OF MEN

GENERAL FEATURES — FUNCTIONS
Gops, &c. ...
MYTH ...

THE MYTHICAL NARRATIVE

THE PANTHEON—NATURE-DEITIES
THE PANTHEON—MAN-DEITIES.
THE PRIESTHOOD

MORALS, LAW, AND PURITY
CEREMONIAL

MaGIc, DIVINATION, INSPIRATION
DECAY OF SHINTO. MODERN SECTS

PAGE.

I

5
36

65

75

84
121
177
200
208
241
268
327
359
LIST OF ILLUSTRATIONS.
—_——_>—__——

Ohonamochi and his Double

The Sun-Goddess issuing from the Rock- Ge ave
of Heaven

Sun Worship at the T wwin-Rocks of Is Ise

Hohodemi at the Court of Toyotama-hiko

Kedzurikake. The one on the right is the
ordinary form, the other a special kind
called zhazg?... bes

Oho-nusa, (From Dr. Florenz’s paper in the

T.A.S./.)
Gohet be
Ema (Horse-picture)
Mikosht aia a
Himorogt. (From the 7.4.S./.)
Shrines of Ise
Toriwi ...
Chi no wa

Misogi, or Purification Ceremony
Tsuina, or Expulsion of Devils
Wayside Shrines...

PAGE.

28-29

98-99
130-31
149

192

214
215
222

224-25
226

229-30
233

266-67

298-99

310-11
366
ABBREVIATIONS.

Ch. K.—Mr. B. H. Chamberlain’s translation of the Kozkz.
Nihongi.—Translation of the Nzkongi by W. G. Aston.
T.A.S.J.—Transactions of the Asiatic Society of Japan.

ERRATA.

For “ Welhausen,” note to p. 113, read Wel/hausen.
For “of,” p. 12, lL. 18, read on.
P. 335, 1. 24, read to do her behests.

 

ADDENDA.

Add, bottom of p. 60, “ St. Augustine says, in his ‘ Civitas
Dei,’ that funeral observances are rather solace to the
living than help to the dead.”

P. 41, line 25, after “deities” insert “a phrase which
closely resembles the ‘Zembla Bogh’ used of the Czar by
Russians.”

P. 31, add to first note, “The Romans had an evil
counterpart of Jupiter, viz., Vediovis or Vejovis.” ;
PREFACE.

—+o

AS compared with the great religions of the world, Shinto,
the old Kam? cult of Japan, is decidedly rudimentary in its
character. Its polytheism, the want of a Supreme Deity,
the comparative absence of images and of a moral code, its
feeble personifications and hesitating grasp of the concep-
tion of spirit, the practical non-recognition of a future
state, and the general absence of a deep, earnest faith—all
stamp it as perhaps the least developed of religions which
have an adequate literary record. Still, it is not a primi-
tive cult. It had an organized priesthood and an elaborate
ritual, The general civilization of the Japanese when
Shinto assumed the form in which we know it had left the
primitive stage far behind. They were already an agri-
cultural nation, a circumstance by which Shinto has been
deeply influenced. They had a settled government, and
possessed the arts of brewing, making pottery, building
ships and bridges, and working in metals. It is not
among such surroundings that we can expect to find a
primitive form of religion.

The present treatise has two objects. It is intended,
primarily and chiefly, as a repertory of the more significant
facts of Shinto for the use of scientific students of religion.
It also: comprises, an outline theory of the origin and earlier
stages of t the development of religion, prepared with special
reference to ‘the Shinto evidence. The subject is treated
from a positive, not from a negative or agnostic stand-
point, Religion being regarded as a normal function, not
II PREFACE.

a disease, of humanity. This element of the work owes
much to the continental scholars Réville, Goblet D’Alviella,
and Pfleiderer.

In anthropological matters, I have been much indebted
to Dr. Tylor’s ‘ Primitive Culture’ and Mr. J. G. Frazer’s
‘Golden Bough.’ I should not omit to express my obli-
gations to my friend Mr. J. Troup for assistance with
the proofs and for a number of useful corrections and

suggestions.
CHAPTER I.

MATERIALS FOR THE STUDY OF SHINTO.

Prehistoric Shinto.—Ethnologists are agreed that the
predominant element of the Japanese race came to Japan
by way of Korea from that part of Asia which lies north
of China, probably by a succession of immigrations which
extended over many centuries. It is useless to speculate
as to what rudiments of religious belief the ancestors of the
Japanese race may have brought with them from their
continental home. Sun-worship has long been a central
feature of Tartar religions, as it is of Shinto; but such
a coincidence proves nothing, as this cult is universal
among nations in the barbaric stage of civilization. It is
impossible to say whether or not an acquaintance with the
old State religion of China—essentially a nature-worship—-
had an influence on the prehistoric development of Shinto.
The circumstance that the Sun was the chief deity of the
latter and Heaven of the former is adverse to this supposi-
tion. Nor is there anything in Japan which corresponds
with the Shangti of the ancient Chinese.

There are definite traces of a Korean element in Shinto.
A Kara no Kami (God of Kara in Korea) was worshipped
in the Imperial Palace. There were numerous shrines in
honour of Kara-Kuni Idate no Kami. Susa no wo and
Futsunushi have Korean associations.

Until the beginning of the fifth century of our era,
writing was practically unknown in Japan. It is certain,
however, that a considerable body of myth, together with
formal rituals, was already in existence, having been
transmitted from generation to generation by the Nakatomi
and Jmbe, two hereditary priestly corporations attached

B
2 MATERIALS FOR THE STUDY OF SHINTO.

to the Mikado’s Court. We hear also of Kataribe, or
corporations of reciters, who were established in various
provinces, especially in Idzumo, a primeval centre of
Shinto worship. They are mentioned in the Wzhongz
under the date A.D. 465, and were still in existence in the
fifteenth century. Unfortunately we know little about
them beyond the circumstance that they attended at the
capital, and delivered their recitals of “ancient words” on
the occasion of the Mikado’s coronation. These must have
helped to furnish material for the written mythical and
quasi-historical narratives which have come down to us.

Kojiki. — The oldest of these is a work entitled the
Kojiki, or ‘ Records of Ancient Matters.’ It was compiled
by Imperial order, and completed in a.D. 712. The preface
states that it was taken down from the lips of one Hiyeda
no Are, who had so wonderful a memory that he could
“repeat with his mouth whatever was placed before his
eyes and record in his heart whatever struck his ears.”
English readers may study this work in an accurate trans-
lation contributed by Mr. B. H. Chamberlain to the
Transactions of the Asiatic Society of Japan in 1882.
It is preceded by a valuable introduction.

Nihongi.—The mythical narrative of the Mzhong?, or
‘Chronicles of Japan,’ also an official compilation (A.D. 720),
is not quite so full as that of the Kojzkz, and it has the
disadvantage of being composed in the Chinese language.
But it has one feature of great interest. The author, or
some nearly contemporary writer, has added to the original
text a number of variants of the current myths, thus
enabling us to correct any impression of uniformity or
consistency which might be left by the perusal of the
Kaki or Nthongi alone. These addenda show that there
was then in existence a large body of frequently irrecon-
cilable mythical material, which these works are attempts
to harmonize. A translation of the Nihongi by the present
writer forms Supplement I, of the Transactions of the
MATERIALS FOR THE STUDY OF SHINTO. 3

Japan Society (1896). Dr. Florenz’s excellent German
version of the mythical part of this work may also be
consulted with advantage. It has copious notes.

Kiujiki—aA third source of information respecting the
mythical lore of Japan is the Kzujeke. A work with this
name was compiled A.D. 620, ze, one hundred years before
the Mzhongi, but the book now known by that title has
been condemned as a forgery by native critics. Their argu-
ments, however, are not quite convincing. The Kzzzkz is in
any case a very old book, and we may accept it provision-
ally as of equal authority with the Kojzki and Nehongz.
It contains little which is not also to be found in these
two works. Unlike them, the Kzujz7k¢ makes no attempt to
be consistent. It is a mere jumble of mythical material,
distinct and conflicting versions of the same narrative being
often dovetailed into one another in the most clumsy
fashion. It has not been translated.

Idzumo Fudoki.—This work, a topography of the pro-
vince of Idzumo, was compiled about A.D. 733. It contains
a few mythical passages.

The Kogoshiui was written in 807. It adds a very little
to the information contained in the Kojzke and Nhongz.

Shéjiroku.—In this work, which is a sort of peerage of
Japan (815), the descent of many of the noble families is
traced from the deities of the Shinto Pantheon.

Yengishiki—Our principal source of information for the
ceremonial of Shinto is the Vengishzkz, or ‘Institutes of the
Period Yengi’ (go1-923). It gives a minute description of
the official Shinto ritual as then practised, together with
twenty-seven of the principal prayers used in worship.
These prayers, called xorito, were now, so far as we know,
for the first time reduced to writing, but many of them
must be in substance several hundreds of years older. Some
have been translated by Sir Ernest Satow for the Asiatic
Society of Japan (1879-81), and the series is now being

continued by Dr. Karl Florenz, whose translation of the
B 2
4 MATERIALS FOR THE STUDY OF SHINTO.

Ohoharahi (1899) is a notable addition to the English
reader’s means of studying Shinto.

Motori and Hirata.— The writings of the native
scholars Motoori, Hirata, and others during the second half
of the eighteenth century and the first half of the nineteenth
are an indispensable source of information. No part of this
voluminous literature has been, or is likely to be, translated.
The English reader will find a good account of it in Sir
Ernest Satow’s ‘Revival of Pure Shinto,’ contributed to the
Transactions of the Asiatic Society of Japan in 1875. By
“ Pure Shinto” is meant the Shinto of the Kojzkz, Nzhongi,
‘and Vengishiki, as opposed to the corrupt forms of this
religion which sprang up under Buddhist influence in later
times.

The above-named works contain fairly ample materials
for the study of the older Shinto. They have the advantage
of showing us this religion as seen by the Japanese them-
selves, thus leaving no room for the introduction of those
errors which so often arise from the unconscious importation
of modern European and Christian ideas into the accounts
of other rudimentary cults. It should be observed that it is
the State religion to which these records chiefly relate. Of
the popular beliefs and practices at this time we are told
but little.

The WVhongz, and, to a lesser extent, the Koyzkz, are
somewhat influenced by Chinese ideas ; but this element is
generally recognizable. Buddhism was introduced into
Japan towards the middle of the sixth century, and was
widely propagated under the regency of Shétoku Daishi,
who died A.D. 621; but there is little or no trace of it in
the older Shinto. For a long time there was a marked
antagonism between the two religions which served to
protect the latter from such adulteration.

The Fuzoku Gwaho, a modern illustrated Magazine, is
a rich store of information respecting modern Shinto and
the folk-lore and superstitions which are associated with it.
CHAPTER II.
GENERAL FEATURES.—PERSONIFICATION.

Religion.— Religion, a general term which includes all
our relations to the Divine, is a cord of three strands,
namely, Emotion, Thought, and Conduct. Emotion com-
prises gratitude, hope, and fear. Thought yields conceptions
and beliefs. Religious conduct consists in doing that which
is pleasing to the superior powers, and in refraining from
acts which are thought to be offensive to them. It includes
worship, purity, and morality.

These elements of religion are inseparable. Emotion
stimulates and sharpens the intellectual faculties, which
in turn provide fresh food for emotion. Each without the
other is evanescent and barren. Nothing worthy of the
name of religion is possible without a long succession of
alternate moods of thought and feeling.

Emotion and thought lead in all healthy minds to action
of some sort. Man is impelled by his very nature to
testify his gratitude to the powers on which he feels him-
self dependent, to express his hopes of future blessings
from them, and to avoid acts which might offend them.
Moreover, as a social animal, he is prompted to com-
municate his religious thoughts and feelings to his fellow
men. Without such intercommunication, no religion is
possible. No individual man ever evolved a religion out
of his own inner consciousness alone.

Emotional Source of Religion.—The emotional basis of
religion is gratitude, love, and hope, rather than fear. If
life is worth living—and what sane man doubts it p—there
are necessarily far more frequent occasions for the former
than for the latter. The statement of the old Roman poet
6 GENERAL FEATURES——-PERSONIFICATION.

that “Primus in orbe Deus fecit timor” is untrue even of
the Greek and Roman mythology to which he more
particularly referred. Zeus, the Shining One, the Father
of Gods and Men, though he may occasionally destroy a
wicked man with his thunder, is loved rather than feared.
“Alma Venus, hominum divomque voluptas,” is not the
offspring of our terrors. Nor is Ceres, Bacchus, Here
Eileithuia, or Kora. In Mars, by an exception the
malignant quality predominates.

Shinto is essentially a religion of gratitude and love.
The great Gods, such as the Sun-Goddess and the Deity
of Food, are beneficent beings. They are addressed as
parents, or dear divine ancestors, and their festivals have a
joyous character.* An eighth-century poet says, “ Every
living man may feast his eyes with tokens of their love.”
The Kogoshzuz tells us that when the Sun-Goddess emerged
from her cave, “ Heaven above at length became clear, and
all people could see each other’s faces distinctly. They
stretched forth their hands and danced and sang together,
exclaiming, ‘Oh! how delightful! how pleasant! how
clear!’” The WVzhongz says that on the same occasion all
the Gods rejoiced greatly. Have we not here a rudiment
of the beatific vision which in its higher developments
embraces not only the sunlight but all things in Heaven
and earth, and hell itself, founded, as Dante says, by the
primo Amore? Even the boisterous Rain-Storm God, who
of the Dic Majores most nearly approaches the type of an
evil deity, has his good points. The demons of disease
and calamity are for the most part obscure and nameless
personages.

Intellectual Basis of Religion. The Idea of God._A

* At the festival of Nifu Midjin in Kii, when the procession bearing offerings
arrives before the shrine, the village chief calls out in a loud voice, ‘* Accord-
ing to our annual custom, let us all laugh.” To which a hearty response is
given. This is because this God does not go to Idzumo for an annual visit
like the others.
GENERAL FEATURES—PERSONIFICATION. 7

God may be defined as a sentient being possessed of super-
human power. The phrase “supernatural being,” which is
sometimes used as equivalent to God, is open to objection
The word “supernatural” belongs to the vocabulary of a
comparatively scientific age. To the savage, phenomena
are ordinary or strange, not natural or supernatural. More-
over, there are many objects of worship which are not at all
supernatural, as, for instance, the sun. “Spiritual being”
is insufficiently comprehensive as an equivalent for God.
The Lama of Tibet is a God; but he is not a spiritual
being. Neither is the Wind nor the Moon. The assumption
that Gods are always spirits has been the source of much
confusion.

Kami.—The most common and comprehensive word for
deity in the Japanese language is Kamz. It is probably
connected with faburu, to cover, and has the general
meaning of “above,” “superior.” Kam is the part of
Japan which lies near the capital, as opposed to Shzmo,
the lower country or provinces. Kaha-kamt means the
upper waters of a river. Kam no ke, or simply kamz, is
the hair of the head. Kam is applied not only to
Gods, but to Mikados and nobles. The heads of
State Departments were at one time called Kam, and
in later times this word became equivalent to our
“Lord” in territorial titles. O Kam is frequently said
vaguely of “the authorities,” while O Kami San is the
domestic authority, namely, “the mistress.” Whether
Kami is used of Gods or men, it is in both cases a
secondary application of the general meaning “ upper.”
The Gods are Kam because they reside in Heaven (sapere,
caelicoli, ’Ovpaviwves, Most High, Father in Heaven); men
are Kami on account of their higher rank. No doubt both
gain prestige by their association under the same title—the
Gods by a reflection from the pomp and ceremony which
attend on mortal Kam, and men by assimilation with the
transcendent power and glory of the great nature-deities,
8 GENERAL FEATURES—PERSONIFICATION.

Why should height come to be everywhere associated with
excellence and rank ? Herbert Spencer’s characteristic con-
tribution* to the solution of this problem is as follows: “In
battle it is important to get the force of gravity to fight on
your side, and hence the anxiety to seize a position above
that of the foe. Conversely the combatant who is thrown
down cannot further resist without struggling against his own
weight as well as against his antagonist’s strength. Hence
being below is so habitually associated with defeat as to
have made maintainance of this relation (literally expressed
by the words superior and inferior) a leading element in
ceremony at large.” To this it may be added that the
upper part of the human body—namely, the head—is
also the most important and honourable. “Chief” is
derived from caput: “capital,” as an adjective, means
excellent. “Headman,” “head-centre,” “head and front
of my offending,” are familiar phrases which involve the
assumption of the superior importance of the head. A
Japanese raises to his head a present or other object to
which he wishes to show respect. A further and decisive
consideration is the circumstance that the most incom-
parably glorious, excellent, and majestic thing with which
we are acquainted is also immeasurably the highest. Even
pre-religious man cannot have been wholly insensible to
the glory of the sky—“ hoc sublime candens ”—with its sun
and moon, its dawns and sunsets, its clouds, thunders, and
storms. No wonder that the words heavenly and celestial
have come to convey the idea of supreme excellence.

The following quotations will help us to realize more
fully what the Japanese mean by the word Kam. Mo-
toéri says :—

“The term Kami is applied in the first place to the
various deities of Heaven and Earth who are mentioned in
the ancient records as well as to their spirits (s¢-ama)
which reside in the shrines where they are worshipped.

* © Sociology,’ Pp. 153.
GENERAL FEATURES—PERSONIFICATION. 9

Moreover, not only human beings, but birds, beasts, plants
and trees, seas and mountains, and all other things what-
soever which deserve to be dreaded and revered for the
extraordinary and pre-eminent powers which they possess,
are called Kamz. They need not be eminent for surpassing
nobleness, goodness, or serviceableness alone. Malignant
and uncanny beings are also called Kam if only they are
the objects of general dread.* Among Kam? who are human
beings I need hardly mention first of all the successive
Mikados—with reverence be it spoken...... Then there
have been numerous examples of divine human beings, both
in ancient and modern times, who, although not accepted
by the nation generally, are treated as gods, each of his
several dignity, in a single province, village, or family......
Amongst Kam? who are not human beings I need hardly
mention Thunder [in Japanese Varu kam or the Sounding
God]. There are also the Dragon, the Echo [called in
Japanese Ko-dama or the Tree Spirit], and the Fox, who are
Kami by reason of their uncanny and fearful natures, The
term Kami is applied in the Vzhongi and Manyoshiu to the
tiger and wolf. Izanagi gave to the fruit of the peach and
to the jewels round his neck names which implied that
they were Kami7...... There are many cases of seas and
mountains being called Kam. It is not their spirits which
are meant. The word was applied directly to the seast or
mountains themselves as being very awful things.”

Hirata defines £amz as a term which comprises all things
strange, wondrous, and possessing zsao or virtue. A recent

* Compare with this the following description of the Awacas of the ancient
Peruvians. ‘‘ All those things which from their beauty and excellence are
superior to other things of a like kind; things that are ugly and monstrous or
that cause horror and fright ; things out of the usual course of nature.”

+ In the spirit of Wordsworth’s

‘“* Listen, the mighty being is awake
And doth with his eternal motion make
A noise like thunder everlastingly.”’
fo GENERAL FEATURES—PERSONIFICATION.

dictionary gives the following essentially modern definitions
of this word :—

Kami. 1. Something which has no form but is only
spirit, has unlimited supernatural power, dispenses calamity
and good fortune, punishes crime and rewards virtue.
2. Sovereigns of all times, wise and virtuous men, valorous
and heroic persons whose spirits are prayed to after their
death. 3. Divine things which transcend human intellect.
4. The Christian God, Creator, Supreme Lord.

Double Current of Religious Thought.—If we accept
the definition of a God as a sentient being possessed of
superhuman power, it follows that the idea of God may be
arrived at in two ways. We may ascribe sense to those
superhuman elemental powers of whose action we are daily
witnesses, or we may reverse this process and endow
sentient beings, especially men, with powers which they do
not actually possess. In other words, the idea of God may
be arrived at either by personification or by deification.

Strictly speaking, the first of these processes is the only
legitimate one. The second involves the assumption that
man may be or may become God. But without questioning
the reality of an intimate union of the human with the
divine, both in this world and the next, it is better to
maintain a clear distinction between these two terms,
Ultimately, after the errors of anthropomorphism, poly-
theism, and spiritism have been eliminated, the two methods
of arriving at the idea of God yield the substantially identical
formulas :—

A. God = infinite power + absolute humanity,

B. God = absolute humanity + infinite power,

But in the stage of religious progress represented by
Shinto, we are far indeed from such a result.

The priority of the second of these two processes has
been assumed or contended for by many writers, notably
by Herbert Spencer. Others argue that there can be no
deification until the idea of deity has somehow been arrived
GENERAL FEATURES—PERSONIFICATION, II

at previously, as for example, by the personification of
natural powers. It appears to me impossible to say which
of the two comes first in order of time. The germs of
both may be observed at a stage of intellectual development
prior to all religion. Children, as we have all observed,
sometimes personify inanimate objects. I have known a
boy of three years of age complain that, “Bad mustard did
bite my tongue.” The baby who cries for the moon credits
his nurse—ignorantly, of course—with powers far transcend-
ing those of humanity. The argument that there can be no
deification without a previous acquaintance with the idea
of deity loses sight of the circumstance that deity is a
compound conception, which combines the ideas of great
power and sense. Of these two a man has sense already.
To make him a God all that is necessary is to ascribe to
him transcendent power. Deification, therefore, does not
necessarily imply a previous knowledge of the conception
of deity. In practice, however, men are usually deified by
being raised to the level of already known deities.*
Each of these two processes rests on a basis of truth.
he personification of natural objects and powers springs
from some glimmering notion that the so-called inanimate
world is really alive. Everything physical has its meta-
teal counterpart. There is no motion without some-
thing akin to sensation, and no sensation without motion,
‘As all our sensations, emotions, and thoughts are accom-
anied by corresponding disturbances of the molecules of
ur brain and nervous system, so all natural phenomena
have associated with them something varying in quality

* M. Goblet d’Alviella says: ‘‘I maintain that neither of these two forms
of worship necessarily presupposes the other; but that man having been led
by different roads to personify the souls of the dead on the one hand and
natural objects and phenomena on the other, subsequently attributed to both
alike the character of mysterious superhuman beings. Let us add that this
must have taken place everywhere, for there is not a people on earth in which
we do not come upon these forms of belief side by side and intermingled.”
Dr. Pfleiderer’s view is substantially identical.
12 GENERAL FEATURES—PERSONIFICATION,

and intensity, for which our human language has no better
word than sensation, while along with the sum of the
infinitely interwoven physical energies of the universe there
goes what we, in our imperfect speech, must call emotion,
purpose, thought.

Ordinarily the lower animal, the child, the savage, and
the primitive man do not realize this truth. Under the
pressure of imperious practical necessities they recognize
with sufficient accuracy the difference between the animate
and the inanimate. They do not take the further step of
seeing that there is animation in the so-called inanimate.
Sense and volition are not habitually attributed by them to
inanimate objects. Much less do they assume, as we are
sometimes told, the presence in them of a conscious agent
not visible to the senses. There are, however, exceptions
to this rule. Some of these are simple mistakes. I have
known a dog take a doll for a living person, and only
discover his error after close examination and long
consideration. A large stone-ware image of the Buddhist
Saint Daruma, of stern aspect, which stood in my garden
in Tokio, caused unmistakable alarm to stray dogs who
unexpectedly found themselves face to face with it.
Children sometimes beat inanimate objects by which they
have been hurt, and savages have been known to regard a
watch as a living being.

A second exception is the case of conscious make-believe,
of which we may observe instances in the play of children,
and even of the lower animals. Errors and fancies of this
kind do not constitute religion, though they may prepare
the way for it. A time comes, however, when some savage
or primitive man, gifted beyond his fellows, arrives at a
partial and hesitating recognition of the truth that with the
energies of nature there really goes something of the same
kind that he is conscious of in himself, and has learned to
recognize in his fellow beings—namely, sense and _ will.
He sees the sun move across the heavens, diffusing light
GENERAL FEATURES—PERSONIFICATION. 13

and warmth, and says to himself, “ He is alive.” With the
intellectual perception there is associated emotion. He
feels that the sun is kind to him, and bows his head as he
would to his chief, partly to express his thanks and partly
in order that others may share his thoughts and feelings.
This is religion. It comprises the three elements of
thought, emotion, and action. Religion is at first excep-
tional. Every primitive man is not a seer or maker of
religious myth. His ordinary attitude towards the powers
of nature is that of the Chinaman, who thought that the
moon was “all the same lamp pigeon.” He is an unconscious
Agnostic, and knows nothing of volition in the inanimate
world.

The deification of men, although involving a contra-
diction in terms, has yet a substantial and most important
truth associated with it. Great captains, wise rulers, in-
spired poets, sages and seers, whether alive or dead, deserve
honour to which it is not easy to place a limit. Napoleon
said that one of his generals was worth an army division.
Who shall estimate the value to their respective races, and,
indeed, to humanity, of such men as Shakespeare, Con-
fucius, Mahomet, or Buddha? Nor are they dead. They
live in their works, and subjectively in the hearts and
minds of their countrymen. And may we not go a step
further? Our actions, even the most insignificant, do not
remain locked up in ourselves. As by sensation the whole
universe affects us, so does every impulse of our ego react
upon the universe, leaving an impression which is indelible.
The physical world is different for the most trifling act of
the meanest human being that ever lived. All our emotions
and thoughts have a counterpart in our physical constitu-
tion, which is resolvable into motion, and is therefore
indestructible. The doctrine of the conservation of energy
is the physical counterpart of the doctrine of the immor-
tality of the soul. Each involves the other. Assuming,
therefore, that all motion is accompanied by something
14 GENERAL FEATURES—PERSONIFICATION,

akin to sensation, it will be seen that dead men may con-
tinue to have perhaps even a sentient existence equal to
the sum of the reactions of their ego upon its environment,
animate or inanimate, during life. It is the remembered
total energies of the man which, I take it, form the object
of honour and worship after he is dead, and not his corpse
or ghost. The latter is a mere accident, of secondary
origin, and is by no means universally recognized.

In justification of man-worship, it may also be pleaded
that if the nature-deity is truer, the man-deity is nearer to
us and more capable of vivid realization. And as it is from
the sympathetic recognition of life in our fellow men that
we proceed to the recognition of life in the so-called inani-
mate universe, so it is by the contemplation of the highest
types of humanity that we are able to refine and exalt our
conception of divinity.

The two great sources of religious thought, personification
and deification, are constantly intermingling their streams
and reacting upon each other. A deity who begins his
career as a Nature-God often in course of time loses this
quality, and becomes hardly distinguishable from a magnified
man. The Zeus of Homer is an example. He is much
more the Father of Gods and men than a Sky or Weather-
God. In Japan it is only the scholar who recognizes in
Susa no wo the deity of the Rain-storm. To the people
even Tenshddaijin (the Sun Goddess) is nothing more than
the great providential deity who resides at Ise. Her solar
quality is practically forgotten. Men, on the other hand,
may be exalted to such a height by the ascription to them
of nature-powers that their original humanity is much
obscured.

It is sometimes difficult to determine to which of the two
currents of religious thought a particular deity belongs,
For example, we find a sword worshipped as a deity. Is
it on account of its wonderful cutting property, or because
it was once an offering to a nature or a man-deity, and
GENERAL FEATURES—PERSONIFICATION. 15

had therefore at length absorbed to itself a portion of his
divinity ? Or is it the Excalibur of some forgotten deified
chieftain? There is no general answer to such questions.
They must be decided, if at all, by the evidence in each
case. To call objects of this kind “fetishes” helps us
nothing. In the Vengzshikt we find mention of a shrine
to Iha no hime (the lady of the rock). At first sight this
looks like a Nature-God. But when we find that an Tha
no hime was the mother of the Mikado Richiu (end of
fourth century) it seems more probable that the Iha no
hime of this shrine was a deified mortal.

_ In Shinto it is the first of the two great currents of
religious thought with which we are chiefly concerned.
It is based much more on the conception —fragmentary,
shallow, and imperfect as it is—of the universe as sentient
than on the recognition of pre-eminent qualities in human
beings, alive or dead. It springs primarily from gratitude
to—and, though in a less degree, fear of—the great
natural powers on which our existence depends. The
desire to commemorate the virtues and services of great
men and to perpetuate a loving remembrance of departed
parents and forefathers takes a secondary place.

Classification of Deities—Both Nature-Gods and Man-
Gods may be deities of individuals, of classes, or of abstract
qualities. We have, therefore, six classes of Gods, as
‘follows :—
Nature-Gods.

_ Individuals, as the Sun.

' Classes, as the God of Trees.

_ Properties, as the God of Growth.

Man-Gods.
Individuals, as Temmangu.
Classes, as Koyane.
' Properties, as Ta-jikara no wo (Hand-strength-male).
16 GENERAL FEATURES—PERSONIFICATION.

This is the logical sequence ; but it by no means follows
that all Gods of individuals precede all Gods of classes, or
that there were no deities of abstractions before some of
the later individual or class deities were evolved.

The distinction between individual objects deified and
deities of classes is not always well maintained in Shinto.
It is doubtful, for example, whether Kamado no Kami is
the God of all cooking furnaces, or whether there is a
separate God for each. Different worshippers might give
different answers. The habitual neglect by the Japanese
nation of the grammatical distinction between singular
and plural is a potent obstacle to clearness in such matters,

Phases of Conception.—The conception of individual
parts of the universe as deities passes through the phases
represented in the following formulas :—

I. The Sun (Moon, Wind, Sea, &c.) is alive.

II. The Sun is a man, a father, a chief or a king—first
rhetorically, and then literally.

III. The Sun is a material object, ruled by an unseen
but not incorporeal being with human form and passions.

IV. The Sun is (2) a material object ruled by an
anthropomorphic being which has a spiritual double, or (4)
is animated by a spiritual being.

These formulas exhibit the logical sequence of develop-
ment. In practice the various phases are found to overlap
one another considerably. Even in the latest Shinto the
direct conception of the natural object as alive is not
forgotten.

The first stage,* in which we have the religious concep-
tion before it is clothed in myth or metaphor, is abundantly
exemplified in Shinto. A well, for example, is, like
Horace’s “Fons Bandusiz,” worshipped without name or
myth attached to it, or anything to show whether it is
regarded as male or female. The same is the case with

* Max Miiller speaks of ‘‘ that ancient stratum of thought which postulated
an agent in the sky, the sun, &c.” This is really a secondary conception.
GENERAL FEATURES—PERSONIFICATION. i7

sites, buildings, provinces, trees, all of which are deified and
have religious rites in their honour without any very
definite personality being attributed to them. They are
simply thought of as in some sort of way living things.
Mud and sand are dubbed Kam, and there the personifica-
tion ends. There are a good many colourless deities of
this kind in Shinto. Motodéri declares explicitly that when
a sea or a mountain is called Kam7, it is not the spirit of
the sea or mountain which is meant, but the sea or
mountain itself. A poet of the Manyoshiu says of
Fujiyama :—
Of Yamato, the Land of Sunrise,

It is the peace-giver, it is the God,
It is the treasure.

When a kitchen wench at the present day speaks of the
FHlettsut-sama-—sama is a honorific and personifying word—
she means the cooking-furnace itself regarded as a God,
not a spirit inhabiting it. She will even speak of the
plasterer making a Hettsut-sama.

The second or anthropomorphic stage of the develop-
ment of the idea of God arises out of the rhetorical necessity
of rendering more vivid, even at the expense of exact
truth, the presentation of the conception of the powers of
nature as living things. Finding’ that the bare assertion
that they are alive produces little impression, the poet or
seer goes a step further, and boldly ascribes to them
human form, passions, actions, and character. Myth and
metaphor are his instruments. The God has bodily
parts, parents, sex, and children. He eats, drinks, is
angry or alarmed, loves, fights, weaves, cultivates the
ground, fishes, hunts, and dies. With the advance of
social organization he is a chief or a king. Sometimes
in these metaphors we can trace a special application
to the deity’s natural functions. Sometimes they are
introduced merely for general effect. The results of this
process for good and for evil are written large in the pages
18 GENERAL FEATURES—PERSONIFICATION.

of human history. It is, on the one hand, the indis-
pensable means by which the high intuitions of the seer
are brought home, more or less imperfectly, to the multi-
tude. On the other hand, the true original nature divinity
is often lost sight of in a profusion of anthropomorphic
fancies, and nothing is left but a magnified man, whose
ultimate fate it is to be disavowed by advancing knowledge
and enlightenment.

It has been said that the primitive man knows no distinc-
tion between fancy and reality. In truth, life would be
impossible for such a simpleton. However primitive he
may be, he cannot hold a fire in his hand by thinking of
the frosty Caucasus. The difference between a real dinner
and an imaginary one is palpable even to his limited intelli-
gence. The hunter who could not distinguish between
the game of his imagination and the reality could never
earn a living. He would be fit only for an imbecile asylum.
The child is well aware that his mud pies are not fit to eat.
The savage woman who pretends to herself that a stone is
her lost baby, knows in her heart that this is nothing more
than make-believe. Even a dog appreciates the distinction
between a real rat and the object which it pleases him to
fancy one, and worries accordingly. The seer is conscious
that his anthropomorphic language is only metaphorical.
Dante felt this when he said :—

Per questo la Scrittura condescende
A nostra facultate e piedie mano
Attribuisce a Dio ed altro intende.

Metaphor is of the very essence of myth. But the literal-
minded vulgar are at all times prone to confound the a/tro
which is clothed in myth and metaphor with its outward
husk, and the literal-minded scholar or scientific man is often
little better. Hirata says that “what we call am are all
men. Even among men those who are excellent are called
kami, The natural difference between men and Gods is
GENERAL FEATURES—PERSONIFICATION, 19
&
that the Gods are high and men are low, owing to the
greater care taken by the creator deities in producing the
former.” He thinks that the Shinto deities are about ten
feet high.

The humanization of the nature deities is reflected in the
vocabulary of Shinto. The term soya, or “ august parent,”
is frequently used of them. Tsuchz or ¢sutsu, old forms of
chichi, father, occurs in the names of several. It is primarily
by no means physical fatherhood which is meant in such
cases, although there are no doubt vulgar minds who are
unable to rise above this conception and have thereby done
much to corrupt religion.

In Western religions a God must be either male or female.
The grammatical structure of their languages compels
Europeans to say either he or she in speaking of deities.
In Japan this necessity does not exist. The forms of
Japanese speech take little account of sex. Many Shinto
deities have no sex at all. In others sex is indicated by the
incidents of the myth or by the additions of such termina-
tions as wo male, me female. There are several pairs of
married deities. In art, sex is comparatively little distin-
guished in Japan.

The reason for attributing one sex to a deity rather than
the other is not always evident. Provinces and mountains
are sometimes male and sometimes female. The Food
Goddess is naturally feminine, as representing the productive
principle of nature, and perhaps also because cooking is the
business of women. The male sex is more suitable to
Susa no wo’s violent character as the Rain-storm. Warlike
gods like Hachiman are naturally masculine.

The “ chieftain” conception of divinity is represented by
the use of the word wo, male, ze. virile or valiant one, in
many of the names of deities, and by the ascription to some
of warlike qualities. There is nothing to show that these
are deified chieftains. On the contrary, the term wo is
applied, like ¢swchz, father, to what are unmistakably nature
20 GENERAL FEATURES—PERSONIFICATION,

®
deities, such as the Sea-Gods Soko-tsutsu-wo (bottom-father-
male) Naka-tsutsu-wo (middle-father-male), and Uwa-
tsutsu-wo (upper-father-male), produced by the lustrations
of Izanagi in the sea after his return from Yomi.

Tohe, another word for chieftain, occurs in the name of
the Wind-God, Shina tsu tohe.

Nushi, master, is found in the names of several deities.

The application to the Shinto deities of words implying
sovereignty is illustrated by swde or sume, which enters
into a number of compounds relating to the Gods or
Mikados. This word means “to collect together into one,”
and hence “ to hold general rule over.” = Swmera or sumeragt
no mikoto is the Mikado. Several deities enjoy the
honorary epithet of Sume-gami, or Subera-gamt.

Mi-koto, august thing, is also applied equally to Gods
and Mikados, and in ancient times even to parents. It is
nearly equivalent to our “ majesty.”

Wake, a branch, that is to say, a branch of the imperial
family, a prince, is applied to deities.

ffiko and hime occur frequently in the names of gods.
These words mean literally sun-child and sun-female, but
in practice they are equivalent to prince and princess, or
lord and lady. In the history of these words one may
observe the operation of both of the great currents of deity-
forming thought. 72, sun, is used as an epithet for the
glorification of human personages, and the compounds Azko
and Azme are in turn applied to nature powers as a
personifying term. The Wind-God is a hzko.

The rhetorical impulse to realize in its various phases the
human character of the nature deities of Shinto has pro-
duced a number of subsidiary personages, who are attached
to them as wives, children, ministers, or attendants. Some of
these are also nature deities. In others we find a union of
the two deity-making tendencies. Thus Koyane, by the
circumstance of his descent from Musubi, the God of Growth,
and by his position of high-priest to the Sun-Goddess,
GENERAL FEATURES—PERSONIFICATION. 21

belongs to the category of nature deities, while as an
embodiment of the collective humanity of the Nakatomi
sacerdotal corporation, whose ancestor he is feigned to be,
he belongs to the class of deified human beings.

In Japan, the myth and metaphor-making faculty—in
other words the imagination —though prolific enough, is
comparatively feeble. The ancient Japanese especially
were appreciably more neglectful than Western races of the
distinction between the animate and the inanimate, and
there was therefore less scope for the play of fancy in
which religious personification consists. Like other Far-
Eastern peoples, they realized the personal conception of
deity with less intensity than the Aryan or Semitic
nations. In this respect Homer and. the Bible stand at
the opposite pole from Confucius, whose 77ex has as little
about it of humanity as is possible for a being who is said
to know, to command, to reward, and to punish. Shinto
approaches Confucianism in this respect. There is, no
doubt, a profuse creation of personified nature-deities, but
we find on examination that they are shadowy personages
with ill-defined functions and characters wanting in con-
sistency. Moreover, owing to the neglect by the Japanese
of grammatical forms indicating number, it is frequently
hard to tell whether a given name is that of one deity or
of several. Musubi, the God of Growth, is sometimes one
God, sometimes two, while at a later period he became
split up into five or more deities. The Wind-God is at
one time a single deity, at another a married couple. Susa
no wo has in recent times been made into a trinity. Such
fissiparous reproduction of deities is characteristic of a low
degree of organization.* To meet the difficulties arising
from this state of things Motodri, in the eighteenth cen-
tury, propounded his theory of dwn-shin, or “ fractional
bodies,” which may remind us of the “three persons and

* It was not unknown in ancient Greece and Rome. Zeus, Hercules, and
other deities became divided up in this way.
22 GENERAL .FEATURES—PERSONIFICATION.

one substance” of Christian theology. Hirata, his
pupil, speaking of the three Sea-deities, Uha tsutsu no wo,
Naka tsutsu no wo, and Soko tsutsu no wo, says: “ This
deity, although, strictly speaking, born as three deities, is
described as though one deity were present. This is to
be understood of the God dividing his person and again
uniting it. The descent of the Adzumz no Murajt (a noble
family) from him shows that in this respect he is to be
regarded as one,”

The circumstance that many of the Gods, like the
Japanese themselves, have numerous aliases, adds to the
uncertainty. The nomina and the numina do not invariably
go together. There is sometimes reason to suspect that it
is the same God who appears under different names, while,
on the other hand, the same name may cover what are in
reality two or more different deities,

There were no arts of sculpture or painting in Japan
before their introduction from China in historical times,
and the consequent want of images and pictures for which
Shinto has been commended must have contributed
materially to prevent the Gods from acquiring distinct
personalities like those of ancient Greece.

The feeble grasp of personality indicated by the above
facts is profoundly characteristic of the Japanese genius.
It is illustrated by their unimaginative literature, which
makes but sparing use of personification, allegory, and
metaphor, by their drama, with its late and imperfect
development, and by their art, which has produced little
monumental sculpture or portrait painting of importance.
It may also be traced in the grammar, which has prac-
tically no gender, thus showing that the Japanese mind
is comparatively careless of marking the distinction
between animate and inanimate and maleand female. The
law takes far less cognizance of the individual and more
of the family than with us. Another fact of the same
order is the neglect of distinctions of person shown by the
GENERAL FEATURES—PERSONIFICATION. 23

sparing use of personal and other pronouns. In a passage
translated from Japanese into English, without any inten-
tion of illustrating this fact, there occur only six pronouns
in the former against nearly one hundred in the latter. The
verb has no person. Yuku for example, means equally I go,
thou goest, he goes, we go, you go, and they go. It is
true that person may be indicated by the use of honorifics
to mark the second person and humble forms for the
first, but even when these are taken into account, the
absence from Japanese of indications of person is very
remarkable.

Herbert Spencer, in his ‘Principles of Sociology, suggests
that the comparative fewness of personal pronouns in the
languages of the Far East is owing to the circumstance
that they “establish with the individual addressed a relation
too immediate to be allowed where distance is to be main-
tained.” Now, not only is it possible, and even common,
for pronouns to be used for the express purpose of magni-
fying the distance between the speaker and the person
whom he addresses, as in the case of the German er when
used as a pronoun of the second person, but Spencer’s
explanation does not meet the case of pronouns of the
third person, which are just as rare in these languages as
those of the first and second. Nor is there anything in
the relations between men of high and low degree in these
countries which is so radically different from those which
have prevailed in Europe as to produce such a far-reaching
difference in the language of all classes of society. The
truth is that these nations do not avozd pronouns. Their
minds are still in a stage of development in which they
have not yet realized the advantages in clearness of
expression which are to be gained by a more systematic
distribution of their ideas into the three categories of first,
second, and third person. It is with them not a matter
of etiquette, but of poverty of imagination, that power
which, as Mr. P. Lowell has remarked, is to the mental
24 GENERAL FEATURES—PERSONIFICATION.

development what spontaneous variation is to organic
development.*

In Stages I. and II. of the evolution of nature-deities, it
is the nature power or object itself which is the deity.
Stage II. (Anthropomorphism), so long as it is not meant
literally, is not inconsistent with a direct worship of natural
objects and phenomena. But the vulgar are always prone
to mistake metaphor for reality. When they are told that
the Sun is a goddess, who walks, weaves, wears armour,
sows rice, and so on, they take these statements literally,
combining an implicit belief in them with the worship of
the Sun itself. Even Motodri says that it is the actual
Sun in Heaven which we worship as Amaterasu no Oho-
Kami (the Heaven-shining-great Deity), while he believes
at the same time that the Sun-myth of the Kgyzk7 is real
history. A time comes when it is objected that the Sun
has no arms or legs necessary for the performance of the
actions attributed to her. It is pointed out that the wind
has no bodily form at all. Instead of going back to the
true explanation—that these things are only metaphorical,
the literal-minded man prefers to accept the suggestion
(which brings us to Stage III.) that the deity is not the
actual sun, or wind, or sea, or mountain, but a powerful
being who rules it. Such beings, however, are not at first
conceived of as in any way incdrporeal.

* «Mr. Tylor has justly observed that the true lesson of the new science ot
Comparative Mythology is the barrenness in primitive times of the faculty
which we most associate with mental fertility, the imagination...... Among
these multitudes (the millions of men who fill what we vaguely call the East)
Literature, Religion, and Art—or what correspond to them—move always
within a distinctly drawn circle of unchanging notions...... This condition of
thought is rather the infancy of the human mind prolonged than a different
maturity from that most familiar to us.”—Maine, ‘ Early History of Institu-
tions,’ pp. 225-6. This characteristic of the mental development of the races
of the Far East is discussed in ‘A Comparative Study of the Japanese and
Korean Languages,’ by W. G. Aston, in the 7ransactions of the Royal Asiatic
Society, August, 1879, and more fully by Mr. Percival Lowell, in his ‘ Soul of
the Far East,’ 1888. See also Mr. B. H. Chamberlain’s ‘ Kojiki,’ Introd., Ixvi.
GENERAL FEATURES—PERSONIFICATION. 25

There is considerable confusion observable in Shinto
between Stages I. and II. and Stage III. We have seen
that Motoori identified Ama-terasu with the Sun. His
pupil Hirata, on the other hand, says that the Sun-Goddess
was born on earth, and was sent up to Heaven as “ Ruler of
the Sun.” And while it is true that a sea may be directly
called Kamz, we have also a Sea-God, Toyotama-hiko, who
is as clearly distinguished from the physical ocean as
Neptune is. This fluctuation is common to all mytho-
logies. Greek literature is full of examples of reverence
paid at one time to natural objects and phenomena, and at
another to deities which rule them. They adored Apollo
as well as Helios. Muir, in the introduction to vol. v. of
his ‘ Sanskrit Texts,’ says :—“ The same visible object was
at different times regarded diversely as being either a
portion of the inanimate universe, or an animated being
and a cosmical power. Thus in the Vedic hymns, the sun,
the sky, and the earth are severally considered, sometimes
as natural objects governed by particular gods, and some-
times as themselves gods who generate and control other
beings.” Our own poets are not a whit disturbed by such
inconsistencies. In ‘ Paradise Lost’ the Sun is apos-
trophized in one place as the “God of this new world,”
while in another passage of the same poem we have
a “Uriel, Regent of the Sun.” Shakespeare, in the
‘Tempest,’ puts into the mouth of an anthropomorphic

Iris the words :—
The Queen of the Sky,

Whose watery arch and messenger am I.

Spiritism.We now come to Stage IV., or spiritism.
The great and obvious difficulties connected with the
anthropomorphic conception of deity, even in the modified
form of a belief in corporeal beings detached from natural
phenomena, led to spiritism, which may be defined as a
partial or complete negation of the material properties of
the Gods, Spiritism is therefore far from being a
26 GENERAL FEATURES—PERSONIFICATION.

“primitive” religious development, as is so often sup-
posed. “Primitive man,” it has been said, “thinks that the
world is pervaded by spiritual forces.” I would rather
describe his mental attitude as a piecemeal conception of
the universe as alive, just as he looks on his fellow man as
alive without analyzing him into the two distinct entities
of body and soul. A dog knows quite well the difference
between alive and dead ; but the distinction between body
and soul is far beyond his intellectual capacity.

In Japan the process of spiritualizing the Gods has not
gone very far. Like the Gods of the Homeric Olympus,*
the Shinto deities are, on the whole, unspiritual beings,

The doctrine of spiritism is associated in Shinto with the
word Mitama, for which “spirit” is the nearest English
equivalent. Strictly speaking, the A7z¢ama is not the God,
but an emanation or effluence from him, which inhabits his
temple, and is the vehicle of his action at a distance from
the place where he himself resides. It therefore corre-
sponds to the Shekinah (that which dwells) of the Jews,
and, though in a less marked degree, to the Roman mumen.
The Shekinah, like the Mztama, is a later development.
Where Habakkuk, ii. 20, says, “The Lord is in his holy
temple,” the Targums have, “Jehovah was pleased to
cause his Shekinah to dwell in his holy temple.” I cannot
see that the Shekinah and Mztama owe anything to the
analogous doctrine of the separability of the human soul
and body. The ghost is not the parent of either.t

The unavoidable assumption that an anthropomorphic
God can act at a distance from his own abode in Heaven
or elsewhere really involves the doctrine of spiritism,
though time and thought are required for its development.

* Homer implicitly denies the spirituality of his Gods when he says that the
Hercules which was summoned up by Ulysses was only his ezdo/on, or phantom,
the real man being in Olympus among the happy Gods.

+ See an instructive article on ‘Shekinah’ in Dr, Hastings’s ‘ Dictionary of
the Bible,’
GENERAL FEATURES—-PERSONIFICATION. 27

It is clearly not the Sun-Goddess herself who lives in Ise.
Her true place is in Heaven; but she is present in some
way on earth, as is proved by her answering the prayers
which are addressed to her at her shrine. The explanation
which is ultimately forthcoming is that it is the Wztama, or
spirit, of the Goddess which resides there. We have here
a foreshadowing of the doctrine of the omnipresence of
deity.

The etymology of the word Mitama will repay examina-
tion. M7 is simply a honorific prefix. Zama contains the
root of the verb ¢abu, to give, more often met with in its
lengthened form ¢amafu. Tama retains its original signifi-
cation in ¢ama-mono, a gift thing, and foshi-dama, a new
year’s present. Zama next means something valuable, as
a jewel. Then, as jewels are mostly globular in shape, it
has come to mean anything round. At the same time,
owing to its precious quality, it is used symbolically for the
sacred emanation from the God which dwells in his shrine,
and also for that most precious thing, the human life or
soul.*

The meaning of Zama is illustrated by the following story,
which is related in the Vzhong¢ of Ohonamochi, the Creator
or Kosmos-deity of Idzumo myth :—

“ Coming at last to the province of Idzumo, he spake and
said: ‘This Central Land of Reed-plains had been always
waste and wild. The very rocks, trees,and herbs were all
given to violence. But I have now reduced them to submis-
sion, and there ts none that is not compliant’ Therefore he
said finally: ‘It is [, and I alone, who now govern this
land. Ts there perchance any one who could join with me in
governing the world?’ Upon this a divine radiance} tlumt-
nated the sea, and of a sudden there was something which

* «And mine eternal jewel given to the common enemy of man.”—
‘Macbeth,’ Act III. scene i.
+ The Shekinah was also associated with a divine radiance, or glory.
28

 

 
29

 

 

 

 

 
30 GENERAL FEATURES—PERSONIFICATION.

floated towards him and said: ‘Were I not here, how
couldst thou subdue this land? It ts because of uiy presence
that thou hast been able to accomplish this mighty task’
‘Who art thou ?? asked Ohonamocht. It replied and said:
‘lam thy spirit tama) of good luck, the wondrous spirit.
Then said Ohonamocht: ‘True; I know, therefore, that thou
art my spirit (tama) of good luck, the wondrous spirit. Where
dost thou now wish to dwell?’ The spirit ansu'cred and
said: ‘I wish to dwell on Mount Mimoro, in the province of
Yamato’ Accordingly he built a shrine in that place and
made the spirit to go and du'ell there. This ts the God of
Oho-mtia.”

The distinction between the God and his spiritual double
so clearly indicated in this extract is often neglected and
the deity of Miwa spoken of simply as Ohonamochi. The
same uncertainty as to the spiritual character of the God is
reflected in hisnames Oho-kuni-nushi(great-country-master)
and Oho-kuni-dama (great-country-spirit), and in a legend
told of him in the Awj7&7, where he is corporeal enough to
have a child by a mortal woman and yet sufficiently
spiritual to pass through a keyhole.

In the Jdsumo Fudoki, Susa no wo speaks of the village
of Susa as the place where his szfama was settled, that is
to say, where a shrine was dedicated to him. The Vrhongt
states that Izanami's »ztama was worshipped at Kumano
with music and offerings of flowers. In a modern book the
Hi no mitama (spirit of the Sun) is not the Sun-Goddess,
but a separate deity of a lower class.

The element ¢2z enters into the names of several deities.
The Food-Goddess is called either Ukemochi no Kami or
Uka no mitama.* But the meaning ™ spirit” is not applic-
able in every case in which a God’s name contains this ele-
ment. Futo-dama, for example, the name of the supposed
ancestor of the Imbe priestly corporation, probably means

* Mr mé (august body) in the names of others involves a more material
conception of deity.
GENERAL FEATURES—PERSONIFICATION, 31

“great gift oroffering.” Yorodzu-dama no Kami is not the God
of ten thousand spirits, but the God of ten thousand offerings.

It is a curious circumstance that in later times the sfa-
ma par excellence were the phallic Sahe no Kami. Their
festival was formerly called the mz¢ama matsurt. It is now
known by the Chinese equivalent Gorzdye.

In a few cases the mztama is in duplicate, a nig7-mitama,
or gentle spirit, and an ava-mitama, or rough spirit.* In the
Idzsumo Fudoki a man who is praying for revenge calls
upon the z7gt-tama of the Oho-kaniz (great deity) to remain
quiet, and asks the ara-¢ama to attend to his petition. The
legendary Empress Jingo was attended on her expedition
to Korea by two such sea-god mztama, one to guard her
person, the other to lead the van of her army. But we hear
little of this distinction in the older records. The aragami-
matsurt (rough-God-festival) of later days was a sort of
saturnalia when license was permitted to servants.

The Kojzk? and Nihongi do not theorize about the mzta-
ma, Hirata’s statement that they do not distinguish
between the wfsushi-mi-mi (real-august-body)t and the
mitama of the Gods is, as the case of Ohonamochi shows,
not quite correct. But there is much foundation for it. In
one myth, for example, the Sun-Goddess in handing over
the divine mirror to Ninigi, enjoins on him to regard it as
her mztama, and in another version of the story to look
upon it as herself.

Another indication of an advance towards spirituality
in the older Shinto literature is the distinction which is
made between avraha-goto (public things) and kakure-goto
(hidden things), the former term being applied to temporal
and the latter to spiritual matters, namely, the service of
the unseen Gods. Mystery is not the vital element of
religion. It depends on what we know, not on what we

* Corresponding to the mo acha, uncle of peace, and shz acha, rough uncle,
of the Ainus.
+ Homer’s auréc,
32, GENERAL FEATURES—PERSONIFICATION,

do not know. Still, there perhaps never was a religion
which did not betray some feeling that what we know is
only an infinitesimal portion of that infinite sum of
knowledge for which mankind is possessed with an eternal
yearning. Religion, though not based in mystery, must
always proceed, like other knowledge, from the known
towards the unknown. A good deal, however, that is
mysterious in religion is of our own making. Hirata,
when he can find no way out of the difficulties arising from
his crude, literal-minded anthropomorphism, constantly
resorts to the time-honoured expedient of declaring his
problems mysteries which transcend human intelligence,
exclaiming, “Oh! how wonderful! Oh! how strange!
Oh! how strange! Oh! how wonderful !”

Motoori and Hirata account for the invisibility of such
Gods as Musubi, the God of Growth, by the theory
that since the Age of the Gods they have removed
further from the earth, so that they are now beyond the
scope of human vision. In other respects, however, they
have, under unacknowledged Chinese influence, greatly
developed the hints of the spiritual nature of the Gods
which are found in the Koki and Nzhongi. Of the
muitama, Motoori says* :—

“In general, when such or such a God ts mentioned in the
old scriptures, we must distinguish between the real God and
his mitama. The real God ts his actual body ; the mitama
ts his divine spirit: the mitama-shiro (spirit-token) is the
thing, be tt a mirror or aught else, to which the divine spirit
attaches ttself. It ts commonly called the Shintat (God-
body). Now both the real body and the spirit are spoken of
siniply as the God. Thus when we are told that Amaterasu
no Ohokami was entrusted to Toyo-sukt-irt-bime and Yamato
no Oho-kunt-dama to Nunaki-tri-bime, it is not to be sup-
posed that the real bodies of these two deities were in the

* Sakitake no Ben, 21,
GENERAL FEATURES—PERSONIFICATION, 33

Imperial Palace. It is unquestionably thetr mitama-shiro
which are spoken of as tf they were the real bodies...... Again,
when we are told in the history of the same reign that the
Mikado assembled the eighty myriads of Gods on the plain
of Kami-asachi and inquired of them by divination, this ts
not like the assembly in the divine age of the real Gods in
the Plain of High Heaven. The invitation is to their
mitama.”

The same writer says that of the attendant deities who
came down from Heaven with Ninigi, some came in their
real bodies, some as mztama. Among the former he
naturally classes all those who are represented as having
human descendants. Hirata regards this as a discovery
which will endure to all ages.

-The following quotation from Hirata’s Koshiden (vi. 9)
illustrates further the ideas of this school of theology
regarding the spiritual nature of the Gods :—

“ Both this God (Chigahesht) and Kunado* were produced
by the great mitama of the great God Izanagi applying itself
earnestly to preventing the entrance into this world of the
things coming furiously from the Land of Yom, and which
accordingly became separated from him and adhered to a
staff and a stone. Remaining there, it (the mitama) did
good service in both cases. These Gods, moreover, sometimes
reveal their real bodies and dispense blessings. This may
not be doubted, We find below that Kunado no Kami acted
as a guide to Futsunusht, and that Chigaheshi no Oho-Kamt
was two deities distinguished as hiko and hime (prince and
princess ).” :

Hirata thinks that Gods (and men too) have two
doubles, the zég?-tama and an aratama mentioned above.
These he distinguishes from the Zentat no mitama, or
“spirit of the entire body.” But he admits that these
distinctions are not recognized in the old Shinto. There is

* See Index,

¢
34 GENERAL FEATURES—PERSONIFICATION.

no limit to the subdivision of the mztama. Hirata explains
that the deity is like a fire, which may be communicated to
a lamp or to firewood while the original fire remains the
same. “But the world knows not this.” In other words,
this is a philosophic refinement too subtle for the popular
taste.

While the old records rarely distinguish between the
God’s real body and his mama, in later times the mztama
is often confounded with the mztama-shiro (spirit-token),
or shintat (god-body) as the concrete representative of the
God is called. Even in the Vhong? there is a case in
which a sword is called Futsu no mitama. The Kzujcke
calls the mirror of the Sun-Goddess her mztama. The
Shinto Miémoku (1699) says that Futsu no mitama is the
sword of the great deity of Kashima, and speaks of the
Toyo-uka no mitama (the Food-spirit) as being, or residing
in,a stone. Hirata himself calls a stone idol the sztama
of the God, and speaks of the Sun-Goddess’s smtama
as going backward and forward between Ise and the
sky. The unspiritual vulgar naturally find it hard to
distinguish between the spirit of the God and its concrete
representative.

The doctrine of the separability of the human body and
soul, and of the continued existence of the latter after
death, whether in a material or semi-material form, or as a
pure spirit, may have been a factor in the spiritualizing of
the cruder anthropomorphic conceptions of deity. But
there is little or no evidence to this effect in the old Shinto
scriptures, and the above pages show that other important
influences were at work in producing this result. Whether
the idea of God had its origin in the doctrine of separable
human souls is a question which may be left to the dis-
cerning reader’s judgment.

Gods of Classes and Qualities.—No language is possible
without some exercise of the powers of generalization and
abstraction. In Japanese, however, we miss many of the
GENERAL FEATURES—PERSONIFICATION, 35

more general, and especially of the more abstract, con-
ceptions embodied in European languages, a circumstance
which limits the scope of the personifying faculty, none
too vigorous in itself. Supposing that we take the series
of conceptions beginning with the concrete individual tree,
and passing through evergreen oak, oak, tree, and vegetable,
to the definitive generalization of the universe. The
Japanese language has no word for vegetable except
somoku, a recent compound of Chinese origin. The word
for universe is A me-tsuchi (Heaven + earth) which is almost
certainly a translation of the Chinese ¢en-chz. The con-
sequence is that neither the class of vegetables nor the
universe is recognized in the Japanese scheme of nature-
deities. Individual trees are deified, and there is a God of
trees, but that is all. The neglect of grammatical number
in the Japanese language often obscures the distinction
between the Gods of individual objects and of classes.
Ki no Kami means equally the God of the tree and the
God of trees.*

There is a marked poverty of abstract terms in the
Japanese language, and the personification of abstract
qualities is correspondingly restricted. There is scarcely
anything in Shinto to compare with the numerous
personified abstractions of Greek and Roman mythology.
Izanagi and Izanami, embodiments of the creative or
generative powers of nature, are probably not originally
Japanese, but an echo of the Yzm and Yang of Chinese
philosophy. I have a suspicion that Musubi, the God of
Growth, may yet be traced to a Chinese source.

* For deities of classes consult Dr. Tylor’s ‘ Primitive Culture,’ ii. 242.
36

CHAPTER. ILL
DEIFICATION OF MEN.

THE importance of the deification of human beings in
Shinto has been grossly exaggerated both by European
scholars and by modern Japanese writers. Grant Allen,
for example, says, in his ‘Evolution of the Idea of God’:
“ We know that some whole great national creeds, like the
Shinto of Japan, recognize no deities at all, save living kings
and dead ancestral spirits.’ He was probably misled by
the old writer Kaempfer, whose ignorance of the subject is
stupendous, The truth is that Shinto is derived in a much
less degree from the second of the two great currents of
religious thought than from the first. It has comparatively
little worship of human beings. In the Kojtké, Nihongi,
and Vengishiki we meet with hardly anything of this
element. None of their great Gods are individual human
beings, though at a later period a few deities of this class
attained to considerable eminence and popularity. An
analysis of a list of “Greater Shrines,’ prepared in the
tenth century, yields the following results: Of the Gods
comprised in it, seventeen are nature deities, one is a sword,
which probably represented a nature deity, two are more or
less legendary deceased Mikados, one is the deified type
and supposed ancestor of a priestly corporation, one is the
ancestor of an empress, and one a deceased statesman.

Deified Individual Men.—Like Nature-Gods, Man-
Gods may be divided into three classes—namely,
deified individual men, deified classes of men, and deified
human qualities. The first of these classes comprises
the Mikados, living or dead, and numerous heroes, of
whom Yamato-dake, the legendary conqueror of the
DEIFICATION OF MEN, 37

eastern part of Japan, and Sugahara (Tenjin), the god
of learning, may be quoted as examples.

Phases of Conception.—They are variously conceived
of, as follows :—

I. X, alive or dead, is a great man, worthy of our
love, reverence, gratitude, or fear.

II. X, sometimes when alive, more frequently when
dead, is possessed of superhuman powers, usually borrowed
from those of nature, such as the control of the weather
and the seasons, and of diseases.

III, X’s powers reside not in his body but in a more
or less spiritual emanation from it.

In the first of these three phases, man-worship is not
religion. So long as a man is honoured for those qualities
only which he really possesses or possessed, he cannot be
called a God. But although rational man-worship is not in
itself religion, it is a necessary factor in its development.
Our sentiments of gratitude and awe towards the great
nature-powers spring up in hearts already prepared by the
feelings which we entertain towards our parents, superiors,
and other fellow-men. Whether individually or collec-
tively, a_man loves his parents before he loves God. The
outward signs of divine worship are almost exclusively in
the first place acts of reverence towards men. A man
bows his head or makes presents to his superiors before
he worships or sacrifices to a deity.

There is a tendency to restrict the word worship to the
adoration of deity. Thus, when we speak of ancestor-
worship, we are apt to think of it as implying deification.
But there is much worship of living and dead men which
is perfectly rational, and implies no ascription to them of
superhuman powers.

The second, or religious, phase of man-worship involves
the assumption that some men are possessed of powers of
a kind different from those of ordinary mortals. The mere
exaggeration of the human faculties may produce an inferior
38 DEIFICATION OF MEN.

sort of deity, but no really great man-God can be pro
duced without borrowing some of the transcendent power:
of Nature, or in some way identifying him with tha:
increasing cosmic purpose, which from one point of view
is tendency and evolution, and from another is a loving
Providence. Until this is done a deified king, ancestor, o1
ghost (if there be such a thing) is a poor specimen of a
God. To become a deity of any consequence, the man-
God must make rain, avert floods, control the seasons, send
and stay plagues, wield thunderbolts, ride upon the storm,
or even act as Creator of the world.* When the practice
of deifying men was once established it was enough to
entitle them Gods, the term itself implying the possession
of those powers which we call supernatural, but which are
only so when predicated of men.

Deification of Mikados.— The misunderstanding of
metaphorical language is a fertile source of apotheosis,
The deification of the Mikados is a case in point. The
Mikado is called “the Heavenly Grandchild,” his courtiers
are “men above the clouds,” rural districts are spoken of
as “distant from Heaven,” that is, from the Imperial Palace.
The heir to the throne was styled Az xo mztko, or “ august
child of the Sun,” and his residence hz xo miya, “the august
house of the Sun.” The native names of many of the
Mikados contain the element Azéo, or “ Sun-child.” The
appearance in Court of the Empress Suiko (A.D. 612) is
compared to the sun issuing from the clouds. Tenshi, or
“Son of Heaven,” a Chinese term freely applied to the
Mikado in later times, is a variant of the same idea, which,
it need hardly be said, is known in other countries besides
Japan. The Chinese Emperor is said to call the sun his
elder brother, and the moon his sister. Images of the sun

* Laotze finit par n’étre plus que le principe vital universel existant avant
le ciel et la terre et qui s’est plu 4 chaque époque a se montrer sous les traits
d'un personnage quelconque souvent des plus obscurs.”—‘ Religion de laChine,’
De Harlez.
DEIFICATION OF MEN. 39

and moon were depicted on the banners which were borne
before him on State occasions. The same practice had
been adopted in Japan‘as early as A.D. 700, and there is a
relic of it at the present day in the Japanese national flag,
which is a red sun on a white ground.* The ancient kings

of Egypt called themselves earthly suns. Our own poet
Waller, addressing James II., says :—

To your great merrit given,
A title to be called the sonne of Heaven.

Let us not pass by these metaphors with a disdainful
smile, as mere unsubstantial poetic fancies. They are
more or less rude attempts to give expression to the
very important truth that the benefits which a nation
derives from the rule of a wise and good sovereign are
comparable to the blessings of the sun’s warmth and light.
As Browning, in ‘ Saul,’ has well said :—

Each deed thou hast done
Dies, revives, goes to work in the world, and is as the sun

Looking down on the earth, though clouds spoil him, though tempests
efface,

Can find nothing his own deed produced not, must everywhere trace
The results of his past summer prime—so each ray of thy will,
Every flash of thy passion and prowess long over, shall thrill

Thy whole people, the countless, with ardour till they too give forth
A like cheer to their sons, who in turn fill the south and the north
With the radiance thy deed was the germ of —.

It may be objected that it is contrary to the general law
of human development to make the higher metaphorical
conception precede the lower physical one. It is no doubt
true that the physical idea of fatherhood must come before
the metaphorical use of this relationship. But it does not
follow that when once the metaphor is arrived at, it may
not relapse into its original physical acceptation. The
forces which produce religious progress act by waves, with

* See a paper on the Az no mary (sun-circle) in the 7, 4. S. /., Nov. 8th,
1893,
40 DEIFICATION OF MEN.

intervals of stagnation or retrogression. Even when the
general religious condition of a country is advancing it
will be found that the lower popular stratum of thought
consists less of undeveloped germs of future progress than
of a breccia of the debased or imperfectly assimilated
ideas of the wise men of preceding generations. In this
retrograde movement a large part is played by the in-
vincible tendency of the vulgar to give metaphors their
literal signification. This, I take it, is the source of the
numerous actual children or descendants of the Sun and
other deities who are found all over the world, in Greece,
Peru, Japan, and elsewhere. The sequence of ideas may
be thus represented :—

J. The King or sage is like the Sun.

II. He is (rhetorically) a Sun, or the Sun’s brother or
offspring.

III. He is actually descended from the Sun in the zth
generation, the intermediate links of the genealogy being
a, 6, ¢, d, &c., and he is therefore himself a divinity.

Herbert Spencer, in his ‘Sociology,’ says :—

“There are proofs that like confusion of metaphor with
fact leads to Sun-worship. Complimentary naming after
the sun occurs everywhere, and where it is associated with
power, becomes inherited. The chiefs of the Hurons bore
the name of the Sun; and Humboldt remarks that ‘the
“ Sun-Kings” among the Natches recall to mind the
Heliades of the first eastern colony of Rhodes.’ Out of
numerous illustrations from Egypt may be quoted an
inscription from Silsilis—‘ Hail to thee! King of Egypt!
Sun of the foreign peoples...... Life, salvation, health to
him! he is a shining Sun.’ In such cases, then, worship
of the ancestor readily becomes worship of the Sun......
Personalization of the wind had an origin of this kind.”

“ Nature-worship, then, is but an aberrant form of ghost-
worship.”

Surely this is an inversion of the true order of things
DEIFICATION OF MEN. 4i

Why do kings bear the name of Sun, or child of the Sun?
Is it not because the Sun is already looked upon as a
glorious being (a God?) with whom it is an honour to
be associated? Herbert Spencer himself speaks of “com-
plimentary naming after. the Sun.” The Chinese call
deification Aat-ten, or “matching with Heaven,” showing
that with them at least it is the man who acquires his
divinity by being placed on a level with Heaven, not vice
versé. Worship of the Sun must be anterior to the very
existence of Mikados, and there are certainly more substan-
tial reasons for it than the transfer to him, suggested by
metaphorical language, of the reverence paid to human
sovereigns or ancestors.

The deification of living Mikados was titular rather than
real. Jam not aware that any specific so-called miraculous
powers* were authoritatively claimed for them. In 645
a Japanese minister, addressing some envoys from Korea,
described his sovereign as “the Emperor of Japan, who
rules the world as a manifest deity.” The same official
recognized the Korean princes as “Sons of the Gods.”
The Mikado Keiko, admiring the strength and courage
of his son Yamatodake, says to him: “Whereas in outward
form thou art our child, in reality thou art a God.” The
Mikados called themselves, in notifications and elsewhere,
Akitsu Kami, that is, manifest or incarnate deities, and
claimed a general authority over the Gods of Japan.
Yiriaku conversed on equal terms with the God Hito-koto-
nushi. He expected obedience from the Thunder-God,
but speedily had cause to repent his audacity.t

The honours paid to deceased Mikados stand on a some-
what different footing. There is little, however, in the
earlier period of Shinto to distinguish the respect shown to

* Such as touching for scrofula or the assurance of fine weather.

+ The statements of Kaempfer, in his ‘ History of Japan,’ regarding the sacred
character of the Mikado’s person cannot be depended on. His account of
Shinto generally is grossly erroneous, or rather imaginary.
42 DEIFICATION OF MEN,

deceased Mikados from the customary observances towards
the undeified dead. The Kojzki and Nehongi have hardly
a trace of any practical recognition of their divinity. We
are told in the Vzhongi (A.D. 679) that the Mikado Temmu
did reverence to the tomb of his mother who had died
eighteen years before. In 681 worship was paid (no doubt
by the Mikado) to the august spirit of the Mikado’s grand-
father (or ancestor). There is nothing in these notices to
show that divine worship is intended. An oath made by
Yemishi or Ainus, when tendering their submission in 581,
is more to the point. They pray that “if we break this
oath, may all the Gods of Heaven and Earth, and also the
spirits of the Mikados destroy our race.” Still it must be
remembered that the author of the Vzhong¢ was a profound
Chinese scholar, and that his work is deeply tinctured with
Chinese ideas. I should not be surprised to find that the
above oath was simply copied from some Chinese book.

In the time of the Vengishzk7 (tenth century) the honours
paid to deceased Mikados had become regularized, and
offerings similar to those made to nature-deities were ten-
dered to them periodically. It is, however, a significant
circumstance that of the twenty-seven zorzfo contained in
that work not one relates to their worship, and that the
care of their tombs did not belong to the Department of
Shinto. Hirata protests vigorously against a modern
practice of using a Chinese word meaning Imperial Mauso-
leum for the shrines of Ise and Kamo.

As early as the ninth century there are several cases of
prayers addressed to deceased Mikados for rain, to stay a
curse sent by them for disrespect to their tombs, for the
restoration of the Mikado’s health, for preservation from
calamity, &c. In more recent times shrines were erected
to them, and prayers put up for blessings which it is far
beyond the power of man to grant. Under the name of
Hachiman, the Mikado Ojin, visibly owing to Chinese and
Buddhist influences, became an important deity in later
DEIFICATION OF MEN. 43

Shinto. The same may be said of the Empress Jingo.
The Kajzkt and Nihong? treat both as mere mortals.

The honours paid to deceased Mikados were much neg-
lected before the Restoration of 1868. At present they
consist in four solemn mourning services held in the Palace,
one on the anniversary of the death of the late Emperor,
the second on that of the death of Jimmu Tenni, the third
and fourth in spring and autumn, in memory of all the
Imperial ancestors.* Embassies are also despatched to
the Imperial tombs (szsasagt), which now have ¢orzw7 (the
distinctive Shinto honorary gateway) erected in front of
them. Two of the Mikados, namely, Ojin and Kwammu,
have special State shrines dedicated to them. Concurrent
with the enhancement of the political prestige of the Crown
there has been a strong tendency in the present reign to
increase the respect paid to the Imperial House, so that it
now amounts to something like religious worship. The
ceremony of the zazshz dokoro,t which in ancient times was
in honour of the sacred sun-mirror, now includes the tablets
of the deceased Mikados.

Other Deifications.—Even in the case of the deification
of living and dead Mikados there is much room for
suspicion of foreign influence. Of the deification of other
men I find no clear evidence in the older records, It is
probable, however, that some of the numerous obscure
deities mentioned in the Kojiki and Nzhong? are deified
men. A number of the legendary and historical personages
named in these works were deified at a subsequent period.
Others have been added from time to time. The case ot
the God of Suha has a special interest. Here the God’s
living descendant, real or supposed, is regarded as a God,
and a cave (probably a tomb) occupies the place of the
shrine. A fuller account of this cult is given below.t

* ‘Japan,’ edited by Capt. Brinkley.
+ See Index, sb voce.
+ See Index— Suha.’
44 DEIFICATION OF MEN,

The high-priest of the Great Shrine of Idzumo is called an
zki-gamt, or living deity. Not only good but bad men
might be deified or canonized, as in the case of the arch-
rebel Masakado, the robber Kumasaka Chohan, and in our
own day, Nishitaro Buntard, the murderer of Mori, the
Minister for Education.

Lafcadio Hearn, in his ‘Gleanings in Buddha Fields,
tells a typical story of the deification of a living man. A
certain Hamaguchi Gohei, head man of his village, saved
the lives of his fellow villagers from destruction by a tidal
wave, at the sacrifice of his crop of rice, which he set fire to
in order to attract them away from the sea-shore to the
higher ground. “So they declared him a God, and there-
after called him Hamaguchi Daimydjin, and when they
rebuilt their village, they built a temple to the spirit of
him, and fixed above the front of it a tablet bearing his
name in Chinese text of gold ; and they worshipped him
there, with prayer and with offerings...... He continued to
live in his old thatched home upon the hill, while his soul
was being worshipped in the shrine below. A hundred
years and more he has been dead; but his temple, they
tell me, still stands, and the people still pray to the ghost
of the good old farmer to help them in time of fear or
trouble.”

Ancestor-Worship.—If we restrict this term to the
religious cult of one’s own ancestors, as in China, this form
of religion has hardly any place in Shinto. The only case
of it, except in modern times and under foreign influences,
is that of the Mikados, and even then there is no evidence
of its existence before the sixth century. The term
ancestor-worship is often used more generally of the
worship of dead men of former generations. There is no
good reason, however, for distinguishing between the cult
of dead and that of living men. If the former is the more
common, it is because absence and lapse of time are usually
necessary to allow their obviously human character to be
DEIFICATION OF MEN, 45

forgotten and to raise the popular imagination to the
height of attributing to them superhuman powers. Deifica-
tion is the result of an exaggerated appreciation of what
the man was during life, though there is often associated
with this primary reason the ascription of imaginary
powers to his corpse or ghost.

It is often assumed by English writers that Shinto is
substantially, or at least is based on, ancestor-worship.
The modern Japanese, imbued with Chinese ideas, throw
them back into the old Shinto, and have persuaded
themselves that it contains a far more important element
of this kind than is actually the case. A recent Japanese
writer says: “ Ancestor-worship was the basis of Shinto.
The divinities, whether celestial or terrestrial, were the
progenitors of the nation, from the sovereign and the
princes surrounding the throne to the nobles who dis-
charged the services of the State and the soldiers who
fought its battles.” Hirata, notwithstanding his anti-Chinese
prejudices, was unable to resist the influence of Chinese
ideas as regards ancestor-worship. He devotes vol. x. of
his ‘Tamadasuki’ to the inculcation of an ancestor-
worship which is plainly nothing but the well-known
Chinese cult. His sama-ya (spirit-house, or domestic
ancestral shrine) is a Chinese institution under a Japanese
name, and the ¢ama-shiro, or spirit-token, is the Chinese
thai (ancestral tablet). He would have his followers
address their prayers, as in China, to their ancestors of
every generation, from the parents of the worshipper up
to the “Great Ancestor,” the founder of the family.
Their spirits (sz¢ama) are to be adjured to avert evil from
their descendants, to keep watch over them by night and
day, and to grant them prosperity and long life. This is
genuine ancestor-worship, but it is not Shinto. It was to
meet the case of a failure of direct heirs to continue such
ancestor-worship that the practice of adoption, unknown
in ancient Japan, was introduced from China, The truth
46 DEIFICATION OF MEN.

is that only a very small part of the Japanese nation knew;
or pretended to know, anything about their ancestors. Even
of those who had genealogies, many traced their descent
from mere undeified mortals, some being Koreans or
Chinese. There remain in the SAd7troku and elsewhere a
good number of genealogies in which the descent ofnoble
families from Shinto deities is recorded. To what class
do these deities belong? It is impossible to assert that
some may not be genuine deified ancestors, though I cannot
point to any undoubted case of this kind. Many are
nature-deities. The descent of the imperial family from
the Sun-Goddess is a typical example. The God of
Growth, Kuni-toko-tachi, the Yatagarasu or Sun-Crow, the
sword Futsunushi, and many other nature-deities appear
among the ancestors of the SAdjtroku. In the ‘ Ideals of
the East, a work recently published in English by Mr.
Takakura Okasu, the author speaks of the “immaculate
ancestrism of Ise and Idzumo.” The so-called ancestral
Gods worshipped at these places are the Sun-Goddess, the
Food-Goddess, Ohonamochi (an Earth-God) and Susa no wo
(the Rainstorm). Dr. E. Caird’s observation that “in the
majority of cases it is not that the being worshipped is
conceived of by his worshipper as a God because he is an
ancestor, but rather that he is conceived as an ancestor
because he is believed to be their God,”* obviously applies
to this feature of Shinto.

Other nobles traced their lineage from, and paid a
special worship to, personages who never existed as
individual human beings. Such is Koyane, the reputed
ancestor, but really only a personified type of the Nakatomi
priestly corporation.

If we have any regard for correct terminology we must
call this recognition of nature-deities and class-types as
ancestors not ancestor-worship, but pseudo-ancestor-
worship. When Britain’s sons declare, as they do with

* © Evolution of Religion,’ p. 239.
DEIFICATION OF MEN. 47

sufficient emphasis, that “Britannia rules the waves,” is this
ancestor-worship? Or supposing that Macaulay’s New
Zealander found a remnant of the English people wor-
shipping John Bull as their reputed ancestor, would he be
right to conclude that ancestor-worship was an English
institution ?

Uji-Gami.—These pseudo-ancestors are called in Japanese
ujt-gamt, or surname gods. The w? were originally official
‘designations, whether of Court officials or of local officials
or chieftains, which, as these offices became hereditary,
took the character of hereditary titles, and eventually
became mere surnames. They may be compared with such
titles as Duke of Wellington or with surnames like
Chamberlain, Constable, or Baillie. In ancient times the
common people had no surnames, and therefore no
ancestor-worship, pseudo or real.

The word «7 is also used collectively of the noble house
of persons bearing the same surname. It does not seem
a very ancient institution, and must date from a time when
an organized Government had already been established.
Of the cult of the U7t-gamt as such we know very little.
The Kojiki mentions the fact of various deities being
worshipped by certain noble families. A modern authority
says: “All descendants of deities had wyz. Every ujt
consisted of members called ukara. The chief of the «7
was termed the 4? no kamz (the superior of the wz). It
was his duty, on festival occasions, to convene the #kara
for the worship of the ancestral God.” In later times the
Uji-gami became simply the tutelary deity of one’s birth-
place, and was also called udusuna (birth-sand). Infants
born in his jurisdiction are presented to him soon after
birth, and parturient women pray to him for relief. They
also procure earth from the site of his shrine, in the belief
that it has a magical power to assist their delivery. The
same earth is credited with the property of relaxing the
rigidity of a corpse
48 DEIFICATION OF MEN.

The modern Ujz-gami are taken indiscriminately from all

classes of deities, perhaps including even a few genuine —

ancestors. One or two Indian deities have been made
Uji-gami. The Nakatomi had three Uyi-gami—namely,
Take-mika-dzuchi, Futsunushi, and Koyane. Noble families
have been known to change their U7z-gamt.

The Uji-gami correspond in some respects to the Greek
apxnyds.

Biso. —Analogous to the U7i-gami are the trades-deities
of modern times. They are called d7so (author or inventor),
and may be either nature-deities, deceased men, or merely
the deified type of the particular trade or profession.
Wrestlers worship Nomi no Sukune, who was probably a
real person, and Chinese doctors the legendary Chinese
Emperor Shinnung. Confucian pundits worship Confucius,
poets honour Hitomaro, and Haikwai poets Bashé. Pro-
fessors of the art of tea-drinking show reverence to the
founder of that particular branch of it which they practise.
Soothsayers, mzko, football players, flower-arrangers, and
actors worship the so-called ancestral gods of their several
professions. There is a Kajt-so-sha, or blacksmith-ancestor-
shrine. Carpenters, for some reason, have adopted Shotoku
Daishi, an Imperial Prince who lived in the seventh
century, as their patron. Merchants worship Yebisu.
They also pay some sort of respect to Fukusuke,* a
dwarfish figure with a large head, attired in the ceremonial
kamt-shimo, and seated in a squatting position, which may
often be seen in the larger shops. A figure of a cat with
uplifted paw, called the smanekz-neko, or “ beckoning cat,”
and a recumbent cow covered with rugs are also objects of
respect with them. It is in many cases a question whether
the honour shown amounts really to divine worship.

Spirits.—The older Shinto scriptures afford but scanty
evidence of the spiritualization of deified human beings.
In the Mzkong? there is one reference to the worship

* Fuku means good fortune.
DEIFICATION OF MEN. 49

of a Mikado’s mitama (spirit). In another case the
mitama of the Mikados are called upon to punish
oath-breakers. Yamato-dake’s mttama is in one place
said to have been changed into a white bird. Of the
mitama of ordinary undeified human beings there is
no mention in the Kojikt or Nihongi; but, of course,
this may be owing to the imperfection of the record.
Tamashit, a derivative of tama, is the ordinary word for
soul at the present day, and is undoubtedly of considerable
antiquity. Still there are cases where we should expect to
find sztama spoken of, but where a more material con-
ception—namely, that of metamorphosis—takes its place.
Among several instances of this kind may be quoted that
of Yamato-dake. He died, and was buried, upon which he
took the form of a white bird, which flew away leaving the
tomb empty. The modern name for ghost testifies to the
prevalence of this conception in Japan. It is bake-mono,
or “transformation,” and is applied to foxes which change
into human form as well as to the ghosts of the dead and
to hobgoblins of uncertain origin. Bake-mono are not
worshipped in Japan, any more than ghosts are with our-
selves, but there is a beginning of reverence to them in the
honorific particle o which is frequently prefixed to the word,
especially by women. There are no proper ghosts in the
Kojiki or Nihongi, although the writers of these works
were fond of recording strange and miraculous occurrences.
The metamorphosed appearances mentioned in them are
never phantoms with a resemblance to the human form,
and possess no spiritual qualities. Even now the dakemono,
though differing little from our ghost, is quite distinct from
the human sz¢fama or tamashii (soul).

Tama, as we have seen above,* may mean either a jewel,
a round object, or the effluence of a deity or a spirit.
Here literal-minded Dullness, with whom the Gods them-
selves contend in vain, leaps to the conclusion that the

* See p. 27.
50 DEIFICATION OF MEN.

physical globular sama is not merely a symbol of the soul,
but the soul itself. By the ignorant in modern times it is
conceived of as a small round black object, which has the
power of leaving the body during sleep. The popular
name for the will-of-the-wisp, namely, 42fo-dama (man-
ball-soul) enshrines a like superstition.* It is asserted
that the souls of the newly dead have been seen to float
away over the eaves and roof as a transparent globe of
impalpable essence,

We may compare with these Japanese notions the follow-
ing cases, which I quote from Herbert Spencer’s ‘ Socio-
logy’: “ According to Ximenes, when a lord died in Vera
Cruz, the first thing they did after his death was to puta
precious stone in his mouth. The object of it was that the
stone should receive his soul. The Mexicans along with a
man’s remains put a gem of more or less value, which they
said would serve him in place of a heart in the other world.”
Such material conceptions of the soul are to be found every-
where. Mr. Hartland, in his ‘Legend of Perseus,’ observes :
“ To the savage, as to our own forefathers, and to the folk
of all civilized countries still, the idea of an incorporeal soul
is incomprehensible. It is everywhere in the lower culture
conceived of as material, though capable of changing its
form and appearance without losing its identity.’{ Hirata,
after pointing out correctly that the sztama (jewel or spirit)
is so called because there is nothing in the body so precious
as the soul, immediately relapses into a more material con-
ception when he proceeds to explain that, although we can-
not discern its shape, seen from the Gods it must have the
shape of a jewel (that is, spherical).}

The history of the mztama suggests that the material,

* In Teutonic mythology the will-of-the-wisps are souls which have not
attained heavenly peace.

+ See also Mr. Frazer’s ‘ Golden Bough,’ ii. 297.

} The Stoics held that the world was not only animated and immortal, but
likewise happy and round, because Plato says that that is the most perfect form.
DEIFICATION OF MEN. 51

or partially material, conceptions of the soul are a com-
paratively recent development. Though religion is on
the whole progressive, it by no means follows that all
movements of religious thought are in a forward direc-
tion. The spiritual edifice which poets and seers build
up is being constantly reduced to ruin by the inept
handling of the material-minded vulgar, to be reared
anew by others more splendid than before. But let us
not mistake the ruin for the first courses of a new build-
ing, the dead husk for the living germ. Ghosts and ball-
souls are aberrant conceptions which belong to the former
category. The dullards to whom such notions are due are
quite incapable of originating the pregnant, though artificial,
conception of body and soul as two distinct entities.

Let me add a few more etymological facts which bear on
the question of spirituality.

Mi-kage, or “august shadow,” is an ancient synonym for
mt-tama, It is unnecessary to suppose that anything but
a metaphorical meaning was originally intended. There
is, however, a modern superstition that when a man is near
his death his shadow becomes thinner.

The ordinary Japanese word for “to die” is shznuru, that
is to say, “breath-depart.” Death is also called conceal-
ment, long concealment, body-concealment, rock-conceal-
ment (in allusion to the practice of burial in dolmens),
change, and ending. In the case of the Gods, death is
called divine departure or divine ascent.

Tki, “breath,” one of the vital functions, is put by
metonymy for their sum, that is, life. It has not, like our
word “spirit” and the Greek “psyche,” taken the further
step of coming to mean the human soul, except we identify
it with the £e of otoke, which has been plausibly derived
from Aito, “man,” and ke, “spirit.” It is now the common
Buddhist term for Buddha and his saints, and also for the
spirits of the sainted dead. The material-minded man, as
usual, drags it down to his own level. To him the corpse
52 DEIFICATION OF MEN.

at a funeral is the Aosoke. It is not certain, however, that
the element 4e of this word is not of Chinese origin.
China, always far in advance of Japan in spirituality, has
exercised a profound influence on the development of
Japanese ideas regarding spiritual matters.

Another material conception of the life or soul is con-
tained ina poem of the Manyéshiu, in which a fisherman
named Urashima is related to have found his way to the
Toko yo no kunt, or “Eternal Land.” When about to
return to earth he received from his wife a casket, with the
injunction that he must not open it. He does open it,
upon which his life or soul comes out and flies away like
a white cloud to the “ Eternal Land.” He dies soon after.
But this is a poetic fancy, open to strong suspicions of
Chinese inspiration.

There is a ceremony called 7k2-mztama (living soul),
which consists in paying respect to an absent parent, &c.,
as if he were present. Another similar practice is that of
kage-zen (shadow-food), in which a meal is set out for an
absent member of the family, especially when it is not
known whether he is dead or alive. The term zkz-su-
dama (living spirit) is applied to the angry spirit (double?)
of a living person, which is supposed to work a curse,
sometimes unknown even to himself. S#-dama are
defined as the essences of woods or mountains, which
assume a metamorphosed form—elves, as we should say.
All these are comparatively modern ideas.

The Shinto Do-itsu, a modern Shinto manual, frankly
adopts the Chinese views of the soul. A manual of this
sect has the following: “The om-paku are in China the
animal and rational souls. When a man dies, his fon goes
up to Heaven and his Aaku returns to Earth. Man at birth
derives his breath (or life) from Heaven and Earth. There-
fore when he dies it returns to Heaven and Earth. The
kon is the yang or male, positive spirit ; the aku is the yin
or female, negative spirit (¢ama). In everything there is
DEIFICATION OF MEN, 53

the yix and the yang heart. All men have £7 (breath),
ket (form), and sed (life). The oz rules the £2 and the sez.
The Aaku rules the form and the body. Az means literally
breath, on which man’s life depends. From the Buddhist
point of view there are two functions of the material body,
namely, life and death, each of which has its soul, The
saki-dama (spirit of luck) is the kon, the kushi-dama (won-
drous spirit) is the Zaéu.* Again the five viscera have
each a God in shape like a man.”

State of the Dead.—Like the Old Testament, the ancient
Japanese records afford but few and uncertain glimpses of
the condition of the dead. The doctrine of the immortality
of the soul is nowhere taught explicitly. There are no
prayers for the dead or for happiness in a future life.
There is a land of yomzz (darkness) which corresponds to the
Greek Hades and the Hebrew Shedl. It is also termed
Ne no kuni (root-land), Soko no kunt (bottom-land), Szta-
tsu-kunit (lower-land), or the Yaso-kumade, that is to say,
the eighty road-windings, a euphemistic phrase resembling
our “going on a long journey.” Yomi, however, does not
seem to be peopled by human beings or ghosts. Nor do
we find any actual cases of their descending thither at
death, although the conception was no doubt originally a
metaphor for the grave. In the zhong? myth we find
that where one version speaks of Izanami in Yomi, another
uses the expression “temporary burying- place.’ The
same work mentions an opinion that the “ Even Pass of
Yomi” is not any place in particular, but means only the
space of time when the breath fails on the approach of
death. The Kojzkz, after relating the death and burial
of Izanami on Mount Hiba, at the boundary of the Land of
Idzumo, goes on to speak of her descent to Yomi as if it
were the same thing. From this it would appear that to
many persons, even in these early times, Yomi was a
tolerably transparent metaphor for the state of the dead.

* Hirata denies this.
54 DEIFICATION OF MEN.

How difficult it is for even learned and intelligent men
to rise above the literal interpretation of metaphor is illus-
trated by the fact that Motodri treats this suggestion with
great scorn, pointing out that there is an actual entrance
to Yomi in the province of Idzumo.

Izanami went to Yomi when she died. She is called the
Great Deity of Yomi. It is also spoken of as the abode of
Susa no wo, who, according to one myth, was appointed to
rule this region. We also hear of the deities of Yomi, the
armies of Yomi, the ugly females of Yomi, and the Road-
Wardens of Yomi. Thunder-Gods are said to have been
generated there from the dead body of Izanami. All these
are probably various personifications of death and disease.

In modern times Yomi has been identified with /igoku,
the inferno of the Buddhists, which is a place of torture for
the wicked. Our own word hell has undergone a similar
change of application.

In the AJanyoshtu heaven is mentioned as the destina-
tion of a deceased Mikado, while in the very same poem
a prince is spoken of as dwelling in his tomb in silence
and solitude. The Zoko-yo no kunt, or Eternal Land, is
another home of the dead. The God Sukunabikona went
thither when he died. So did a brother of the first
Mikado, Jimmu. The Zoko-yo no kunt is identified by some
with Horai-san, the Chinese island paradise of the Eastern
Sea, and by others with China itself. The orange is said to
have been introduced from the Zoko-yo no kuni. In the
Manydshiu poem of Urashima, the Toko-yo no kuni is the
same as the submarine palace of the Sea-Gods, where death
and old age are unknown. Toko-yo tachi (ye immortal
ones !) is a complimentary exclamation in a poem of the
Nthongi.

The most definite statement regarding the continued
existence of men after death occurs in the Wikong? under
the legendary date A.D. 367 :—
DEIFICATION OF MEN. 55

“ The Vemishi rebelled. Tamichi was sent to attack them.
He was worsted by the Yemishi, and slain at the harbour of
Ishimt. Now one of his followers obtained Tamicht’s armlet
and gave it to his wife, who embraced the armlet and strangled
herself. When the men of that time heard of this they shed
tears, After this the Yemishi again made an incursion and
dug up Tamicht’s tomb, upon which a great serpent started up
with glaring eyes and came out of the tomb. It bit the
Yemishi, who were every one affected by the serpent’s poison,
so that many of them died, and only one or two escaped.
Therefore the men of that time said: ‘Although dead Tamichi
at last had his revenge. How can it be satd that the dead
have no knowledge ?’”

Evidently at this time there were two opinions on the
subject. Motoéri says that this is a subject which tran-
scends human comprehension. He leans to the view of
the old books, that men when they die go to the Land of
Yomi, in preference to the sceptical ratiocinations of the
Chinese sophists. Hirata takes a more decided attitude.
He points to the story just quoted as an example of dead
men executing vengeance upon those who were their
enemies during life.

Funeral Customs.—Let us now inquire whether any-
thing is to be learned regarding the views of the ancient
Japanese as to the condition of the dead from their funeral
customs. The bodies of nobles, princes, and sovereigns
were deposited in megalithic vaults which were covered
by huge mounds of earth.* Pending the construction of
these, the body was placed temporarily in a building called
a moya, or mourning house. It was enclosed in a wooden
coffin and in some cases in a sarcophagus of stone or
earthenware. These sarcophagi have been found to

* For full details of the construction of the Japanese dolmen, the reader
may consult two admirable papers by Mr. W. Gowland, in the Japan Society’s
Transactions, 1897-8, and the Jourmad of the Society of Antiquaries, 1897.
86 DEIFICATION OF MEN.

contain traces of cinnabar.* In all the more modern
megalithic tombs the entrance faces the south. This
arrangement is connected with the idea, common to the
Japanese with the Chinese and other far-eastern races,
that the north is the most honourable quarter. The
Mikado, on state occasions, stands on the north side of
the Hall of Audience. His palace fronts the south.
Immediately after death corpses are laid with the head to
the north, a position scrupulously avoided by many
Japanese for sleep. They say they are unworthy of so
great honour.

With the more eminent dead there were buried food,
weapons, ornaments, vessels of pottery, and other valuables.
Eulogies were pronounced over them, and music was
performed at the funeral. Posthumous honours—a Chinese
institution—were conferred on those who had merited
them by distinguished services. In the more ancient
times human sacrifices were made at the tombs of deceased
Mikados and princes. The Vhong?, under the legendary
date B.C. 2, states :—

“roth month, 5th day. Yamato-hiko, the Mikado’s younger
brother by the mother’s side, ated.

“1th month, 2nd day. Yamato-hiko was buried at
Tsuki-zaka in Musa. Thereupon his personal attendants
were assentbled, and were all buried alive upright in the
precinct of the tomb. For several days they died not, but
wept and wailed day and night. At last they died and
rotted. Dogs and crows gathered and ate then.

“ The Emperor, hearing the sound of their weeping and
watling, was grieved at heart, and commanded his high
officers, saying ‘It is a very painful thing to force those

* “ Blood, which is the life, is the food frequently offered to the dead......
By a substitution of similars, it is considered sufficient to colour the corpse, or
some part thereof, with some red substance taking the place thereof.”—
Jevons, ‘Introduction to the History of Religion,’ p. 52. But see Index—
‘Red.’
DEIFICATION OF MEN, 57

whom one has loved in life to follow him in death. Though
zt be an ancient custom, why follow it if it is bad? From
this time forward, take counsel so as to put a stop to the
Sollowing of the dead.
“AD. 3, 7th month, 6th day. The Empress Hibasu-hime
no Mtkoto died. Some time before the burial, the Emperor
commanded his Ministers, saying: ‘We have already recog-
nized that the practice of following the dead is not good.
What should now be done in performing this burial?’ There-
upon Nomi no Sukune came forward and said: ‘It is not
good to bury living men upright at the tumulus of a prince.
How can such a practice be handed down to posterity? T
beg leave to propose an expedient which I will submit to Your
Majesty. So he sent messengers to summon up from the
Land of Idzumo a hundred men of the clay-workers Be. He
himself directed the men of the clay-workers Be to take clay
and form therewith shapes of men, horses,and various objects,
which he presented to the Emperor, saying : ‘ Henceforward
let tt be the law for future ages to substitute things of clay for
living men, and to set them up at tumult? Then the
Emperor was greatly rejoiced, and contmanded Nomi no Su-
Rune, saying: ‘Thy expedient hath greatly pleased Our
heart. So the things of clay were first set up at the
tomb of Hibasu-hime no Mikoto, And a name was given
to these clay objects.** They were called haniwa, or clay
rings.
“Then a decree was tssued, saying : ‘ Henceforth these clay
figures must be set up at tumuli: let not men be harmed.
The Emperor bountifully rewarded Nomi no Sukune for this
service, and also bestowed on him a kneading-place, and
appointed him to the official charge of the clay-workers’ Be.
His original title was therefore changed, and he was called

* Some of these figures are still in existence, and one may be seen in the
British Museum, where it constitutes the chief treasure of the Gowland Collec-
tion. The Uyeno Museum, in Tokio, also possesses specimens, both of men
and horses.
58 DEIFICATION OF MEN.

Hashi no Omit. This was how it came to pass that the Hashi
no Muraji superintend the burials of the Emperors.”

This narrative is too much in accordance with what we
know of other races in the barbaric stage of culture to allow
us to doubt that we have here a genuine bit of history,
though perhaps the details may be inaccurate, and the
chronology is certainly wrong. In an ancient Chinese notice
of Japan we read that “at this time (A.D. 247) Queen
Himeko died. A great mound was raised over her, and
more than a hundred of her male and female attendants
followed her in death.”

Funeral human sacrifice is well known to have existed
among the Manchu Tartars and other races of North-
Eastern Asia until modern times. The Jesuit missionary
Du Halde relates that the Emperor Shunchi, of the T’sing
dynasty (died 1662), inconsolable for the loss of his wife
and infant child, “signified by his will that thirty men
should kill themselves to appease her manes, which cere-
mony the Chinese look upon with horror, and was abolished
by the care of his successor ”—the famous Kanghi.

Another missionary, Alvarez Semedo, in his history of
the Tartar invasion, says: “It is the custome of the Tar-
tars, when any man of quality dieth, to cast into that fire
which consumes the dead corpse as many Servants, Women,
and Horses with Bows and Arrows as may be fit to atend
and serve them in the next life.”

This custom was also practised in China in the most
ancient times, though long condemned as barbarous. An
ode in the ‘Sheking’ laments the death of three brothers
who were sacrificed at the funeral of Duke Muh, B.c, 621.
When the Emperor She Hwang-ti died, B.c. 209, his son
Urh said, “ My father’s palace-ladies who have no children
must not leave the tomb,” and compelled them all to follow
him in death. Their number was very great.

A King of Kokuryé in Corea died a.D. 248. He was
beloved for his virtues, and many of his household wished
DEIFICATION OF MEN. 59

to die with him. His successor forbade them to do so, say-
ing that it was not a proper custom. Many of them, how-
ever, committed suicide at the tomb. (‘ Tongkam, iii. 20.)

In A.D. 502, Silla prohibited the custom of burying peo-
ple alive at the funerals of the sovereigns. Before this time
five men and five women were put to death at the King’s
tomb. (‘Tongkam,’ v. 5.)

Cases of suicide at the tomb of a beloved lord or sove-
reign have not been uncommon in Japan even in modern
times. There was one in 1868.

The Japanese, like the Chinese, make no distinction
between voluntary deaths and human sacrifices. Both are
called jun-shz, a term which means “following in death.”
Indeed, as we may see by the Indian suttee, it is often hard
to draw the line between these two forms of what is really
the same custom.

In the case of common people, of course, no such costly
form of burial could have been practised. It was called
no-okurt (sending to a moor or waste place), by which
simple interment, or perhaps exposure at a distance from
human habitations, was probably meant. The offerings
consisted of a little rice and water.

It is often assumed as too obvious to require proof that
such funeral customs as these imply a belief in the con-
tinued sentient existence of the dead. It is taken for
granted that it is for their personal comfort and gratifica-
tion that wives and attendants are put to death and
offerings of food deposited at the tomb.* If we reflect,
however, on the reasons for our own funeral observances,
which are less different in principle from those of barbarous
nations than we are willing to admit, we shall see cause to
doubt whether this is really the ruling motive. Most of
us have laid flowers on the coffin of some dear one, or

* «Rites, performed at graves, becoming afterwards religious rites per-
formed at altars in temples, were at first acts done for the benefit of the ghost.”
—Herbert Spencer’s ‘ Sociology,’ ii. 8
60 DEIFICATION OF MEN,

erected a tombstone to his memory, or subscribed for a
monument to a statesman who in life has deserved well of
his country. Were these things done for the physical
gratification of the dead? We cannot divide them in
principle from more barbarous rites. We do not suppose
that the dead see or smell the wreaths laid upon the coffin.
Why should it be thought that in a more barbarous state
of society it is believed that they enjoy the society of the
wifé who is sacrificed at the tomb?

The ruling motives for such rites are to be sought else-
where. In addition to the practical considerations which,
as Sir Alfred Lyall has shown, are potent in the case of the
Indian suttee, it is to be remembered that the memory of
the great dead is a national asset of the highest value (as
the memory of our parents is in the domestic circle), and
that it is worth while going to great expense in order to
perpetuate it. In an age before writing or epic poems
existed, cruel sacrifices, pyramids, great tumuli, and other
rude monuments were more necessary for this purpose than
they are in our day. And if barbarians sacrificed human
beings, do not we spend the financial equivalent of many
human lives in statues, memorials, and otherwise useless
funeral pageantry? The difference between them and us
lies not so much in the motive as in the lower value placed
by them on human life.

The truth is that offerings to the dead, from a flower or
a few grains of rice to a human victim, are partly a
symbolical language addressed to the deceased, and partly
constitute an appeal for sympathy by the mourners and
a response by their friends. They symbolize the union
of hearts among those who have. suffered by a common
bereavement. We must also allow something for the
despair which counts nothing that is left of any value, and
prompts the survivors to beating of breasts, tearing of
garments, cutting the flesh, sitting in sackcloth and ashes,
lavish expenditure, and even suicide.
DEIFICATION OF MEN. 61

Yet it must be admitted that there is a broad, though
secondary and lower, current of opinion, which holds that
the dead benefit in some more or less obscure physical
sense by the offerings at their tombs. Hirata believed that
food offered to the dead loses its savour more rapidly than
other food. The ghosts summoned up by Ulysses from
Erebus eagerly lapped up the blood offered them. This,
although poetry, no doubt represents a real belief.

Mr. Andrew Lang mentions the case of an Irish peasant
woman, who, when her husband died, killed his horse, and,
to some one who reproached her for her folly, replied,
“Would you have my man go about on foot in the next
world?” But may we not suspect that the real motive
of my countrywoman’s action was to express dumbly to
the world the love she bore her husband by sacrificing
something which she valued highly, and that the answer
quoted was nothing more than a consciously frivolous
reason, invented for the benefit of an unsympathetic, dull-
minded intruder ?

Whether or not the dead, apart from any physical
benefit from funeral offerings, are grateful for the affec-
tionate remembrance which they symbolize, it may be
doubted whether the recognition of such a feeling on their
part enters very largely into our motives. Was it for the
gratification of Nelson’s spirit that the column was erected
in Trafalgar Square? Or do those who annually deposit
primroses before the statue of Lord Beaconsfield think
that his spirit is sensible of this observance ?

Funeral ceremonies were not recognized as having any- |
thing to do with the older Shinto. It avoided everything |
connected with death, which was regarded as a source of
pollution. Not until the revolution of 1868 was there:
instituted an authorized form of Shinto burial.*

Deified Classes of Men.—In the older Shinto this
category of deities had more importance than it has at

* See an article by Mr. W. H. Lay in 7. 4. S.J, 1891.
62 DEIFICATION OF MEN.

present. Several of the pseudo-ancestors are in reality
deified types, analogous to such conceptions as Tommy
Atkins or Mrs. Grundy. Asa general rule they have two
aspects, one as man-Gods, and another as satellites of the
Sun-Goddess, a nature deity. They are more particularly
described in a later chapter.

Deities of Human Qualities.--As might be expected,
Shinto has comparatively few deities of this class. It is
represented by the Gods of Pestilence, of Good and Ill
Luck, the phallic deities, and the oz7, or demons of disease.
Such deified abstractions as the Fates, the Furies, Old Age,
Time, Themis, Fear, Love, &c., are conspicuously absent.

It will be observed that both of the two great currents of
religion-making thought are concerned in the evolution of
the last two categories of man-deities. They involve not
only the exaltation of human types and qualities to the
rank of divinity, but the personification of these general
and abstract conceptions. This complication indicates
that they belong to a secondary stage of development.
Ta-jikara no wo (hand-strength-male), for example, is not a
primary deity of the Japanese Pantheon. He is little more
than an ornamental adjunct to the myth of the Sun-
Goddess. It may be gathered from the myths of the
Koki and Nihongi that the phallic deities—personifica-
tions of lusty animal vigour—were at first mere magical
appliances, which were afterwards personified and raised to
divine rank. It was a personified human abstraction—
namely, Psyche, who was described by Keats as

The latest born and loveliest by far

Of all Olympus’ faded hierarchy.
Mnemosyne, Styx, and all the numerous deified abstrac-
tions of humanity in Greek mythology are obviously of
later origin than Gaia and Ouranos, or even Zeus and
Here.

It is on the narrow basis of these two secondary classes
of conceptions that Comte strove to establish his Religion
DEIFICATION OF MEN. 63

of Humanity. But it is difficult to conceive how on
Positivist principles Humanity, whether we regard it asa
class or as a quality, could have a sentient existence or
transcendent power, without a combination of which there
can be no deity and no religion, properly so called. His
worship of deceased individual men is open to the same
objection. Comte’s recognition of nature-deities is brief
and contemptuous. He allows a certain reverence to the
Sun and Earth as “ fetishes.”*

Animals in Shinto.—Animals may be worshipped for
their own sakes, as wonderful, terrible, or uncanny beings.
The tiger, the serpent, and the wolf are for this reason
called Kami. But there are no shrines in their honour, and
they have no regular cult. A more common reason for
honouring animals is their association with some deity as
his servants or messengers. Thus the deer is sacred to
Take-mika-tsuchi at Kasuga, the monkey is sacred at
Hiyoshi, the pigeon to the God Hachiman, the white egret
at the shrine of Kebi no Miya, the tortoise at Matsunoé, and
the crow at Kumano. The wanz, or sea-monster, belongs
to the sea-God, and the dragon belongs to (or is) Taka
okami (the rain-God). There is also mention of a thunder-
beast. In later times the rat is sacred to Daikokusama.
The pheasant is the messenger of the Gods generally. The
best-known case of the worship of an associated animal is
that of Inari, the rice-God, whose attendant foxes are
mistaken by the ignorant for the God himself, and whose
effigies have offerings of food made to them. The mythical
Yatagarasu, or Sun-Crow, had formerly a shrine in its
honour. The stone Koma-inu (Korean dogs), seen in front
of many Shinto shrines, are meant not as Gods, but as

* ‘Comte ramenait toutes les religions 4 V’adoration de homme par
Vhomme. Comte, il est vrai, ne faisait pas de Phomme individuel l’objet du
culte normal : il proposait 4 nos adorations l’homme en tant qu’ espéce en tant
qu’ humanité et parvenait 4 deployer une véritable mysticité sur cette étroite
base.”’—Reville, ‘ Prolegomena,’ p. 26,
64 DEIFICATION OF MEN,

guardians, like the Buddhist Nid. They are a later
introduction.

The Gods are sometimes represented as assuming animal
form. Kushiyatama no Kami changes into a cormorant,
Koto-shiro-nushi into a wand (sea-monster or dragon) eight
fathoms long. The God of Ohoyama takes the form of a
white deer. The most usual form assumed by deities is
that of a snake, serpent, or dragon. Ohonamochi, in his
amours with a mortal princess, showed himself to her as a
small snake. In the Yamato-dake legend, there is a
mountain-deity who takes the shape of a great serpent.
At the command of the Mikado Yiriaku, the God of
Mimuro was brought to him by one of his courtiers. It
was a serpent. Water-Gods are usually serpents or
dragons.

Totemism.—I find no distinct traces of totemism in
ancient Japan. Tattooing, which some have associated
with this form of belief, existed as a means of distinguishing
rank and occupation. The most probable derivation of the
tribal name Kumaso is from kuma, bear, and oso, otter. A
very few surnames are taken from names of animals,
Dances, in which the performers represented various animals,
were common.

The piecemeal immigration of the Japanese race from the
continent of Asia must have done much to break up their
original tribal system and to destroy any _ institutions
associated with it.

The law of exogamy, with which totemism is connected,
was very narrow in its operation in ancient Japan.*

* See Index—‘ Incest,’
65

CHAPTER IV.
GENERAL FEATURES.

Functions of Gods.— Nature deities seldom confine
themselves to their proper nature functions. Shinto exhibits
an increasing tendency to recognize in them a providence
that influences human affairs. Even in the older Shinto
there are examples of the Gods exercising a providential
care for mankind outside of their proper spheres of action.
The Sun-Goddess not only bestows light on the world, but
preserves the seeds of grain for her beloved human beings.
She watches specially over the welfare of her descendants
the Mikados. Susa no wo, the Rain-storm personified, is
the provider of all kinds of useful trees. Practically,
all the deities are prayed to for a good harvest, or for
rain. Even man-Gods, like Temmangu, may be appealed
to for this purpose. Any God may send an earthquake or
a pestilence. In 853 there was a great epidemic of small-
pox. An oracle from Tsukiyomi, the Moon-God, indicated
the means of obtaining relief from this plague, and since
then people of every class pray to him when it is prevalent.
The Gjigamt and Chinju, family and local protective Gods,
might be chosen from any class of deities. A modern
Japanese writer* says: “No one knows what spirit of
heaven or earth is venerated at the Suitengi,t in Tokyo.
But despite the anonymity of the God, people credit him
with power to protect against all perils of sea and flood,
against burglary, and, by a strange juxtaposition of spheres

* In ‘Japan,’ edited by Capt. Brinkley.

+ Dr. Florenz, in his ‘Japanische Mythologie,’ says that Sui-tengi is a
fusion of the Sumiyoshi Sea-Gods with the Indian Sea-God Sui-ten, that is,
Varuna, subsequently identified with the youthful Emperor Antoku (who lost
his life by drowning in 1185), 3
66 GENERAL FEATURES.

of influence, against the pains of parturition. The deity of
Inari secures efficacy for prayer and abundance of crops ;
the Taisha [great shrine of Idzumo] presides over wed-
lock ; the Kompira shares with the Suitengii the privilege
of guarding those that ‘go down to the deep” The
rest confer prosperity, avert sickness, cure sterility,
bestow literary talent, endow with warlike powers, and
so on.”

Polytheistic Character of Shinto.—A nature-worship,
such as the older Shinto was in substance, is inevitably
polytheistic. The worship of a single nature-God, as the
Sun, is indeed conceivable. But in practice, the same
impulse which leads to the personification of one nature
object or phenomenon never rests there. The Living
Universe is a possible monotheistic nature-deity. But this
conception requires a greater amount of scientific know-
ledge than the ancient Japanese possessed. They had
necessarily only imperfect and fragmentary glimpses of the
vision splendid.

There is some evidence that Shinto took the place of
a still grosser and more indiscriminate polytheism. We
are told that Take-mika-tsuchi and Futsunushi prepared
Japan for the advent of Ninigi by clearing it of savage
deities who in the daytime buzzed like summer flies and at
night shone like fire-pots, while even the rocks, trees, and
foam of water had all power of speech.

The number of Shinto deities is very great. The Yengi-
shiki enumerates 3,132 officially recognized shrines, and
although the same Gods are reckoned more than once, as
being worshipped in different places, still their name is
legion. They are popularly spoken of as eighty myriads,
eight hundred myriads, or fifteen hundred myriads. The
number of effective deities fluctuates greatly. Oblivion dis-
poses of many. The identification of distinct deities is
another cause of depletion in their ranks. This happens
very readily in a country where, to parody Pope’s line,
GENERAL FEATURES. 67

“most deities have no characters at all.” On the other
hand their numbers are recruited from time to time by new
Gods produced by various processes. The same deity,
worshipped at different places, comes to be recognized as
so many different deities. Horus in ancient Egypt, the
Virgin Mary in Italy, and many of the Greek and Roman
deities illustrate this principle. We may be sure that the
Ephesians would have resented any attempt to identify their
Diana with that of other cities. This process is facilitated
in Japan by the practice of speaking of the God, not by his
name, but by that of his place of residence—another illus-
tration of the impersonal habit of the Japanese mind already
noticed. Indeed the Japanese care little what God it is
that is worshipped at any particular place. It is enough
for the average pilgrim to know that some powerful deity
resides there. A poem composed at the great shrine of Ise
says: “What it is that dwelleth here I know not, yet my
heart is filled with gratitude and the tears trickle down.”
Of one of the “ Greater Shrines” of the Yengishiki Murray’s
‘Handbook’ informs us that “considerable divergence
exists among scholars as to the identity of the Gods to
whom this temple is dedicated.” During the present reign
Kompira was converted by the Japanese Government from
a Buddhist to a Shinto deity, without detriment to the
popularity of his shrine as a resort of pilgrims. The same
God may have greater credit for efficacy in one place than
another. Thus the Inari of a certain village has a high
reputation for the recovery of stolen property. Such
specialties were recognized even by the Government, which
awarded different ranks to the same deity at different places.
Distinctions of this kind, of course, facilitate the disruption
of one deity into several. Another cause of multiplication
is the mistake of supposing the same deity with different
epithets to be different Gods. In modern times the Shinto
Pantheon has been recruited pretty largely from the ranks

of human beings, Trees are still deified, and we have some-
D2
68 GENERAL FEATURES.

times a new deity making his appearance from nobody
knows where.

The polytheistic character of Shinto is intimately con-
nected with the weakness of the Central Government of
Japan during the period of its development. Or perhaps
it may be more correct to say that it is another manifesta-
tion of the same want of national cohesion.* The ancient
Mikados were anything but autocrats. Their authority was
almost always overshadowed by the influence of ministers
who struggled among themselves for the direction of the
power nominally vested in the sovereign. The Central
Government had little effective jurisdiction beyond the
capital and the five home provinces. No wonder that under
these circumstances local deities retained their vitality and
prestige.

Monotheism was an impossibility in ancient Japan. But
we may trace certain tendencies in this direction which are
not without interest. A nation may pass from polytheism
to monotheism in three ways: Firstly, by singling out one
deity and causing him to absorb the functions and the wor-
ship of the rest ; secondly, by a fresh deification of a wider
conception of the universe ; and thirdly, by the dethroning
of the native deities in favour of a single God of foreign
origin. It is this last, the most usual fate of polytheisms,
which threatens the old Gods of Japan. Weakened by the
encroachments of Buddhism and the paralyzing influence
of Chinese sceptical philosophy, they already begin to feel

The rays of Bethlehem blind their dusky eyne.

Our business, however, is with the past, not with the future.
The first of the three paths which lead to monotheism is
illustrated by the tendency to ascribe to several of the
Shinto deities a certain superiority over the others. The
Sun-Goddess, Kuni-toko-tachi, the first God in point of time

* ‘©The different peoples conceived and developed this divine hierarchy part
passu with their own approximation to political unity” (Goblet d’Alviella,
Hibbert Lectures). Aristotle recognized the same principle.
GENERAL FEATURES, 69

according to the Mzhongz, Ame no mi naka nushi, and in
Idzumo, Ohonamochi have been in turn exalted to a unique
position by their adherents. But, for reasons which will
appear when we come to examine these deities more closely,
none of them really deserves the title of Supreme Being.
Max Miiller’s opinion that “the belief in a Supreme
Being is inevitable” is not borne out by the facts of
Shinto.

The second path, which leads to monotheism through a
more comprehensive conception of the universe, is exempli-
fied by the Creator deities, Izanagi and Izanami, personifi-
cations of the male and female principles of Nature, and
still more so by Musubi, the God of Growth, which might
conceivably have developed into a Pantheistic Supreme
Being. But philosophic abstractions of this kind are unfitted
for human nature’s daily food. Musubi never acquired
much hold on the people, though at one time his
worship held a very prominent place at the Court of the
Mikados. He eventually split up, first into two, then
into a group of deities, and finally became almost wholly
neglected.

The Mehongz, under the date A.D. 644, gives the following
account of a blind and abortive movement towards a
supreme monotheistic deity which claims from usa measure
of sympathy :—

“A man of the neighbourhood of the River Fujt, in the
East Country, named Ohofube no Ohoshi, urged his fellow-
villagers to worship an insect, saying: ‘This ts the God of
the Everlasting World. Those who worship this God will
have long life and riches’ At length the wizards [kannagz |
and witches [miko] pretending an inspiration of the Gods,
said: ‘Those who worship the God of the Everlasting
World will, if poor, become rich, and, if old, will become
young again. So they more and more persuaded the people
to cast out the valuables of their houses, and to set out by the
roadside sake, vegetables, and the six domestic animals, They
7O GENERAL FEATURES.

also madethem cry out: ‘The new riches have conte!’ Both
in the country and in the metropolis people took the insect of
the Everlasting World and, placing it in a pure place, with
song and dance tuvoked happiness. They threw away their
treasures, but to no purpose whatever. The loss and waste
was extreme. Hereupon Kahakatsu, Kadono no Hada no
Miyakko, was wroth that the people should be so much
deluded, and slew Ohofube no Ohoshi. The wizards and
witches were intimidated, and ceased to persuade people
to this worship. The men of that time made a song,
Saying:

Udzumasa

Flas executed

The God of the Everlasting World
Who we were told

Was the very God of Gods.

“ This insect ts usually bred on orange trees, and some-
times on the hosokt. It ts over four inches in length, and
about as thick as a thumb. It ts of a gvrass-green colour
with black spots, and in appearance very much resembles the
silkworm.”

We may note here the popular identification of the
prophet with the God whom he served, and the worship of
a caterpillar, which apparently played the part of the ear
of corn in the Eleusinian mysteries,

Shintai.— Concurrent with the development of the
spirituality of Shinto there arose a greater necessity for
some visible concrete token of the presence of the God.*
This is known as the mztama-shivo (spirit representative,
spirit-token), or more commonly as the shintaz (god-body).
The shzntaz varies much in form. It is frequently a mirror

* «The symbol or permanent object, at and through which the worshipper
came into direct contact with the God, was not lacking in any Semitic place
of worship, but had not always the same form, and was sometimes a natural
object, sometimes an artificial erection.”—Robertson Smith, ‘ Religion of the
Semites,’ p. 160.
GENERAL FEATURES, 71

or a sword, but may also be a tablet with the God’s name,
a sprig of sakaki, a gohei, a bow and arrows, a pillow, a pot,
a string of beads, a tree or river-bank, or even the shrine
itself. A stone is a very common shintazt, doubtless because
it is inexpensive and imperishable. The shzntaz is usually
enclosed in a box, which is opened so seldom that some-
times the priest himself does not know what it contains,
It is not always the same for the same God worshipped in
different places.

The shzntai in some respects resembles the Greek d&yadya.
Both were originally offerings which became tokens of the
God’s presence, and by virtue of immemorial association
with the deities to whom they were presented came at
length to be regarded as sharing their divinity. The
a&yadpa, however, developed into the statue, while the shznzaz,
with a very few exceptions of later origin, did not take this
form. Broadly speaking, Shinto has no idols. There is
usually no attempt to give the shzntaz any resemblance to
the supposed form of the God whom it represents. A few
exceptions may be noted. The mirror of the Sun-Goddess,
which was in reality originally an offering, is stated in one
of the myths to have been made in imitation of the form
ofthe sun. The phallic Gods, Yachimata-hiko and Yachi-
mata-hime, were represented by human figures. The
scarecrow God, Kuhe-biko, may be regarded as a rude
idol. In the province of Noto there are stone idols said
to be the images of the Gods Sukuna-bikona and Ohona-
mochi. The pictures of the Gods sold at Shinto shrines
in the present day are owing to Chinese or Buddhist
influence.

In the old language the word hashzra, pillar, is added to
the numerals for deities and Mikados. For instance,
“three Gods” is Kami mit-hashira, that is to say, “three
pillars of Gods.” Now in Korea, a country inhabited by
a race closely allied to the Japanese, there are seen by the
roadsides posts carved at the top into a rude semblance of
72 GENERAL FEATURES.

the human form.* Some serve as milestones, and some
are erected at the outskirts of villages to keep away the
demon small-pox. These figures are called the Opang
Chang-gun, or Generals of the Five Quarters. The name
is Chinese, but the deities themselves may nevertheless be
of Korean origin. If the ancient Japanese had rude figures
of this kind it would explain the use of Aashzra, pillar, as
a numeral for Gods. I am rather disposed, however, to
surmise that the use of this term was really owing to the
fact that the symbols of divinity most familiar to the
ancient Japanese were the phallic emblems set up every-
where by the roadsides. The term wo-éashira, applied to
the phallic end-post of the parapet of a bridge, contains the
same element.t

| There is a tendency in Japan, as in other countries, for
the token of the God to become regarded, firstly, as the
seat of his real presence, and, secondly, as the God himself.
Many persons do not distinguish between the mitama and
the shintai, and some go so far as to confound the latter
with the God’s utsusht-mz, or real body. This is a form of
idolatry. The shintai may even be erected into an inde-
pendent deity. The mirror, which is the shintai of the
Sun-Goddess, is the object of a separate worship, under
the name of Ame kakasu no kami. Even at the present
day religious honours are paid to this mirror or its repre-
sentative} The sword Futsu no mitama has shrines dedi-
cated to it. Another sword, called Kusanagi, has been
worshipped for centuries at Atsuta, near Nagoya. It was
this sword which Susa no wo found in the tail of the great
serpent slain by him to rescue the Japanese Andromeda,
and sent as an offering to his sister the Sun-Goddess,

* simulacra que maesta deorum
Arte carent, czesis extant informia truncis.
Lucan, ‘ Pharsalia,’
+ See Index—Sahe no kami.
t See Index—Waishidokoro,
GENERAL FEATURES. 73

Fetish worship of this kind is a later and degenerate form
of religion, and must not be confounded with the worship
of the great nature-deities.

Some artificial inanimate objects of worship are not
shintai, but are worshipped for their own sakes as helpers
of humanity. The fire-place is honoured as a deity. Potters
at the present day pay respect to their bellows, which are
allowed one day of rest annually, and have offerings made
them. The superstitious Japanese housewife still, on the
12th day of the 2nd month, gives her needles a holiday,
laying them down on their side and making them little
offerings of cakes, &c.*

The absence of idols from Shinto is not owing, as in
Judaism and Islam, to a reaction against the evils caused
by the use of anthropomorphic pictures and images, but to
the low artistic development of the Japanese nation before
the awakening impulse was received from China. It indi-
cated weakness rather than strength. Much of the vague-
ness which characterizes the Japanese conceptions of their
Gods would have been avoided by a freer use of images.
In principle the image and the metaphor are the same.
There is no more harm in representing a God, pictorially
or in sculpture, as an old man than there is in addressing
him as Father, though practically a wide experience shows
that the common people do not stop here in either case.
There is a strong tendency to debase religion by attributing
special virtue to the particular physical object of devotion,
or even to forget that there is a God of which it is only a
very imperfect symbol.

The Infinite——Max Miiller says that without the faculty
of apprehending the Infinite there can be no religion. In
that case Shinto is not a religion. The Gods are not

* In an official report by Mr. H. Risley he says that at the time of the
spring equinox there is a festival (in India) called Sri Panchami, when it is
incumbent on every religious-minded person to worship the implements or
insignia of the vocation by which he lives.
74 GENERAL FEATURES,

conceived of as infinite. They are superior, swift, brave,
bright, rich, &c., but not immortal, omnipresent, omniscient,
or possessed of infinite power. Where the word infinite is
used it is said of infinite time. We hear of the infinite
succession of the Mikados, and of infinite or perpetual night
(tokoyami). Perhaps what Max Miiller really meant was
“transcendent,” that is, beyond man’s power to rival, or
even fully to comprehend.
75

CHAPTER V.
MYTH.

Nature of Myth—Myth and religion have distinct
sources. We have seen above* that there is a phase of
religion antecedent to myth. On the other hand, the earliest
form of myth has no religious significance. It is the result
of an idle play of fancy without any definite purpose. I
have known a child of two or three years of age, who, when
he saw a light cloud pass over the rising moon, exclaimed
“ She is putting on her clothes.” Not that he believed the
moon to be an animated being, or that he thought that
clouds were really her clothes. His childish imagination was
stirred by an instinctive impulse, to be compared with that
which prompts the gambolling of a kitten who rushes from
one place to another without any definite object, or to the
butting of a young ruminant before his horns have grown,
Closely related to such spontaneous efforts is the myth
invented solely for the amusement of the hearer. May we
not place in this category some of the nature myths of
savages which to all appearance have no worship or belief
associated with them, and belong to a pre-religious stage of
development. Then we have the myths which are explana-
tory of some custom, rite, natural phenomenon, political
institution, names of places or persons, &c. With these we
may associate the genealogical myth. There is also the
blunder myth, arising frequently from a misunderstanding
of language, and the lie—a myth framed with intent
to deceive. All these classes of fiction are abundantly
exemplified in the old Japanese books.

* Pp, 16,
76 MYTH,

More important for our present purpose is the religious

myth, that
Mysterious veil, of brightness made,
At once the lustre and the shade

of religious conceptions. Like the metaphor, of which it
may be regarded as an expansion, it suggests the True by
means of the Untrue. It is an acknowledged necessity of
religious teaching. In the infancy of language there is no
other means of expressing spiritual verities than by physical
symbols—in other words by myth and metaphor. And
even when a language has acquired some capacity for the
direct expression of spiritual facts, it is found that the old
methods must still be resorted to in order to excite the
interest and impress the imagination of the ignorant multi-
tude. It is not to be supposed that the makers of such
myths believed that they were true in their natural physical
acceptation. Take for example the parable of the prodigal
son, There is no reason to believe that the “ far country,”
“the husks that the swine did eat,” “the fatted calf,” and
the prodigal himself were not figments of Our Lord’s imagi-
nation. Nor if the story had been true in all its details
would this circumstance have added one whit to the value
of the lesson taught by it. I believe that the author of the
Mosaic story of the Fall of Man would be much surprised
to know that his drama, which deals so forcibly in concrete
form with temptation, sin, and its punishment, had been
taken by the world for many centuries as a narrative ot
actual fact.

Some high authorities apply a different measure to pagan
and savage myth. Dr. Pfleiderer, in his ‘ Philosophy of
Religion, says that “it must be carefully borne in mind
that the religious phantasy, in producing such poetic sym-
bolical legends, is not in the habit of distinguishing, nor
can distinguish between the ideal truth and its sensible
investment.” The late Mr. Fiske held substantially the
same view. He goes so far as to apply it to Dante, whose
MYTH. a7

“Charon beating the lagging shades with his oar,” “Satan
crushing in his monstrous jaws the arch-traitors Judas,
Brutus, and Cassius,” “Bertrand de Born looking at his
own dissevered head,” he regards as “in the minds of
Dante and his readers living, terrible realities.” True it is
that a stern reality underlies these grotesque fancies. But
it is not of the physical order. No one knew better than
Dante the virtue of the altro intende in such matters.
We may be quite sure that he did not believe in a real
inscription over the gate of Hell, in Italian ‘sersa
rima, and composed by himself. It is a mistake, I sub-
mit, to imagine him, “like Katerfelto, with his hair on
end at his own wonders.” When Dickens tells us
that he decidedly looked on his heroes as living per-
sons we must take this statement cum grano salis. We
know what would have happened if some one had
offered him, by way of payment, a cheque bearing the
signature of Mr. Boffin, Dombey & Son, or the Brothers
Cheeryble.

Mere inferences are often taken for facts, but, under
normal conditions, the imaginative man is not the dupe
of his own inventive faculty. It may be said that,
however true this may be of more modern religious myth.
the attitude of the “primitive man” towards the naive
creations of his fancy is different. Strictly speaking, there
is no such thing as a primitive man. However far we may
go back, we shall find men with parents, and preceded
by an infinite line of ancestors. Still there can be no
harm in using this term to designate mankind at some
ill-defined stage of progress above the highest lower
animal and below the savage of our own days. Strange
things are told us of the primitive man. He is said to
be unable to distinguish between his imaginations and facts,
and that he is in the habit of taking his dreams* for real
occurrences, Fiske says: “ Our primitive ancestors knew

* See above, p. 12, and Index—‘ Dreams,’
R
78 MYTH.

nothing about laws of nature, nothing about physical forces,
nothing about the relations of cause and effect, nothing about
the necessary regularity of things...... The only force they
knew was the force of which they were directly conscious—
the force of will. Accordingly, they imagined all the
outward world to be endowed with volition and to be
directed by it.” Of course our primitive ancestors
expressed themselves differently from ourselves. They did
not talk about laws of nature and the necessary regularity
of things. But can we conceive them ignorant of the law
of the regular alternation of night and day, of summer and
winter, of the phases of the moon? Did not the “ primitive
man” know just as well as Newton that when an apple
is detached from a tree it falls to the ground? He knew
that from a blow as cause we may expect pain, wounds, or
even death as the effect. He had sufficient acquaintance
with dynamics to be aware that he could not raise himself
from the ground more than a few feet, and with chemistry
to have learnt that the savour of food is improved or spoilt,
according to circumstances, by the application of fire. Nor
is it true that he ascribed all forces to volition. It is only
by exception that the child, the savage, and the primitive
man attribute life to inanimate things. This requires
imagination, a faculty which is notoriously feebler with
them than with the adult civilized man. The progress of
humanity is from a sporadic towards a general recognition
of will in or behind the material universe, from fitful and
sportive fancies involving this idea to an earnest and steady
conviction of its truth, and from the fragmentary personifica-
tion of the part as animated to the conception of a living,
universal whole. Agnosticism, which ignores volition in
matter, belongs, therefore, to the lower end of the scale of
progress. Where it appears in civilized man, it is a case
of arrested development. The average savage is a mate-
rialist, who associates volition with the energies of nature
in a much less thorough and systematic way than the
MYTH. 79

Christian, who believes that a sparrow cannot fall to the
ground without the Father.

We must not confound the primitive maker of religious
myth with the primitive man. It would lead to error if
we modelled our idea of the average modern European on
Bunyan, Milton, or Dante.

It is sometimes asserted that the impossible and mira-
culous occurrences which we so often meet with in the
narratives of the primeval myth-maker are to him true.
Why should he be limited to fact in this way? No doubt
his standard of truth is different from our own. He would
regard as possible many things which we know to be
impossible. But is it necessary to suppose that his know-
ledge that a thing was impossible should prevent him, any
more than our modern storytellers, from utilizing it in his
imaginative work? Jules Verne well knew that a voyage
round the moon is an impossibility. The unknown author
or authors of ‘ Cinderella’ surely need not be credited with
a belief that pumpkins can be converted into coaches by
the stroke of a fairy wand ; the inventor of the story of the
birth of Minerva from the brain of Jupiter knew quite well
that such obstetrical operations were not feasible ; and it
is unnecessary to believe that the myth-makers of the
Koki and Nthongt thought that children could be pro-
duced by crunching jewels in the mouth and spitting them
out.

There is, however, an exception to the rule that a story-
teller does not believe in the truth of his own inventions.
It is notoriously possible for the author of a fictitious
narrative to become, after a time, unable to distinguish it
from a statement of actual facts. There is a case on record
in which a learned judge communicated to the Psychical
Society in perfect good faith a ghost story, all the prin-
cipal features of which were proved to be imaginary.
They had their origin in his own talent as a distinguished
raconteur. But this is a morbid phenomenon which must
80 MVTH.

not be confounded with the normal action of the imagi-
nation in the child, the savage, or the primitive (or, indeed,
any other) myth-maker.

The inability to distinguish between imagination and
fact is really not a special characteristic of the primitive
man or savage, but of the literal-minded of all ages, in
presence of the creations of imaginative genius. Some few
primitive men may distinguish between the spiritual kernel
and its imaginative envelopment. But for the multitude
this is impossible. Unable to discriminate between these
two elements, and dimly conscious that the whole is a
valuable possession, they wisely accept it indiscriminately
as actual fact.

De Gubernatis, in his ‘ Zoological Mythology,’ relates a
story which illustrates the respective attitudes of the myth-
maker and his hearers. He tells us that “ when he was four
years old, as he was walking one day with a brother, the
latter pointed to a fantastical cloud on the horizon, and
cried, ‘Look down there: that is a hungry wolf running
after the sheep’ He convinced me so entirely of that
cloud being really a hungry wolf that I instantly took to
my heels and escaped precipitately into the house.” Take,
again, the following sun-myth, fresh coined from the mint
of Mr. George Meredith :—

“The sun is coming down to earth, and the fields and
the waters shout to him golden shouts. He comes, and
his heralds run before him, and touch the leaves of oaks
and planes and beeches lucid green and the pine stems
redder gold: leaving brightest footprints upon thickly
weeded banks, where the foxglove’s last upper bells incline
and bramble shoots wander amid moist herbage,” &c.

This myth, like the old Greek tales of Prometheus and
Tantalus, which Wordsworth calls

Fictions in torm, but in their substance truths,

has a spiritual significance of which Mr. Meredith cannot
MYTH. 81

have been unconscious. Though nobody at the present
day supposes that the author or his readers take it for a
narrative of actual events, cannot we fancy Macaulay’s
New Zealander, being told as a fact some traditional,
time-worn, corrupt, and ill-interpreted version of it, and,
especially if he is a literal-minded philosopher, wondering
how it was possible for the English to believe in such a
concatenation of anthropomorphic fancies ?

The literal acceptation of myth or metaphor is not
confined to the lower class of intellect. It was a “teacher
of Israel” who could not see how “a man could enter into
his mother’s womb and be born again.” Motodri and
Hirata, highly educated scholars, well versed in Chinese
and Indian religious literature, received the stories of the
Kaiki and Nihongi as genuine history.

Even Dante and Milton, men of profound spiritual
insight, probably accepted in their most literal sense some
of the imaginative figments of their predecessors.

There have always been literal-minded unbelievers, who
reject the myth and its religious contents without dis-
crimination, and simply value it, if at all, for its asthetic
merits. Of them, as of the literal-minded believer, “Si
exempla requiris, circumspice.”

The history of the religious myth may be summarized as
follows: A, a man of genius, creates it, clearly distin-
guishing in his own mind between the kernel of religious
truth and its imaginative embodiment. His disciples
B and C understand him thoroughly. In this stage a
myth is called a parable or allegory. Many myths proceed
no further. D,F,H, * * * T and V, unable to discriminate
the true element from the false, accept the whole confusedly
as actual fact. E,G,** S and U are dense to its religious
significance, and think it idle nonsense, or at best, simply
a good story. W and X have a glimmering notion that
the imaginative part cannot be literally true, but do not
dare to question it, lest they should sacrifice at the same
82 MYTH.

time the valuable religious kernel. Z is a philosophic
inquirer who, not without difficulty, regains the stancpoint
of Band C. But by this time the myth has been super-
seded as a vehicle of religious truth by fuller and more
exact forms of expression.

The chief ideas underlying Japanese myth are, firstly,
the conception—piecemeal it is true, and inadequate—of
the so-called inanimate universe as being really instinct
with sentient life, and exercising a loving providential care
over mankind ;* and secondly, the doctrine that honour
and obedience are due to the sovereign whose beneficent
rule secures to the people blessings comparable to that of
the sun’s light and warmth. For such, I take it, is the real
meaning of the story by which the Mikados are feigned to
be descendants of the Sun-Goddess. It is the Japanese
version of the doctrine of the divine right of kings. With-
out these and similar vital elements Japanese myth would
be nothing more than what some writers have supposed it,
a farrago of absurdities, and its examination would belong
not to the physiology, but to the pathology of the human
mind.

It can hardly be maintained, however, that the poets and
seers of ancient Japan achieved much success in clothing
their spiritual conceptions in mythical form. There is
little force or beauty in their stories, and there is a plentiful
admixture of matter which, to us at least, is frivolous,
revolting, or devoid of religious significance.

There is no summer and winter myth in the old
Japanese books, no deluge myth, and no eclipse myth.
There is, strange to say, no earthquake myth, and but one
solitary mention of a God of Earthquakes. There are no
astral myths, no “Returning Saviour” myth, and no
“Journey of the Dead” beyond the bare mention of an
“Even Pass of Yomi,” or Hades. The creation of mankind
is not accounted for.

* See Dr. Tylor’s ‘ Primitive Culture,’ second edition, i, 285.
MYTH. 83

Myth and Ritual_—When a myth and a ceremony
relate to the same subject-matter, which comes first in
order of time? Is the ceremony a dramatic commemora-
tion of the events related in the myth, or, vice versd, is the
myth an attempt to explain the origin of the ceremony ?
Some go so far as to say that ritual is the source of all
religious myth. The late Mr. D. G. Brinton, on the other
hand, held that “every rite is originally based on a myth.”
Robertson Smith’s view was that “in almost every case
the myth was derived from the ritual, and not the ritual
from the myth.” No general rule can be laid down in
these cases. Every such question must be decided
according to the available evidence. A myth is a narrative,
and a ceremony a kind of dramatic peformance. It will
not be disputed that dramas have been founded on narratives,
and that narratives are sometimes taken from dramas, as
in the case of Lamb’s ‘Tales from Shakespeare. Novels
are every day dramatized, and the reverse process, though
not common with ourselves, is familiar in Japan. Several
of the Shinto deities are worshipped for no other reason
than because they are mentioned in the myths of the
Kojiki and Nihongi. It was probably the mythical account
of the friendship of Ajisuki and Ame-waka-hiko which led
to shrines being erected to these deities side by side at
Idzumo. A literal interpretation of the obviously alle-
gorical story of Iha-naga-hime and Kono-saku-hime led, in
later times, to an actual cult of these personages. On the
other hand, the ceremony of religious ablution is certainly
older than the myth which represents Izanagi as washing
in the sea in order to remove the pollutions of the land of
Yomi. The worship of the Sun is assuredly not the out-
come, but the source, of the Japanese solar myths, though
it may owe to them some of its more modern features.

Many myths have no ceremonial associated with them,
and there is much ceremony for which the myth-makers
have not attempted to account.
84

CHAPTER VI.
THE MYTHICAL NARRATIVE.

NO really adequate idea of the old Japanese myths can
be gained without a direct study of the Kajzki, Nzhongi,
and AK7zwjzkz, with all their repetitions, inconsistencies, and
obscurities. In the following outline, taken mainly from
the two first-named works, a selection has been made of
such incidents as have an interest and significance for
European students of mythology.

Both the Vzhong? and the Kzujzkz begin with a passage
which is justly repudiated by the modern school of Shinto
theologians as in reality belonging to the materialistic
philosophy of China.* It runs as follows :—

“ Of old, Heaven and Earth were not yet separated, and the
In and Yot not yet divided. They formed a chaotic mass
like an egg, which was of obscurely defined limits, and con-
tained germs. The purer and clearer part was thinly
diffused and formed Heaven, while the heavier and grosser
element settled down and became Earth. The finer element
eastly became a united body, but the consolidation of the
heavy and gross element was accomplished with difficulty.
Hleaven was therefore formed first, and Earth established
subsequently. Thereafter divine beings were produced
between them.”

Pfleiderer says:} “There is not unfrequently found in

* See ‘Rig-veda,’ x. 129, for a similar rationalistic dissertation on the
origin of the universe. Here and below the italics indicate translations.

+ In Chinese, Yim and Yang. The Yn is the dark, negative, passive,
feminine, and terrene principle ; the Yang is light, positive, active, male, and
celestial.

+ ‘ Philosophy of Religion,’ i. 269,
THE MYTHICAL NARRATIVE, 85

the mythology of the nature-religions a combination of
Theogony and a Divine formation of matter in such a way
that the Gods—whether one or all of them—are the first
products of chaos, but then they form the rest of the world
out of it. In the Indian mythology Prajapati proceeded
out of the golden world-egg and then became the creative
former of the world. Likewise in the Chaldzan mythology
the great Gods arose at first out of chaos, and they then
created the other Gods and the living beings of heaven and
earth,”

But are not such speculations later accretions on the
original myth? In Japan, at any rate, formation out of
chaos is undoubtedly an afterthought.

First Gods.—We have next what is called “the seven
generations of Gods,” ending with the creator - deities,
Tzanagi and Izanami. Of the first six of these generations
the most confused and contradictory accounts are given in
the various authorities. There is no agreement as to the
name of the first God on the list. The Vzhong7 tells us
that the first deity produced between Heaven and Earth
while still in a state of chaos sprang up like a reed-shoot,
which then changed into a God,* and was called Kuni-
toko-tachi no Mikoto,} or “ Earth-eternal-stand augustness.”
The Kojtk? calls the first God Ame no mi-naka nushi no
Kami, that is to say, “ Heaven-august-centre-master-deity,”
identified by some with the Polar Star, a hypothesis for
which there is no other ground than the name itself. The
same authority gives Kuni-toko-tachi a place lower down
in the genealogical table. The A7zujzkz has a first God called
Ame yudzuru hi ame no sagiri kuni yudzuru tsuki kuni no
sagiri, and describes him (or her, for there is no indication
of sex) as the “Heavenly Parent.” It is impossible to
translate this rigmarole; but as it contains the words

* ©©Tnto human shape” is another version,
+ I shall usually omit this purely honorific addition to the names of Japanese
Gods and sovereigns.
86 THE MYTHICAL NARRATIVE,

“earth,” “sun,” “moon,” and “mist,” a nature-deity is
evidently intended. Both the Kazk and Kiujtki first Gods
disappear at once from the mythical record. There is little
trace of their worship in later times, and they must be pro-
nounced mere abortive attempts at deity-making. Two
other first deities are mentioned in the various myths quoted
in the Wzhongz, namely, Umashi-ashi-kabi-hiko-ji (sweet-
reed-shoot-prince-father) and Ama-toko-tachi (Heaven-
eternal-stand), The latter forms, along with Kuni-toko-
tachi, one of those pairs of deities, not necessarily male and
female, which are common in Japanese mythology. An
enumeration of the Gods of the five generations which
follow would be tedious and unprofitable. Some of them
had probably no existence outside of the imagination of
individual writers. They were doubtless invented or
collected in order to provide a genealogy for Izanagi and
Izanami. With one exception, they have left no trace in
myth or in ceremonial. There are no shrines in their
honour. Little is to be learnt from their names, the
derivation of which is often doubtful. Several of them,
however, show that the divinely mysterious process of
growth, so all-important to an agricultural nation, had
attracted attention.*

Musubi no Kami (the God of Growth), who forms the
sixth generation of deities, is a genuine divinity, of whom
more remains to be said hereafter.

Izanagi and Izanami.—The seventh generation consisted
of two deities, Izanagi and Izanami. It is with them that
Japanese myth really begins, all that precedes being merely
introductory and for the most part of comparatively recent
origin.

* Hirata says that “the five generations of deities which in the Koji#i
precede Izanagi and Izanami are only names descriptive of the successive
stages of formation of these deities. Their functions are obscure, and they
have no shrines or worship. They are unnecessary, as all that are required
are two Gods for the creation of Heaven, two of Yomi and two of Earth.”
THE MYTHICAL NARRATIVE. 87

The Mehongi tells us that—

“Izanagt and Izanami stood on the floating bridge of
Heaven, and held counsel together, saying ‘Is theve not a
country beneath?’ Thereupon they thrust down the‘ Jewel-
Spear of Heaven’ (Ame no tama-boko) and groping about
with tt, found the ocean. The brine which dripped from the
point of the spear coagulated and formed an island which
received the name of Onogoro-jima or the‘ Self-Coagulating
Island’ The two deities thereupon descended and dwelt
there. Accordingly they wished to be united as husband and
wife, and to produce countries. So they made Onogoro-jima
the pillar of the centre of the land.’

The Kaki says that Izanagi and Izanami were com-
manded by all the heavenly deities “to regulate and fully
consolidate” the floating land beneath. But all the accounts,
the Koytki included, proceed to represent the islands of
Japan as having been generated by them in the ordinary
manner. We have therefore three distinct conceptions of |
creation in Japanese myth—first as generation in the most
literal sense, second, as reducing to order, and third, as
growth (Musubz).*

The “ floating bridge of Heaven” is no doubt the rainbow.
It is represented on earth by the Sort-basht or Tatko-basht
(drum-bridge) a semi-circular bridge over a pond before
some Shinto shrines. It has too steep a slope for ordinary
use, and is reserved for the Deity and for the priest on
solemn occasions, the custom having been in this instance
probably suggested by the myth.

The Ame no tama-boko or Jewel-Spear of Heaven has
been the subject of much dissertation. Hirata, whose view
is endorsed by several eminent scholars, native and foreign,
thinks that it isa phallus. Its use in creating, which in
Japanese myth is the same thing as begetting, the first

* There is a close association in Hebrew between the ideas of creation and
begetting. Bara, create, and sa/ad, beget, are often interchanged.
88 THE MYTHICAL NARRATIVE.

island, countenances this idea. The derivation of ¢avia-
boko also lends itself to it. Zama may be rendered ball or
knob as well as jewel, and the sama-boko might therefore be
a shaft surmounted by a knob representing the glans,
reminding us of the spears tipped with pine cones which
were carried by the Bacchantes in the Dionysia. We have
another Japanese case of a conventionalized phallus in the
wo-bashira.*. Moreover, on the theory that the zama-boko
is a phallus, we have a satisfactory explanation of the cir-
cumstance that tama-boko no is used as a standing epithet
of micht, road, which has puzzled Japanese scholars. The
tama-boko no michi would then mean “the road where
phallic symbols are set up.” There is abundant evidence
that objects of this kind were a familiar sight by the road-
sides near the capital in ancient times. The poet Tsura-
yuki (tenth century) has left a short poem in which he
expresses his intention of praying to the Tamaboko no chi-
buri no kami when starting on a journey. The Chiburi no
kami were the phallic road deities, protectors of travellers.
Notwithstanding the Japanese poets’ habit of using stock
epithets without much regard to their proper meaning, this
juxtaposition is highly suggestive. Another name for the
phallic Sahe no kamit was Chimata no kami, or road-fork-
gods, because they had no temples and were worshipped by
the road-sides and at cross-ways. The road between Utsu-
nomiya and Nikké6, when I travelled along it in 1870, was still
a tama-boko no michi—in the phallic sense.} Another link
between the Zoo and the phallus is suggested by a state-
ment in the Shzk? Monogatari that the weapon which
formed, and still forms, the central object in the great
Gortoye festival procession at Kioto is known as the Sad no

* See Index.

+ See Index.

+ It was deprived of this character soon after by order of the Mikado’s
Government, the only monument of the old cult left standing being Nantai
(male form), a mountain which towers above Nikko to the height of 8,500 feet.
THE MYTHICAL NARRATIVE, 89

hoko. Now the Goridye is a survival of the old festival in
honour of the phallic Sahe no kami.

But in mythology one explanation does not necessarily
exclude another and apparently contradictory one. Whether
the myth-makers had in their minds the phallus conception
of the zama-boko—and I am persuaded that they had—it is
impossible in this connexion to ignore the function of the
hoko, or spear, as a symbol of authority. Herbert Spencer*
has shown how universally the spear has this meaning,
Britannia’s trident is a familiar example. Theseus, in the
‘Hippolytus’ of Euripides, speaks of “the land ruled by
my spear.” lLances or arrows are emblems of authority in
Korea. In Japan itself there is an abundance of similar
evidence. In the Mzhongz we hear of local governors being
granted shields and spears in token of authority. When
Ohonamochi abdicates in favour of Ninigi he delivers over
the Kuni-muke no hiro-boko, or land-subduing-broad-spear,
The epithet Ya-chi-boko no kami, or God of eight thousand
spears, applied to the same deity, has a similar symbolical
meaning. The Empress Jingd set up her spear at the
palace gate of the King of Silla, in Korea, as a token of
conquest. A holly spear, eight fathoms long, was given to
Prince Yamatodake when he was despatched on his expe-
dition to subdue Eastern Japan.

It will be observed that the ¢ama-boko as a phallus
belongs to the generative conception of creation, and as a
spear to the idea of it as a cosmic or regulating process :—

“The two deities having descended on Onogoro-jima erected
there an eight fathom house with an august central pillar.
Then Tzanagi addressed Izanami, saying: ‘How ts thy body
formed?’ Tzanami replied,‘ My body is completely formed
except one part which ts incomplete. Then Izanagi said,
‘ My body is completely formed and there is one part which ts
superfluous. Suppose that we supplement that which is

* Sociology,’ ii. 177.
go THE MYTHICAL NARRATIVE.

incomplete in thee with that which is superfluous in ‘me, and
thereby procreate lands’ Izanami replied,‘ Itis well’ Then
Izanagi said,‘ Let me and thee go round the heavenly august
pillar, and having met at the other side, let us become united
in wedlock’ This being agreed to, he satd, ‘Do thou go
round from the left,and I will go round from the right. When
they had gone round, Izanamt spoke first and exclaimed,
‘ How delightful! T have met a lovely youth’ TIzanagi then
said,‘ How delightful! I have met a lovely maiden. After-
wards he said,‘ It was unlucky for the woman to speak first.’
The child which was the first offspring of their union was the
Hiruko (leech-child), which at the age of three was still unable
to stand upright, and was therefore placed in a reed-boat and
sent adrift.”

The “eight fathom house” built by Izanagi and Izanami
as a preliminary to their marriage is the fuseya, or nuptial
hut, several times referred to in the old records. It was
erected less for practical purposes than to avoid the cere-
monial contamination of the ordinary dwelling-house by
the consummation of a marriage within it.

The number eight is often met with in Japanese myth.
It would be a mistake, however, to regard it as in any way
sacred. The primary meaning of yatsu is “many,” and it
might be better to translate it so in this passage.

The central pillar of a house (corresponding to our king-
post) is at the present day an object of honour in Japan as
in many other countries, In the case of Shinto shrines, it
is called the Nakago no mibashira (central august pillar),
and in ordinary houses the Datkoku-bashira. The circum-
ambulation of the central post by Izanagi and Izanami
reminds us of the Hindu pradakchina.* Hirata’s conjecture
that we have here an ancient marriage rite is very plausible.

* See Index, ‘Circumambulation.’ Also Simpson’s ‘Praying Wheel,’
p. 285, and Jevons’s ‘ Introduction to Religion,’ p. 210, The corresponding
Highland ceremony, called Deasil, is described in Sir Walter Scott’s ‘ Fair
Maid of Perth.” See also Brand’s ‘ British Antiquities,’
THE MYTHICAL NARRATIVE. 9!

The circumambulation of the dwelling, the fire, a tree, or
an altar by the bride and bridegroom is a familiar feature
of marriage ritual. It does not follow that the Japanese
rite had a religious character. Nothing in the mythical
record suggests that this is the case, and at no time in
Japanese history has the marriage ceremony had the
sanction of religion. Shinto neither consecrates wedlock
nor condemns adultery.

It must not be inferred from this narrative that unions
between brothers and sisters of the full blood were per-
mitted by ancient Japanese custom. Cain and Abel must
have married their own sisters, but this proves nothing
against the morality of the Jews. The necessity of the
story is the compelling motive in both cases. It is true
that marriages were allowed between a man and his sister
by the father’s side only, but we learn from the Vzhongz* that
in the case of full brothers and sisters such connexions
were considered criminal. The fact that zo, younger
sister, is also used in addressing a wife proves no more
than the “How fair is thy love, my sister, my bride!” of the
Song of Solomon. The author of the myth of the Sun-
Goddess endeavours to smooth over the difficulty of her
conjugal relations with her brother Susa no wo by giving
them a miraculous character.

The story of the abandonment of Hiruko by his parents,
like the similar legends of Sargon and Moses, is evidence
that the custom of casting away weakly or deformed
infants was known to the authors. The real significance of
the Hiruko myth will be shown hereafter.

The two deities next gave birth to the islands of Japan.
Of the birth of Tsukushi, now called Kiushiu, the Kajzkz
says :-—

“ Next they gave birth to the island of Tsukusht. This
tsland likewise has four faces, and each face has a name.

* IT 324.
92 THE MYTHICAL NARRATIVE.

So the land of Tsukusht ts called Shiva-bi-wake (white-sun-
youth) ; the land of Toyo ts called Toyo-bi-wake (rich-sun-
youth), the land of Hi ts called Take-hi-mukahi-toyo-kujt-
hine-wake (brave-sun-confronting-rich-wondrous-lora-youth) ;
the land of Kumaso ts called Take-bt-wake (brave-sun-
youth).”

At this point the Mzhongi inserts the rationalistic
observation that the islands of Tsushima and Iki with the
small islands in various parts were produced by the
coagulation of the salt water.

Izanagi and Izanami then procreated a number of deities,
among whom were l|ha-tsuchi-biko (rock-earth-prince), Oho-
ya-biko (great-house-prince), the Wind-Gods, a variety of
marine deities, Ame no Mikumari (the heavenly water
distributor), the God of Moors (who is also the God of
Herbs and Grasses), the God of Trees, the Gods of Moun-
tains and Valleys, and the Goddess of Food. The last
deity to be produced was the God of Fire, Kagu-tsuchi,
also called Ho-musubi (fire-growth). In giving birth to
him Izanami was burnt so that she sickened and lay
down. From her vomit, feeces, and urine were born deities
which personify the elements* of metal, water, and clay,
while from the tears which Izanagi shed when she died
there was produced a deity called Naki-saha-me, or the
Weeping Female. In his rage and grief, Izanagi drew his
sword and cut Kagu-tsuchi to pieces, generating thereby a
number of deities. Of these two were widely worshipped
in later times. One, named Take-mika-tsuchi (brave-awful-
father), is the God of the famous shrine of Kashima in the
east of Japan. Theother, named Futsunushi, is worshipped
under the form of a sword at Kadori in the same
neighbourhood. Izanami, by one account, was buried at
the village of Arima at Kumano, in the province of Kit.

“In the time of flowers the inhabitants worship her

* A strong suspicion of Chinese origin attaches to these elemental gods.
THE MYTHICAL NARRATIVE. 93

mitama by offerings of flowers. They also worship her with
drums, flutes, flags, singing and dancing.”

When she died Izanami went to the land of Yomi, or
darkness.

“ Thereafter Izanagi went after Izanami, and entered the
land of Yomi. When he rejoined her, they conversed together.
Lzanami said: ‘ My lord and husband, why ts thy coming so
late? T have already eaten of the cooking-furnace of Yomt.
But I am about to lie down to rest. Do not thou look on me.
Izanagi did not give ear to her, but secretly took his many-
toothed comb, and breaking off tts end-tooth* made of it a
torch and looked at her. Her body was already putrid,
maggots swarmed over tt, and the eight thunder-gods had
been generated in her various members. Izanagi, greatly
shocked, exclaimed, ‘What a hideous and polluted land I
have come tounawares!’ So he speedily ran away. Tzanami
was angry, and said,‘ Why dtdst thou not observe that which
[ charged thee? Now amT put to shame? So she sent the
Ugly Females of Yomi to pursue and slay him. Izanagi,
in his flight, threw down his many-toothed comb, which forth-
with became changed into bamboo-shoots. The Ugly Females
pulled them up and ate them. When they had done eating
them they again gave chase. He then threw down his head-
dress, which became changed into grapes, and so once more
delayed his pursuers. On reaching the foot of the ‘Even
Pass of Yomi’ he gathered three peaches} that were growing
there, and smote his pursuers with them, so that they all fled
back. Moreover, he said to the peaches,‘As ye have helped
me, so must ye help all living people in the Central Land of
Reed-plains when they are tn trouble’ And he gave them
the title Oho-kamu-dzu-mi no mikoto (their augustness great-
divine frutt). This was the origin of the custom of
exorcising evil spirits by means of peaches.

* The significance of the wo-dashira, or end-tooth, is explained elsewhere.

See Index.
+ See Index—‘ Peach.’
94 THE MYTHICAL NARRATIVE.

“ At the Even Pass of Vomi, Izanagt was overtaken by
Izanami herself. He took a great rock* and blocked up the
pass with tt, pronouncing at the same time the formula of
divorce—namely, ‘Our relationship is severed’ He also
said,‘ Come no further; and threw down his staff, which was
called Funado no Kami ( pass-not-place-deity), or Kunado no
Kamit (come-not-place-deity). Moreover, he threw down his
givdle, which was called Nagachiha no Kamt. Moreover,
he threw down his upper garment, which was called
Wadzurahi no Kami (God of disease). Moreover, he
threw down his trowsers, which were called Aki-guhi no
Kamt. Moreover. he threw down his shoes, which were
called Chi-shiki no Kami”

The Koz? represents Izanami as assuming the position
of the “Great Deity of Yomi,” a personification of death.
In this character she says to Izanagi, “If thou dost so
(divorce me), I will in one day strangle to death a thousand
of the people of thy land.” To which he replied “If thou
dost so, I will in one day build a thousand and five hun-
dred parturition houses.”

The fatal consequences of tasting the food of the lower
regions are well known to mythologists. Proserpine’s return
to the upper world became impossible when once

Puniceum curva decerpserat arbore pomum
Sumpta que pallenti septem de cortice grana
Presserat ore suo.

The same principle is recognized in Indian myth:
Three nights within his (Yama’s) mansion stay,
But taste not, though a guest, his food.

The natural aversion of human beings from touching or
even looking on the dead is made a characteristic of the
Gods in Greek mythology as well as in Japanese myth.
Artemis, in the ‘ Hippolytus’ of Euripides, says, “It is not
themis for me to look upon the dead.”

* Deified as Cht-gaheshi no Oho-kami (road-send-back-great-deity).
+ Muir’s ‘Sanskrit Texts,’ v. 320,
THE MYTHICAL NARRATIVE. 95

The “Even Pass of Yomi” takes the place of the water to
be crossed of other mythologies. Grimm, in his ‘ Teutonic
Mythology,’ says that “to Death is ascribed a highway
levelled, smooth, and kept in repair, on which the dead
travel.”

On returning from Yomi, Izanagi’s first care was to bathe
in the sea in order to purify himself from the pollutions
which he had contracted by his visit to the Land of Yomi.
A number of deities were generated by this process, among
whom were the Gods of Good and II] Luck, and certain
ocean deities held to be the ancestors of some families of
local chieftains and worshipped by them. The Sun-Goddess
was born from the washing of his left eye, and the Moon-God
from that of his right, while a third deity, named Susa no
wo, was generated from the washing of his nose. To the
Sun-Goddess Izanagi gave charge of the “Plain of High
Heaven,” and to the Moon-God was allotted the realm of
night. Susa no wo was at first appointed to rule the sea,
but he cried and wept till his beard grew down to the pit of
his stomach. He wept the green mountains bare and the
seas and rivers dry. Izanagi inquired of him, “Why dost
thou continually weep?” He answered, “I wish to follow
my mother to the Nether Land.” Izanagi said, “Go, as thy
heart bids thee,” and drove him away.

Another account of the birth of these three deities says that
they were born to Izanagi and Izanami on earth before the
descent to Yomi. The Sun-Goddess was sent up to Heaven
by the “ Pillar of Heaven,” which then served asa means of
communication. Heaven and earth were still “not far
separated.” Ame no m1-hashira (Heaven-august-pillar) is
one of the names of the Wind-God. An island is described
as “Heaven’s single pillar.” Other myths speak of the
Ama no tha-bune, or Rock-boat of Heaven, as used for com-
munication by the deities. There is also mention of an
Ama no hashidate (Heaven-bridge-erection) which is distin-
guished by Hirata from the “ Pillar of Heaven.” He thinks
96 THE MYTHICAL NARRATIVE.

the former was a sort of pier used by the Rock-boat of
Heaven. A spit of land two miles long and 190 feet broad
near Miyadzu in Tango is now called by this name.*

Ame, or the firmament, where the Gods live, is to be
distinguished from Oho-sora, the Great Void, which is the
space between heaven and earth.

Izanagi’s ablutions (Aavahz)t represent a wide-spread
rite. They remind us of Juno’s lustration by Iris after a
visit to Hades, and of Dante’s immersion in Lethe when
he had completed his ascent through Purgatory and was
preparing for admission to the circles of Paradise. Alcestis,
after her rescue by Herakles from Thanatos, had to be
purified, and was not allowed to speak for three days.
We have in the Japanese myth the counterpart of a custom
described by Chinese travellers to Japan centuries before
the Kojzki and Nihongi were written. It was then, we are
informed, the practice, when the funeral was over, for the
whole family of the deceased to go into the water and wash.
Lustration is a wide-world practice,t{ and the myth was
clearly suggested by it, not vice versd.

Izanagi’s career having come to an end, he built himself
an abode of gloom in the island of Ahaji, where he dwelt
in silence and concealment. Another account says that he
ascended to Heaven, where he dwelt in the smaller Palace of
the Sun.

It will be observed that Izanagi was not immortal, and
that he did not go to Yomi when he died.

Susa no wo.—The mythical narrative now turns to the
doings of the Sun-Goddess and her brother Susa no wo
(the rainstorm personified),

Susa no wo, before proceeding to take up his charge as
Ruler of the Nether Region, ascended to Heaven to take
leave of his elder sister, the Sun-Goddess. By reason of

* See Murray’s ‘ Japan,’ fifth edition, p. 408.
+ See Index.
$ See Dr. Tylor’s ‘ Primitive Culture,’ ii. 435.
THE MYTHICAL NARRATIVE. 97

the fierceness of his divine nature there was a commotion
in the sea, and the hills and mountains groaned aloud as
he passed upwards. The Sun-Goddess, in alarm, arrayed
herself in manly garb, and confronted her brother* wearing
her royal necklace of jewels, and armed with sword and bow
and arrows. The pair stood face to face on opposite sides
of the River of Heaven.t Susa no wo then assured his
sister of the purity of his intentions, and proposed to her
that they should each produce children by biting off and
crunching parts of the jewels and swords which they wore
and blowing away the fragments.{ Eight children born in
this way were worshipped in after times as the Hachdé7z, or
eight princely children. They figure largely in the
Shéjiroku genealogies of Japanese noble families. Through
one of them, named Masa-ya-a-katsu-kachi-haya-hi-ama-no-
oshi-ho-mi-mi, the Mikados trace their descent from the
Sun-Goddess. A-Katsu means I conquer. The allusion
is to Susa no wo’s having triumphantly proved the purity
of his intentions by producing male children.§

Susa no wo’s subsequent proceedings were very rude
_ and unseemly. He broke down the divisions between the
rice-fields belonging to his sister, sowed them over again,
let loose in them the piebald colt of Heaven, and com-
mitted nuisances in the hall where she was celebrating the
solemn festival of first-fruits. The climax to his misdeeds
was to flay a piebald colt of Heaven with a backward
flaying and to fling it into the sacred weaving-hall where
the Sun-Goddess was engaged in weaving the garments of
the deities. She was so deeply indignant at this last insult

* As Horus, in Egyptian myth, confronts the powers of darkness.

+ The Milky Way: a Chinese expression.

+ This is one of several miraculous births and pregnancies in Japanese
myth. Mankind have a rooted propensity for imagining that it is possible to
improve on the means ordained for this purpose by Divine Providence. See
Mr. Hartland’s ‘ Legend of Perseus’ for nurnerous examples.

§ The Kiujiki makes Masa-ya, &c., the son of the Sun-Goddess by Taka-
musubi,

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a Bt

PWS S~SA

 

 
100 THE MYTHICAL NARRATIVE.

that she entered the Rock-cave of Heaven and left the
world to darkness.

The piebald colt of Heaven may be compared to Prisni,
the speckled cow of Indian myth, which is explained as a
personification of the variegated appearance of the starry
heavens.

The retirement of the Sun-Goddess to the Rock-cave of
Heaven produced great consternation among the heavenly
deities. They met on the dry bed of the River of Heaven
and took counsel how they should entice her from her
seclusion. By the advice of Omohi-kane no Mikoto (the
Thought-combiner or Counsellor deity) the long-singing
birds of the Eternal Land (cocks)* were made to utter
their prolonged cry before the door of the cave. Ame no
Koyane no Mikoto, ancestor of the Nakatomi and Futo-
dama no Mikoto, ancestor of the Imbe, dug up by the
roots a five-hundred branched true Sakaki tree of Heaven
and hung on its higher branches strings of jewels, on its
middle branches a mirror, and on its lower branches pieces
of cloth. Then they recited their liturgy in her honour.
Moreover, Ame no Uzume (the Dread Female of Heaven)
arrayed herself in a fantastic manner, kindled a fire and
standing on a tub which resounded when she stamped upon
it, performed a (not very decent) mimic dance and gave
forth an inspired utterance. The Plain of High Heaven
shook, and the eight hundred myriad deities laughed
together. The Sun-Goddess wondered how Ame no
Uzume and the other gods could be so jolly while the
world was wrapped in complete darkness, and peeped out
from the half-opened door of the cave. She was at once
seized by Ta-jikara no wo (Hand-strength-male) and
prevented by main force from re-entering, to the great joy
of all the deities.

Susa no wo was then tried by a council of Gods, who
mulcted him in a fine of a thousand tables of purification

* Represented at Ise by dancers called ¢oxazo (bird-cry).
THE MYTHICAL NARRATIVE. IOI

offerings. They also pulled out the nails of his fingers and
toes, and banished him to the land of Yomi. Finally Ame
no Koyane, the ancestor of the Nakatomi, recited his
Oho-harahi or “Great purification ” liturgy.

The above episode is the kernel of the mythical lore of
Japan. Belonging to the class of light and darkness myths,
it professes to give the origin of some of the principal
ceremonies of the Shinto religion as they were practised at
the Mikado’s Court at the time when they became current.
In addition to the Nakatomi and Imbe, some versions of
the story show the Sun-Goddess surrounded by other
officials, such as jewel-makers, mirror-makers, &c., obviously
borrowed from the actual functionaries of the Court, and
introduced with an eye to genealogical requirements. By
a curious coincidence, the Smith-God attached to her train,
like the Cyclops of Greek myth, has but one eye.

Ame no Uzume, the Dread Female of Heaven, who
danced and gave forth an inspired utterance before the
Rock-cave where the Sun Goddess was hidden, is the
supposed ancestor of the Sarume (monkey-women) or
female mimes attached to the Mikado’s Court, whose
performances were the origin of the pantomimic religious
dances still kept up in Japan and known as Kagura,
while her divinely inspired utterance is the prototype of the
revelations of the Miko, or Shinto priestesses. One version
of the story gives us the actual words used by Uzume on this
occasion—namely, Hz, fu, 12, yo, ttsu, mu, nana, ya, kokono,
towo. A Japanese baby knows that these are simply the
numerals from one to ten. But they have given much
trouble to later Shintoists, who have endeavoured to read
into them a deep mythical signification.

The fire kindled by her is the prototype of the xzhadz, or
“courtyard fire,” of Shinto ceremonial. It is plainly one
of those numerous imitative magic devices for making
sunshine, of which Mr. Frazer has given several examples.*

* ¢The Golden Bough,’ second edition, i. 115.

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if

102 THE MYTHICAL NARRATIVE.

Modern Shinto explains the darkness produced by the
Sun-Goddess’s retirement as emblematic of the darkness of
sin. The renewal of light typifies repentance. Of course,
this was far from the thoughts of the original myth-makers,

Susa no wo did not at once proceed to the land of Yomi.
He went and begged food of the Food-Goddess, who
produced dainty things of all kinds from various parts of
her body, and offered them to him. But Susa no wo took
offence at her proceedings, which he considered filthy, and
at once slew her. Whereupon there were produced in her
head silkworms, in her eyes rice, in her ears millet, in her
nose small beans, in her genitals barley, and in her funda-
ment large beans. These Musubi, the God of Growth,
took and caused to be used as seeds.

The above is the Koszkz version of the story. The
Nthongi makes the Moon-God the culprit, and gives it as
the reason of his alienation from the Sun-Goddess, who
had sent him to visit the Food-Goddess. This is not
the only attempt of myth-makers to account for the
aloofness maintained by these two deities. The same
variant of this episode makes the Sun-Goddess the recipient
of the various seeds produced in the body of the Food-
Goddess :—

“ She was rejoiced, and said,' These ave the things which
the race of vistble men will eat and live’? So she made the
mullet, the pantc, the wheat and the beans the seed for the dry
jields, and the rice she made the seed for the water-fields.
Therefore she appointed a Mura-gimi (village-lord) of
Heaven, and forthwith sowed for the first time the rice-
seed in the narrow fields aud in the long fields of Heaven.”

Probably in the slaying of the Food-Goddess we have an
echo of some of those practices so fully examined by Mr.
Frazer, in which the Corn-maiden, or other representative
of the corn, is slain—a tragedy of perennial interest to
mankind. Witness the rape of Persephone and the death
THE MYTHICAL NARRATIVE, 103

of John Barleycorn. Susa no wo then visited Corea, but
not finding that country to his liking, returned to Japan,
and went to the province of Idzumo.

“ Here he observed a chopstick floating down the river Hi,
so thinking that there must be people living further up the
stream, he went in quest of them, and found an old man and
an old woman weeping, with a young maiden set between
them. He asked of them,‘ Who are ye?’ The old man
replied, ‘Thy servant ts a deity of earth, and his name ts
Ashinadzucht, son of the great God of the Mountain. My
wife's name ts Tenadzucht, and my daughter ts called Kushi-
nada hime. He further inquired, ‘Why weep ye?’ He
answered, saying,‘ I have had eight children, girls ; but the
eight-forked serpent of Koshi came year after year and
devoured them. It ts now the time of its coming, and there-
fore do we weep. ‘ Describe to me this serpent, said Susa no
wo. ‘Its eyes areas red as the winter cherry. It has one
body with eight heads and eight tatls. Moreover, tts body ts
overgrown with moss, pines and cedars. Its length extends
over eight valleys and eight hills. Its belly ts always all bloody
and inflamed to look upon. Then Susa no wo said to the old
man, ‘If this be thy daughter, wilt thou give her unto me ?’
‘ With reverence be tt said, replied the old man,‘ I know not
thy honourable name. ‘T am the elder brother of the Sun-
Goddess, and have now come down from heaven, replied Susa
no wo. Then the deities Ashinadsucht and Tenadzuchi satd,

In that case, with reverence we offer her to thee.” Susa no
wo straightway took that young maiden and changed her
into a many-toothed comb, which he stuck into his hair, and
said to the deities Ashinadzucht and Tenadzuchi, ‘Do ye
brew some saké of etght-fold strength. Also make a fence
round about, and in that fence let there be eight doors, at each
door let there be eight stands, on each stand let there be a saké-
tub, and let each saké-tub be filled with the saké of eight-fold
strength. Then watt’ So having prepared everything in
104 THE MYTHICAL NARRATIVE.

accordance with his august bidding, they waited. Then the
eight-forked serpent came, indeed, as had been said, and bena-
ing down one head into each of the tubs, lapped up the saké.
Hereupon it became drunken, and all the heads lay down to
sleep, when straightway Susa no wo drew his ten-span sword
from his girdle and slew the serpent, so that the river had its
current changed to blood. Now, when he cut the middle part
of the tail the edge of his august sword was broken,
Wondering at this, he pierced it and split it open, when he
found that within there was a great sharp sword. He took
this sword, and thinking it a wonderful thing, reported his
discovery to the Sun Goddess. This is the great sword
Kusanagt (Herb-queller).”

On the occasion of his marriage to Kushinada hime, Susa

no wo composed the following verses :—
Many clouds arise,
On all sides a manifold fence :
To receive within it the spouses,
They form a manifold fence,
Ah! that manifold fence !

Eventually he entered the Nether Land.

Few of my readers will require to have pointed out to them
the striking resemblance of this story to that of Perseus and
Andromeda, or will need to be referred to Mr. Sidney
Hartland’s ‘ Legend of Perseus, in which everything relating
to its numerous variants has been so thoroughly examined.
I would direct special attention to chapter xviii. of this
work, where the hypothesis is offered, “that we have in this
incident a reminiscence of the abolition of human sacrifices
to deities in the shape of the lower animals...... In certain
stages of civilization, sacrifices of the kind are practised, and
are frequently offered to water-spirits conceived in animal
form...... It may, of course, be that the monster sent to
devour Andromeda is to be regarded simply as the personifi-
cation of water, or of specific rivers in their sinister aspect.”*

* See Index—‘ River-deities,’
THE MYTHICAL NARRATIVE. 105

The circumstance that the scene of this episode in Susa
no wo’s career is the bank of a river is therefore by no means
immaterial. Indeed, we may plausibly conjecture that the
description of the serpent with its eight (or many) heads
and eight tails, its length extending over eight valleys and
eight hills, its body overgrown with moss, pines, and cedars,
and its propensity for devouring human beings is nothing
more than a fanciful representation of the river, with its
serpentine course, its numerous tributaries and branches,
its wooded banks, and the danger by drowning in its
pools or at its fords.

The poem ascribed to Susa no wo cannot be older than
the sixth or seventh century. The word translated “ on all
sides,” is zdzumo. There is therefore a punning allusion to
the province of that name. The “manifold fence,” is the
“nuptial hut,” already referred to.*

Ohonamochi.—Susa no wo had numerous children,
among whom were Oho-toshi (great harvest), and Uka no
mitamaf (food-spirit). The most famous of his progeny
was a God called Ohonamochi. This is the Great Deity of
Idzumo, a place second only to Ise for sanctity.

Ohonamochi’s eighty brothers went to pay court to a
female deity named Yakami-hime, taking him with them
as porter “to carry the bag.” On arriving at Cape Keta,
they found a naked hare lying on the ground. The
brothers maliciously advised the hare to bathe in the sea,
and then expose himself to the wind on the slope of a high
mountain. The hare did so, with the result that when the
sea-water dried, his skin split, and he was weeping with
pain, when Ohonamochi came up in the rear of the party.
He had pity on it, and taught it remedies which gave
relief. The grateful hare promised that he should have the
lady Yakami-hime in marriage, and not his brothers. When

 

* See above, p. go.
+ Another authority makes Uka no mitama a daughter of Izanagi and

Izanami.
106 THE MYTHICAL NARRATIVE.

their suit was accordingly rejected, they devised several
plans for the destruction of Ohonamochi, which were all
unsuccessful. He was then advised to go to the “ Nether-
distant land,” the abode of Susa no wo.

“Tn accordance with this counsel, he went to the dwelling
of Susa no wo. On arriving there he was met by his
daughter Suseri-hime, who married hint, and then returning
within told her father thata very beautiful detty had arrived.
The Great Deity came out, and looking at him satd, ‘ This ts
the deity called the Ugly-male-deity of the Reed-Plain.
Thereupon he invited him in, and made him sleep in the
snake-chamber. Now his wife Susert-hime gave her husband
a snake-scarf, saying,‘ When the snakes are about to bite
thee, drive them away by waving this scarf thrice. He did
as she had instructed him, and the snakes were quieted, so that
he came forth again after a peaceful sleep. Again, on the
night of the next day, he was put into the centipede and wasp
chamber ; but as his wife again gave him a centipede-and-
wasp scarf, and instructed him as before, he came forth
unharmed. Again Susa no wo shot a whizzing arrow into
the middle of a great moor,and bid him fetch it. When
Ohonamocht went out to the moor, Susa no wo set fire to tt
all round. Ohonamochi could find no way of escape until a
vat appeared, and said,‘ Within’tis hollow-hollow, without
‘tes narrow-narrow. Hearing this, Ohonamocht stamped
upon the place, and fell in, and hid himself until the fire had
burnt past. Then the rat came with the whizzing arrow in
zts mouth and presented it to him. The feathers of the
arvow had all been gnawed by the vats children. Hereupon
his wife Susert-hime came weeping and bringing the funeral
things. Her father, the Great Deity, thinking that Ohona-
mocht was already dead, went out and stood on the moor.
Ohonamocht brought him the arrow and presented it to him.
Susa no wo took him into the house, and calling him into a
large chamber of many mats, bid him catch the lice on his
THE MYTHICAL NARRATIVE. 107

head. Ohonamochi looked at his head, and saw that it was
swarming with centipedes. Then his wife gave him berries
of the muku tree and red earth. He chewed up the berries
and took the red earth into his mouth. Then he spat them
out, and the Great Deity thought that he had chewed up and
Spat out the centipedes, and feeling fond of him in his heart,
Sell asleep. Ohonamochi then took hold of the hair of the
Great Detty and tied tt to the rafters of the chamber. Blocking
up the door with a five-hundred-pull rock, he took his wife
Susert-hime on his back and made his escape, carrying with
him the Great Detty’s live-sword, live bow and arrows, and
Speaking lute of Heaven. The speaking lute of Heaven
brushed against a tree and the earth resounded. The Great
Deity was startled out of hts sleep by the sound and pulled
down the chamber. But while he was unloosing his hatr
Srom the rafters Ohonamocht fled a long way off. The Great
Deity pursued him to the Even Pass of Vomi, and looking
at him from afar, called to him and said,‘ With the live
sword and live bow and arrows which thou bearest, pursue
thy half-brethren till they lie down on the lower slopes of the
passes, pursue them till they are swept into the river rapids.
Be thou the deity Oho-kuni-nushi (great-land-master) and
the deity Utsushi-kunit-dama (real-land-spivit). Make my
daughter Susert-hime thy consort, and basing thy stout palace-
pillars on the bottom rock at the foot of Mount Uka, and
exalting thy crossbeams to the Plain of High Heaven, dwell
there, thou rogue’ When Ohonamocht had driven away and
dispersed the eighty deities, he pursued them till they lay
down on the lower slopes of every pass, and pursued them till
they were swept into the rapids of every river. Then did he
begin to make the land.”

He was assisted in doing so by a dwarf deity called
Sukuna-bikona, who wore garments of bird skins and came
over the sea in a tiny boat. There is probably some echo
of real history in the myths of Susa no wo, Ohonamochi,
‘

108 THE MYTHICAL NARRATIVE.

and Sukuna-bikona. Idzumo, the scene of their doings, was
one of the earliest centres of civilization and religion. in
Japan, and its position over against Korea is significant in
view of the legends which connect Susa no wo with that
country. The incident of Sukuna-bikona’s arrival by sea,
clothed in bird skins, seems to indicate an acquaintance
with some northern tribes, who, like the Kurile islanders at
this day, wore garments of this material.

This Ohonamochi myth belongs to a class of stories the
main features of which have been thus outlined by Mr. A.
Lang: “A young man is brought to the home of a hostile
animal, a giant, cannibal, wizard, or malevolent king. He
is put by his unfriendly host to various severe trials, in
which it is hoped that he will perish. In each trial he is
assisted by the daughter of his host. After achieving the
adventures, he elopes with the girl and is pursued by the
father.” Mr. Lang goes on to speak of the articles thrown
down by the runaways in their flight. This part of the
story belongs in Japanese myth to the history of Izanagi
and Izanami.* ;

NinigiiThe dynasty of Susa no wo was not recognized
by the Gods of Heaven. They sent down several other
deities to prepare the world for the advent of Ninigi, a
grandchild of the Sun-Goddess, as its ruler. Some versions
of the story make Taka-musubi the chief actor in these
proceedings, in others the Sun-Goddess is more prominent.
One of the deities sent down for this purpose was Ame-
waka-hiko (heaven-young-prince). The Nihong7 says :—

“ As soon as he arrived he took to wife Shita-teru-hime, the
daughter of Utsushi-kuni-dama. Accordingly he remained,
and said: ‘I, too, wish to govern the Central Land of Reed-
Plains’ He never reported the result of his mission. At
this time Taka-musubi, wondering why he was so long in
coming and making his report, sent the pheasant Na-naki to

* See above, p. 93.
THE MYTHICAL NARRATIVE, 109

observe. The pheasant flew down and perched on the top of
a many-branched cassia-tree which grew before Ame-waka-
hiko’s gate. Now Ama-no Sagu-me (heaven-spying-woman)
saw this, and told Ame-waka-hiko, saying: ‘A strange
bird has come and ts perched on the top of the cassia-tree,
Then Ame-waka-hiko took the heavenly deer-bow and
the heavenly feathered arrows which had been given him
by Taka-mi-musubi no Mikoto, and shot the pheasant, so
that tt ated. The arrow having passed through the
pheasants breast, came before where Taka-mi-musubt no
Kamit was sitting. Then Taka-mi-musubi no Kami,
seeing this arrow, said: ‘This arrow I formerly gave
to Ame-waka-hiko. It ts stained with blood, it may be
because he has been fighting with the Earthly Detties,
Thereupon Taka-mi-musubi no Mtkoto took up the arrow
and flung it back down (to earth). This arrow, when it fell,
hit Ame-waka-hiko on the top of his breast. At this time
Ame-waka-hiko was lying down after the feast of first-
Sruits, and when hit by the arrow died immediately.

“ The sound of the weeping and mourning of Ame-waka-
hiko’s wife Shita-teru-hime reached Heaven. At this time
Ame no Kunt-dama, hearing the voice of her crying, straight-
way knew that her son, Ame-waka-hiko, was dead, and sent
down a swift wind to bring the body up to Heaven. Forth-
with a mortuary house was made, in which it was tem-
porarily deposited. The river-geese were made head-hanging
bearers and also broom-bearers, the kingfisher was made the
representative of the deceased, the sparrows were made the
pounding-women, and the wrens the mourners. Altogether
the assembled birds were entrusted with the matter.

“ For eight days and eight nights they wept and sang
dirges.”

Futsunushi and Take-mika-tsuchi.—Finally, the deities
Futsunushi and Take-mika-tsuchi* were sent down to pre-
pare Japan for Ninigi’s reception.

* See Index—Futsunushi.
TIO THE MYTHICAL NARRATIVE.

“The two deities descended and arrived at the Little Shore
of Itasa in Idzumo, and asked Ohonamocht, saying : ‘ Wilt
thou deliver up this country to the Heavenly Deity, or not?’
fle answered and said: ‘T will not allow it? Thereupon
Futsunushi returned upwards, and made his report. Now
Taka-mi-musubt sent the two Gods back again, and com-
manded Ohonamochi, saying : ‘ Having now heard what thou
hast said, I find that there ts profound reason in thy words.
Therefore again I tssue my commands to thee more circum-
stantially, that ts to say: Let the public matters which thou
hast charge of be conducted by my grandchild, and do thou
rule divine affairs. Moreover, tf thou wilt dwell in the palace
of Ama no Ht-sumi, [ will now build tt for thee. I will take
a thousand fathom rope of the (bark of the) paper mulberry,
and tie it in 180 knots. As to the dimensions of the building
of the palace, its pillars shall be high and massy, and tts
planks broad and thick. I will also cultivate thy rice-fields
for thee, and, for thy provision when thou goest to take
pleasure on the sea, [ will make for thee a high bridge, a
floating bridge, and also a Heavenly bird-boat. Moreover,
on the Tranquil River of Heaven I will make a flying bridge.
L will also make for thee white shields of 180 seams, and Ame
nof1o-hi no Mikoto shall be the president of the festivals in thy
honour. fLereupon Ohonamocht answered and said: ‘ The
instructions of the Heavenly Deity are so courteous that I may
not presume to disobey his commands, Let the August Grand-
child direct the public affairs of which IT have charge. I will
retire and direct secret matters’ So he introduced Kunado
no Kamzi to the two Gods, saing: ‘He will take my place
and will yreld respectful obedience. I will withdraw and
depart hence’ He forthwith invested hin with the pure
Yasaka jewels, and then became concealed for ever. Therefore
Futsunusht no Kami appointed Kunado no Kami as guide,
and went on a circuit of pacification. Any who were rebellious
to his authority he put to death, while those who rendered
obedience were rewarded. The chiefs of those who at this
THE MYTHICAL NARRATIVE. Ill

tame rendered obedience were Oho-mono-nusht and Koto-shiro-
nusht.”

Another version adds that—

“ He took the broad spear* which he had used as a staff
when he was pacifying the land, and gave it to the two Gods
saying : ‘By means of this spear I was at last successful. If
the Heavenly Grandchild will use this spear to rule the land,
he will undoubtedly subdue it to tranquillity. IT am now about
to withdraw to the concealment of the eighty road-windings.
Flaving said these words, he at length became concealed.
Thereupon the two Gods put to death all the rebellious spirits
and Deities.”

When Ninigi was about to descend to earth, the Sun-
Goddess addressed him, saying :

“This Reed-plain-1500-autumns-fair-ears Land is the
region which my descendants shall be lords of. Do thou, my
August Grandchild, proceed thither and governit. Go! and
may prosperity attend thy dynasty, and may tt, like Heaven

‘* and Earth, endure for ever’ When he was about to descend,

one who had been sent in advance to clear the way, returned
and said: ‘ There ts one God who dwells at the eight-cross-
roads of Feaven, the length of whose nose ts seven hands, and
whose stature 7s move than seven fathoms. Moreover, a light
shines from his mouth and from his posteriors. Hts eye-balls
ave like an eight-hand mirror,and have a ruddy glow lke the
physalis. Thereupon he sent one of his attendant Detties to
go and make inquiry. Now among all the eighty myriads of
Deities, there was not one who could confront him and make
inquiry. Therefore he specially commanded Ame no Uzume,
saying: ‘Thou art superior to others in the power of thy
looks. Thou hadst better go and question him. So Ame no
Uzume forthwith bared her breasts, and, pushing down the
band of her garment below her navel, confronted him with a

* Like Odin, who lends his spear Gungmir to heroes to win victories with.
+ Le., died.
iz THE MYTHICAL NARRATIVE.

mocking laugh. Then the God of the crossways asked her
saying: ‘Ame no Uzume! What meanest thou by this
behaviour?’ She answered and said: ‘I make bold to ask
who art thou, that dost thus remain in the road by which the
child of Ama-terasu no Oho-kami is to make his progress ?’
The God of the crossways answered and said: ‘I have
heard that the child of Ama-terasu no Oho-kamt is now about
to descend, and therefore I have come respectfully to meet and
attend upon him. My name ts Saruta-hiko no Oho-kami.
Then Ame no Usume again inquired of him, saying: ‘ Wilt
thou go before me, or shall I go before thee?’ He answered
and said: ‘I will go before and be his harbinger’ Ame no
Uzume returned and reported these circumstances. Thereupon
the August Grandchild, leaving the heavenly rock-seat, and
thrusting apart the eight-piled clouds of Heaven, clove his way
with an awful way-cleaving, and descended to earth.”

He alighted on a mountain in the western island of
Kiushiu. He was attended by the ancestors of the five de,
or hereditary government corporations, viz.: the Nakatomi,
the Imbe, the Sarume, the mirror-makers de, and the
jewellers de, to which some accounts add several others.

Ninigi took to wife Konohana-sakuyahime (the lady
blooming like the flowers of the trees). Her father Oho-
yamatsu mi (great-mountain person) had offered him both
his daughters, but the elder was rejected by Ninigi as
being too ugly. Her name was Iha-naga-hime (rock-long-
lady). The consequences of this choice were disastrous to
his descendants. Iha-naga-hime, in her shame and resent-
ment, uttered a curse and said: “The race of visible men
shall change swiftly like the flowers of the trees and shall
decay and pass away.” This is the reason why the life of
man is so short.

When the time came for the younger sister’s delivery,
she shut herself up in a doorless shed, which, on the birth
of her three children, she set fire to, with the object of clear-
THE MYTHICAL NARRATIVE. 113

ing herself from certain suspicions which her husband had
entertained of her fidelity. “If,” said she, “the children are
really the offspring of the Heavenly Grandchild, the fire
cannot harm them.” The children and their mother came
forth unhurt, and were thereupon recognized by Ninigi as
his true offspring and wife.

The “doorless shed” here mentioned, is a “ parturition
house.”* It was the custom in ancient Japan for women,
when the time drew near for their delivery, to retire to a
shed specially constructed to receive them, so that contami-
nation to the dwelling-house might be avoided. This was
still the practice in the island of Hachijé in 1878, and even
in Japan no longer than a century ago.

The burning of the parturition house represents the
ordeal by fire, which, with the ordeal by boiling water or
mud, is well known in Japan.

Ho no Susori and Hohodemi.—The story concerns itself
no further with the youngest of these three children. Of
the others, the elder, named Ho no Susori, became a fisher-
man, and the younger, Hohodemi, a hunter.

Ho no Susori once proposed to his brother to exchange
their respective callings. Hohodemi accordingly gave over
to his elder brother his bow and arrows and received a fish-
hook in return. But neither of them profited by the ex-
change, so Ho no Susori gave back to his brother the bow
and arrows and demanded from him the fish-hook.

Hohodemi, however, had in the meantime lost it in the
sea. He took his sword and forged from it a number of
new fish-hooks which he piled up in a winnowing tray and
offered to his brother by way of compensation. But the
latter would have none but his own, and demanded it so
vehemently of Hohodemi as to grieve him bitterly. Hoho-
demi went down to the sea-shore and stood there lamenting,
when there appeared to him the Old Man of the Sea, by

* Tt was an Arab custom in certain places to build a hut outside the camp,
where the parturient woman had to stay for a time.---Welhausen.
{14 THE MYTHICAL NARRATIVE.

whose advice he descended into the sea depths to the abode
of the God of the Sea, a stately palace with lofty towers
and battlements. Before the gate there was a well, and
over the well grew a thick-branching cassia tree, into which
Hohodemi climbed. The Sea-God’s daughter Toyo-
tama-hime (rich jewel maiden) then came out from the
palace to draw water. She saw Hohodemi’s face reflected
in the well, and returning within reported to her father
that she had seen a beautiful youth in the tree which
grew by the well. Hohodemi was courteously received
by the Sea-God, Toyo-tama-hiko (rich jewel prince)
who when he heard his errand, summoned before him
all the fishes of the sea and made inquiry of them for
the lost fish hook, which was eventually discovered in
the mouth of the Tai. Toyo-tama-hiko delivered it to
Hohodemi, telling him when he gave it back to his
brother to say “a hook of poverty, a hook of ruin, a
hook of downfall,” to spit twice and to hand it over with
averted face.

Hohodemi married the Sea-God’s daughter Toyo-tama-
hime and remained with her for three years. He then
became home-sick and returned to the upper world. On
the beach where he came to land, he built for his wife, who
was soon to follow, a parturition house which he thatched
with cormorant’s feathers. The roofing was still unfinished
when she arrived, riding on a great tortoise. She went
straight into the hut, begging her husband not to look at
her. But Hohodemi’s curiosity was too strong for him. He
peeped in, and behold! his wife had become changed into
a want (sea-monster or dragon), eight fathoms long.
Deeply indignant at the disgrace put upon her, Toyo-tama-
hime abandoned her new-born child to the care of her sister,
and barring behind her the sea-path in such a way that
from that day to this all communication between the realms
of land and sea has been cut off, returned hastily to her
father’s palace.
THE MYTHICAL NARRATIVE. 115

The child thus born was the father of Jimmu Tenno, the
first human sovereign of Japan.

Hohodemi’s troubles with his elder brother were renewed
on his arrival home. He was obliged to use against him
two talismans given him by his father-in-law. One of these
had the virtue of making the tide flow and submerge Ho no
Susori and thus compel him to sue for mercy (another
account says that Hohodemi whistled and thereby raised
the wind and the sea). Then by a second talisman the
tide was made to recede and Ho no Susori’s life was spared.
He yielded complete submission to his younger brother, and
promised that he and his descendants to all generations
would serve Hohodemi and his successors as mimes and
bondservants. The VzLong? adds that in that day it was still
customary for the Hayato (or Imperial guards), who were
descended from Ho no Susori, to perform a mimic dance
before the Mikados, the descendants and successors of
Hohodemi, in which the drowning struggles of their
ancestor were represented.

The castle-gate and the tree before it, at the bottom of
which is a well which serves as a mirror, form a combination
not unknown to European folk-lore. We may also note
the partiality evinced for the younger of two brothers, the
virtue of spitting and of set forms of speech to bring good
or ill luck, and of whistling to raise the wind.

There are several features in this story which betray a
recent origin and foreign influences. A comparatively
advanced civilization is indicated by the sword and fish-
hooks forged of iron (the Homeric fish-hook was of horn).
The institution of the Hayato as Imperial Guards belongs
to a period not very long antecedent to the date of the
Nihongi and Kojtkt. The palace of the sea-depths and its
Dragon-king are of Chinese, and therefore of recent, origin.
The comparatively modern character of this important link
in the genealogy which traces back the descent of the
Mikados to the Sun-Goddess confirms the view that the
116 THE MYTHICAL NARRATIVE.

so-called ancestor-worship of the ancient Japanese is a later
accretion upon what was in its origin a worship of the
powers of Nature.

Jimmu Tenné.—Though it is difficult to draw clearly a
line which shall divide religious myth from legend with an
historical kernel, we may conveniently assume that in Japan
the latter begins with the story of Jimmu, as it has in all
probability a foundation in actual fact, namely, the conquest
of Central Japan by an invading army from the western
island of Kiushiu some centuries before the Christian
epoch.

Jimmu Tenné is said to have been the youngest of four
brothers, who lived in the province of Hiuga.

When he reached the age of forty-five, he addressed his
elder brothers and his children, saying: “Of old, our
Heavenly Deities, Taka-mi-musubi, and Oho-hiru-me, gave
this land of fair rice-ears of the fertile reed-plain to our
Heavenly ancestor, Hiko-ho no ninigi. Now I have heard
from the old sea-father that in the east there is a fair land
encircled by blue mountains. Let us make our capital
there.” So on the fifth day of the tenth month of the year
corresponding to B.C. 607* they sailed northwards, and
passing through the Bungo Channel arrived at Usa,} near
the Strait of Shimonoseki.

At this time there appeared the ancestors of the local
chieftains of Usa, named Usa-tsu-hiko and Usa-tsu-hime,
who built a palace raised on one pillar on the bank of the
River Usa, and offered them a banquet. Then, by imperial
command, Usa-tsu-hime was given in marriage to the
Emperor’s attendant minister Ama no tane, the remote
ancestor of the Nakatomi House.

* There was no official recognition of the art of writing in Japan until
A.D. 405, and no mention of calendars until A.D. 553. So much for the
authenticity of the above date.

+ Usa is not on the direct route from Hiuga to Yamato. It was no doubt
introduced because this place was anciently a famous centre of Shinto worship.
THE MYTHICAL NARRATIVE. 117

Proceeding on their voyage eastwards through the inland
sea, Jimmu and his brothers arrived at the entrance of the
river which falls into the sea near Osaka. Here they
encountered a swift current, for which reason that place was
called Mami-haya (wave-swift) or Nami-hana (wave-flower)
of which Mani-ha (a later poetical name of Osaka) was
thought a corruption.*

The first encounter of Jimmu’s forces with the inhabitants
of this part of Japan was not to their advantage :-—

“ The Emperor was vexed, and said: ‘I am the descendant
of the Sun-Goddess, and if IT proceed against the Sun to
attack the enemy, I shall act contrary to the way of Heaven
Better to retreat and make a show of weakness. Then sacri-
ficing to the Gods of Heaven and Earth, and bringing on our
backs the might of the Sun-Goddess, let us follow her rays
and trample them down.”

Subsequently he proceeded southwards to Kumano, in
the province of Kii, where he embarked with his army
in the “ Rock-boat of Heaven.” In the midst of the sea
they suddenly met with a violent wind, and Jimmu’s ship
was tossed about. Then Ina-ihi, one of Jimmu’s elder
brothers, exclaimed, “ Alas! my ancestors were Heavenly
Deities and my mother was a Goddess of the Sea, Why
do they harass me by land, and why, moreover, do they
harass me by sea.” So he drew his sword and plunged
into the sea, where he became changed into the God Sabi-
mochi.t Another brother of the Emperor, Mike Irino,
also indignant at this, said: “My mother and my aunt
are both Sea-Goddesses: why do they raise great billows
to overwhelm us?” So treading upon the waves, he
went to the Eternal Land.

* This is a specimen of the numerous derivations of the Jimmu narrative.
The Idzumo Fudoki is also full of infantile etymologies, which have usually
a scrap of legend attached to them.

+ Blade-holder.
118 THE MYTHICAL NARRATIVE,

At this time the Gods belched up a poisonous vapour,
which paralyzed the energies of Jimmu’s troops.

“Thentherewas there a nian byname Kumano no Takakurajt,
who had a dream, in which Ama-terasu no Ohokami spoke
to Take-mika-tsucht no Kamit, saying : ‘I still hear a sound
of disturbance from the Central Land of Reed-Plains. Do
thou again go and chastise it? Take-mika-tsuchi no Kami
answered and said: ‘Even if I go not, I can send down my
sword, with which I subdued the land, upon which the
country will of tts own accord become peaceful. To this
Ama-terasu no Kami assented. Thereupon Take-mika-tsuchi
no Kami addressed Takakuraji, saying: ‘My sword, which
ts called Futsu no Mitama, I will now place in thy store-
house. Do thou take tt and present it to the Heavenly Grana-
child, Takakuraji said: ‘Yes, and thereupon awoke. The
next morning, as instructed in his dream, he opened the store-
house, and on looking in there was indeed there a sword
which had fallen down (from Heaven), and was standing
point upwards on the plank floor of the storehouse. So he
took tt and offered it to the Emperor. Then Ama-terasu no
Oho-kami instructed the Emperor in a dream of the night,
saying : ‘I will now send thee the Yata-garasu,* make it thy
guide through the land’ Upon which the Yata-garasu came

jing down from the Void, and served as a gutde to the
army.”

The progress of the Imperial troops being again ob-
structed by the enemy, the Emperor prayed and then fell
asleep. The Heavenly Deity appeared to him in a dream,
and instructed him to take earth from within the shrine
of the Heavenly Mount Kagu, and of it to make eighty
heavenly platters. Moreover, he was to make sacred jars,
and therewith sacrifice to the Gods of Heaven and Earth,

* Yata-garasu means eight-hand-crow. The guidance of conquerors or

colonists to their destination by a supernatural bird or beast is a familiar feature
of old-world story.
THE MYTHICAL NARRATIVE. 119g

pronouncing at the same time a solemn imprecation. This
had the desired effect of dispersing the enemy. The
Emperor proceeded to utter a vow, saying: “I will now
make ame* in the eighty platters, using no water. If the
ame forms, then shall I assuredly, without effort and
without recourse to arms, reduce the Empire to peace.”
The ame became formed of itself.
Again he made a vow, saying :—

““T will now take the sacred jars and sink them in the
River Nifu. If the fishes, great or small, become every one
drunken and are carried down the stream like floating leaves,
then shall I assuredly succeed in establishing the land? So
he sank the jars in the river, with their mouths turned down-
ward, and after a while the fish all came to the surface,
gaping and gasping as they floated down the stream.”

The Emperor then commanded Michi no Omi, saying :

““We are now in persont about to celebrate a festival to
Taka-mi-musubt. T appoint thee Ruler of the festival, and
grant thee the title of Idzu-himet The earthen jars which
are set up shall be called the Idzube, or sacred jars ; the fire
shall be called Idzu no Kagu-tsuchi, or sacred-fire-father ;
the water shall be called Idzu no Midzu-ha no me, or sacred-
water-female,; the food shall be called Idzu-uka no me,
or sacred-food-female,; the firewood shall be called Idzu
no Yama-tsucht, or sacred-mountain - father; and the
grass shall be called Idzu no No-tsuchi, or sacred-moor-
father,

“In Winter, the roth month, on the rst day§ the Emperor

* Ame is the name of a sweet substance made from millet, of the same
nature as our malt extract.

+ The Mikado deputed most of his priestly functions to the Nakatomi.

t ldzu-hime means dread or sacred princess. Mich? no Omid (minister of
the way) seems therefore to have been given a feminine title for the occasion,
no doubt because the office was usually held by women.

§ It was at this season of the year that the harvest festival, or rather the
festival of tasting the new rice, was celebrated. See Index—WVzhiname.
i120 THE MYTHICAL NARRATIVE,

tasted the food of the Idzube, and arraying his troops set
Sorth upon his march.”

Among those who made submission to Jimmu was Nigi-
haya-hi, of whom it is told that he was a child of the
Heavenly Deity, who had come down from Heaven riding
in the “ Rock-boat of Heaven,” and married the sister of
a local chieftain named Naga-sune-hiko (Prince Long-
shanks). His name and that of his son appear very fre-
quently in the SAdjivoku genealogies.

Jimmu took to wife a daughter of the God Koto-shiro-
nushi, or, according to the Kojzkz, Oho-mono-nushi, by a
mortal woman, and having established his capital at Kashi-
habara, in Yamato, B.C. 660,* reigned there until his death,
BC. 585, at the age of 127.

* Japanese history is said to begin from this date. In reality nothing
deserving the name existed for nearly one thousand years more.
121

CHAPTER VII.

THE PANTHEON — NATURE DEITIES.

I. GODS OF INDIVIDUALS AND GODS OF CLASSES.

THE neglect of indications of number in the Japanese
language often renders it impossible to say whether a God
belongs to an individual natural object or phenomenon or
to a class. I therefore take these two classes of deities
together, noting the distinction wherever it is possible or
desirable.

The Sun-Goddess.—The most eminent of the Shinto
deities is the Sun-Goddess. Nor is this surprising. If, as
Scotus Erigena has well said, “every visible and invisible
creature is a theophany or appearance of God,” what more
striking aspect of Him can there be to the uncultured mind
than the Sun? In a later stage of intellectual development
men find a fuller revelation of Him in the moral order of
the world, in the laws of human progress, and in the
spiritual experiences of saints and sages, culminating in
a synthesis of all the divine aspects of the universe in one
harmonious whole. But, naturally enough, there is little
of this in Shinto. The ancient Japanese recognized the
divinity of the universe in a very imperfect, piecemeal
fashion, and almost exclusively in those physical aspects
by which they were more directly affected. Among these
the light and warmth of the Sun and the sources of their
daily food held the chief place. Sun-worship is specially
natural to the Japanese as an agricultural people. Almost
all the peasant’s doings are in some way dependent on, or
regulated by, the Sun.

The application of the term “fetish” to the Sun con-
sidered as an object of adoration is to be deprecated. It
122 THE PANTHEON—NATURE DEITIES,

implies a stigma which is altogether out of place. Socrates
prayed to the Sun; AEschylus’s Prometheus appeals to
him against the tyranny of Zeus ; in Sophocles’s ‘CEdipus
Tyrannus’ the Chorus swears by “the Sun, chief of all the
Gods”; Plato says that “the soul of the Sun should be
deemed a God by every one who has the least particle of
sense”; Goethe admitted his claims to worship; Don
Quixote swears by God and by the Sun in the same
breath, and Tristram Shandy “by the great God of Day.”
Milton, in the character of Satan, it is true, addresses the
Sun in terms of awe and wonder, and Swinburne calls him
“the living and visible God.” The name of the first day
of the week still remains to show what an important place
he held in the religion of our forefathers. The association
of the ideas of light, splendour, and brightness with divinity
has its origin in a primeval sun-worship. William the
Conqueror swore “by the splendour of God.” Divine
contains the root dv, brightness. Milton calls light “ of
the eternal co-eternal beam.” No doubt so long as a
nation is hesitating between sun-worship and a higher
form of religion there is a reason for treating the former
with contempt and aversion. No form of faith is so odious
—because of the danger of relapse—as that from which
we have emerged with painful effort to something higher.
But such intolerance is no longer needed. It is now
unnecessary to punish with death the worship of the sun,
moon, and stars,* or even to stigmatize it as fetish-
worship.

The meaning of the word fetish has become so blurred
by indiscriminate use that there is a temptation to discard
it altogether. It is frequently applied to all concrete
objects of devotion, including not only great nature-gods,
like the earth and sun, but their symbols, images, and seats
of their real presence, which have no intrinsic divinity of
their own, and are only worshipped by reason of their

* Deuteronomy iv. 19; xvii. 3.
THE PANTHEON—-NATURE DEITIES. 123

association with genuine deities. The same objects, after
their association with the God has been forgotten and they
are blindly adored as if they were themselves Gods, form
a third class of fetishes. The sword of the shrine of Atsuta
is an example. Probably originally an offering and then
a shintaz, it is still worshipped, for no known reason except,
perhaps, an empiric belief in the efficacy of prayers ad-
dressed to it. Implements of trade, honoured for the help
which they render to man, are a fourth class. To these we
may add a fifth, consisting of stones, sticks, feathers, &c.,
worshipped for their imaginary virtues or for no definite
reason at all.

The indiscriminate application of the term fetish to
objects of all these five classes is highly inconvenient,
especially when we come to discuss the question whether
fetishism is a primitive form of religion. The answer
depends entirely on the kind of fetish which is intended.
If the word is used at all, it would be better to confine it
to the last three of these classes.

The Sun-Goddess is described as the Ruler of Heaven
and as “unrivalled in dignity.” She wears royal insignia,
is surrounded by ministers, of whom the Court of the
Mikado is the obvious prototype, and is spoken of in
terms appropriate to personages of sovereign rank. She
is selected as the ancestor from whom the Mikados derive
their descent and authority. Yet she is hardly what we
understand by a Supreme Being. Her power does not
extend to the sea or to the Land of Yomi. Her charge
as Ruler even of Heaven was conferred on her by her
parents, and did not by any means involve absolute control.
When grossly insulted by her younger brother, instead of
inflicting on him condign punishment, she hid in a cave,
from which she was partly enticed, partly dragged, by the
other deities. This is not the behaviour of a Supreme
Being. The punishment of the culprit and other important
celestial matters are determined, not by the fiat of the
124 THE PANTHEON—NATURE DEITIES.

so-called Ruler of Heaven, but by a Council of the Gods.
The celestial constitution, like its earthly counterpart, was
far from being an absolute monarchy. The epithet saumera,
translated “sovran,” and derived from a verb sumeru, which
means “to hold general rule,” is applied not only to the:
Sun-Goddess but to many other deities—the Wind-Gods,
for example—and also to the Mikados. The same is the
case with Mzkoto, which corresponds roughly to our
“majesty.” Of course Japan is not the only country which
attributes royalty to the Sun. Milton speaks of the Sun’s
“sovran vital lamp.”

In some parts of the Shinto mythical narrative it is the |
actual Sun that the author has in view, as when he speaks
of her radiance illuminating the universe, or of the world
being left to darkness when she entered the Rock-cave.
Elsewhere she is an anthropomorphic being, with no
specially solar characteristics. She wears armour, cele-
brates the feast of first-fruits, cultivates rice, &c. Inconsis-
tencies of this kind are inherent in all nature myths, and
trouble their authors not a whit. Some of the modern
theologians, however, are much perplexed by them. Motodri
concludes that “this great deity actually is the Sun in
Heaven, which even now illuminates the world before our
eyes, a fact which is extremely clear from the divine
writings.” His pupil Hirata, on the other hand, holds that
the Sun-Goddess is not the Ruler of Heaven but the Ruler
of the Sun, a distinction which never occurred to the myth-
makers. Another modern writer attempts to smooth over
difficulties by the explanation that the Sun-Goddess is
actually a female goddess, but, owing to the radiance which
flows from her, seen from a distance she appears round.

The transparent character of the names by which the
Sun-Goddess is known is a formidable obstacle to the
tendency to neglect her solar quality and to give promi-
nence to the anthropomorphic side of her character. Her
most usual appellation is Ama terasu no Oho-kami, or the
THE PANTHEON—NATURE DEITIES. 125

Heaven-shining-great-deity. She is also called Ama-terasu
hiru-me, or Heaven-shining sun -female— more briefly
Hiru-me, Ama terasu mi oya, or Heaven-shining august
parent, and other variants. Of these names European
writers have generally adopted Ama-terasu, which, like
Phoibos, is in reality a mere epithet, and is applied to
other deities. Hirume, or sun-female, is more expressive,
and probably older.

In modern times the appellation Ama-terasu no Oho-
kami is little used, its Chinese equivalent Tenshddaijin
being substituted. Partly under cover of a name which is
less clearly intelligible to the multitude, the tendency has
become accentuated to throw her solar functions into the
background and to conceive of her simply as a general
Providence, at the expense of other deities. In other
words, she has made a distinct advance towards the posi-
tion of a supreme monotheistic deity.

Even in ancient times there was some recognition of the
Sun-Goddess as a Providence that watches over human
affairs, more especially the welfare of the Mikado and his
Government. She provided Jimmu with the yatagarasu,
or Sun-crow, as a guide to his army. The following prayer,
addressed to her in 870 by envoys despatched to Ise with
offerings, illustrates this conception of her character :—

“ By order of the Mikado we declave with deepest reverence
in the spacious presence of (with awe be her name pronounced)
the Sovran Great Heaven-shining Deity, whose praises are
fulfilled in the Great Shrine, whose pillars are broad-based
on the nethermost rocks, and whose cross-beams rise aloft to
the Plain of High Heaven on the bank of the River Isuzu in
U7, of Watarahi in Tse, as follows :—

“ Since the past sixth month reports have been recetved
rom the Dazaifu* that two pivate-ships of Shirakit appeared

* The Vice-Royalty of Kiushiu.
+ In Korea.
126 THE PANTHEON—NATURE DEITIES.

at Aratsu, in the district of Naka, in the province of Chi-
kuzen, and carried off as plunder the silk of a tribute-ship of
the province of Buzen. Moreover, that there having been an
omen of a crane which alighted on the arsenal of the Govern-
ment House, the diviners declared that tt presaged war with
a neighbouring country. Also that there had been earth-
quakes with storms and floods in the province of Hizen by
which all the houses had been overturned and many of the
inhabitants swept away. Even the old men affirmed that no
such great calamity had ever been heard of before.

“ Meanwhile news was received from the province of
Michinoku of an unusually disastrous earthquake, and from
other provinces grave calamities were reported.

“The mutual enmity between those men of Shiraki and
our Land of Yamato has existed for long ages. Their
present invasion of our territory, however, and their plunder
of tribute, show that they have no fear of us. When we
reflect on this, it seems possible that a germ of war may
spring from tt. Our government has for a long time had no
warlike expeditions, the provision for defence has been wholly
Sorgotten, and we cannot but look forward to war with dread
and caution. But our Japan is known as the country of the
Gods. If the Gods deign to help and protect it, what foe will
dare to approach tt? Much more so, seeing that the Great
Deity in her capacity (with awe be it spoken) as ancestress of
the Mikado bestows light and protection on the Under-
Fleaven which he governs. How, therefore, shall she not
deign to restrain and ward off outrages by strangers from
Joreign lands as soon as she becomes aware of them ?

“Under these circumstances, we (the names of the envoys
follow) present these great offerings by the hands of Komaye,
Imbe no Sukune, Vice-Mintster of the Bureau of Imbe, who,
hanging stout straps on weak shoulders, has purely prepared
and brought them hither. Be pleased graciously to hearken
to this memorial, But if unfortunately such hostile acts as
we have spoken of should be committed let the (with awe be
THE PANTHEON—NATURE DEITIES. 127

zt spoken) Great Deity, placing herself at the head of all the
aeities of the land, stay and ward off, sweep away and expel
the enemy before hts first arrow is shot. Should his designs
ripen so far that his ships must come hither, let them not
enter within our borders, but send them back to drift and
founder. Suffer not the solid reasons for our country being
feared as the Divine Country to be sodden and destroyed. If,
apart from these, there should be danger of rebellion or riot
by savages, or of disturbance by brigands at home, or again
of drought, flood or storm, of pestilence or famine such as
would cause great disaster to the State or deep sorrow to the
people, deign to sweep away and destroy tt utterly before tt
takes form. Be pleased to let the Under-fleaven be free from
alarms and all the country enjoy peace by thy help and pro-
tection. Grant thy gracious favour to the Sovran Grand-
child, guarding his august person by day and by night, firm
and enduring as Heaven and Earth, as the Sun and the
Moon.

“ Declared with deep reverence.”

The solar character of Ama-terasu or Tenshddaijin having
become obscured, the people have personified the Sun
afresh under the names of Nichi-rin sama (sun-wheel-
personage) and O tent sama (august-heaven-path-person-
age). To the lower class of Japanese at the present day,
and especially to women and children, O tentd sama is the
actual sun—sexless, mythless, and unencumbered by any
formal cult, but looked up to as a moral being who rewards
the good, punishes the wickcd, and enforces oaths made in
his name. In his‘ Religions of Japan,’ Dr. Griffis says :
“To the common people the Sun is actually a God, as
none can doubt who sees them worshipping it morning
and evening. The writer can never forget one of many
similar scenes in Tokio, when, late one afternoon, O tent
sama, which had been hidden behind clouds for a fortnight,
shone out on the muddy streets. In a moment, as with
128 THE PANTHEON—NATURE DEITIES.

the promptness of a military drill, scores of people rushed
out of their houses, and with faces westward, kneeling,
squatting, began prayer and worship before the great
luminary.”

I reproduce a drawing by a Japanese artist of a famous
spot on the coast of Ise to which pilgrims resort in order
to worship the sun as he rises over distant Fujiyama. The
tort-wi, which in some prints of this scene is seen in the
foreground, fulfils the same function as the great trilithon
at Stonehenge, viz., to mark the direction of worship. I
have seen the eastern wall of a private courtyard which
was pierced with a round hole for the convenience of
worshipping the morning sun.

There is a modern custom, called Azmachi (sun-waiting),
of keeping awake the whole night of the 5th day of the
10th month in order to worship the sun on his rising. The
rules of religious purity must be observed from the previous
day. Many persons assemble at Takanaha, Uheno, Atago,
and other open places in Tokio to worship the rising Sun
on the first day of the year. This is called hatsu no hi no
de (the first sunrise).

The myths mention several other deities which, although
not identical with Ama-terasu or Hirume, are plainly of
solar origin. Such is Waka-hirume (young-sun-female),
who, according to MotoGri, is the Morning Sun. The Ise
shrine is sometimes called Asa-hi no Jinja, that is to say,
the shrine of the Morning Sun. One version of the names
of the three children of Ninigi calls them Ho no akari (fire
or sun-light), Ho no susori (fire or sun-advance), and Ho
no wori (fire or sun-subside), originally, it may be sus-
pected, names for the rising, noonday, and setting sun.
Such a distinction is recognized in Egyptian mythology.
\The mythical founder of the dynasty which preceded
Jimmu in Yamato was called Nigi-haya-hi—that is, gentle-
swift-sun—and he is said to have come flying down from
Heaven, One myth gives him the epithet Ama-teru kunt-
THE PANTHEON—NATURE DEITIES. 129

teru (Heaven-shining, earth-shining). I am disposed to
regard this personage as the Sun-deity of the earlier
Yamato Japanese, from whom their chieftains were feigned
to be descended. Even in Shdéjtroku times many noble
families traced their descent from him, as the Mikados did
from Hirume. There are a good many other names
suggestive of solar deities. But here caution is necessary,
in view of the habit, common to the Japanese with other
nations, of borrowing solar epithets for the adornment of
human beings. There is a Take-hi (brave-sun) in the
Nthongi who is unquestionably a mere mortal. And what
could be more solar than Takama no hara hiro nu hime
(high-heaven-plain-broad-moor- princess), the last word
meaning etymologically “ sun-female”? Yet this is indu-
bitably the name of an historical Empress who came to
the throne A.D. 687. The Mikado Kétoku’s Japanese
name was Ame-yorodzu-toyo-hi (heaven-myriad-abundant-
sun).

Although Shinto contains no formal system of ethics,
moral elements are not wanting in the character of the
Sun-Goddess as delineated in the ancient myths. She
exhibits the virtues of courage and forbearance in her
dealings with her mischievous younger brother Susa no wo.
She is wroth with the Moon-God when he slays the Goddess
of Food, and banishes him from her presence. Her loving
care for mankind is shown by her preserving for their use
the seeds of grain and other useful vegetables, and by
setting them the example of cultivating rice. There is a
recognition of her beneficent character in the joy of Gods
and men when she emerged from the Rock-cave.

The circumstance that, according to one story, the Sun-
Goddess was produced from the left and the Moon-God
from the right eye of Izanagi is suggestive of the influence
of China, where the left takes precedence of the right.
Compare the Chinese myth of P’anku: “ P’anku came into
being in the great waste ; his beginning is unknown. In

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dying he gave birth to the material universe. His breath
was transmuted into the wind and clouds, his voice into
thunder, his left eye into the sun, and his right eye into the
moon.” Hirata endeavours to combat the obvious inference
from this comparison by pointing out that the sun is mas-
culine in China and feminine in Japan. How little weight
is due to this objection appears from the fact that two so
nearly allied nations as the English and the Germans differ
in the sex which they attribute to the sun, as do also
closely related tribes of Australian aborigines and Ainus
of Yezo. And does not Shakespeare make the sun both
masculine and feminine in the same sentence, when he says,
“The blessed sun himself a fair hot wench in flame-coloured
taffeta”? There is, moreover, unsuspected by Hirata and
his fellow-theologians, an unmistakeable vestige in the old
myths of an obsolete or abortive masculine Sun-deity. We
are told that the first child of Izanagi and Izanami was
Hiruko. Hiru-ko is written with Chinese characters, which
mean “leech-child”; and it is stated that when this God
had completed his third year he was still unable to stand
upright. He was therefore placed in a reed-boat and sent
adrift. But the original author of the Hiru-ko was never
guilty of such a palpable absurdity as to make a leech the
first-born of creation, preceding even the Sun and the
Moon. Hiruko is in reality simply a masculine form of
Hirume, the Sun-female, just as Azo, prince, is of Aime,
princess ; musuko, boy, of musume, girl; and otoko, youth,
of otome, maiden. Egypt had a Sun-God Ra and a Sun-
Goddess Rat.

No doubt with the greater development of the Sun-
Goddess myth it was felt that there was no room for a
male Sun-God. The tag of story which is appended to the
leech derivation is one of those perversions of true myth
which arise from an ignorant misunderstanding or a wilful
misapplication of language.

The leech-child can hardly be reckoned among the
THE PANTHEON—NATURE DEITIES. 133

effective deities of Shinto. In modern times, however, he
has, for some inscrutable reason, been identified with a
widely worshipped deity of unknown origin called Ebisu.
This God has to all appearance nothing in common either
with the sun or the leech. He is a favourite subject of the
artist, and is usually depicted with a smiling countenance
(emit or ebt means to smile), in ancient Japanese costume,
and holding a fishing-rod while a ¢ahz struggles at the end
of his line. He is reckoned one of the seven Gods of good
fortune, and is a favourite deity to pray to for success in
trade. Merchants hold a great feast in his honour on the
20th day of the roth month.

The ascription of the female sex to the most prominent
among the Shinto Gods is not owing merely to caprice.
Myth-makers have often more substantial reasons for their
fancies than might be supposed. In the present case there
is evidence that women played a very important part in
the real world of ancient Japan as well as in that of imagi-
nation. Women rulers were at this time a familiar pheno-
menon. Both Japanese and Chinese history give us
glimpses of a female Mikado who lived about A.D. 200,
and whose commanding ability and strong character have
not been wholly obscured by the mists of legend. Women
chieftains are frequently mentioned. Indeed the Chinese
seem to have thought that feminine government was the
rule in Japan, for their historians frequently refer to it as
the “Queen-country.” In more historical times several of
the Mikados were women. In some families descent was
traced by the female line. From the Agzkz we learn that
in Suinin’s time it was the custom for the mother to give
children their names.

One might think that so obviously solar a Goddess as
the Heaven-shining-great-deity, or Sun-female, whose abode
is the “ Plain of High Heaven,” who fills the universe with
her radiance and leaves it to darkness when she conceals
herself, and who is even spoken of in so many words as
134 THE PANTHEON—NATURE DEITIES.

the “Deity of the Sun,” would have escaped the teme-
rarious touch of the Euhemerist. Yet I have before me
a‘ History of the Empire of Japan, compiled by doctors
of the Imperial University, and published in 1893 by order
of the Japanese Government, which speaks of the principles
of rice-culture and the arts of weaving, mining, and of
making swords, hats, and pantaloons being known in the
reign of Ama-terasu. Other writers are even more precise.
Much to Motoéri’s indignation, they say bluntly that she
was a mortal empress who reigned in a locality on earth
called Takama no hara (the Plain of High Heaven).

Yatakagami.— The shzntaz of the Sun-Goddess is a
mirror,* sometimes called the yatakagamz, or eight-hand-
mirror, probably because it had a number of leaves or pro-
jections round it. It is also called the Az-kagamd (sun-
mirror) or 42-gata no kagamz (sun-form-mirror). It appears
from the Mekong? that similar mirrors were honoured in
Korea. Ama no hihoko is stated to have brought a sun-
mirror from that country in B.C. 27.

The mythical notices of the yatakagamz represent it in
various aspects. It is mentioned in the Kozkze among the
offerings made to the Sun-Goddess to propitiate her after
her retirement to the Rock-cave of Heaven. In the same
passage Uzume calls it “a deity more illustrious than thine
(the Sun-Goddess’s) augustness.” When the Sun-Goddess
and Musubi sent down Ninigi to rule the earth they gave
him the yatakagami, saying : “ Regard this mirror exactly
as our wzfama, and reverence it as if reverencing us.” The
Nthongt adds: “ Let it be with thee on thy couch and in
thy hall, and let it be to thee a holy mirror.” The yaza-
kagami is frequently spoken of as if it were the Sun-
Goddess herself, and is even called “the Great God of Ise.”
Another sun-mirror received an independent worship at
Kumano, The WVzhongi says, under the date B.c. 92 :-—

“ Before thts the two Gods Ama-terasu no Oho-kamt and

* See above, p. 70; also Index—‘ Mirror.’
THE PANTHEON—NATURE DEITIES, 135

Yamato no Oho-kunt-dama were worshipped together within
the Emperors Great Hall. He dreaded, however, the power
of these Gods, and did not feel secure in their dwelling
together. Therefore he entrusted Ama-terasu no Oho-kamt
to Toyo-sukt-iri-bime no Mikoto to be worshipped at the
village of Kasanuhi,in Yamato.”

Here we must understand that it was the sun-mirror
which was sent away from the palace. It was subse-
quently (B.C. 5) enshrined at Ise, where it is to this day
preserved with the greatest care and reverence.* It is
about eight inches in diameter.

In ancient Peru, the Sun-God was represented by a
golden disc, the Moon-Goddess by one of silver.

We find, however, that in A.D. 507 a sacred mirror was
still preserved in the Imperial palace as one of the regalia.
It was destroyed by fire in the eleventh century, but its
successor is to this day transmitted from sovereign to
sovereign as a token of royal authority. The religious
ceremony in its honour is described below.t Associated
with the mirror as regalia were a sword and a jewel.
These three objects are presented to the Mikado on his
accession with ‘great ceremony. In ancient times there
were probably only two regalia, the mirror and the sword.
The latter was lost in the sea at the battle of Dannoiira.
But such losses are not irreparable.

The Sun-Goddess in her capacity as sovereign is
attended by a Court of minor deities who belong to the
class of man-deities, and will be dealt with in the next
chapter.

* «©The mirror is kept in a box of chamaecyparis wood, which rests on a
low stand covered with a piece of white silk. It is wrapped in a bag of
brocade, which is never opened or renewed, but when it begins to fall to pieces
from age another bag is put on, so that the actual covering consists of many
layers. Over the whole is placed a sort of wooden cage, with ornaments said
to be of pure gold, over which again is thrown a cloth of coarse silk falling to
the floor on all sides.”—Murray’s ‘ Japan,’ fifth edition, p. 308.

+ See Index—WNaishidokoro.
136 THE PANTHEON—NATURE DEITIES.

Yatagarasu.— Like the Greek Phoibos, who had his
kipxos,* the Egyptian Ra, who was accompanied by a hawk,
and the Peruvian Sun-God, who was attended by a condor,
the Sun-Goddess is provided with a bird as her messenger
and attendant. This bird is called in Japanese ya-ta-garasu,
which means “eight-hand-crow.” It is not, however, a
Japanese invention, but is borrowed from China, where it
is called the Sun-crow or Golden Crow, and described as
a bird with three claws and of a red colour which roosts
in the sun. It is mentioned in a Chinese poem written
B.C. 314. Possibly it may be traced even further back. A
three-legged bird was figured on coins of Pamphylia and
Lycia in very ancient times. In Japan the yatagarasu, as
a symbol of the Sun, was depicted on the banners set up in
front of the Imperial Palace on State occasions as a mark
of sovereignty. This custom is known to go back to
A.D. 700, and is probably much older.

The Euhemerists have tried their hand on the yatagarasu.
Mr. Takahashi Gor6é informs us in his dictionary that this
was the name of one of Jimmu Tennd’s generals, and
Klaproth thinks it probable that the “corbeau a huit pattes
designe la boussole dont Zimmu s’est servi pour se guider
dans son expedition.” A Japanese noble family claimed
descent from it, and a shrine in its honour is mentioned in
the VYengishikit

There is a God called Ame no hi-washi (heaven-sun-
eagle), which, although not to be identified with the yata-
garasu, is no doubt a product of the same tendency to
associate birds with the Gods. Both are inhabitants of the
same celestial region.

Susa no wo.—The history of Susa no wot illustrates the
tendency of Nature-Gods to have their original character
obscured by the anthropomorphic fancies of successive

* Akind of hawk. ‘ Odyssey,’ xv. 525.
t Vide‘ The Ainomaru’ in the 7. A. S. /., vol. xxii. p. 27.
t See above, p. 65.
THE PANTHEON—NATURE DEITIES. I37

myth-makers. The Koki and Nihongi accounts of him
are extremely vague and contradictory. Later Japanese
writers have identified him with the Moon-God, with an
Indian Hades deity named Godzu Tenné, and with Emma,
the Rhadamanthus of the Buddhist Hell. He has also
been made a God of Pestilence, of Love and Wedlock, or
of War. European scholars have described him as a
“rotating-heavens God” or as “ evidently a human being.”
Dr. Buckley, of Chicago, was the first to suggest* that he
is the Rain-storm. We need not adopt every detail of this
scholar’s explanations, and indeed no one theory can solve
all the problems presented by the mutually inconsistent
stories related of this deity, but there can be no hesitation
in accepting Dr. Buckley’s view as substantially correct.
It is as the Rain-storm that he is “continually weeping,
wailing, and fuming with rage”; that he “weeps the
mountains bare and the seas and rivers dry”; that he is
a lover of destruction ;+ that “ by reason of the fierceness
of his divine nature he causes a commotion in the sea and
makes the hills and mountains groan aloud” when he
ascends through cloud and mist to visit his elder sister the
Sun-Goddess. Torrent Goddesses are born from the frag-
ments of his sword. He breaks down the divisions between
the rice-fields and defiles his sister’s dwelling, disgusting
her so that she hides in a cave and leaves the world to
darkness. He is further represented as going down to
earth at the season of continuous rains, and as wearing
a broad hat and a rain-coat. When he marries, the nuptial
hut to which he retires with his wife is built of thick clouds.
The sword which he takes from the serpent’s tail is called
ama no mura-kumo, that is to say, “the gathering clouds of
Heaven.” Another appropriate name for the weapon of
a rain-storm deity is kusa-nagt, “the herb-queller.” His
* ©Tn the Shinto Pantheon,’ in the Mew World, December, 1896.

+ Japan is annually visited by destructive typhoons, accompanied by great
darkness and a terrific downpour of rain.
138 THE PANTHEON—NATURE DEITIES,

wife’s name, Inada-hime (the rice-field lady), is probably
not without significance.

But mythology is rarely consistent. An explanation
which suits one episode of a story may fail altogether when
applied to others. There is nothing of the rain-storm about
the Susa no wo who rescues a Japanese Andromeda from
the great serpent which comes to devour her, or in the
provider of timber and fruit-trees for mankind, or in the
names and attributes of his very numerous children. His
visit to Korea can hardly have a rain-storm significance.
Moreover, it is impossible to pass over the explicit state-
ment of the WVihongi that he was appointed to rule the
land of Yomi. A Kojtki myth* gives an account of his
abode here in which no trace of his rain-storm quality is
perceptible.

Dr. Florenz summarily rejects Hirata’s theory that Susa
no wo is identical with the Moon-God Tsuki-yomi. It must
be admitted that if this deity ever had a lunar quality it had
become forgotten in the times of the Kojzkd and Nihongz.
Both these works distinguish him unmistakably from the
Moon-God. Nor is the European student likely to adopt
the literal-minded Hirata’s notion that the land of Yomi
at first situated at the bottom of the Earth, became detached
after Susa no wo was made its ruler, and was placed in the
sky where we now see it—as the moon. Yet there is
something to be said for his contention that the two deities
were originally identical. The analogy of other mytho-
logiest suggests that a God whose relations with the Sun
are at one time marital and at another hostile must be the
Moon. There is nothing strange in the darkness of night
and of the grave being presided over by the same divinity.
Persephone, Queen of Hades, was a Moon-Goddess. The
original identity of Susa no wo and Tsukiyomi would
account for both deities being severally described in dif-

* See above, p. 106.
t Egyptian is one.

7.
THE PANTHEON—NATURE DEITIES, 139

ferent myths as the slayer of the Food-Goddess and as the
Ruler of the Sea-plain. It would also explain why the
diviners at Ise ascribed to a curse from Tsukiyomi a storm
of wind and rain which in 772 uprooted trees and destroyed
houses. In an old book quoted by Hirata, Susa no wo is
called Haya-Sasura no Kami, “ swift-banishment-deity.”
His daughter while in Yomi is called Suseri-hime, probably
identical with the Sasura-hime of the zor7to* who dwells in
the Root-country, and whose business it is to “banish”’
and get rid of the pollutions of the people. A Manydshiu
poem calls the moon Sasurahe-otoko, that is to say, the
banished or vagabond youth. All this establishes a
presumption that Susa no wo was at one time a lunar
deity. If so he would appear in three closely related
aspects, the darkness of the storm, of the grave, and of
night. Brinton, writing without any special reference to
Japan, observest :—“ Associated with the gloom of night
was the darkness of the storm, which in many mythologies
is contrasted with the sunshine in some divine struggle.
Endless are the tales and rites which bear upon this contest
in early religions.”

(If we remember the attributes of our own “Prince of
Darkness,” we shall not be surprised to find traces of a
tendency to make of Susa no wo a personification of the
evil principle. He is the arch offender of Japanese myth.
The crimes committed by him against the Sun-Goddess
agree closely with the so-called “celestial offences” of the
Great Purification Ceremony.) Hence his identification with
the horned Godzu Tenn6, a minister of the Buddhist hell.
The Shinto Miomoku, which makes of him a Trinity under
the name Sampé Kwé6jin (three-treasure-rough-god), con-
sisting of Kami Susa no wo, Haya Susa no wo, and
plain Susa no wo, by the epithet “rough,” recognizes the
sinister aspect of his character. We may note the same

* See Index—‘ Sasura-hime.’
+ ‘Religions of Primitive Peoples,’ p. 80.
140 THE PANTHEON—NATURE DEITIES,

element ara, rough, in the name of the Moon-god’s shrine at
Ise, namely, Aratama no Miya.

Several of Susa no wo’s acts have an unmistakably
beneficent character, as his rescue of Inada hime, and his
provision of useful trees for man. The modern worship of
him as (with his wife) a deity of love and wedlock also
recognizes a beneficent aspect of his nature. Hirata
explains this contradiction by the theory that he is
beneficent when his 7zgz-tama (gentle spirit) is in the -
ascendant, and malignant when his ara-tama (rough-spirit)
gets the upper hand, as in the leading case of Jekyll and
Hyde, reported by R. L. Stevenson. The female deity
of Yomi, Sasura-hime, is called by Hirata a wakt-dama
(side spirit, or double) of Susa no wo, forming with him a
dual divinity, as in the case of the Wind-Gods.

Etymology helps us little in determining Susa no wo’s
character. The ordinary derivation connects his name with
the verb susamu, to be impetuous. Hence the “ Impetuous
Male” of English translators. It agrees well with the rain-
storm conception of this deity. There is at the present day
a festival celebrated in his honour at Onomachi in Bingo,
described as follows by a Japanese writer : “The procession
is a tumultuous trial of speed and strength. Bands of
strong men seize the sacred cars, race with them to the
sea, and having plunged in breast-deep, their burden held
aloft, dash back at full speed to the shrine. There
refreshments are served out, and then the race is resumed,
the goal being the central flag among a number set up ina
large plain. Their feet beat time to a wildly shouted
chorus, and they sweep along wholly regardless of obstacles
or collisions.” The ceremony here described is no doubt
intended as a dramatic representation of the impetuous
character of the God. The susamu etymology derives some
support from a comparison of that of Woden, from vatha (the
modern German wuthen), to go violently, to rush, and of
Hermes, from épudw; but it is after all questionable. It
THE PANTHEON—NATURE DEITIES, 14!

implies a noun szsa, impetuosity, which does not exist.
Moreover, one of Susa no wo’s wife’s names was Susa no yatsu
mimi, where it is not disputed that Susa is the name of a
town in Idzumo, There is a legend which represents
Susa no wo as giving his name to this place and allowing
his sz¢ama to rest here. Susa no wo would therefore be
simply the male (God) of Susa, a territorial title (of Tsuki-
yomi?) for which there are many parallels in Japanese
mythology.*

The shkintaz of Susa no wo, or rather of his supposed
modern representative, Godzu Tenné, is a naginata, or
halbert. But there is some reason to think that the great
festival of Goridye, now held in his honour at Kioto, was
originally that of the Sahe no kami, and that the 4ofo or
naginata carried in procession on this occasion is a
substitute for an older phallus.

Tsuki-yomi—This God, although worshipped in many
places, Ise and Kadono amongst others, is hardly one of
the greater gods of Japan. The usual derivation of his
name is from ¢svkz, moon, and yom, darkness. It is to be
observed, however, that this yom7 is often written with a
character which implies a derivation from yoru, to reckon,
a word which contains the same root as yudéz, finger.
“Moon-reckoner” is not an inappropriate name for a
luminary which is recognized in so many countries as a
measurer of time. Tsuki-yomi was represented at Ise as a
man riding on a horse, clad in purple and girt with a golden
sword. Another shzztaz of his was a mirror. Live horses
were offered to him annually. The Kzujzk¢ mentions a
Moon-God among the suite of Ninigi when he descended
to earth, and states that he was the ancestor of the agata-
nushi (local chiefs) of Iki. This was probably a local
Moon-deity.

* I offer, for consideration only, two conjectures: first, that Tsuki-yomi

was the Ise Moon-God, and Susa no wo the Idzumo lunar deity ; and second,
that Swsa may possibly be an allotropic form of saszra, banish,
142 THE PANTHEON—NATURE DEITIES.

The phases of the Moon are not recognized in Japanese
myth.

Tsuki-machi (moon-waiting). On the 17th or 23rd of the
lunar month, people assemble to greet the rising moon.
Ritual purity must be observed beforehand. This custom
illustrates the tendency to revert to the direct worship of
nature when the myths have become obscured by time and
no longer fulfil their original purpose.

Star-God.—There is only one mention of a Star-God in
the Vzhongz. He is called Amatsu mika hoshi (dread star
of Heaven), or Ame no Kagase wo (scarecrow male of
Heaven), and was one of the malignant deities conquered
by Futsunushi and Mika-tsuchi in preparation for Ninigi’s
descent to earth. The scarecrow is regarded as a sort of
deity. He is said to know everything in the empire,
though he cannot walk.

The worship of Tanabata (Vega) and of the North Star
is also known in Japan. But these cults have been intro-
duced from China. They are not Shinto.

Ame no minaka-nushi.—The Sky is not deified in Japan
as it isin China. Ame is the region where the Gods dwell,
not itself a God. Possibly, however, we should regard
Ame no mi-naka-nushi (heaven-august-centre-master), as
a personification of the sky, which has already reached that
secondary phase in which the God has become distinct from
the natural phenomenon. Some have endeavoured to make
of him a sort of Supreme Being. But his cult is recent.
MotoGri says that he was not worshipped in ancient times.
In the Shdjiroku he is the ancestor of several noble
families.

Earth-Gods.—Comte calls Earth a great fetish. There
are the same objections to calling the Earth a fetish as
there are to applying this epithet to the Sun. A®schylus’s
All-Mother Earth, and Swinburne’s Hertha, ought not to
be so stigmatized. The Earth is not a factitious ( fettico,

fetish) object of adoration, but a real divinity. It should
THE PANTHEON—NATURE DEITIES. 143

not be discarded or neglected, but, along with other
primary objects of worship, merged in the supreme
synthesis of all the glimpses of the Divine which are
vouchsafed to us.

Several phases of earth worship are exemplified in Shinto.
The simplest of all is the 7¢-matsuri, or ji-chin-sai (earth-
festival or earth-calming-festival), which is the ceremony of
propitiating the site of a new building, or a piece of ground
to be reclaimed for cultivation. Here it is the ground
itself that is worshipped, without distinction of sex, or the
adjunct of myth, metaphor, or personal name. This prac-
tice is as old as the Yengishzki, and is not extinct at the
present day. Many peasants make sacrifice to the ¢a no
kami, or rice-field god, when preparing the ground for a
crop, though here we perhaps pass into the next stage, in
which the God is something apart from the rice-field itself.
A similar phase of thought is implied by the use of such
terms as /ku-kund* (living country), and Taru-kuni (perfect
country), though here too the zortto of Praying for Harvest,
has already taken the further step of regarding this deity as
a God who “rules” the islands of Japan. /£ushima (living
island or region), is also used both for the country regarded
as a God and for the God of the country.

We have seen above that several of the provinces had
two names, one geographical, the other when considered as
a God or Goddess, like our Britain and Britannia, Scotland
and Caledonia.

A still further stage of progress is illustrated by the terms
kuni-dama (country spirit), and zku-dama (live spirit). Kznz-
dama is a general term for deified localities. Jhu-dama,
which has the same meaning, is a contraction for zhu kunt-
dama. Motoori says that any God who has done service
by “ making” a country or province is worshipped in that
province as the Kuni-dama or Oho-kuni-dama. The /chz

* «The large, deep love of living sea and land.”-—Swinburne, ‘ Kynance
Cove.’
144 THE PANTHEON—NATURE DEITIES.

no miya (No. 1 shrines) of later times represent the old
Gods of localities.

The Kunari no kami, or Kunari-hime, were also appa-
rently local earth-deities. Kunari is for kuwnt-nart (earth-
become).

Ohonamochi.—In the case of the great Earth-God of
Japan, namely, Ohonamochi, the direct worship and
personification of the country have already retired into the
background. The myths speak of him not as the land
itself, but as the maker of the land. His functions are
variously described as constructing, measuring out, consoli-
dating, subduing, and ordering or governing. The /dzumo
Fudoki frequently calls him the ame no shita tsukurashishi
Oho-kami, that is to say, “the great God who made the
Under-Heaven.” The spear which he carries is indicative
of warlike prowess and political sway, while the mattock
given to him by one myth points rather to agricultural
development. He is also, along with Sukuna-bikona, the
instructor of mankind in the arts of medicine and magic.
The usual tendency to enlarge the sphere of nature deities
by attributing to them providential powers is illustrated by
a poem in the Manydshiu in which he is appealed to for
the protection of the ship of an envoy who was about to
proceed to China.

He could assume the form of asnake or of a human being.

The name Ohonamochi tells us nothing. It means
great-name-possessor, and is simply honorific. An alter-
native title is Oho-kuni-nushi, or great land-master, Kuni-
nushi being perhaps an honorary epithet equivalent to
“king.” Another name of this deity, Oho-kuni-dama
(great land spirit), is more significant. It shows that he
was regarded as one of the Kuni-dama or earth-deities
mentioned above. His Earth-God quality is also implied
by the aézas. Oho-toko-nushi, or great-place-master.

This God belongs mainly to the Idzumo group of myths.
He is the son of Susa no wo, also an Idzumo God. The
THE PANTHEON—NATURE DEITIES. 145

great centre of his worship to this day, and the holiest spot
in Japan, next after Ise, is Kidzuki, a town in that province.
His shrine here* is known all over Japan as the Tazsha, or
Great Shrine, and was formerly of exceptional magnificence.
There is a widespread belief that all the Gods of Japan
resort hither in the tenth month, which is therefore called
Kamt-na-dzukt, or the godless month. But Hirata’s
suggestion that Kamz-na-dzuki is really for Kam-name-
dzuki, the divine tasting-month, that is, the month of the
harvest festival, is very plausible. Kaempfer transfers this
annual visit of the Gods from Idzumo to the Mikado’s
palace, a blundering account of a myth which itself rests
on a blunder.

The story of his depositiont by Take-mika-dzuchi and
Futsunushi is probably an echo of a real historical event,
when the rulers of Idzumo were compelled to yield up their
temporal power to the conquerors of Yamato, retaining
however, their control of spiritual matters.

Miwa, in Yamato, was another seat of this deity’s worship.
To be more exact, it was his xzg7-tama, or gentle spirit,
which was worshipped here. He is also associated with
the numerous shrines called Sannd or Hiye. The Sono no
kami (garden deity), to whom there was a shrine in the
Palace, is also believed to be Ohomononushi, the mzg7-tama
of Ohonamochi. Along with Sukunabikona he is wor-
shipped at Kanda, Tokio, as showing special favour to
the inhabitants of that city (Yedokko no mitama no kamt).
These two deities are supposed to grant protection against
small-pox.

The Kojtki story of Ohonamochi’s adventures in Yomit
has no apparent connexion with his status as an Earth-
God. Dr. Buckley argues that the Ohonamochi of this

* Graphically described in Lafcadio Hearn’s ‘Glimpses of Unfamiliar
Japan.’

+ See above, p. 108.

t See above, p. 106.
146 THE PANTHEON—NATURE DEITIES.

narrative is a Moon-God, and that his eighty brothers are
the stars. I think it will be found to contain foreign and
later elements, and that the introduction of Ohonamochi’s
name is merely accidental. The zhong? passes it over in
silence. The shzztaz of Ohonamochi is a necklace of jewels.
His xzigi-tama, or gentle spirit, is represented by a mirror,
the skintat of the arva-tama, or rough spirit, being a spear.

Asuha.—An obscure deity, called Asuha no kami, said
to be the child of Oho-toshi, the Harvest-God, is referred
to in one of the zorito. Motori fails to identify him or her.
Hirata thinks that Asuha is for ashzba, that is, foot-place,
and that it means the plot of ground on which the dwelling
stands. He mentions a practice by persons whose friends
were absent on pilgrimages of making a model of a house
with a thatched roof to which they offered tea and rice
every morning. They could not tell him what God it was
whom they wished to propitiate. Hirata had no doubt that
itwas Asuha. He quotes an old poem which says: “ Until
he returns, I will pray to the God Asuha of the middle of
the courtyard.” Sir E. Satow calls Asuha no kami the
“guardian deity” of the courtyard. I do not deny that
this conception existed. But we must not lose sight of the
earlier phase of thought in which the courtyard is itself
the deity.

Other Earth-Gods.—Another obscure earth-deity is
Haigi no kami, said to be the God of the space between the
door of the house and the outer gate. The soil of the
earth is deified under the names of Uhijini, Suhijini, and
Hani-yasu-hime, personifications of mud, sand, and clay
respectively. Thetwo former are just mentioned in myth.
flani-yasu means “clay easy,” the latter adjective indicating
its plastic quality. Clay was probably deified because it
forms the material for the Kamado, or kitchen-furnace, and
is therefore deserving of gratitude for its service in restrain-
ing the unruly element fire. The water-gourd was deified
for the same reason.
THE PANTHEON—NATURE DEITIES, 147

Earthquake-Gods.—The old myths say nothing about
earthquakes, and although they are mentioned several
times in the historical part of the Wzhongi, in only one case*
is a God of Earthquakes spoken of. In A.D. 684 there was
a great earthquake, and a new island was formed at Idzu.
A drumming sound was heard, which was thought to be made
by the Gods in constructing it. The Shoku-nihongi, a con-
tinuation of the Vzhong7, states that in the reign of Shomu
(724-48), there were shrines to the God of Earthquakes in
all the provinces. But any God might cause an earthquake.
There is a legend that the God of Kashima (Take-mika-
dzuchi) sealed down the Earthquake-God—he has no
particular name—by placing over him the Kaname-tshz, or
pivot-stone, which is still to be seen near his shrine.

The comparative insignificance of this deity in a country
so notoriously subject to these convulsions as Japan is an
instructive commentary on Buckle’s well-known views of
their importance in promoting superstition.

Mountain-Gods.—Most mountains of importance have
their deity, who sometimes belongs to the general pantheon
and is at others a specific mountain deity. The Mountain-
God sometimes assumes the form of a serpent.

Though Japan has one hundred volcanoes, of which half
are more or less active, the feelings excited by volcanic
phenomena have left little trace in the religion. The
Kojiki, Nthongt, and Norito do not recognize any worship
of volcanoes. Perhaps the Aso-tsu-hiko and Aso-tsu-hime
of the zhong} are to be reckoned an exception. These
are no doubt personifications of Mount Aso, a remarkable
volcano in the province of Higo, which is frequently referred
to in later history. The drying up or overflowing of a lake
within its crater was supposed to portend famine, pestilence,
drought, or the death of the sovereign. A ninth-century
notice states that the Mikado informed the Sun-Goddess

* Nihongt, ii. 366.
f I. 198.
148 THE PANTHEON—NATURE DEITIES.

that “the miraculous pond in the district of Aso recently
dried up for about four hundred feet, and in the province
of Idzu there has been an earthquake. After divination I
learnt that a drought, plague, or war would ensue. In
order that this land might be peacefully ruled by the Sun-
Goddess, I, having chosen a day of happy omen, send out
the messengers (named) and present offerings.” On
another similar occasion, the God Hachiman was appealed
to for help. The God (or Gods), however, of Aso itself was
not wholly neglected. There were shrines to him on the
mountain, with hereditary guardians to attend to them, and
we hear of an offering of a horse. But volcano gods were
in no high estimation. In 860 a Satsuma volcano received
the junior branch of a lower division of the fourth rank,
which is much as if Vesuvius were awarded the Italian
equivalent for a D.S.O.

A great eruption of a mountain in Deha in the ninth
century was attributed to the wrath of Oho-mono-imi (the
Food-Goddess), on account of a pollution of the mountain
water by dead bodies.

Fuji no yama is worshipped under the name of Sengen
or Asama. At the present day nearly every volcano has its
deity and a small shrine.

Mountain Class-Deities.— The Kojyzki and Nzehongi
mention a Mountain-God or Gods,* called Yama tsu mi
(mountain-body), as among the children of Izanagi and
Izanami, or as born from the blood of Kagutsuchi when
slain by his father. We hear little more of him or them.
The Mountain-God was worshipped before cutting trees for
shrines or palaces.

Sea-Gods.—The chief sea-deities of Shinto are the three
Gods produced by Izanagif when he washed in the sea after
his return from Yomi. They are named respectively Soko-
tsu-wata-dzu-mi (bottom-sea-body), Naka-tsu-wata-dzu-

* See ‘Ch. K.,’ p. 33.
t See above, p. 95.
THE PANTHEON—NATURE DEITIES. 149

 

ee Ce ES T Si
an -tsu-wata-dzu- fe .A% ee A eclad y
mi (upper-sea_ body). oN ON NE
Their chief shrine is at ro S RES MG NS
Sumiyoshi, near Sakai, (AN)
and they are prayed to
for rescue from ship-
wreck and for fair winds.*
These three Gods are
frequently spoken of as
one. Hirata identifies
them with Toyotama-
hiko, whose legend is
related above.t

With Toyotama-hiko
there is associated a
fabulous animal called a
want, usually written
with the Chinese  cha-
racter for crocodile.
There can be little doubt
that the wanz is really
the Chinese dragon. It
is frequently so repre-
sented in Japanese pic-
tures. I have before
me a print which shows
Toyotama-hiko and his
daughter with dragons’
heads appearing over
their human ones. This
shows that he was con-
ceived of not only as a
Lord of Dragons, but as
a dragon himself. His

        
  

 

* See Index—‘ Sumiyoshi.’
t See p. 114.

 
150 THE PANTHEON—NATURE DEITIES,

daughter, who in one version of the story changes at the
moment of child-bearing into a wanz as her true form, in
another is converted into a dragon. In Japanese myth the
serpent or dragon is almost always associated with water
in some of its forms.

We also hear of a Shiho-tsuchi, or brine-father, and of
local harbour deities.

River-Gods.—The River-Gods have no individual names.
They are called generally mzdzu-cht, or water - father.
Japanese dictionaries describe the mzdzu-chi as an animal
of the dragon species with four legs. Hepburn, in his
‘ Japanese-English Dictionary,’ calls it a large water-snake.
The difference is not material The dragon-kings of
Chinese myth (of whom Toyotamahiko is an echo) are in
India the Naga Raja, or cobra-kings.

The conception of a stream as a snake, serpent, or dragon,
or of one of these animals as the embodiment of a water-
deity is widespread. Dennys, in his ‘ Folk-Lore of China,’
quotes from the orth China Herald the following: “ The
River-God is in every case a small water-snake which
popular fancy has converted into a deity.” Robertson-
Smith, in his ‘ Religion of the Semites,’ says that “the living
power that inhabits sacred waters and gives them their
miraculous or healing quality is very often held to be a
serpent, a huge dragon, or water monster,” Reville tells
us that “ Le serpent joue en effet un grand rédle symbolique
dans le culte de Tlaloc (the Mexican Rain and Water God)
en tant qu'il représente l’eau qui coule, les nuages, les cours
d’eau.” It is easy to understand how a river, with its
sinuous course and its mysterious movement without legs,
should come to be thought of as a great serpent, especially
if we remember the aquatic habits of some of the ophidia.
Rivers have their favourable and their maleficent aspects.
On the one hand they furnish water for irrigation, and on
the other they cause destruction and loss of life by their
floods, metaphorically expressed by the serpent’s poison.
THE PANTHEON—NATURE DEITIES. I51

The River-Gods are prayed to for rain in time of drought.
We hear oftener of their sinister aspect. The Perseus and
Andromeda incident related above is probably a trace of
former human sacrifices to rivers, of which further evidence
is afforded by the following extracts from the Vzhongd :—

“AD. 379. This year, at a fork of the River Kahashima, in
the central division of the Province of Kibi, there was a great
water-dragon which harassed the people. Now when travellers
were passing that place on their journey, they were sure to be
affected by tts potson, so that many died. Hereupon Agata-
mort, the ancestor of the Omi of Kasa, a man of fierce temper
and of great bodily strength, stood over the pool of the river-
Jork and flung into the water three whole calabashes, saying :
‘Thou art continually belching up potson and therewithal
plaguing travellers. I will kill thee, thou water-dragon. If
thou canst sink these calabashes, then will I take myself away,
but tf thou canst not sink them, then will I cut thy body to
pieces. Now the water-dragon changed itself into a deer
and tried to draw down the calabashes, but the calabashes
would not sink. So with upraised sword he entered the
water and slew the water-dragon. He further sought out
the water-dragon’s fellows. Now the tribe of all the water-
dragons filled a cave tn the bottom of the pool. He slew them
every one, and the water of the river became changed to
blood. Therefore that water was called the pool of Agata-
more.”

“AD. 323. In order to prevent the overflowing of the
Northern river the Mamuta embankment was constructed.
At this time there were two parts of the construction which
gave way and could not be stopped up. Then the Emperor
had a dream,in which he was admonished by a God, saying:
‘ There are a man of Musashi named Koha-kubi and a man
of Kahachi named Koromo no ko, the Muraji of Mamuta,
Let these two men be sacrificed to the River-God, and thou
wilt surely be enabled to close the gaps. So he sought for
152 THE PANTHEON—NATURE DEITIES.

these two men, and having found them, offered them to
the River-God. Hereupon Koha-kubi wept and lamented,
and plunging into the water, died. So that embankment
was completed. Koromo no ko, however, took two whole
calabashes, and standing over the water which could not be
dammed, plunged the two calabashes into the mid-stream and
prayed, saying: ‘O thou River-God, who hast sent the curse
[to remove which] I have now come hither as a sacrifice! If
thou dost persist in thy desire to have me, sink these calabashes
and let them not rise to the surface. Then shall I know that
thou art a true God, and will enter the water of my own
accord, But if thou canst not sink the calabashes, I shalt, of
course, know that thou art a false God, for whom why should
I spend my life in vain?’ Hereupon a whirlwind arose
suddenly which drew with it the calabashes and tried to
submerge then in the water. But the calabashes, dancing on
the waves, would not sink, and floated far away over the
wide waters. In this way that embankment was completed,
although Koromo no ko did not die. Accordingly Koromo
no ko’s cleverness saved his life. Therefore the men of that
time gave a name to these two places, calling them ‘ Koha-
kubt’s Gap’ and‘ Koromo no ko’s Gap.”

These stories, like that of Perseus and Andromeda, and
the Roman legend that Hercules substituted images of
straw for the living men hurled into the Tiber from the
Sublician bridge, belong to a period when the belief in
the efficacy of human sacrifice for propitiating river-deities
had been considerably shaken. The abolition of sacrifices
of living men at the tombs of deceased Mikados is part of
the same movement in the direction of a greater regard for
human life. The decay of the cult of rivers is also to be
inferred from a statement in the Wehongi (A.D. 642) that
prayers to the River-Gods for rain were condemned by the
Government as yielding no good result. Reading Buddh st
Sutras was equally ineffectual, but prayers by the Mikado
THE PANTHEON—NATURE DEITIES. 153

to the four quarters of Heaven in Chinese fashion were
more successful.

There is a superstition at the present day that the mouths
and pools of rivers are haunted by monsters called kappa,
which destroy human beings and domestic animals.

Rain-Gods.—Two special Rain-Gods are mentioned in
the Vzhongz, namely, Kura o Kami (valley-august-god) and
Taka-o-Kami (height-august-god). Both are often called
simply O Kami, and are conceived of as having dragon
shape. But praying for rain was by no means confined to
them. The Yengishtki gives a list of eighty-five shrines
to which messengers were despatched by the Court to pray
for rain. These included many river and water deities,
such as the Yamaguchi (mountain-mouth) and Mi-kumari
(water-distributor) Gods ; but the Wind-God, the Rice-God,
the Thunder-God, and many others were added. Even
deified men like Temmangi might be prayed to for rain.
The following is a modern method of causing rain. A
procession is formed, a Shinto priest carrying gohez at its
head. Next to him follows a conch-blower, and then some
men carrying a dragon made of straw, bamboo, &c. Two
flags inscribed to the Dragon-kings come after. Next
follows a drum, then the people in disorderly rout, shouting,
“The black clouds of the honourable peak: from the west
the rain comes pouring.” The ceremony ends by the straw
dragon being plunged into a waterfall.

Water from the sacred lake of Haruna is supposed to
produce rain. It is carried to the required place by relays
of couriers, for if it stopped on the way the rain would fall
there instead.

Well-Gods.—Sacred wells are known in Japan. They
are called m-w7z (august well) or mana-w7 (true well).
There is one at Kitsuki, in Idzumo, called the ama no
manawt (heaven-true-well), whence sacred water is drawn.
Wells or well-gods are widely worshipped, usually in asso-
ciation with such household deities as Ashiba no Kami
154 THE PANTHEON—NATURE DEITIES,

(the site deity) and Kamado no Kami (the furnace deity).
We hear of an Iku-wi no Kami (live-well-god) and a Fuku-
wi no Kami (luck-well-god). Special wells were sunk for
the water used in the ohonthe ceremony, and worship paid
to them.

Well-diggers (¢dohort) at the present day sometimes
purify the ground previously to beginning their operations
and set up gohez. In fine weather, at night, they apply
their ears to the ground, when they can hear the water-
veins below. Old wells should not be wholly closed, or
blindness to one of the family will be the result. Hence to
appease the God of the well a bamboo is let down into
it before filling it up. Wells are worshipped at the New
Year.

Water-Gods.—The element of water generally is deified
under the name of Midzuha no me (water-female). She is
said to have been produced from the urine of Izanami
when dying, or, according to another account, from the
blood of Kagu-tsuchi when he was slain by Izanagi.* The
Jimmu legend says that the water used in sacrifice to
Musubi was entitled Idzu no Midzuha no me, that is to say,
“ sacred-water-female,” thus identifying the element with
the deity to whom it belongs.

Wind-Gods.—The Vzhongz speaks of one Wind-God
named Shinatsu-hiko (wind-long-prince). He was produced
from Izanagi’s breath when he puffed away the mists which
surrounded the newly formed country of Japan.t The
conception of the wind as the breath of the Gods is also
found in the Vedas and elsewhere. In the latter part of
the ihongi frequent mention is made of embassies to
Tatsuta, in Yamato, to pray to the Wind-Gods for a good
harvest. A zorito addressed to themt makes two Wind-
Gods—one masculine, named Shinatsu-hiko, and one femi-

* See above, p. 92.
t Nithongi, i. 22.
$ See Index—‘ Wind-Gods,’
THE PANTHEON—NATURE DEITIES. 155

nine, called Shinatobe. They are also referred to as Ame
no Mihashira (august-pillar* of Heaven) and Kuni no
Mihashira (august-pillar of Earth). Hirata supposes that
it was by them that communication was maintained between
earth and sky in the Age of the Gods, and that it is
due to their agency that the prayers of men are heard in
Heaven. Their shzu¢az is a mirror.

Another Wind-God is Hayachi, that is, the swift father,
or perhaps swift wind. He is more especially the whirl-
wind. He acted as the messenger of the Gods in bringing
up to Heaven the body of Ame no waka-hiko, who had
died on earth.

Take-mika-dzuchi and Futsunushi.— There is much
confusion as to the character and functions of these two
deities. They are associated in myth and in worship.t
Their two oldest shrines at Kashima and Kadori are
close to one another, and they are worshipped together
at Kasuga and other places. Indeed Hirata argues that
they are one and the same deity. He points out that
Futsunushi is not mentioned in the Kojzki story of the
pacification of Japan in preparation for the advent of
Ninigi, and that the same authority gives Toyo-futsu no
Kami and Take-futsu no Kami as alternative names of
Take-mika-dzuchi. On the other hand, the Jimmu legend
calls Futsu no mitama,t apparently a variant of Futsunushi,
the sword of Take-mika-dzuchi, and ascribes a different
parentage to these two deities. There are other features in
the Wthongz myths which are inconsistent with the theory
that they are identical.

Take-mika-dzuchi means “ brave-dread-father.” His
name is frequently written with Chinese characters which
imply that he is identical with Ika-dzuchi, or the Thunder-

* In Yucatan there were four Wind-Gods, who upheld the four corners of
Heaven.

t See above, p. 109.

t Nihongé, i. 115.
156 THE PANTHEON—NATURE DEITIES.

God. This is probably correct, although it is to be remem-
bered that Ika-dzuchi had in more ancient times the more
general signification “dread father,” and is applied to other
than thunder deities.

In Futsu-nushi the latter element admittedly means
“master.” But I cannot accept Motoéri’s explanation of
futsu aS an onomatopoetic word expressing the sound
made when a thing is cleanly cut or snapped off.

The following facts suggest a different derivation :—

1. The Sun-mirror (47-Aagamt, which may also mean
“fire-mirror”) is called in one writing* the Ma-futsu,no
kagami (true-fire-mirror).

2. Ama no hihoko is said to have brought over with him
from Korea a Az-kagamt.

3. Futsu is the regular Japanese phonetic equivalent of
the Korean pul, “fire.” In Furu-no mitama and Furu-
musubi (for Ho-musubi) we have an intermediate form
between futsu and pul. There is a God called Saji-futsu
or Satsu-futsu, for which the Korean phonetic equivalent
would be Sa/-ful, This would mean “living fire” (Cicero's
“ignis animal”). I have no doubt that Saji-futsu is an
alias of Futsu-nushi.

4. Futsunushi was produced from the blood of Kagu-
tsuchi, the-God of Fire, when the latter was slain by
Izanagi.

The inference from these data is that Futsunushi is a
Fire-God of Korean origin.f

But while there is a strong probability that Take-
mika-dzuchi and Futsunushi were originally Thunder
and Fire deities, by a tendency which there is for
nature-gods to become credited with providential functions,
to the neglect or oblivion of their proper natural powers,
these two deities have in historical times been universally

* Nihongi, i. 44.
a Is it possible that Fuji no yama is really for Futsu no yama, the mountain
of fire?
THE PANTHEON—NATURE DEITIES. 157

recognized as war-gods. The myth which represents them
as subduing Ohonamochi and makes Futsu no mitama a
sword contains the germ of this view of their character.
A poet of the Manydshiu speaks of praying to the God of
Kashima when about to start on a warlike expedition.
Fencing and horsemanship were under Futsunushi’s special
protection. The shzntaz of both Gods, to some worshippers
the Gods themselves, were swords. That of Take-mika-
dzuchi was a sword, five feet long, which at the annual
Kashima festival was drawn from its sheath and worshipped
by the priests,* all the people present wearing swords and
drawing them before the shrine. It is probably as a war-
god that he was constituted the Ujigami of the arrow-
makers, and that offerings of horses were made to him.
When savage tribes were subdued or foreign invaders
repulsed these Gods led the van and were followed by the
other deities. They were supposed to extend their special
favour and protection to the Mikado, who sent frequent
embassies to their various shrines. They were also prayed
to for a calm passage for envoys to China, and for children.
Predictions of the quality of the harvest were recently, and
probably still are, hawked about by persons in the garb of
Shinto priests, called Kashima no koto-fure, that is to say,
“notifications from Kashima.” Believers in the ghost and
grave theory of the origin of religion will be interested to
learn that not far from Kashima there is a large sepulchral
mound called Kame-yama (pot-hill). On the 8th day of
the 1st month an Imperial envoy offers gohez here and
recites a zortto. There are dances and music, and the
mound is solemnly circumambulated. Traditions exist of
a great battle in this neighbourhood. Smaller sepulchral
mounds are also met with here, as at all ancient centres of
authority in Japan.

Ika-dzuchi.—Take-mika-dzuchi having been converted
into a war-deity and general Providence, the Thunder

* The sword was deified in Teutonic myth.
158 THE PANTHEON—NATURE DEITIES.

itself continued to be worshipped under the name of Ika-
dzuchi, “ dread father,” which is short for Naru ika-dzuchi,
“the sounding dread father.” He is also called Naru kami,
or “the sounding God.” Kazut-nart (god-sound) is the
modern word for thunder. There are numerous shrines to
this deity. By the Ika-dzuchi, which were generated from
the putrefying corpse of Izanami, we must understand not
thunders but personified diseases, the word being taken in
its etymological signification. The Kojtkz, however, in
this passage does undoubtedly say “thunders.” The dis-
tinction into “eight thunders” is a fancy of the writer,
little recognized in later ritual. The WzAong7 ignores it.

The following story from the Vong? illustrates Japanese
ideas respecting the Thunder-God :—

“A.D. 618. This year Kahabe no Omt was sent to the
province of Akt with orders to build ships. On arriving at
the mountain, he sought for ship timber. Having found
good timber, he marked it and was about to cut tt, when a
man appeared, and said: ‘This ts a thunder-tree, and must
not be cut. Kahabe no Omt satd : ‘Shall even the Thunder-
God oppose the Imperial commands?’ So having offered
many mitegura, he sent workmen to cut down the timber.
Straightway a great rain fell,and it thundered and lightened.
Flereupon Kahabe no Omi drew his sword, and said: ‘O
Thunder-God, harm not the workmen, it ts my person that
thou shouldst injure. So he looked up and waited. But
although the God thundered more than ten times, he could not
harm Kahabe no Omit. Then he changed himself into a
small fish, which stuck between the branches of the tree.
Kahabe no Omi forthwith took the fish and burnt it. So at
last the ships were built.”

Other Fire-Gods.—Futsunushi’s quality as a Fire-God
had been quite forgotten even in the Kojiki and Nihongt
times. But there are.several other Fire-Gods, or perhaps
we should rather say local or occasional variants of the
THE PANTHEON—NATURE DEITIES, 159

same deity. Kagu-tsuchi, or “radiant father,” is the name
given to a Fire-God in the hong, where he is said to
have caused the death of his mother Izanami. Kagu con-
tains the same root as Lagayaku, to shine. It also occurs
in Kaguyama, a sacred mountain in Yamato, from which
the needful objects for sacrifice were in early times provided.
This God is worshipped under the name of Ho-musubi or
“ fire-growth”* on the summit of Atago, a mountain near
Kidto. There are many hill-shrines to this deity near
other cities in Japan. His business is to give protection
against conflagrations.

The Jimmu legend speaks as if fire-worship arose from
the deification of the sacrificial fire. But there must have
been other reasons. The domestic fire renders important
services to mankind, and its relation to the sun is unmistak-
able. Indeed the Japanese call fire and sun by the same
name, #2, Fire has also its terrible aspect, which is recog-
nized in myth and xorzto.t

Hirata identifies the God with the element. He is
obviously a class, and not an individual God. There is a
festival at the present day called the Hi-taki-matsuri (fire-
kindle-festival), when bonfires are lit, and small offerings
made to the flames.

Furnace Gods.—Along with the Gods of Fire we may
place the deities of the domestic cooking furnace, namely
Kamado no Kami and Kudo no Kami. They are barely
mentioned in the Kozk¢ and not at all in the Mzhongz.
They have no myth, and although there is a snorito
addressed to them it contains nothing characteristic. This
worship is nevertheless general, from the Mikado’s palace
to the home of the peasant. Sometimes we find a single
deity, sometimes a married pair called Okitsu-hiko and
Okitsu-hime, sometimes, as many as eight co-existing fur-
nace-gods are met with. The vulgar call him an avagami

* “So called,” says Hirata, ‘‘ because heat makes things grow,”
T See Index—Ao-shidzume, Fire-drill,
160 THE PANTHEON—NATURE DEITIES.

(rough deity), and represent him with three heads, a notion
which, according to Hirata, is taken from Indian myth.
Usually the cooking furnace is the deity. The Japanese
kitchen wench at the present day calls her cooking range
Hettsui-sama, the termination sama implying personifica-
tion and respect. She thinks it unlucky to lay down an
edge-tool on it. But the God is also conceived of as
detached from the furnace. Thus he is said to have taught
the art of cooking to mankind. In that case the fama,
or pot, is his skzz¢az, or material representative. There
was a Kama-matsuri (pot festival) at Kidto before the
revolution. It was celebrated at the beginning of the
year, when Shinto priests read haraht. The pot was
addressed in song and adjured to bring plenty of customers,
usually by dyers and others in whose business caldrons
were used.

Ukemochi (the Food Goddess).—Cicero, in his treatise
‘De Natura Deorum,’ asks whether any one is mad enough
to believe that the food we eat is actually a God. The
modern student of religion has no difficulty in answering
this question in the affirmative. “Eating the God” isa
well-known institution, from the custom of the Ainus of
Yezo, who worship a bear,* caught and caged for the
purpose, and wind up the festival in his honour by eating
him, up to the most solemn rite of Roman Catholic Chris-
tianity. An Ainu prayer, quoted by Mr. Batchelor, contains
the following words: “O thou God! O thou divine cereal,
do thou nourish the people. I now partake of thee. I
worship thee and give thee thanks.” Gratitude in the first
place to, and then for, our daily bread, is an important factor
in the early growth of religion. Without it we should have
had no Roman Ceres, no Mexican Maize-God Centliotl,
and no Ukemochi. I do not find the direct worship of our
daily food in Shinto, though perhaps a trace of an older
identification of the food with the God is to be recognized

* Asa source of food ?
THE PANTHEON—NATURE DEITIES, 161

in the myth which represents the Food-Goddess as pro-
ducing from her mouth and other parts of her body viands
for the entertainment of the Moon-God. Hirata is
indignant at the idea that there is anything metaphorical
about this story.

It is usually the offerings of food which are deified.
Jimmu is said to have directed that the food-offerings to
Taka-musubi should be called Idzu-uka no me (sacred-
food-female), which is another name for Uke-mochi. In a
work of the eighth century the Sun-Goddess is said to have
appeared to the Mikado Yiriaku in a dream. She com-
plained to him of her loneliness at Ise, and directed that
“Aga mi ketsu no kami” should be sent for to Tamba in
order to keep her company. This was the legendary origin
of the worship of the Food-Goddess in the outer shrine
(Geku) of Ise. As Motoori points out, Aga mi ketsu ro
kami means “the deity of the food offered to me.” But in
this last instance the offering and the deity of the offering
are no longer identical.

It was usual for the participants in the ceremony to con-
sume the food offered to the Gods. We are told that
Jimmu “tasted the food of the sacred jars.” The Mikado
at all times followed this rule, notably at the VzAznxame, or
harvest festival, when he partook of ordinary food with, but
after, the Gods. He does not “eat the God,’ but only
associates himself with the deity as his table-companion—
a very simple and intelligible form of communion. It is
on the same principle that in modern times pilgrims to Ise
buy from the priests and eat the rice which has been offered
to the Gods,

There is some confusion in regard to Ukemochi. Her
aliases are very numerous, if, indeed, we ought not to reckon
some of them as distinct deities. No doubt food was deified
over and over again in many places. The etymology of
most of her names is sufficiently transparent. They con-
tain the element %e or ka, “food.” One of these, namely

G
162 THE PANTHEON—NATURE DEITIES,

Uka no mitama, or the spirit of food, should be mentioned,
as it embodies a more advanced and spiritual conception
of the nature of this deity.

The parentage of the Food-Goddess is variously given in
different myths. One story makes her the daughter of
Izanagi and Izanami, and another of Susa no wo, The
latter is, perhaps, an expression of the idea that the rain-
storm fits the rice-fields for producing grain.

After the Sun-Goddess, Uke-mochi is, perhaps (especially
if we identify her with Inari), the most universally popular
deity in Japan. She was one of the eight deities of the
Jingikwan, and was worshipped at four of the twenty-two
Greater Shrines, of which a list was made in 1039. There
is abundant evidence that her cult was not confined to the
State ceremonies. Hirata calls her an zhe no kamt, or
household deity.

The Sake (rice-beer) God is sometimes the same as the
Food-Goddess, and at others Sukuna-bikona.

InariNotwithstanding the difference of sex, and to
some extent of function, the Rice-God Inari is generally
recognized by the Japanese as identical with Uke-mochi.
Inari, it is explained, is only the name of the locality of
her best-known shrine near Kidto, first established in 711.
It is not to be doubted that in Japan the name of the place
of his worship has frequently been converted into the name
of the God. In the present case, however, it may be sus-
pected that the reverse process has taken place. Might
not Inari be ze, rice in a growing state, and 72, a termina-
tion implying personality ?

Naturally Inari is much prayed to for agricultural pros-
perity. But, as so often happens, the functions of this
God have been enlarged so as to make him a sort of
general Providence who watches over all human concerns.
In a recent Japanese novel he is supplicated by a wife to
make her husband faithful ; by a mother to cause her son
to divorce an obnoxious daughter-in-law ; by a wrestler for
THE PANTHEON—NATURE DEITIES, 163

victory in his contests; by a geisha for a wealthy protector
who will give her plenty of money and rich clothes, and,
getting tired of her within a month, will dismiss her with
a handsome present. He is also appealed to for the resto-
ration of stolen property, to avert pestilence, to cure colds,
to give wealth and prosperity, and to unite friends. The
Kidto Inari is the special patron of swordsmiths and of
Joros. Another Inari is celebrated for his protection of
children from small-pox and measles. People who desire
his help in this way offer at his shrine a red clay monkey,
and take away with them one which has been deposited
there by a previous worshipper.

The shznztat of Inari is a stone, or a wooden ticket with
his name inscribed on it. He is represented as an elderly
man with a long beard riding upright on a white fox. The
fox is always associated with this deity. A pair of these
animals carved in wood or stone may usually be seen in
front of his shrines. According to the modern theologians,
the fox is properly his servant or messenger. But there is
a more ignorant current of opinion which takes the animal
for the God himself. Klaproth finds in Japanese books
that “the people in Japan worship the zzarz (fox) as a
tutelar God : little temples are dedicated to him in many
houses, especially of the commoner folk. They ask his
advice in difficulties, and set rice or beans for him at night.
They take him to be a kamz, ze, the soul of a good man
deceased.” Be it observed that zzarz does not mean fox,
and that a kamz is something quite different from “the
soul of a good man deceased.” It is just possible, however,
that in this case the ignorant multitude are right, and that
the fox is a duplicate representative of the rice or rice-deity.
Mr. Frazer, in his ‘Golden Bough, adduces many instances
of the Corn-God being represented by animals. “In Poitou,
the spirit of the corn appears to be conceived in the shape
of a fox.”

The festival of Inari is held on the first “ horse” day of

G2
164 THE PANTHEON—NATURE DEITIES.

the second month. The Shdguns celebrated it with great
ceremony, of which dramatic performances (70) were a part.

Harvest-Gods.—The Harvest-Gods, of which there are
several, as Oho-toshi no Kami (Great-Harvest-God), Mi-
toshi no Kami (August-Harvest-God), Waka-toshi no
Kami (Young-Harvest-God), are not very clearly distin-
guished from the food and grain deities. A myth relating
to one of these deities will be found below, p. 196.

The liturgy entitled ‘ Praying for Harvest’ was addressed
to all the chief deities.*

The worship of the Sun and of Grain, Harvest and
Growth deities, which forms so important a part of Shinto,
is characteristic of an agricultural nation. It is emphasized
by the ancient custom of the Mikado tilling land in person,
and by the Miko at Kasuga planting rice annually with
much ceremony.

Tree-Gods.—Individual trees of great age and size are
everywhere worshipped in Japan. An ancient example of
this cult is mentioned above, p. 158. At the present day
the sacred trees are often to be seen girt with shzmenaha,f
and with tiny shrines at the bottom. The novelist Bakin,
writing in the early part of the nineteenth century, tells of
one which he visited near Uraga. It was a common-look-
ing fir which had been struck by lightning, no doubt,
Bakin says, before the spirit took up its abode there. This
tree healed diseases of all kinds and brought luck to fisher-
men. People with sore eyes carried away the water which
collected in a hollow part, and washed their eyes with it.
Incense was burned to it.

At the shrine of Kamo in Kidto there are two sakaki
(sacred evergreen) trees, which are joined together by a
branch which has grown from one trunk into that of the
other. These trees are much visited by women who desire
to live in harmony with their husbands. A small red

* See Index— Joshi-gohi.
t See Index.
THE PANTHEON—NATURE DEITIES. 165

tort-wi in front of them shows that they are considered
sacred.* Here the emblem of unity has come to be
regarded as having intrinsic virtue.

A Kami-gi (God-tree) was often planted in front of
Shinto shrines. It was sometimes set in a portable box,
which could be carried about by the devotees. A case is
recorded in which this was done for the sake of protection
to the bearers. The sacred tree of Japan is the ceyera
japonica. It is an evergreen, as the name, derived from
sakayuru, to flourish, indicates.

There is a modern custom in places where fruit trees are
grown for two men to go out into the orchard. One climbs
up a tree while the other stands at the bottom with an axe.
The latter asks whether it will have a good crop the next
season, and threatens to cut it down if it fails to do so.
Hereupon the man above answers for the tree, promising
that it will bear plentifully. In Hitachi at the time of the
Sai (or Sahe) no Kami feast (the first full moon of the
year) a gruel is made of rice coloured redt with adzukz
beans. This is sprinkled on the fruit trees of the neigh-
bourhood. The man who does so wears the straw covering
of a rice-bag by way of hat, and takes with him an axe
and the gruel vessel, saying to each tree, “ Will you bear—
will you bear, of bags 1,000 bags, of sacks 1,000 sacks?
Say that you will bear.” “I will bear, I will bear.” Then
he gives the tree three cuts with the axe, and pours the
gruel on it.

Similar customs are found all over the world. M.
D’Alviella, in his Hibbert Lectures, quotes as follows:
“Tbn al Awam’s agricultural treatise recommends the
intimidation of trees that refuse to produce fruit. ‘ You
are to flog them mildly and threaten to cut them down if
they go on bearing no fruit”” The Bohemian Slavs used
to say to the garden trees, “ Bud! ye trees, bud! or I will

* Murray’s ‘Japan,’ fifth edit., p. 383.
+ See Index—‘ Red.’
166 THE PANTHEON—NATURE DEITIES.

strip you of your bark.” Brand’s ‘ Popular Antiquities of
Britain’ records several variants of this custom. “On
Christmas Eve,” he says, “the farmers and their men in
Devonshire take a large bowl of cider, with a toast in it,
and carrying it in state to the orchard, they salute the
apple-trees with much ceremony, in order to make them
bear well the next season.” This salutation consists in
throwing some of the cider about the roots of the tree,
placing bits of the toast on the branches, and then, “ en-
circling one of the best bearing trees in the orchard, they
drink the following toast several times :—

‘Here’s to thee, old apple-tree
Whence thou mayst bud, and whence thou mayst blow,
And whence thou mayst bear apples enow !
Hats-full ! caps-full !
Bushel, bushel sacks-full !
And my pockets full, too! Hurra !’”

Mr. J. G. Frazer has treated this subject with his usual ful-
ness in ‘The Golden Bough,’

I suspect that the pleasure we take in dramatic make-
believe has more to do with such practices than any belief
in their practical efficacy, and that they rather contain the
germ of a religious cult of trees than are a survival of a
primitive tree-worship.

Kukunochi.—The older records mention a Kukunochi
(trees-father), a Ki no mi-oya no Kami (tree-august-parent-
deity). There is also a Ko-mata no Kami (tree-fork-deity)
and a Ha-mori no Kami (leaf-guardian-deity). These are
class-deities.

Kaya nu hime.—The deity of herbs and grasses is called’
Kaya nu hime (reed-lady), or Nu-dzuchi (moor-father) or
Kaya no mi-oya no Kami (reed-august-parent-deity). The
chief reason for deifying trees and reeds was that they
furnish materials for house-building, and are therefore
deserving of our gratitude and worship.
THE PANTHEON—NATURE DEITIES, 167

Ko-dama.—The echo is called in Japan Ko-dama, or tree
spirit.

House-Gods.—Our knowledge of these deities is chiefly
derived from a xorito in the Yengishki.* One part of this
ritual speaks of Yabune, which may be either singular or
plural; but further on in the same document we find Ya-
bune Kukunochi and Yabune Toyo-uke-hime. Perhaps an
original single deity has been split up into a wedded pair
by a process of which Shinto affords other examples. Ya
is “house,” and fe, which usually means “ ship,” may also
be applied to other wooden vessels, such as troughs or
tubs. The ya-dune is therefore the shellt of the house.
Kukunochi, as we have just seen, is the name of the Tree-
God. Toyo-uke-hime, which means abundant-food-lady,
has been identified with the Food-Goddess ; but it is more
probable that the prefix yabune was intended to distinguish
her from that deity, as the same prefix made of Kukunochi
a distinct God from the ordinary Tree-God. The functions
of these Gods was to guard the palace building from harm
of all kinds. No doubt each household had also its Yabune
no Kami. Hirata, in his Tamadasuki, gives a prayer to this
deity intended for general use.

The Oho-toma-hiko and Oho-toma-hime of the Vzhong?
and the Oho-ya-hiko of the Kaotkz are also House-Gods.
Nothing is known of them.

A certain sanctity attached to the central pillar of the
house, called Daikoku-bashira or Imi-bashira (sacred pillar).
The Daikoku-bashira is worshipped in some places on the
14th of the 1st month by offerings of rice-ears, flowers, rice
bags, &c. The date indicates a connexion with the phallic
Sahe no Kami.t

Privy-God.—There is in modern times a God of the
privy, who has no particular name, sex, or mythic record.

* See Index— Yadbune.
+ Compare our “nave,” from the Latin zavzs.
t See below, p. 186.
168 THE PANTHEON—NATURE DEITIES.

Hirata, in his Tamadasukz, has provided a special form of
prayer to him. He himself was his devout worshipper.
He saluted the God on entering and leaving, and, that
people might not forget this duty, recommends that a card
be nailed on the door, with the inscription “ Ojigi,” or
“good manners.” According to him privies, as well as
dunghills and all unclean places, are a favourite resort of
evil spirits. They are haunted by flies and maggots, which
are the fractional souls of bad men (a Buddhist notion ?),
There is, therefore, all the greater need to put ourselves
under the protection of the presiding deity of the place. He
deprecates spitting into it (which causes ophthalmia) or
defiling it, and says that women who sweep it out daily and
make offering to the God of a light on the last day of each
month will be free from diseases below the girdle.

All this shows that the original identity of demons and
diseases has not yet been wholly lost sight of in Japan.

Gate-Gods.—Kushi-iha-mado (wondrous-rock-door) and
Toyo-iha-mado (rich-rock-door). These two Gods are
known to us from the zorzto entitled Mikado no matsuri.*
They are obviously personifications of the gates of the
Palace. But the difficulty presents itself that these Gods
are (apparently) two in number, these two being differen-
tiated out of one original deity by the honorary epithets
kushi and toyo, while the gates of the Palace were much
more numerous. If it is the gate itself, and not the spirit
of the gate, which is worshipped, there ought to be as many
Gods as gates. Hirata would no doubt explain this by
saying that there are really only two Gods, but that each
gate is occupied by a mzfama, or emanation from them. It
seems more probable that the ancient Japanese had no
very definite ideas on the subject. They conceived of the
gates as in some way or another instinct with life and
exercising certain protective functions ; but whether there
were two deities for each gate or two for all collectively

* See Index, s.v,
THE PANTHEON—NATURE DEITIES. 169

was a question which did not occur to them. It must be
remembered that the Japanese language seldom takes the
trouble to distinguish between singular and plural. This
is merely another way of saying that the nation is com-
paratively indifferent to number, whether of Gods or gates.
Whether the Gate-divinity is one or several does not trouble
them.
GODS OF ABSTRACTIONS.

Izanagi and Izanami.—The conspicuous position given
by the mythical narrative* to these personifications of the
dual creative powers of the universe has little to correspond
with it in cult and ritual. Although they are no doubt to
be reckoned among the Dzz majores of Japan, they occupy
a much lower place than the Sun-Goddess and the Food-
Goddess.

Izanagi and Izanami are evidently creations of subse-
quent date to the Sun-Goddess and other concrete deities,
for whose existence they were intended to account. I have
little doubt that they were suggested by the Vz and Yang,t
or female and male principles of Chinese philosophy. In-
deed there is a passage in the zhong? in which these terms
are actually applied to them. It may be said, and Motoori
does say, that the Yz and Yang are foreign ideas which
have found their way into a purely native myth. We must
remember, however, that the Japanese myths as we have
them date from a period three centuries after the introduc-
tion of Chinese learning into Japan, and that there was
communication with China hundreds of years earlier still.
It would, therefore, not be strange if some knowledge of
the fundamental principle of Chinese philosophy and
science had reached the Japanese long before the Kojzkz
and Wzhongi were written.

I conjecture that the early part of the Vzhongz, taken in
the order of the original composition of the myths which it

* See above, p. 86.
+ In Japanese Jz and Yo,
170 THE PANTHEON—NATURE DEITIES.

comprises, would be somewhat as follows :—First the Suii-
myth, which is the nucleus of all, next that of the creation
by Izanagi and Izanami, then the more abstract Musubi
and a number of ill-defined creations of some idle fancy
which precede him. Last of all was composed the philosophic
proem with which the book opens.

Izanagi and Izanami belong to that stage of religious
progress in which the conception has been reached of
powerful sentient beings separate from external nature.
Untrue in itself, it has served a useful purpose. It is
obviously easier for nations with little scientific knowledge
to conceive of the same being as a ruler or parent of the
Sun, Moon, and Earth, with all its human concerns, than
to recognize in these phenomena a harmonious living
whole. The common parentage of Izanagi and Izanami
formed a link of union between the different aspects of
nature which did not previously exist, and thus was in so
far a step towards monotheism.

The manner of creation is variously represented. In no
case is anything made out of nothing. | The first act of
creation was the formation of an island out of the drippings
of the brine of the chaos-ocean from a spear. The other
parts of Japan and many of the deities were produced
by the ordinary process of generation. The functions of
Izanagi and Izanami are elsewhere described as “ putting
in order and fully consolidating ” the floating land beneath.
This is precisely what Ohonamochi is represented as doing
several generations of Gods later. Deities were also pro-
duced from Izanagi’s clothing and staff which he threw
down on his flight from Yomi, and from his eyes and nose
when he washed in the sea to remove the impurity con-
tracted by his visit thither. The Wind-God was his breath
and the Gods of Water and Clay were formed of the urine
and foeces of Izanami when she was about to die. These
ideas, though not quite identical with, are closely related to
the legends of other countries which describe the creation
THE PANTHEON—NATURE DEITIES, 171

of the universe from the fragments of a fabulous anthropo-
morphic being. The Chinese myth of P’anku has been
already quoted.* Norse story tells how “the vast frame
of the world-giant Hymi was completely cut up by the sons
of Bor, with Woden at their head. From Hymi’s flesh they
made the earth, from his bones the mountains, from his
skull the heavens, from his blood the sea.” t

There is nothing spiritual about these two deities. All
their actions are modelled not on those of ghosts, but on
those of living men. Even when Izanami dies and goes
down to the land of Yomi, she does not become a ghost,
but a putrefying corpse.

Their shzz¢az is a mirror.

A Japanese writert says: “In the beginning of all
sentient things we have two Supreme Beings, Izanagi and
Izanami.” Even if we admit the possible existence of two
Supreme Beings, Izanagi and Izanami hardly realize our
conception of the Supreme. They acted by command of
other pre-existing deities, and their creation is limited. It
does not include all the Gods, and, as is only natural, is
confined to Japan. The creation of mankind is nowhere
accounted for in Japanese myth. There is, however, a
modicum of truth in this writer’s statement. Though not
the first sentient beings, Izanagi and Izanami are the first
who stand out with any distinct characterization, and,
although not supreme, they represent a movement, feeble
and abortive it is true, towards the co-ordination of all the
aspects of divinity in one Supreme Being.

Motoéri proposed, and most European scholars have
accepted, a derivation of Izanagi and Izanami from zzanafu,
a verb which means to invite, to instigate, the terminations
gt and mz meaning respectively male deity and female
deity. Hence the translation “Male who invites” and

* See above, p. 129.
+ Rhys, ‘Celtic Heathendom,’ p. 115.
{ ‘In Japan,’ edited by Capt. Brinkley.
172 THE PANTHEON—NATURE DEITIES.

“Female who invites.” There are, however, grave diffi-
culties in the way of this interpretation. It is scarcely
appropriate in the case of the female deity. Moreover, we
must take into account the fact that these are not the only
pairs of deities in which the terminations magz and namt
occur. We have also an Aha-nagi (foam-God) and Aha-
nami (foam-Goddess), a Tsura-nagi (bubble-God) and
Tsura-nami (bubble-Goddess), and a Sa-nagi (rapid-God)
and Sa-nami (rapid-Goddess), in all of which za does not
belong to the first part of the word, but is put for zo, the
genitive particle, by a letter-change of which we have other
examples. The first element of Izanagi is, therefore, not
izana but zza, which is met with as an exclamation of
incitement. The harshness of making an interjection fol-
lowed by a genitive particle is obvious. I am disposed to
prefer the derivation which takes Iza as the name of a
place. The Nhongi mentions a“ true well” of Isa or Iza.
There are two places called Isa in Hitachi, and an Isa no
Jinja, or shrine of Isa, in Idzumo. It is even possible that
these Gods are simply the Gods of Ise (Ise no gi and Ise
no mi). A similar letter-change takes place in manabuta,
eyelid, for me no futa, and tanasuye for te no suye. The
difference between s and <¢ is of little consequence in
Japanese.

Musubi, the God of Growth.—Musubi illustrates a dif-
ferent conception of creation from that of the myths of
Ohonamochi and Izanagi and Izanami. This God is the
abstract process of growth personified—that is, a power
immanent in nature and not external to it. The emotion
which prompts this personification—so natural to an agri-
cultural people—is well portrayed in the words of a Kafir
to the French traveller M. Arbrouseille: “Do I know how
the corn sprouts? Yesterday there was not a blade in my
field: to-day I returned to the field and found some. Who
can have given the earth the wisdom and power to produce
it? Then I buried my head in both hands.” But while
THE PANTHEON—NATURE DEITIES. 173

the emotion is the same, the Japanese conception differs.
Musubi means growth or production. It is connected with
the word wz, to bear, to bring forth, and with musu, to
grow, to be born. MMusu is said of moss growing on a
stone and of ice forming on water. Musuko, a boy, and
musume, a girl, contain the same element. As a God’s
name, Musubi is usually found with one of the laudatory
adjectives, saka, high, or kamu, divine, prefixed to it. To
these the honorific particle mz is commonly added, giving
the forms Taka-mi-musubi and Kamu-mi-musubi. Even
in the Kojtk? and Nthong?t these are recognized as two
distinct deities. The Yengtshiki (901-922) enumerates
three more Musubi deities, and to these still others might
be added. In poetry a single God Musubi is alone met
with, and the Wamzdshd recognizes but one such deity.
Probably the division into several persons was an esoteric
refinement of which the people took little heed.

Whether we have regard to his name or to the some-
what meagre notices in the Kojzk¢ and Nihongi, there is
nothing spiritual in the Japanese conception of Musubi.
But the scribes learned in Chinese who committed the old
myths to writing sometimes use characters which imply
a spiritual view of his nature. They mean “ producing-
spirit.”

He is also called mz oya,or august parent. Hirata thinks
that Taka-musubi and Kamu-musubi are husband and wife,
the Kamurogi (progenitor) and Kamuromi (progenitrix) of
the xorito, and condemns his master Motoéri for holding
that we have in these deities a unity in duality and a duality
in unity. But his reasons are not quite convincing, and
there is a passage in the Kojzkz which cannot be reconciled
with his view. The same author points out the resem-
blance of this God to the Hindu Siva, who represents the
fructifying principle, the generating power that pervades
the universe, producing sun, moon, stars, animals, and
plants. Siva is represented in his temples by a phallus,
174 THE PANTHEON—NATURE DEITIES.

and Hirata conjectures that this was likewise the shzntaz of
Musubi.

Musubi is sometimes called the Inochi no Kami, or God
of life. The creation of mankind is attributed to him ina
poem of the /zu-z-shiu, where a rejected lover exclaims :—

“JT hate not thee,
It is the God I hate,
Great Musubi :—

Why did he men create
Unto so hard a fate?”

The Koki speaks of the two deities Taka-musubi and
Kamu-musubi as forming the second and third generations
of Gods. The original text of the Wzhong7 omits all men-
tion of them in this part of the narrative, but in a note
there is a quotation from “one writing” in which they are
named. In the various accounts of the measures taken to
prepare the earth for occupation by Ninigi sometimes the
Sun-Goddess is represented as giving instructions, some-
times Taka-musubi, sometimes both together, and some-
times Taka-musubi alone. Jimmu, in making mention of
the two deities, gives precedence to Taka-musubi. This
discordance in the various myths seems to indicate a
struggle for ascendency between the respective adherents
of Musubi and the Sun-Goddess. The WVzhong7 states that
in A.D. 487 (a fairly trustworthy date), by request of the
Moon-God and the Sun-Goddess, the worship of Taka-mi-
musubi, whom these two deities call their ancestor and the
Creator of Heaven and Earth, was established in two
places, and grants of lands and of peasants made for the
maintenance of the shrines. This is possibly the beginning
of the official worship of this God. In 859 several Musubi
deities were raised to the first grade of the first rank. In
the tenth century eight shrines to various Musubi deities
existed within the Palace. With the official classes Musubi
was a dangerous rival to the Sun-Goddess, more
especially during the Augustan age of Japanese literature,
THE PANTHEON—NATURE DEITIES. 175

But he was too philosophical for popular favour. His
worship is now greatly neglected. The Musubu no Kami
of the present day is identified with the Chinese Gekka-
rdjin (moon-under-old-man), who presides over the fates of
lovers. The strips of cloth frequently seen hung on bushes
by the roadsides are offerings to him. The second meaning
of Musubi, namely, “ to tie,” has no doubt something to do
with this new view of the God’s function.

The Shéjiroku traces the descent of a large number of
the noble families of Japan from the various forms of
Musubi. This is a literal rendering of a statement which,
in one sense, is true of everybody. We all resemble Topsy.

Kuni-toko-tachi.—I place this deity provisionally among
the personifications of abstractions. The name means
literally “ earth-eternal-stand.” He is, therefore, apparently
a deification of the durability of earth. Motoori and Hirata
take z¢oko as for soko, bottom or limit. This would make
this deity a personification of the horizon, or perhaps more
accurately Lucretius’s “flammantia mznia mundi.” He
has no sex and no special characteristics. He is barely
mentioned in myth, and his cult, which is comparatively
modern, was no doubt, as Hirata suggests, a result of the
prominent position given him in the Vzkong7 as the first
God in point of time, and as the ancestor of the Sun-
Goddess, before whom he was therefore entitled to prece-
dence. He was identified with the Taikyoku, or “ Great
Absolute,” of the Chinese philosophers, was said to be
immortal, and to comprise all the Gods in himself, was
called “the name of the nameless, the form of that which
has no form,” and, in short, erected into a Supreme Being.
In the fourteenth century an unsuccessful attempt was
made to substitute him for the Food-Goddess as the deity
of the outer shrine of Ise. At the present day he is wor-
shipped at Mount Ontake, in the province of Shinano, a
place much resorted to by pilgrims.

O tentd-sama (august-heaven-way-personage) was pro-
176 THE PANTHEON—NATURE DEITIES.

bably originally a personification of the natural order of
things—Laotze’s ¢ao, or Pindar’s Nowos, the Baoireds of
Gods and men. But this is too abstract for the common
Japanese. To them O tentd sama is the Sun itself, en-
dowed, it is true, with certain moral attributes.

Drought and Famine deities belong to this class. None
of these is of much importance.
177

CHAPTER VIII.

THE PANTHEON, MAN DEITIES.
I. DEIFIED INDIVIDUAL MEN.

NONE of the Dz¢ majores of the more ancient Shinto are
deified individual men, and although it is highly probable
that some of the inferior mythical personages were origin-
ally human beings, I am unable to point to a case of this
kind which rests on anything more than conjecture.

Take-minakata, the deity of Suha in Shinano, may be
a real ancestral deity. Heis very popular at the present
day. This God is not mentioned in the Mihongz, but his
legend is given in the Kojzke* and Kiujtkt. He was a son
of Ohonamochi, who, after his father’s submission, refused
allegiance to the Sun-Goddess and fled to Suha, where he
was obliged to surrender, his life being spared. Tradition
says that the present Oho-hafuri, or chief priests of Suha,
are direct descendants of this deity. The inhabitants hold
that the God zs the Oho-hafuri, and that the Oho-hafuri zs
the God. An oracle of the God is quoted to this effect :
“JT have no body, the fafurd is my body.” His house is
called the skinden or divine dwelling. He never leaves
the neighbourhood, and takes precedence of the chief local
official. At every change of office the newly appointed
high priest formerly received a capof honour and robes
from the Palace of Kidto. He takes no active part in the
ceremonies of the annual festival, but sits on a chair in the
middle of the sacred plot of ground and receives the
obeisances of the people. This festival is called the zzz-
hashiva-matsurt or “ festival of the august pillars.” It is so

* See Ch. K., p. 102.
178 THE PANTHEON—MAN DEITIES.

called because instead of a shrine there is only a plot of
ground containing a “rock-cave”* with a great wooden
post at each of the four corners.

Hachiman.—The War-God Hachiman is one of the
most conspicuous of the later Shinto deities. His origin is
really unknown, but he is placed provisionally among
deified human beings in accordance with the accepted
tradition which makes him identical with the very legendary
Mikado Ojin. The ultimate authority for this statement
is an oracle of the God himself delivered hundreds of years
after Ojin’s death. There is no mention of his worship in the
Kojiki or Nihongi, and the legends which carry it back to
A.D. 570 are unworthy of credence. The original seat of
this cult was Usa, in the province of Buzen, an old Shinto
centre. Hachiman seems to have first come into notice in
720, when he rendered efficient assistance in repelling a
descent of Koreans on Japan. Forty years later Kiyomaro,
the founder of the great Minamoto family, made use of his
oracles to thwart the ambitious projects of a priest named
Dokid, the Wolsey of Japanese history. The rise of the
Minamoto family carried with it that of the God who had
been so useful to them. In Seiwa’s reign (859-880) a
temple was erected to him at Ihashimidzu near Kidto,
where he received Imperial presents, and even visits. In
1039 he was given a high place in the State religion.

Hachiman is nominally a Shinto God. His Shinto
quality is recognized in various ways, notably by the
erection of the distinctive Shinto gateways known as Zor7t,
before his shrines. But his cult is deeply tinctured with
Buddhism. The numerous inspired utterances ascribed to
him are thoroughly Buddhist in character. In several of
these he calls himself Bosatsu (Bodhisattwa), which is a
Buddhist term something like our saint. He is also credited
with giving instructions for the celebration of an annual

* Probably a sepulchral dolmen. There are many in this district, said to
be the tombs of Minakata’s descendants.
THE PANTHEON—MAN DEITIES. 179

festival for the release of living things, which is, of course,
a humanitarian Buddhist institution, wholly foreign to the
role of a Japanese War-God.

The shzntaz of Hachiman may be a pillow, a fly-brush,
an arm-rest, or a white stone.

Other legendary mortals, who in later times were
honoured as War-Gods, are Jimmu, the founder of the
Imperial dynasty, Jingd, the conqueror of Korea, Takechi
no Sakune, her counsellor, and Prince Yamato-dake, the
hero who subdued the east of Japan. None of these are
treated as deities in the older Shinto books.

Temmangu, the God of Learning and Calligraphy, is
undoubtedly a deified human being.

“ There is nobody in the world, high or low, old or young,
man or woman, who does not look up with reverence to the
Divine power of Temmangu. More especially children who
are learning to read and write, and thetr teachers, all without
exception, enjoy his blessings. Every one is therefore desirous
of knowing the exact truth concerning him. But there are
many false notions handed down by vulgar tradition. Chinese
scholars have wantonly done violence to the history of an
awful deity by introducing Chinese ideas, while the
Buddhists, on the other hand, have been guilty of disfiguring
the story by all manner of forced analogies. Sad to say,
there ts no book in which the real facts have been set down
after investigation.”

The above is the exordium of a preface to a short life of
Temmangu, prepared by Shintoists of the Hirata school.
Of the work itself the following is a brief summary. The
main facts of the story are beyond question. But the
reader will see that, notwithstanding the claims put forward
in the preface, this work must be taken with not a few
grains of salt.

Temmangu’s name as a mortal man was Sugahara Michi-
zane. He was born in 845, and came of a family which
180 THE PANTHEON—MAN DEITIES.

had a hereditary reputation for learning. Nomi no Sukune,
deified as the patron of wrestlers and potters, was one of
his ancestors. Through him Michizane traced his descent
up to the Sun-Goddess herself. Asa child he was fond of
study, and at an early age his knowledge of Chinese was
such that he was appointed to entertain an ambassador
from China. Being ordered by the Mikado to pray for
rain, he observed the rules of ritual purity for several days,
and then prepared a form of prayer to the God of Hakusan
(Izanagi), which had the desired effect. He established a
system of national education, and therefore became known
as the “ Father of letters.” On reaching his fiftieth year he
received congratulations and a present of gold dust from a
genie. Soon afterwards he was made Prime Minister. In
gol, owing to the calumnies of a rival statesman, he fell
into unmerited disgrace and was banished to Kiushiu. On
his departure he addressed the following lines to a plum
tree in his garden :—

When the east wind* blows,

Emit thy perfume

Oh thou plum-blossom ;

Forget not the spring,

Because thy master is away.

A branch of this tree broke off spontaneously and fol-
lowed him into exile. There it planted itself in the ground
and took root. Two years after, Michizane climbed a high
mountain and, standing on tiptoe on the summit, prayed
with all his heart and all his body for seven days and seven
nights to Tentei (the Supreme Lord of Heaven). Whilst
doing so his hair and beard turned white. The Tenté
(way of Heaven) had doubtless pity on an innocent man,
for a cloud overspread the sky and bore up his petition
into the Great Void. Michizane, overjoyed that his prayers
were answered, made nine obeisances and retired. He died
soon after, in his fifty-ninth year, to the great grief of the

* The east is in Japan the soft wind—our zephyr.
THE PANTHEON—MAN DEITIES. 181

whole nation. Two years later, in accordance with a divine
inspiration, a small shrine was erected to him under the
title of Tem-man-ten-jin (the heavenly Kami who fills the
heavens). In a few years Michizane’s calumniator died by a
curse from him. Other members of his family hadthe same
fate. From the ears of one of his enemies small snakes issued
who declared themselves the messengers of Michizane.
When Prince Yasuaki died, in 923, everybody said that his
death was owing to a curse sent by Michizane’s spirit. Then
the Minister of State Kintada died suddenly. Three days
after, he came alive again, and informed the Mikado that
he had been to the Court of the King of Hades, where he
saw Michizane, ten feet high, present a petition for an
inquiry into the crime committed by the Mikado in banish-
ing him unjustly. Influenced by Kintada’s report, the
Mikado burnt the decree of exile, recalled Michizane’s
children, and conferred posthumous honours upon him.
But the angry ghost was still unappeased. In 929 it came
down from Heaven and appeared to a former friend of his.
Terrible storms, inundations, and other portents ensued.
Ministers who tried to stay him from further ravages were
burnt or kicked to death. Ultimately the ghost appeared
before the Mikado and protested his innocence, after which
the Kami, as he is called, ascended. From this day forth
the Mikado suffered from a poison which, in spite of
prayers of all kinds, grew worse and worse. He abdicated
in 930, and died a few days later.

Michizane’s ghost continued to plague the nation. In
943 he appeared to a mean woman of Kiéto, and directed
that a shrine should be erected to him in that city. In 947
a boy of six years of age delivered an oracle from him to
the following effect: “ All the Thunder-Gods and Demons
to the number of 168,000 have become my servants. If
any one does evil I have him trampled to death by them.
Pestilence, eruptive diseases, and other calamities have
been placed in my hands by the Supreme Lord of Heaven,
182 THE PANTHEON—MAN DEITIES,

and no Kami, however powerful, can control me. But I
will give help to those who piously express their sorrow.”
Eight persons who were present took down this revelation
in writing. At this time the shrine of Kitano at Kidto
was erected to him. But his wrath was not yet wholly
stayed. Further honours were therefore awarded and gifts
-made to him. In 1004 the Mikado visited Kitano in person,
At the present day Temmangu is one of the most widely
worshipped of Shinto deities. In 1820 there were twenty-
five shrines to him in Yedo and the neighbourhood.

“ He still hates the wicked, who do not keep the way of
filial piety, and withholds his favour from those who dislike
learning. You must therefore attend strictly to the commands
of your parents and the instructions of your teachers. You
must serve your chief with diligence, be upright of heart,
eschew falsehood, and be diligent in study so that you may
conform to the wishes of Temmangu. If you fail to do so,
you will be cursed by him, and sooner or later incur calamity.
for although the Kami cannot be seen by men, they will
know whether their conduct ts good or bad, and whether their
hearts are upright or perverted,”

Although the life of Temmangu, from which the above
account is taken, was compiled by men of the “ Pure
Shinto” school, and though in the preface the importation
of Buddhist and Chinese ideas is stigmatized, it is itself
penetrated with elements of this very kind. The “Supreme
Lord of Heaven” is Chinese, and the Hades to which
Michizane descended is not the Shinto Yomi, but the
Buddhist Jigoku. No doubt the authors found these things
in their materials, and were loth to excise edifying inci-
dents, however badly they fitted in with Shinto theology.

The acquaintance of the Japanese with the Chinese cult
of Confucius must have greatly promoted, if it did not
originate the worship of a native God of Learning. It will
be observed that the attribution of nature - powers to
THE PANTHEON—MAN DEITIES. 183

Michizane was a substantial part of the process of deifica-
tion, which was based on the alternate influence of the
emotions of gratitude and fear.

Nomi no Sukune, the Patron-God of wrestlers, was pro-
bably a real human being. Hitomaro, the Poet-God, was
undoubtedly so. Another muse of poetry, Sotoéri-hime,
belongs to more legendary times, but was probably likewise
a real person. Iyeyasu, the founder of the last dynasty of
Shoguns, was deified under the title of Tosho Gongen, but
this, like many other similar apotheoses, is, in reality,
Buddhist rather than Shinto.

II. GODS OF CLASSES.

Ministers and Attendants of the Sun-Goddess.—The
application of the hereditary principle to Government
offices has had many vicissitudes in Japan. When the
country emerges into the light of history, both Court
offices and local chieftaincies were usually transmitted
from father to son. Among the hereditary institutions of
this kind were the Be. The Be were Government corpora-
tions charged with some special branch of service. There
were Be of weavers, of farmers, of potters, &c., a Be for the
supply of necessaries to the Palace, an executioner’s Be,
and others. If we imagine a dockyard staff in which the
director and officials belonged to a governing caste, the
artisans being serfs, and the whole having a more or less
hereditary character, we shall have a tolerably correct idea
of a Be,

The Gods of five Be are represented as in attendance on
the Sun-Goddess, and as accompanying Ninigi to Earth
when he was sent down to be its ruler. These were :—

Koyane, ancestor of the Nakatomi* House. The etymo-
logy of Koyane is uncertain. The worship of this deity
had a special importance, from the fact that he was the

* See Index, Makatomt.
184 THE PANTHEON—MAN DEITIES.

Ujigami* of the Fujihara family, a branch of the Nakatomi,
which for many centuries supplied a large proportion of
the Empresses and Ministers of State. It would hardly be
too much to say that the Fujiharas weve the Imperial
House. The shzntac of Koyane was a jewel or shaku, that
is, a tablet borne by Ministers as an emblem of office.
Hirata identifies with him a deity named Koto no machi
no Kami, or God of Divination. The corresponding deity
in the Idzumo myth of Ohonamochi was Ama no hohi.
The supposed descendants of this deity had charge of the
sacred fire which was handed over by one generation to
another with great ceremony.

Futodama.—Futodama means great gift or offering.
The Imi-be,} his reputed descendants, discharged a number
of duties connected with the State religious ceremonies,
including the provision of sacrificial offerings.

Uzume means “ dread female.” She was the ancestress
of the Sarume, or “monkey female,” who performed reli-
gious dances (kagura) at Court and delivered inspired
utterances. Hirata identifies this deity with Oho-miya no
me (great-palace-female), worshipped as one of the eight
Gods of the Jingikwan, or Department of Religion. She
represents the chief lady officials of the Palace as a class.
Uzume, in announcing to the Sun-Goddess the approach
of Susa no wo, discharged one of their duties. From
another point of view she is a type of the wise woman,
sorceress, or prophetess. She was prayed to for long life,
for protection from evil by night and by day, for honours,
and for posterity. One of the xorito splits up Oho-miya
no me into five separate deities.

Ishikoridome means apparently “the stonecutter.” Why
should the supposed ancestor of the mirror-makers have
received this name? The circumstance that stone moulds

* See Index, Ujigamz.
+ See Index, Zmibe.
THE PANTHEON—MAN DEITIES, 185

for casting bronze objects have been found in Japan
suggests a possible answer.

Toyo-tama, “rich jewel,’ the ancestor of the jewel-
makers’ Be, requires no explanation.

The Azuzki gives a list of thirty-two deities as forming
the Court of Ninigi on his descent to Earth, and adds the
names of the noble families who were descended from
them. A few of these are nature-deities. Of the remainder
some may be deified real men, but I prefer to reckon them
provisionally along with such class conceptions as Tommy
Atkins, John Bull, Brother Jonathan, and Mrs. Grundy.

Koto-shiro-nushi is one of those secondary formations in
which the personification cf nature and the deification of
man meet and mingle. As the son and counsellor of the
Earth-God and Creator Ohonamochi he is related to the
class of nature-deities, while as an individualized type of a
class of human beings and as the supposed ancestor of
certain noble families he belongs to the current of thought
which exalts man to divinity.

Shiro in this God’s name is for shzru, “to know,” and so
to attend to, to manage, to govern. Koto-shiro-nushi is,
therefore, “ thing-govern-master.” The character and func-
tions of this deity are not well defined. He was one of
the Gods who advised Jingé’s famous expedition against
Korea, on which occasion he described himself as “the
Deity who rules in Heaven, who rules in the Void, the
gem-casket-entering-prince, the awful Koto-shiro-nushi.”
In the Ohonamochi myth he is represented as his father’s
chief counsellor. Owing to his services in persuading him
to transfer the Government of Japan to Ninigi without
resistance, he was held in great honour at the Mikado’s
Court, of which he was considered one of the principal
protectors. The Jingikwan included him among the eight
Gods specially worshipped by them to the neglect of many
more important deities, including even his father, Ohona-
mochi, In the Manyéshiu he is called upon by a lover to
186 THE PANTHEON—MAN DEITIES.

punish him if he is insincere in his protestations. In modern
times the cult of Koto-shiro-nushi has fallen into decay,
while that of his rebellious younger brother, the God of
Suha, flourishes greatly. The pious Motoori is much per-
plexed and grieved by this state of things.

Sukuna-bikona.—Another God who is associated with
Ohonamochi in myth and worship is the dwarf deity,*
Sukuna-bikona (little-prince). He is said to have taught
mankind the arts of brewing, magic and medicine, and to
have provided medicinal thermal springs, where he is still
worshipped. But in modern times his cult has been greatly
superseded by that of Yakushi the Indian Esculapius,
whose avatar he is supposed to be.

I take Sukuna-bikona to be a deified type of medicine
man, a “Father of medicine” in the abstract. But the
story related of himf may have some foundation in the
history of a real person.

III. GODS OF ABSTRACT HUMAN QUALITIES.

Sahe no kami—The Sahe no kami are phallic deities.
In approaching this subject, it behoves me to walk warily.
For, to some writers so repulsive that they shirk even its
necessary elucidation, it exercises a fascination upon others
which is not conducive to sound reasoning. Has nota
President of the Anthropological Institute declared that
“so soon as a man begins to study phallicism he goes
crazy”? With phallicism we may conveniently associate
the corresponding cult of the £ze7zs.

In Japan, the phallus symbolizes two distinct, although
not unrelated, principles. Primarily, it represents the
generative or procreative power, and is recognized in this
capacity by myth and custom. By a natural transition it

* «There lies in dwarfs a special acquaintance with the healing virtues
hidden in herbs.” —Grimm, ‘ Teutonic Mythology.’
+ See above, p. 107.
THE PANTHEON—MAN DEITIES. 187

has become the symbol of the more abstract conception of
lusty animal life, the foe to death and disease. Hence its
use as a magical prophylactic appliance. In Shinto, this
latter principle is much the more prominent. It is
embodied in the name Sahe no kami, which means
“preventive deities.” The application of this epithet is
clear from the circumstance that in a worito they are
invoked for protection against the “unfriendly and savage
beings of the Root Country,” that is to say Yomi or Hades.
These by no means imaginary personages are the same as
the Ugly Females, the thunders generated from Izanami’s
dead body and the armies of Yomi of myth.* They
represent, or rather are identical with, diseases and other
evils associated with death and the grave. Epidemic and
contagious diseases are specially intended. Hence the Sahe
no kami are also called Yakushin, or “ Pestilence Deities,”
meaning the Gods who ward off pestilence, a phrase
wrongly taken in later times to signify the Gods who
produce pestilence. The use of the phallus and kfezs for
this purpose is primarily magical, and rests on the well-
known principle that a symbol possesses something of the
virtue of the thing which it represents. The deification of
these symbols came later.

In the zorzto entitled Michiahet there are three Sahe
no kami, namely, Yachimata-hiko, Yachimata-hime, and
Kunado. The first two of these names mean “ eight-road-
fork-prince” and “eight-road-fork-princess.” Kunado is
the “come-not-place,” and is, therefore, an equivalent to a
notice of “no thoroughfare” addressed to any evil beings
who might attempt to pass that way. An alternative form
of this word is Funado, or “ pass-not-place.”

There is a good deal of confusion about the Sahe no
kami. Yachimata-hiko and Yachimata-hime are not men-
tioned in the Kojikt or Nihongt. The Kiwzki has a

* See above, p. 93.
+ See Index, Michiahe.
188 THE PANTHEON—MAN DEITIES.

Chimata no kami (God of the Crossways), which it says is
also termed Kunado no kami, and adds two others named
Naga-chiha no kami and Michijiki no kami, both of which
names imply a connexion with highways. The Wzhongi
makes five of these deities, adding two to the three of the
Kiujtkt. All are associated in some way or another with
Izanagi’s descent to Yomi, having been produced either
from the articles flung down by him during his flight
thence, or when he washed in the sea in order to purify
himself from the pollutions contracted during his visit.

‘These deities had no temples. The festivals in their
honour took place at crossways on the four sides of the
capital, or at the frontier of the metropolitan province,
regularly at the close of the sixth and twelfth months, and
at other times upon occasions of emergency. Thus in 735,
during an epidemic, the Governor of Dazaifu in Kiushiu
was ordered to celebrate a szicht-ahe, or Road festival, and
in 839 the Mikado directed that honours should be paid to
the Gods of Pestilence. A ceremony in honour of the
Sahe no kami was also performed two days before the
arrival of foreign envoys in the capital, in order to guard
against the danger of their bringing with them infection,
evil influences, or demons from abroad.*

A work entitled ‘Fusé Ryakki’ states that in 938 Gods
were carved in wood and set up face to face along the
highways and byways, or female forms were made and set
up opposite to males. Children worshipped them boister-
ously, and made reverent offerings of pieces of cloth and
fragrant flowers. They were called Chimata no kami, that
is to say “Gods of the Crossways,” or Mitama (august

* «Before strangers are allowed to enter a district certain ceremonies are
often performed by the natives of the country for the purpose of disarming
them of their magical powers, of counteracting the baleful influence which is
believed to emanate from them, or of disinfecting, so to speak, the tainted
atmosphere with which they are supposed to be surrounded.’’ — Frazer’s
‘Golden Bough,’ i. 150.
THE PANTHEON—MAN DEITIES. 189

spirits), a term which in its Chinese form Goryd is still
preserved in the name of the great festival (Gorydye) of
Gion at Kidéto. The Chimata no kami can be no other
than Yachimata-hiko and Yachimata-hime. A later notice
speaks of the worship of wooden figures, male and female,
provided with sexual organs. Similar figures in stone may
still, Hirata says, be seen in the eastern provinces, where
they are sometimes mistaken for Jizd, the Buddhist
children’s God, and honoured in the temples.

The third of the Sahe no kami of the zortto, namely,
Kunado, can be nothing but a simple phallus. Its shape,
formed of Izanagi’s staff, is consistent with this view. In
the Tsujiura, or Cross Roads divination, this God was repre-
sented by a staff. The same inference is suggested by its
association with Yachimata-hiko and Yachimata-hime,
who, as we have seen, were unquestionably phallic deities ;
and also with the peach, which, like Kunado himself, was
used by Izanagi for his protection against the evil beings
of Yomi. Like the apricot in India and the pomegranate
in ancient Greece, the peach is in China and Japan the
acknowledged representative of the #¢ezs, as the pestle and
the mushroom are of the’ phallus. Peach-wood staves were
used in the onz-yarah¢ (demon-expelling) ceremony on the
last day of the year. A similar interpretation is, perhaps,
applicable to the horseshoes nailed over doors in England
which, intended at first to keep out evil spirits, are now
meant simply “ for luck,” in accordance with the tendency
for the more special functions of Gods and magical appli-
ances to become obscured and merged in a hazy, general
notion of their beneficence or usefulness. Peach-shaped
charms from China figure in a London tradesman’s cata-
logue which has just reached me.

There is a custom, called sammaz, of scattering rice,
which was formerly observed at purification ceremonies,
and is kept up at the present day in rooms where there is
a new-born child. Hirata tells of a case in which the rice
190 THE PANTHEON—MAN DEITIES.

so scattered was found marked with blood-stains, showing,
as he infers, that the object of this practice was to drive off
demons, not to conciliate them by an offering. I have
more than a suspicion that the efficacy of rice for this pur-
pose, and also of the beans used to drive off demons on the
last day of the year,* is due to a resemblance of this kind.f

The wo-bashira (male-pillar) is doubtless only a modified
Kunado. This term is applied to the end-post of the railing
of a bridge or of the balustrade of a staircase, and is so
called from its obviously phallic shape and function. It is
a post surmounted by a large knob, and its position com-
manding the thoroughfare shows that it is intended to
arrest the passage of evil beings or influences. It is still to
be seen everywhere in Japan, but its meaning is now for-
gotten. The end-tooth of a comb was also called wo-
bashiva. We now see the significance of Izanagi’s selection
of this object for converting into a torch in order to light
up the darkness of Yomi. In Italy even at the present
day the phallus fulfils a similar function.

The phallus appears in another form at the festival held
in honour of the Sahe no Kami on the first full moon in
every year. The Makura no Sosht, written about A.D. 1000,
tells us that it was then the custom for the boys in the
Imperial Palace to go about striking the younger women
with the potsticks used for making gruel on this occasion.
This was supposed to ensure fertility. It reminds us of
the Roman practice at the spring festival of Lupercalia,
alluded to by Shakespeare in his ‘ Julius Czesar’ :—

“ Forget not in your speed, Antonius,
To touch Calphurnia ; for our elders say
The barren touched in this holy chase
Shake off their steril curse.”

The Japanese novelist and antiquary Kidden, writing

* See Index, Tsuna.

+ Eustathius, the commentator on Homer, points out that the barley-corn
denoted the vulva with the writers upon the Bacchic Komuses.
THE PANTHEON—MAN DEITIES. IgI

about a century ago, informs us that a similar custom was
at that time still practised in the province of Echigo, He
gives a drawing of the sticks used for the purpose, of the
phallic character of which there can be no doubt. They
were called kedzurtkake (part-shaved), and consisted of
wands whittled near the top into a mass of adherent
shavings, as in the illustration.

Kedzurikake of elder or willow are still made in some
places. In Harima, on the 14th day of the 1st month,
kedzurtkake are hung up under the eaves in substitution
for the Ladomatsu, or fir trees placed by the entrance gate
at the New Year. In Suwo, kedzurtkake, made of a thorny
tree called ¢ava, are placed on each side of the front and
back doors at this season, no doubt with the object of
averting evil influences. When the fadomatsu and other
New Year’s decorations are removed on the 15th day of
the 1st month, they are in many places collected by the
boys as material for a bonfire. This is called dondo or
sagichd, and the burning of the kedzurzkake is a feature of
it. In the Yamagata ken, wherever there are stone images
of Désdjin, the phallic God of Roads,* the boys at this
time make a bonfire of fir trees and straw, and build for
themselves a hut beside it. When the people assemble,
they come out and fire it. If the dumplings made on the
14th are roasted in this fire and eaten, malignant diseases
need not be feared during the ensuing half year. In
Hitachi this hut is called the “ Hall of the Sai no Kami.”
The embers are used for re-lighting the domestic fires or
kept as charms against pestilence.

* IT have before me a picture of a Dosojin. It stands at cross-roads, and
is a phalloid natural boulder over which depends a shimenaha supported by
two bamboos. In front of it are little piles of stones, of which the similar
offerings to the Buddhist children’s God Jizdsama are doubtless a survival.
The modern practice of bringing the Jizd of the neighbourhood and dumping
them down before the lodging of a newly-married couple is no doubt a similar
case of su:vival. A custom which began with the Doésdjin is continued with
the Jizd, which now occupy their place at crossways,
192

 

 

 

 

 

 

 
THE PANTHEON—MAN DEITIES. 193

Fire, kindled from hedzurikake after prayer, was given
out to the people by the priests of Gion in Kidto on the
last day of the year. It was transferred to a slow match,
and used for rekindling the household fires, the object
being to prevent pestilence during the coming year.* The
mythical burning of a zobashira (also a phallic emblem)
by Izanagi in Yomi was probably suggested by some such
custom.t It will be observed that the prophylactic virtue
of the phallus has not been forgotten in the kedzurikake.

The kedzurikake are sometimes described as the shzntad
of Désdjin, and are placed on the domestic altar to be
worshipped as his representative. They are also, by a
known confusion of ideas, presented to the Gods as offerings.
The Ainus of Yezo, who have adopted the sedzurikake: as
the general form of offering to their Gods at all times,
and attach to it no phallic signification, were no doubt
familiar with this use of it by their Japanese neighbours.
It is by them called zzao or nusa, the latter being the old
Japanese word for offering. The facility with which such
offerings could be prepared by savages must have been a
recommendation.

The two cylindrical shzngz, or “divine sticks,” eight or
nine inches in circumference and one foot long, thrown to
the crowd by the priests of Seidaiji, near Okayama, on the
night of the 14th day of the 1st month, and called o fuku
(luck), to keep off pestilence and bring prosperity, are
probably of phallic origin.

The gruel partaken of at the Sahe no Kami festival on

the 15th of the ist month was made of rice, and was

coloured with an admixture of the small red bean called ,

adzukit The bean is a well-known synonym in Japan for

* We may compare with this an old English custom mentioned by Brand of
the priests blessing candles at Candlemas and distributing them to the people,
“so that the Divil may fly out of the habitation,”

+ See above, p. 93.

+ Phaseolus radiatus,
194 THE PANTHEON—MAN DEITIES,

the Azezs. The colour red is also significant. It suggests
the ruddy complexion of health caused by an abundance
of life-giving blood in the lips and cheeks. Children love
this colour. Max Nordau says: “ As a feeling of pleasure
is always connected with dynamogeny or the production of
force, every living thing instinctively seeks for dynamo-
genous sense impressions. Now red is especially dynamo-
genous.” In‘CEdipus Tyrannus,’ the Chorus invoke the
aid of ruddy-faced Bacchus against pestilence. In Korea
red is a terror to devils. A modern Japanese writer says
that red is obnoxious to devils on account of its cheerful
appearance.

Small-pox being a A7zzn 626, or demon-sent disease, the
colour red is freely employed in combating it. The candles
at the bedside are red, and the clothing of the patient and
nurse. The God of Small-pox is worshipped with offerings
of red gohe7 (there is here some confusion of ideas) and of
red adzuki beans. Red paper is hung round the necks of
the bottles of sake offered tohim. Red papier maché figures
of Daruma are placed near the sick-bed. It is explained
that red, being a yé (male, bright, positive) colour, is fitted
to counteract dark, wintry, negative influences. The potency
of red as a charm against small-pox is not unknown to
European folk-lore.

Phalli are coloured a bright red, or, what comes to the
same thing, gilt. Saruta-hiko, a phallic deity, has a bright
red complexion. Torii are painted red. Demons and
stage villains have red faces, probably as an indication of
great animal vigour.

Griffis, in his ‘ Mikado’s Empire,’ tells us that “ when by
reason of good fortune or a lucky course of events there is
great joy in a family it is customary to make kowamesht,
or red rice, and give an entertainment to friends and neigh-
bours. The rice is coloured by boiling red beans with it.
If for any cause the colour is not a fine red, it is a bad
omen for the family.” There is a modern superstition that
THE PANTHEON—-MAN DEITIES. 195

if, on the 7th day of the rst month, a male swallows seven,
and a female fourteen red beans, they will be free from
sickness all their lives.

The Yo-yi-k?, a work published in 1795, has the fol-
lowing :—

“In many places along the highway at Atsumi, in the
province of Deha, where the cliffs stand up steeply on both
sides, shime-naha ave stretched across from one cliff to another.
Below these shime-naha there are placed skilfully carved
wooden phalli fronting the road. They are very large, being
seven or eight feet in length and perhaps three or four feet in
ctrcuntference. I thought this too shocking, and questioned
the inhabitants why they did so. Their answer was that it
was a very ancient custom. They were called Sai no kamt,*
and were made afresh every year on the 15th day of the
Ist month. As they were local Gods, they were by no means
neglectful of them, allowing them to remain even when high
officials passed that way. They were not at all, I was told,
put up for the amusement of the young folks. Moreover,
secing a number of slips of paper attached to the shime-naha,
T inquired what they might be. It appeared that they were
fastened there secretly by the women of the place as a prayer
for handsome lovers. Truly this is one of those old customs
which linger in remote parts. Phalli and ktenes of stone
are worshipped by the country-folks in ntany places as the
shintat of their ujigamz.”

The selection of a rocky pass for the erection of these
objects, and the association with them of shzme-naha,t show
that their original function, namely, to prevent the passage
of evil beings or influences, was not forgotten, The prayers
of the women betray a misconception of the proper object
of this cult.

* The modern spelling sad implies an altered conception of the function of
these objects. It means good luck, a vaguer and more general idea than sake,

which means prevention (of disease).

‘+ See Index.
2
196 THE PANTHEON—MAN DEITIES.

Near the end of the Kogojiud there is a passage which
makes mention of the phallus as a magical appliance. As
it has some anthropological interest, I quote it at length:

“ Of yore, in the age of the Gods, Oho-toko-nusht no Kami
(great-earth-master-deity), on a day that he was cultivating
a rice-field, gave his labourers the flesh of oxen to eat. At
this time the child of Mt-toshi no Kami (august-harvest-god)
went to that rice-field and spat upon the food, after which he
returned and reported the matter to his father. Mt-toshi no
Kamit was wroth and let loose locusts on that field, so that
the leaves of the young rice suddenly withered away and it
became like dwarf bamboos. Upon this Oho-toko-nushi no
Kami caused the diviners to ascertain by thetry art the reason
of this. They replied that tt was owing to a curse sent by
Mi-tosht no Kamt, and advised him to offer a white pig, a
white horse, and a white cock in order to dispel his anger.
When amends had been made to Mi-toshi no Kami in the
manner atrected, the latter replied, saying : ‘ Truly tt was my
doing. Take bare stalks of hemp, and make of them a reel
with which to veel it, take the leaves and sweep it therewith,
take“ push-grass”* of Heaven and push it therewith, Take,
moreover, crow-fan* and fan it, and if then the locusts do not
depart, take ox-flesh and place tt in the runnels, adding to it
shapes of the male stem (phalli). Moreover, strew the banks
of earth between the fields with water-lily seeds, ginger,
walnut leaves and salt, When these instructions were
carried out the leaves of the young rice became thick again,
and the harvest was a plentiful one. This is the reason why
at the present day the Department of Religion worships
Mi-tosht no Kami with offerings of a white pig, a white
horse, and a white cock.”

The facts quoted in the preceding pages show that there
was some confusion between the use of the male and
female emblems as non-religious magical appliances and

* The names of plants.
THE PANTHEON—MAN DEITIES. i197

their cult as deities. Primarily they were symbols, next
objects of magic. Finally Religion intervened, and by her
handmaids Personification and Myth raised them to the
rank of deities, consecrating this step still further by
devoting a formal ritual to their service. The #¢ezs has
received somewhat less attention than the phallus. It is
no doubt identical with the Yachimata hime of the Michiahe
norito, and in the Kojz&z, its representative the peach is
dubbed famz. But the Mzhong7z in the parallel passage
merely speaks of its efficacy in repelling evil spirits, and
refrains from deifying or even personifying it.

The circumstance that the Sahe no Kami were wor-
shipped by the roadsides and at crossways* led to their
being looked upon as guide-Gods and the special friends
of travellers. Saruta-hiko, a phallic deity, represented as
dwelling at the eight crossways of Heaven, is said to have
acted as guide to Ninigi on his descent to earth. He is
popularly called Dosojin, or Road-ancestor-deity, and is
depicted as of gigantic stature, with a portentously long
nose, which (the suggestion is not mine) may perhaps
have a phallic morphological signification.

The worship of these deities was extremely popular in
ancient Japan. They were much appealed to in divination,f
and were prayed to by most travellers when starting on a
journey. The phrase chi burt no Kami (Gods along the
road) means the Sahe no Kami. The Sahe no Kami were
the wztama par excellence. They were also called tamuke
no Kami (Gods of offerings) because travellers were in the
habit of carrying a nusa-bukuro (offering-bag) containing
hemp leaves and rice, of which a little was offered to each
of them when passing. All unforeseen disasters or illnesses
on a journey were attributed to a neglect of the worship of
these deities.

* Crossways had a special sanctity in many countries. The Hermz of
ancient Greece stood at crossways.
+ See Index, Zszji-ura.
198 THE PANTHEON—MAN DEITIES.

But a very little advance in enlightenment shows that
the sexual instincts need restraint* rather than the stimulus
which they must derive from such a cult. So early as
A.D. 939 a deity of this kind which stood in a conspicuous
position in Kidto, and was worshipped by all travellers, was
removed to a less prominent situation. Phallicism ulti-
mately disappeared from official Shinto. But it lingered
long in popular customs, and is not quite extinct even at
the present day, especially in eastern Japan. I have
myself witnessed a procession in which a phallus, several
feet high and painted a bright red, was carried on a bier
by a crowd of coolies in festal uniform, shouting, laugh-
ing, and zig-zagging tumultuously from one side of the
street to another. In the lupanars they are honoured by
having a lamp of: simple construction kept burning
before them, and are prayed to by the proprietor for
numerous clients. The boys’ festival of dondo, on the
15th of the 1st month, still retains traces of its phallic
origin.}

Oni.— Oxz, or demons, have no individual names. It is
clear from the Koyzk¢ and Nehongi mythical narratives that
the oz¢ exorcised by means of the peacht are the same as
the “thunders ” and the “ armies of Yomi.” In other words,
they are primarily personified diseases.§ They afterwards
lost this specific character. Motoori defines oz as ashiki
kamt, or “evil deity.’ He condemns their identification
by the Wamiéshé with the spirits of the dead. There is a
story of a tenth-century hero who cut off the arm of an on
and brought it home with him, but was tricked out of it by

* Measures were taken in ancient Greece to check the excesses of the
Bacchanalian rites.

+ For further evidence on this subject, Dr. Buckley’s ‘ Phallicism in Japan’
(Chicago, 1895), the Mzhongi, i. 11, and Dy. Griffis’s ‘ Religions of Japan’
may be consulted.

£ Mihongi, i. 30.

§ According to St. Augustine, the devils of Scripture are our passions and
unbridled appetites.
THE PANTHEON—MAN DEITIES, 199

the owner, who came to his house in the disguise of an old
woman.

The oz have red faces, hairy persons, horns, and some-
times only one eye. They are said to devour men. The
modern ideas respecting them are mostly borrowed from
Buddhist sources.

Gods of Good and Ill Luck.—Among deified human
properties we may reckon the Gods of Good and Ill Luck
produced when Izanagi washed in the sea after his return
from Yomi. Their names, Naobi and Magatsubi, contain
the elements ao, straight, and maga, crooked.

Naki-sahame, the Goddess of weeping, Ta-jikara-wo
(hand-strength-male), whose shzztaz is a bow, and Omohi-
kane, the thought combiner, are rather mythical personages
than deities on the effective list. It is doubtful whether
Mari no kami, the foot-ball God, who has three faces, is a
personification of skill or a hazy, imaginative recollection
of some distinguished player.

The very terrible deity known as Bimbd-gami, the God
of Poverty, is of later origin.
200

CHAPTER IX.
THE PRIESTHOOD.

SHINTO illustrates the principle enunciated by Herbert
Spencer, that “in early stages of social evolution the secular
and the sacred are but little distinguished.” The Mikado
was at the same time high priest and king. There was no
well-marked distinction between secular and religious cere-
monies. The functionaries who performed the latter had
no specially sacerdotal character and no distinctive cos-
tume, The Jingikwan, or Department of Religion, was
simply a Government bureau, and the rites celebrated in
its chapel were as much Government proceedings as the
issuing of decrees or the collection of taxes. Almost any
official might be called upon to discharge religious func-
tions. The local governors on their appointment made a
round of visits for worship to all the shrines in their juris-
diction. All the principal shrines had State endowments.
The word matsurt-goto, government, is simply matsurt, a
religious festival, with the termination ofo, thing, which
adds nothing to its etymological significance. Hirata says
that the worship of the Gods is the source of Government
—nay, it is Government. The same word mya (august-
house) was in common use both for shrines and palaces.
There was, however, a beginning of a differentiation of
sacred and secular functions. The Mikado delegated some
of his religious duties to the Nakatomi House, and, as we
shall see, other religious duties were hereditary in other
families. Thus a Sun-worship Be, or hereditary corpora-
tion, was established in 577, One version of the myth of
Ohonamochi represents him as giving up his authority
with the words, “Let the august grandchild direct the
public affairs of which I have charge: I will retire and
THE PRIESTHOOD. 201

direct secret matters.” Evidently we have here an echo of
some actual separation of civil and religious authority.
Far on into historical times the guardians of the “Great
Shrine” of Ohonamochi in Idzumo retained a title (Aun?
no mtyakko) which, like that of pontifex at Rome, implied
the performance of secular duties. In the reign of Kwammu
782-806) it was found that the local nobility (Aun¢ no
mtyakko), many of whom still acted as governors, neglected
their civil functions, on the pretence that their time was
occupied by religious duties. A decree was therefore issued
that in future no local nobles should hold the office of civil
governor.

The Mikado.—The chief priest of Shinto is the Mikado
himself. Jimmu, the legendary founder of the dynasty, is
represented as performing sacrifice in person. Jingo is
said to have acted on one occasion as kannushi. In his-
torical times Mikados presided personally over the cere-
monies of Nihiname, Shinkonjiki, Kanname, and other
festivals. Even at the present day the Mikado’s priestly
functions are not entirely obsolete.

Nakatomi.—For many centuries most of the Mikado’s
sacerdotal functions have been delegated. In the Jimmu
legend there is mention of the appointment of a Michi no
Omi (minister of the way) as ruler of a festival in honour
of Taka-musubi. At the dawn of history we find the
Nakatomi hereditary corporation the recognized vicars of
the Mikado. Tradition traces their descent from the God
Koyane. The most probable etymology of Nakatomi
explains it as put for Waka-tsu-omi, that is to say, the
minister of the middle. Hirata understands by this that
the Nakatomi were mediators between the Gods and the
Mikado, reciting the Mikado’s norito to the Gods, and com-
municating to him their instructions received by divination.
In Shinto, however, there was no indispensable sacerdotal
mediator. There was nothing to prevent the Mikado, or
any one, from holding direct communication with the deities.
202 THE PRIESTHOOD.

A branch of the Nakatomi House, which in the seventh
century took the name of Fujihara, was famous in later
history. Up to 1868 the nominal Prime Ministers and
Regents were invariably taken from it. The officials of
the Jingikwan, or Department of Religion, were largely
Nakatomi, as were also the Chokushi, or Imperial envoys
to the local shrines. Yet the Nakatomi were hardly what
we should call a priestly caste, like the Levites or Brahmins.
The local priesthood were not ordinarily Nakatomi, and
many of this House held purely civil appointments.

The Jingikwan took precedence even of the Dajdkwan,
or Grand Council of State. It was presided over by an
official called Haku. He had the supreme control of all
the Shinto State ceremonies, and authority over the local
priesthood. He was assisted by a vice-president, and had
a staff of Imbe, Urabe, and clerks. The Haku took the
place of the Mikado when the latter was prevented by
illness from offering his daily prayers. From the eleventh
century up till quite recently the Haku was one of the
Shirakaha family, who trace their descent from the Mikado
Kwazan (985-6), and enjoyed the title of 0, or prince.
As explained above, the Nakatomi were practically the
Imperial family.

Imbe.—The Imbe were another hereditary corporation,
descended, it was said, from the God Futodama (great-
gift). Their chief business was to prepare the offerings,
and their name Imi-be (cz means avoidance, or religious
abstinence) has reference to the care with which they
avoided all sources of impurity in doing so. The Imbe,
after praying to the Mountain-God, cut down with a sacred
(¢mz) axe the trees required for shrines, or at least began
the work, leaving it to be completed by ordinary workmen.
They also dug the foundations with a sacred (22) mattock.
Two of the zorito, namely, the Ohotono and the Mikado, were
read by them. It was also their duty, at least at one period,
to deliver the regalia to the Mikado at his coronation.
THE PRIESTHOOD. 203

A Chinese description of Japan, written long before the
Kaki or Nihongi, gives the following account of what were
in all probability the predecessors of the Imbe :—

“ They (the Japanese) appoint a man whom they call an
‘abstainer? Hes not allowed to comb his hair, to wash, to
eat flesh, or to approach women. When they ave fortunate,
they make him presents, but if they are ill, or meet with
disaster, they set it down to the abstainer’s failure to keep his
vows, and unite to put him to death,”*

This is a description of a typical ascetic. In the Imbe
of historical times we have the closely allied idea of scru-
pulous attention to religious purity. But they were not
celibates or vegetarians except ad hoc when a festival
was impending, and so far from neglecting the care
of their persons, strict cleanliness was incumbent upon
them.

Urabe.— A third hereditary religious corporation in
ancient Japan was that of the diviners or Urabe. They
are mentioned in the Mekong? under the date A.D. 585.
They were divided at a later period into four branches,
belonging respectively to the provinces of Iki, Tsushima,
Idzu, and Hitachi. Twenty of these diviners were attached
to the Jingikwan. It was their duty to decide by the
deer’s shoulder-blade or tortoise-shell divination such
matters as were referred to them by the superior officials
of the department. Urabe were despatched to the pro-
vinces to fetch the rice which was used in the Ohonihe
ceremony. It was also their duty to take away and throw
into a river the Larahe-tsu-mono, or offerings of purification.
For many centuries this office has been in the hands of
the Yoshida family, whose exorbitant pretensions fill
Hirata with indignation.

* For an account of similar priests or medicine men in many other countries,
see ‘The Golden Bough.’ The Nazirite (Numbers vi.) is their Jewish
counterpart.
204 THE PRIESTHOOD.

The Nakatomi, Imbe, Urabe, and oO (princes of the
Shirakaha House), constitute what are called the Shi-sei,
or four surnames of the Jingikwan.

Saishu—The high-priest at Ise was called Saishu, or
worship-master. This office was hereditary in the Fujinami
family, a branch of the Nakatomi.

Daigutji—The high-priests of Atsuta, Kashima, Usa, and
Aso were termed Daigiiji, or great-shrine-functionaries.
There was a Dai-gi-ji at Ise, subordinate to the Saishu.
This office was also hereditary.

Kannushi.—Kannushi is for kamz-nushz, that is, deity-
master. It is the most ‘general word for Shinto priest.
Properly it is only the chief priest of the shrine who is so
designated. The Kannushi are appointed by the State.
In early times their duties were performed by officials who
already held secular posts. In 820 a decree was made
prohibiting this practice, as it was found that such Kannushi
neglected the care of the shrines of which they had charge.
At the present time many Kannushi combine other avoca-
tions with their sacerdotal functions. The title may even
be “conferred on a layman by way of honour. The late
famous actor Danjuro was an example. Kannushi are not
exempted from military service. They are not celibates,
and may return to the laity whenever they please. It is
only when engaged in worship that they wear the distinc-
tive dress of their office, which consists of a loose gown,
fastened at the waist with a girdle, and a black cap called
eboshi, bound round the head with a broad white fillet.
Even this is not really a sacerdotal costume, but simply
one of the old official dresses of the Mikado’s Court. No
special education is necessary for the discharge of the
duties of a Kannushi, which consist in the recital of the
annual prayers and in attending to the repair of the shrine.

Hafuri or Hori—The hafuri are priests of an inferior
grade. This word, though now written with Chinese cha-
racters which mean “prayer-official,” is cannected with
THE PRIESTHOOD. 205

the verb hoburu or hafuru, to slaughter, to throw away.
Flomuru, to bury, is another form of the same word. The
Nihongi says that in 642, at the bidding of the village
hafuri, horses and cattle were killed as a sacrifice in order
to procure rain. The high-priest of the God Minagata at
Suha is styled Oho-hafuri (great hafuri). At the festival
of this God the heads of seventy-five deer are presented as
offerings, while the flesh is eaten by the priests. If others
than the priests wish to partake of it without pollution,
they get chopsticks from the priests which answer this
purpose. These facts point to the conclusion that the
hafuri were originally sacrificers. Offerings of animal
food were common in ancient times.

The term afurz-tsu-mono (flung-away-things) is used as
equivalent to harahz-tsu-mono (expiatory offerings), and is
also applied to funeral offerings.

Negi.— This was another name for priests of lower rank.
The word is probably connected with negafu, to pray. The
negi of Miha and Mikami are called imi-bi (fire-avoid)
because they are specially careful to avoid impurity in
respect to fire. They will not use the same fire for cooking
as other people.

Miyakko.—The hereditary chief priests of Kitsuki in
Idzumo and the affiliated shrine of Hinokuma in Kii were
called szyakko, a term which originally meant “local
governor.”

Priestesses.—There are several categories of priestesses
attached to Shinto shrines. Their mythical prototype is
Uzume, the Goddess who danced before the cave into
which the Sun-Goddess retired when insulted by her
brother Susa no wo.

Saiwo.—At the beginning of every reign, an unmarried
princess of the Imperial blood was chosen by divination
and consecrated to the service of the Sun-Goddess at Ise.
For three years previous to taking up her duties she went
every first day of the month to an ¢z-dono (sacred- -hall)
206 THE PRIESTHOOD.

and worshipped towards the Great Shrine of Ise. This
was called the 2-tose no mono-tmi, or “three years’ purity.”
The Saiwé is also called Itsuki no miya or Saigii, sacred
or worship-palace—properly the name of her residence.
There was a similar appointment to the shrine of Kamo,
where the Ujigami of the Mikados was worshipped. She was
also called Saiwé, and both herself and her residence were
termed Sai-in, that is, “sacred hall.” These offices were
discontinued early in the thirteenth century.

Kamu no ko (God-child)—The Kamu no ko were also
called mzko, august child, or sometimes sono-cmz, that is,
avoiders -of (impure) things. They were young girls
attached to all the principal shrines for the performance
of the kagura dances, and cooking the food for offerings.
They also occasionally became the medium of divinely
inspired utterances. From the Yeng¢shzki we learn that at
that time there were a number of kamuko in the palace
for the service of the numerous shrines there. They were
appointed at the age of seven or upwards from the families
of the local nobles (miyakko). Their places were supplied
by others when they got married.

At Kumano in Tango there are certain families whose
female children are devoted to the service of the Shrine of
Susa no wo. When a girl is born, a divine arrow flies down
and sticks in the roof-tree of the house. At the age of
four or five, the child thus designated is sent to wait on
the God. Though the place is among the mountains, such
children are never harmed by wild beasts. When they
begin to show signs of puberty, a great dragon comes and
glares fiercely at them. Thereupon they return home.*

Ichi-ko.—The ichi-ko or agata-miko are parish mediums
who are called in when communication is desired with the
spirits of the dead. They are sometimes called adzusa
miko, from their use of a bow of adzusa wood in their

“ See Hirata’s Aosheden, xviii. 23.
THE PRIESTHOOD. 207

conjurations. There are also strolling ichiko of indifferent
character, who for a trifling consideration will throw open
the gates of the spirit world. These are modern institutions.

Kamube.—The peasants who tilled the glebe lands of
the shrine and their place of residence were alike termed
kamu-be (God-corporation). The present city of Kobe
takes its name from one of these. In the times when
slavery was a Japanese institution there were slaves attached
to some of the shrines.

Recent statistics give the number of Shinto priests as
14,766. Their maximum salary is about £20 per month.
208

CHAPTER X.
WORSHIP.

RELIGIOUS conduct includes worship, morality in so far as
it has obtained the sanction of religion, and ceremonial
purity.

The term worship applies both to the forms of courtesy
and respect towards human beings and of reverence for
the Gods. Indeed the latter is not a separate kind of
worship, but is composed almost exclusively of the same
elements in a new application. Nearly everything in the
worship of the Gods is borrowed from the forms of social
respect. It is sometimes maintained that these forms,
before they become a part of religious ritual, pass through
an intermediate stage, namely, the worship of the dead,
whether as ghosts or dead ancestors. This view is based
on the hypothesis that Gods were originally deceased men.
It cannot well apply to Shinto, where all the Great Gods
are nature-deities. When a Japanese greets the rising Sun
by bowing his head, he does so because that is already
with him an habitual form of respect. No doubt he honours
the dead in this way as well as the living. But the occa-
sions for the worship of the living so far outnumber those
of paying respect to the dead that the latter may be
regarded as a negligible quantity in the formation of the
habit. There is surely nothing to prevent a man who had
never worshipped ghosts or ancestors from transferring
direct to nature-deities forms of respect arising out of the
relations of living men.

Several practices of worship, such as clapping the
hands for joy and the avoidance of contamination by
touching a dead body, have no meaning in the case of the
cult of the dead.
WORSHIP. 209

Worship has a secondary but most important function.
It is addressed not only to the Gods but to our fellow-men.
It is a means of communicating religious thoughts and
emotions from man to man and from one generation to
another.

Obeisance.—The simplest and most universal mode of
showing reverence to the Gods is by bowing. In Shinto
it is the custom to bow twice before and after praying or
making an offering. The word ogamu, to pray or worship,
means to bend. Kneeling is also practised—one of the
norito has the phrase “ bending the knee like a deer ”-—but
is less common. Squatting (kashikomaru) is another form
of obeisance.

Clapping Hands.— Clapping hands (Aashzhade), primarily
a sign of joy, as it still is in our nurseries, was in ancient
times in Japan a general token of respect. The Mzhongi*
states that the Ministers clapped hands in honour of the
Empress when she ascended the throne. More recently,
this form was confined to divine worship. One of the
nortto has the rubric, “ Offer three cups of sake, clap hands,
and retire.” The number of hand-clappings was minutely
prescribed in the old ritual. In some ceremonies it was
done thirty-two times. A silent hand-clapping (shzzobz-¢e)
was sometimes directed. It seems possible that in Shinto
at least this was the origin of the simple folding of the
hands in prayer, common to so many nations, and explained
by anthropologists as the attitude of an unresisting sup-
pliant holding out his hands for the cord.

Other Gestures.—Respect may also be shown by raising
objects to the forehead or placing them on the head (z¢a-
daku), as the most honourable and important part of the
body. This is done in the case of the implements used in
the greater divination. Among less formal gestures used
in worship are reverent upward looks (awogu), an almost

* TI. 395.
210 WORSHIP.

instinctive practice, which has its root in the idea that
Heaven is the dwelling-place of the Gods, and has certainly
nothing to do with ghost-worship.

I cannot point to any case of prostration or of uncovering
the feet as a form of Shinto worship. Uncovering the
head is known in modern times, but I do not find it
mentioned in the older ritual.

Offerings. As the attitude of devotees towards myth
varies according to their intelligence and culture, some
distinguishing, more or less clearly, between the truth
which it adumbrates and its fictitious embroidery, and
others accepting it indiscriminately as absolute fact, as
the image is by some regarded simply as an aid to devo-
tion and by others as a true representation of the God, or
even as the God himself, so in the case of offerings, a
double current of opinion is to be traced. There are
always worshippers who well know that the God does not
eat the food, drink the wine, or wear the clothing which is
laid upon his altar ; but there are also more literal- minded
people who cling, in the face of cogent evidence to the
contrary, to the idea that in some ill-defined way he does
benefit physically by such offerings. A story in the
Konjaku Monogatari tells how a boy, possessed of superior
insight, could see the devils carrying away the offerings of
the purification ceremony. Even Hirata, a highly educated
man, thought that food-offerings lost their savour in a way
that is inexplicable by natural causes. Incense and burnt-
offerings are adapted to the mental capacity of worshippers
of this class.* The true reason for making offerings,
whether to Gods or to the dead, is to be sought elsewhere.
Men feel impelled to do something to show their gratitude
for the great benefits which they are daily receiving, and
to conciliate the future favour of the powers from whom

* The old Hebrew idea (Genesis viii. 21) was that the food actually reached

God in the form of the fragrant fire-distilled essence, and thus gratified him as
an agreeable gift. Hastings, ‘ Dict. of the Bible.’
WORSHIP. 211

they proceed. Offerings are part of the language by which
the intention of the worshipper is manifested to Gods and
men. | It is in this rather than in any supposed actual
benefit that their chief value consists. The morzto state
explicitly that the offerings were symbolical. They are
called zya-jiro no mitegura, or offerings in token of respect.
There is frequent mention of “ fulfilling the praises ” of the
Gods by plenteous offerings. Symbolic gifts are, of course,
not confined to religion. In ancient Greece a gift of earth
and water indicated a surrender of political independence.

It is on the recognition of the symbolical value of
offerings that the practice of substituting humaner, cheaper,
or more convenient articles rests. Shinto has many illus-
trations of this principle.

I shall only mention Herbert Spencer’s view that “the
origin of the practice of making offerings is to be found in
the custom of leaving food and drink at the graves of the
dead, and as the ancestral spirit rose to divine rank, the
refreshments placed for the dead developed into sacrifices.”
It must stand or fall with his general theory of the origin
of religion, of which the reader will form his own judg-
ment. I would suggest that the earliest offering was rather
a portion of the ordinary meal set apart in grateful recog-
nition of the source from which it came.

I find little or nothing in Shinto to bear out Jevons’s
opinion that “the core of worship is communion. Offerings
in the sense of gifts are a comparatively modern institution
both in ancestor-worship and in the worship of the Gods.”
Communion is, of course, out of the question in the case of
the various offerings of clothing and implements. Even in
the case of food-offerings there is no evidence in Shinto of
a “joint participation in the living flesh and blood of a
sacred victim.”*

~The general object of making offerings is to propitiate
the God. There are several cases in the zorito where they
* Robertson Smith, ‘ Religion of the Semites,’ p. 345.
212 WORSHIP.

are made by way of reward for their services or in bargain
for future blessings.* Some are expiatory, and are made
with the object of absolving the worshipper from ritual
impurity. These are called aga-mono, or “ ransom things.”

Offerings were frequently duplicated, no doubt in order
that one set at least of the things offered should be free
from chance pollution.

Offerings were sometimes personified, and even deified, '

as in the Jimmu legend,t where the food-offering is styled
Idzu-uka no me, sacred-food-female. Most of the shzz¢az
were originally nothing more than offerings.

Shinto offerings are of the most varied description. The
Gods being conceived of as beings animated by human
sentiments, it is inferred that anything which would give
pleasure to men is suitable for offering to a God.

Food and Drink.—The primary and most important
form of offering is food and drink. The Jimmu legend, a
very ancient document, speaks of none but food-offerings.
The word zzhe, an element in the names of some of the
great festivals, means food-offerings. The central feature
of the most solemn rite of Shinto, namely, the oho-nzhe, was
the offering of rice and sake to the Gods by the Mikado on his
accession to the throne. The xordto add clothing, and the
Yengishikt a great variety of other articles. There are
several instances in history of the substitution of cloth for
an older food-offering. Under food are included rice, in
ear and in grain, hulled and in husk, rice cakes, fruit, sea-
ear, shell-fish, vegetables, edible seaweed, salt, sake, water,
deer, pigs, hare, wild boar, and birds of various kinds. In
642 horses and cattle were sacrificed in order to produce
rain. But even at this early period such sacrifices were
condemned. They were no doubt a revival in a case of
national emergency of a practice which under Buddhist
influence had become more or less obsolete. There are

* See Index, Zoshzgohi.
+ See above, p. 119.
WORSHIP. 213

numerous indications that animal sacrifices were very
common in the most ancient times. In the Yengishiki
period offerings of four-footed animals or their flesh were
confined to four services, namely, that of the Food-Goddess,
of the Wind-Gods, of the Road-Gods, and that for driving
away maleficent deities.

There is no evidence in the older Shinto records of the
use of incense or of burnt-offerings, nor is any special im-
portance attached to the blood of slaughtered animals,

White being considered an auspicious colour, white
animals were frequently selected for sacrifice.

At the present time the daily offerings made to the Sun-
Goddess and the Food-Goddess at Ise consist of four cups
of sake, sixteen saucers of rice and four of salt, besides fish,
birds, fruits, seaweed, and vegetables. The annual offerings
at the tomb of the first Mikado, Jimmu, are products of
mountain, river, and sea, including /a/z (a fish), carp, edible
sea-weed, salt, water, sake, mochit (rice-cake), fern-flour,
pheasants, and wild ducks.

Clothing —The clothing of the ancient Japanese con-
sisted of hemp, yuyu (a fibre made of the inner bark of the
paper mulberry), and silk. All these materials are repre-
sented in the Shinto offerings enumerated in the Yengéshzkz.
Silk, however, was at this time still somewhat of a novelty,
and, therefore, religion being conservative, it takes a less
conspicuous place. But hemp and bark-fibre, with the
textiles woven from them, are very common offerings.
They were more convenient than perishable articles of food
for sending to shrines at a distance from the capital, and
as cloth was the currency of the day, it was a convenient
substitute for unprocurable or objectionable articles. In
the Yengishiki so many ounces of fibre or so many pieces of
cloth are prescribed, but at a later period a more specialized
and conventional form,called oho-nusa (great -offering),came
into use. The oho-nusa (p. 214) consists of two wands placed
side by side, from the ends of which depend a quantity of
4

21

 
WORSHIP. 215

hempen fibre and a number of strips of paper.* One of the
wands is of the cleyera japonica, or evergreen sacred tree. The
other is a bamboo of a particular species. Their use is con-
nected with an old Japanese rule of etiquette that presents
to a superior should be delivered attached to a branch of a
tree, the object being doubtless to mark a respectful aloofness

 

of the giver from the receiver. The paper slips represent the
yufu, or mulberry-bark fibre. The use of yufu for clothing
having become more or less obsolete, owing to the introduc-
tion of cotton, paper, which in Japan is made of the same

* Reminding us of Homer’s sréppa Qeote, which consisted of tufted wool
attached to a wand (o«#mrpov). The ancient Jews made offerings of wool.
216 WORSHIP.

material, was substituted for it. The ofo-nusa are still em-
ployed on important occasions, but for general use they are
now replaced by the well-known gohez (p. 215), in which the
hemp and one of the wands are omitted. Another form of
nusa, called ko-nusa (little nwsa) or kiri-nusa (cut-nusa), con-
sists of paper with leaves of the sacred tree chopped up and
mixed with rice. Travellers in ancient times carried this
mixture with them in a bag and made offerings of it to the
phallic deities along their way. It was also used when in
danger of shipwreck. The same system of “accommode-
ments avec le ciel” is further illustrated by the substitution
of the still more inexpensive hemp leaves for the original
hempen fibre or fabric. If, it is argued, the God does not
really eat the food or wear the clothing placed on his altar,
a few grains of rice or a few leaves of hemp will answer
the purpose of expressing the sentiments of the worshipper
just as well as more costly gifts.

There were sometimes sets of coloured gohez—blue, yellow,
red, white, and black. The azo-nzge-te (blue-soft-articles )
and shiva-nigi-te (white-soft-articles) consisted of hemp
and bark fibre respectively.

Tama-gushi are often mentioned. I take it that in this
combination ¢asa means gift or offering, not spirit or jewel,
as is taught by some modern Japanese authorities. Kush
means skewer. The tama-gushi are twigs of the sacred
evergreen tree (sakakz) or of bamboo, with tufts of yufu
attached. They are, in short, a simple form of zusa or
gohet. They have a striking resemblance to the txrnpious
kAdéotow (suppliant branches) mentioned in the opening
lines of ‘C®dipus Tyrannus’ and explained by Jebb as
“olive branches wreathed with fillets of wool.” In one
Nihongi myth, Susa no wo is said to have planted Aushz in
the rice-fields of his sister, the Sun-Goddess, “ by way of
claiming ownership,” says a commentator. Compare with
this the following quotation from Hakluyt’s ‘ Historie of
the West Indies’: “ Every one [of the Caribs] encloseth his
WORSHIP. 217

portion [of ground] onely with a little cotton line, and they
account it a matter of sacriledge if any pass over the cord
and treade on the possession of his neighbour, and hold it
for certayne that whoso violateth this sacred thing shall
shortly perish. ”

Along with the alteration in the form of the zusa to the
present gokez there came a change in the mental attitude
of the worshipper. Originally mere offerings, they were at
length, by virtue of long association, looked upon as repre-
sentatives of the deity. Scholars like Motoéri and Hirata
denounce this view as a corruption of later times, but it is
no doubt at present the prevailing conception. Hepburn’s
Japanese dictionary knows no other. It is illustrated by
the fact that instead of the worshipper bringing gohed
to the shrine, these objects are now given out by the
priest to the worshipper, who takes them home and sets
them up in his private Kazmz-dana (God-shelf) or domestic
altar.

A further step is taken when it is believed that on festival
occasions the God, on a certain formula, called the Kazzz-
oroshi, or “bringing down the God,” being pronounced,
descends into the gohez and remains there during the cere-
mony, taking his departure at its close. In the vulgar
Shinto of the present day this belief in a real presence of
the God is associated with hypnotism.* Akin to the belief
in an actual presence of a deity in the gofez is their modern
use in the purification ceremony, when they are flourished
over or rubbed against the person to be absolved of ritual
uncleanness or to dispel any evil influences which may have
attached themselves to his person. Like the Homeric oréupa
and the host, they were occasionally used for the protection
of the bearer. At the present time a gohet-katsugz, or gohet
bearer, is synonymous with a superstitious person.

Skins of oxen, boar, deer, and bear were sometimes offered
to the Gods.

* See Index, ‘ Inspiration,’
218 WORSHIP,

Jewels (tama) were much worn by the ancient Japanese
nobility as ornaments for the head or as necklaces and
bracelets. They consisted of round beads, tubes (kuda-
tama), and comma-shaped objects (#aga-tama) of chalce-
dony, jasper, nephrite, chrysoprase, serpentine, steatite or
crystal. Jewels occur sometimes in the lists of Shinto
offerings.

Mirrors —The ancient Japanese mirrors did not greatly
differ from those in use at the present day. They were
made of a mixed metal, which is described in the myths as
“white copper,” and were sometimes round and sometimes
eight-cornered. The mirror figures frequently in the old
records. Mirrors are among the presents made by a female
chieftain toa Mikado, and from a King of Korea to another
Mikado.* The mirror was primarily an offering, and not
to the Sun-Goddess only.f Mirrors were presented to, and
even constituted the szutaz of other Gods as well. In the
Tosa Nikki (A.D. 935) the author relates that during a storm,
an offering of zwsa having proved unavailing, he bethought
him of some more acceptable gift. “Of eyes I have a pair,”
said he, “then, let me give the God my mirror of which I
have only one. The mirror was accordingly flung into the
sea, to my very great regret. But no sooner had I done
so than the sea itself became as smooth as a mirror.”

Mirrors do not appear among the periodical offerings
enumerated in the Yengzshzkz, which consisted chiefly of
perishable articles. They belonged to a separate class
called shzmpéd, or divine treasures, which were not set out on
the altar but stored in the treasury of the shrine.

Weapons.—Swords were also among the permanent trea-
sures of the shrine. Wonderful stories are related of them.
One which was stolen by a thief is said to have left him
and returned to the treasury of its own accord. Swords were

* Mihongi, i. 193, 251.
+ See above, p. 70.
WORSHIP. 219

made shzntaz, and even deified.* The God worshipped at
Atsuta was the sword Kusanagi, found by Susa no wo in the
great serpent’s tail, and the God of Isonokami was the sword
called Futsu no Mitama (spirit of fire?) given by the Sun-
Goddess to Jimmu. I have no doubt that these were
originally “divine treasures,’ which owed their deification
to long association with the God. A sword is one of the
regalia at the present day.

The principle of substitution is illustrated by the models
of swords prescribed as offerings in the Yengzshzkt. I
have seen on the top of Ohoyama, sacred to a Goddess
named Sekison (Iha-naga-hime?), a pit containing many
hundreds of tiny wooden swords which had been deposited
there as offerings.

Other weapons which figure as offerings are spears,
spear-heads, shields, and bows and arrows.

Agricultural implements, bells, pottery, reels for reeling
yarn, are also mentioned. It was the custom, in the case
of these and other durable offerings, to offer the same
objects again and again.

Human sacrifices formed no part of the State Shinto
religion as described in the ancient records. But there
are several indications of the existence of this practice in
still older times. Human sacrifices to river-Gods have
been already mentioned. We have seen that when a
Mikado died a number of his attendants were buried alive
round his tomb, from which it may be inferred that con-
siderations of humanity would not have prevented similar
sacrifices to the Gods. Cases are also recorded of men
being buried alive in the foundations of a bridge, a castle,
or an artificial island. These were called Azto-bashira, or
human pillars. The offerings of kane-hito-gata (metal-
man-form), so often mentioned in the Yengishikz, were
perhaps by way of substitution for human victims, It is

* Agamemnon’s sword was worshipped in Greece in the time of Pausanias.
220 WORSHIP.

significant that the Gods of water-distribution (#mzkumart),
that is, the river-Gods, are specially distinguished as their
recipients. Similar human effigies, gilt or silvered, formed
part of the oko-harahi, or absolution offerings. In this
case they were intended as ransom for the offenders whose
ritual guilt was to be expiated. They were touched with
the lips or breathed upon before being offered. Peach-
wood or paper effigies might be substituted, and in later
times articles of clothing or anything which had been in
contact with the person to be absolved. These last were
called nade-mono (rub-thing) or aga-mono (ransom-thing).
When in danger of shipwreck the hair might be cut off
and offered, on the principle of a part for the whole, as
ransom to the Dragon-God. The Kogo-jtuc applies the
term aga-mono to the hair and nails of Susa no wo, which
were cut off by the other Gods. The principle of ransom
is also illustrated by the following extract from the Shznzo
Mioinoku (1699) :-—

“ At the festival of Nawoye, held at the shrine of Kokubu
tn the province of Owari on the 11th day of the rst month,
the Shinto priests go out to the highway with banners and
seize a passer-by. They wash and purify him, and make
him put on pure clothing. He ts then brought before the
God. A block, a wooden butcher's knife, and chopsticks for
eating flesh are provided. Separately a figure is made to
represent the captive. It ts placed on the block with the
captured man beside it, and both are offered before the God.
They are left there for one night. The next morning the
priests come and remove the man and the effigy. Then they
take clay, and, making it into the shape of a rice-cake, place
zt on the captive’s back, hang a string of copper cash about
his neck, and drive him away. As he runs off, he is sure
to fall down in a faint. But he soon comes to his senses, A
mound 1s erected at the place where he falls down, and the
clay rice-cake deposited on it with ceremonies which are kept
WORSHIP. 221

a profound mystery by the priestly house. Of late years
courters have been caught and subjected to purification. This
was put a stop to. The custom ts celebrated yearly, so that
nowadays everybody is aware of tt, and there are no passers-
by. Therefore the priests go to a neighbouring village and
seize aman, If they catch nobody on the r1th, they bring in
a man on the 12th.”

The Nawoeye (rectification) festival had probably the
same intention as the Harahz, namely, to obtain absolution
from ritual impurity, and the captive is therefore apparently
a scape-goat. As readers of Mr. Frazer's ‘Golden Bough’
need not be told, the custom has numerous parallels in
European folk-lore. There is some difficulty in applying
the principle of substitution for an actual human sacrifice
to a custom which was in force so recently. It does not
appear probable that it could have descended from such
a remote antiquity as the time when real human sacrifice
was known in Japan. Might not the instinct of dramatic
make-believe alone account for it? Confucius condemned
the practice of offering effigies of men on funeral occasions
because he thought it led to the substitution of living
victims.

Slaves.—Another form of human offerings was the dedi-
cation of slaves to the service of a shrine. Such slaves
were called Zamz-tsu-ko, and are to be distinguished from
the Zamude, who were freemen. The gift by the legendary
Yamatodake to a shrine of a number of Yemishi (eastern
savages) whom he had captured is to be understood in
this sense. There is a more historical instance in the
Nehongi, under the date A.D, 469, when a seamstress was
presented to the shrine of Ohonamochi. In 562 a man
was allowed to be given over to the Aafurt as a slave for
the service of the Gods instead of being burnt alive for a
criminal offence committed by his father.

Horses.—Presents of horses to shrines are often men-
222 WORSHIP.

tioned. They were let loose in the precinct. At the
present day albinos are selected for this purpose, white
being considered an auspicious colour. Wooden figures
might be substituted by those who could not afford real
horses. At the festivals of Gion and Hachiman men
riding on hobby-horses (oma-gata) or with a wooden
horse’s head attached to their breasts formed part of the
procession. They no doubt represented riding-horses for
the deity. In more recent times the further step was

 

 

 

taken of offering pictures of horses. This practice became
so common that special buildings, called emadé (horse-
picture-gallery) were erected for their accommodation.
But they contained many other pictures as well. The
emadé of Kiyomidzu in Kidto and of Itsukushima in the
Inland Sea are very curious collections of this kind. They
correspond to the ex-voto churches of Roman Catholic
countries.

Carriages.—The Mikoshi, or carriage of the God (pp. 224,
225), in which his szz¢az is promenaded on festival occa-
sions, is usually a very elaborate and costly construction, It
is carried on men’s shoulders to a ¢abd no mzya (travel-shrine)
WORSHIP. 223

or reposoir and back again to the shrine. The confusion
in many minds between the shzztaz and the mitama is
illustrated by the fact that a standard modern dictionary
speaks of the Mikoshi as containing the God’s mztama.

Shrines.—A shrine is a species of offering, Whatever
may be the case in other countries, in Japan the shrine is
not a development of the tomb. They have no resem-
blance to each other. The tomb is a partly subterranean
megalithic vault enclosed in a huge mound of earth, while
the shrine is a wooden structure raised on posts some feet
above the ground. The Japanese words for shrine indicate
that it is intended as a house for the God. Mya, august
house, is used equally of a shrine and of a palace, but not
of a tomb, except poetically, as when the Manydshiu speaks
of one as a Zoko no miya, or “long home.” Avraka, another
word for shrine, probably means “ dwelling-place.” In
yashiro,a very common word for shrine, ya means house
and skzvo representative or equivalent. There is evidence*
that this word comes to us from a time when the yashiro
was a plot of ground consecrated for the occasion to repre-
sent a place of abode for the deity. The analogy of the
Roman ¢emplum will occur to the classical scholar. The
himorogi (p. 226), a term which has been the subject of
some controversy, was probably, as Hirata suggests, at first
an enclosure of sakaki twigs stuck in the ground so as to
represent a house. It is probable that in all these cases
the make-believe preceded any actual edifice,¥and was not
a substitute for it.

There is a somewhat rare word, namely ok7-tsukz, properly
a mound, which is applied to both tombs and shrines. Old
sepulchral mounds have frequently a small shrine on their
summit.

The Shinto shrine is by no means so costly an edifice as
its Buddhist counterpart. The hokora,t as the smaller

* Nihongt, ii. 293.
+ See illustration in Chapter XIV,
 

 

 

 

 

 

 

 
225

 

SSS
é Oe anna! =

iS eae se a
= Cig ZY

WAY

 
  
 

a Crecente

 
      
  

 

 

 

 
226 WORSHIP,

shrines are called, are in many cases so small as to be easily
transportable in a cart. Even the great shrines of Ise
(pp. 228, 229) are of no great size and of purposely plain
and simple construction. In 771 a “greater shrine” had

aes

 

 

only eighteen feet frontage. Some of the more important
yashiro have smaller buildings attached to them, such as
an emado, or gallery of votive pictures; a /azden, or oratory,
where the official representative of the Mikado performed
WORSHIP. 227

his devotions, and a stage for the sacred pantomimic dance.
A number of smaller shrines (sesska or massha) dedicated
to other Gods are usually to be seen within the enclosure.
No accommodation is provided for the joint worship of the
congregation of believers, which is indeed exceptional.
The individual worshipper stands outside in front of the
shrine, calls the attention of the deity by ringing a gong
provided for the purpose, bows his head, claps or folds his
hands, puts up his petition, and retires. A large box
stands conveniently for receiving such small contributions
of copper cash as he may make.

In many shrines more than one deity is worshipped.
These are called ahz-dono no kami, that is to say, deities
of a joint shrine. They may, like Izanagi and Izanami,
have some mythical connexion with each other or they may
not. The Yengzshiki enumerates 3,132 officially recognized
shrines. Of these 737 were maintained at the cost of the
Central Government. Some had permanent endowments of
lands and peasants. Many minor shrines existed in all
parts of the country. The shrines are classed as great and
small, the respective numbers being 492 and 2,640. They
differed in the quantity of offerings and in the circumstance
that in the former case the offerings were placed on an
altar and in the latter on the ground. Thirty-six shrines
were situated in the palace itself. The most important
deities worshipped here were eight in number, comprising
five obscurely differentiated Musubi, the Goddess of Food,
Oho-miya-no me, and Koto-shiro-nushi. There were also
several Well-Gods, a Sono no Kami, a Kara no Kami
(Korean God), a Thunder-God, a pair of sake deities, and
others of whom little is known.

In enumerating the officially recognized shrines through-
out the rest of the country the Veng7shik¢ unfortunately,
in the great majority of cases, does not name the God, but
only the locality where the shrine was situated, as when

we speak of Downing Street, meaning the collective
I 2
228

 

 

 

 

 

 

 

 

 
320

 

 

 

 
230 WORSHIP.

officialdom of the place. This is in accordance with the
impersonal habit of the Japanese mind already referred to.
Strange to say, in some even of the most popular shrines,
the identity of the God is doubtful or unknown. Kompira
is a conspicuous example. According to some he is a
demon, the alligator of the Ganges. Others say that
Buddha himself became “the boy Kompira” in order to
overcome the heretics and enemies of religion who pressed
upon him one day as he was preaching. The mediaeval
Shintoists identified him with Susa no wo. More recently
it has been declared officially that he is really Kotohira,
an obscure Shinto deity, whose name has a resemblance
in sound to that of the Indian God. His popularity has
been little affected by these changes.*

In 965 a selection of sixteen of the more important
shrines was made to which special offerings were sent.
These were as follows :—

Name of Shrine. Province. God or Gods Worshipped.
Ise. Ise. Sun-Goddess and Food-Goddess.
Thashimidzu. Yamashiro. Hachiman, Jingo.

Kamo. Do. ?

Matsunowo. Do. Thunder-God.

Hirano. Do. Probably Gods of the Cooking
Furnace and New Rice.

Inari. Do. Food-Goddess.

Kasuga. Yamato. Koyane and his wife, Take mika-
dzuchi, Futsunushi.

Ohoharano. Yamashiro. Do.

Miha. Yamato. Ohonamochi.

Oho-yamato. Do. Do.

Isonokami. Do. Futsu no mitama (a deified sword).

Hirose. Do. Food-Goddess.

Tatsuta. Do. Wind-Gods.

Sumiyoshi. Settsu. Sea-deities.

Nifu. — Doubtful.

Kibune. Yamashiro. = Rain-dragon-God.

* Murray’s ‘Japan,’ fifth edition, p. 50.
WORSHIP. 231

In 991 there were added the three following :—

Name of Shrine. Province. God or Gods Worshipped.
Yoshida. Yamashiro. Same as Kasuga.
Hirota. Settsu. Sun-Goddess’s aratama.
Kitano. Yamashiro. Temmangia.
In 994 there was added
Name of Shrine. Province. God or Gods Worshipped.
Mume no Miya. Yamashiro. Ancestor of Tachibana family.
The next to be added was
Name of Shrine. Province. God or Gods Worshipped.
Gion. Yamashiro. Susa no wo.

The number was finally raised to twenty-two in 1039 by
the addition of

Name of Shrine. Province. God or Gods Worshipped.
Hiye or Hiyoshi. | Yamashiro. Ohonamochi.

Proximity to the capital no doubt influenced this selec-
tion. Idzumo, Kashima, Katori, Usa, Suha, and other
important shrines are omitted. All the principal deities,
however, are included in this list.

At the present day there are 193,476 Shinto shrines in
Japan. Of these the great majority are very small and
have no priests or revenues. Capt. Brinkley, in his ‘Japan
and China,’ gives the following list of the ten most popular
shrines in Japan at the present day: “Ise, Idzumo, Hachi-
man (Kyoto), Temmangit (Hakata), Inari (Kyoto), Kasuga
(Nara), Atago (Kydto), Kompira (Sanuki), Suitengi
(Tokys), and Suwa (Shinano).”

Very many houses have their kamzdana or domestic
shrine, where the ujigami, the ancestor, and the trade-God,
with any others whom there is some special reason for
honouring, are worshipped.

Tort-wt.—The approach to a Shinto shrine is marked
by one or more gateways or arches of the special form
shown in the illustration (p.233) and known as for7-w7. This
239 WORSHIP.

word means literally “ bird-perch,” in the sense of a hen-
roost. By analogy it was applied to anything of the same
shape, as a clothes-horse, or the lintel of a door or gate-
way. Asan honorary gateway, the zorz-w7 is a continental
institution identical in purpose and resembling in form the
turan of India, the paztloo of China, and the hong-sal-mun
of Korea. When introduced into Japan at some unknown
date (the Kojtki and Nihong? do not mention them) the
Japanese called them /or?-wz, which then meant simply
gateway, but subsequently acquired its present more specific
application. It sometimes serves the purpose of marking
the direction of a distant object of worship.*

Hyaku-do ishi—Near the front of the shrine may some-
times be seen a hyaku-do tsh7, or hundred-time-stone, from
which the worshipper may go back and forward to the door
of the shrine a hundred times, repeating a prayer each time.

A sort-bashi or tatko-bashi, representing the mythical
floating bridge of Heaven (the rainbow), is also to be seen
at the approach to some shrines.

Prayer.—Private individual prayer is seldom mentioned
in the old Shinto records, but of the official liturgies or zorzto
we have abundant examples in the Yengzshzkz and later
works. The authors are mostly unknown, but they were no
doubt members of the Nakatomi House. Their literary
quality is good. Motodri observes that the elegance of
their language is an offering acceptable to the Gods. The
Sun-Goddess is represented in the zhong? as expressing
her satisfaction with the beauty of the zorzto recited in her
honour.

The orto are addressed sometimes to individual deities,
sometimes to categories of deities, as “ the celebrated Gods”

* See a contribution by Mr. S. Tuke to the Japan Society’s Zransactions,
vol. iy., 1896-7, and a paper by the present writer in the 7..4.S./. for
December, 1899. Mr. B. H. Chamberlain holds a different view, which
is stated in the /owrna/ of the Anthropological Institute, 1895, and in ‘ Things
Japanese,’ fourth edition,
233

 

 

 

 

 

 

 

 

 
234 WORSHIP.

or “the Gods of Nankaido,” and sometimes to all the Gods
without exception. They contain petitions for rain in time
OF deaught. good harvests, preservation from earthquake
and conflagration, children, health and long life to the
sovereign and enduring peace and prosperity to his rule, the
safety of his ambassadors to foreign countries, the suppres-
sion of rebellion, the repulse of invasion, success te Me
Imperial arms, and general prosperity to the “mpire.
Sometimes the Mikado deprecates the wt ath of deities
whose services had been vitiated by ritual impurity, or whose
shrines had suffered trom neglect or injury.

The phrase “ fulfilling of praises,” which occurs frequently
in the zorito, must not be taken literally. It is really
equivalent to “show all due honour to,” and usually applies
to the offerings which were made in token of respect.
There is very little of praise in the ordinary meaning of
the word. The language of the zorfo presents a striking
contrast to the profusion of laudatory epithets and images
of the Vedas, or the sublime eulogies of the Psalms of
David. The only element of this kind is a few adjectival
prefixes to the names of the Gods, such as oho, great ; take,
brave ; taka, high; haya, swift ; Zoyo, rich; zu, live ; yort,
good, and perhaps one or two more.

The do ut des principle of offerings is plainly avowed in
some of the zorzto.

Besides petitions we find also announcements to the
Gods, as of the appointment of a priestess, the bestowal on
the deity of a degree of rank, and the beginning of a new
reign. The Mongol invasion was notified to Ise in 1277
with the happiest results.

The Yengishik¢ contains no xorito addressed to deceased
Mikados, but several examples of this class, due no doubt
to Chinese influence, have come down to us from the ninth
century. In 850 Jimmu was prayed to for the Mikado,
who was dangerously ill, and who died soon after. In the
same year, “evil influences” (the Mikado’s illness?) were
WORSHIP. 268

attributed to his wrath, and envoys despatched to his tomb,
in order to ascertain whether he might not have been
offended by some pollution to it. The Empress Jingd was
prayed to in 866 under similar circumstances. Other zorzto
announce to the preceding Mikado the accession of a new
sovereign or the appointment of a Prince Imperial.

The xorito contain few petitions for which we might not
easily find parallels in modern Europe, but a comparison
with Christian, Jewish, or even Mohammedan and Buddhist
formule reveals enormous lacune in the ancient Japanese
conception of the scope of prayer. Moral and spiritual
blessings are not even dreamt of. Such prayers as “ that
we may live a godly, righteous, and sober life,” “to grant
us true repentance and His Holy Spirit,” are foreign to its
character. “Lead us not into temptation” and “ Thy will
be done” are conspicuously absent. No Shinto God is
petitioned to “endue the Sovereign with heavenly gifts,”
nor that “after this life he may attain everlasting joy and
felicity.” Indeed, there is no reference anywhere to a
future life—a significant fact, in view of the circumstance
that human sacrifices at the tombs of great men were at
one time common. The commonly received opinion that
the latter indicate a belief in a future state is, perhaps, after
all, erroneous. Nor does any one beseech a Shinto deity to
send down on the priesthood the healthful spirit of his
grace.

Numerous specimens of zorzto will be found in Chap. XII.

In connexion with the attempted revival early in the
last century of the pure Shinto of ancient times, Hirata
composed a book of prayer entitled Zamadasukz, not for
official or temple use, but as an aid to private devotion.
It was not printed until some years after his death, and I
doubt whether it was ever much used even by Shinto
devotees. Notwithstanding the author's professed abhor-
rence of Buddhism and his condemnation of Chinese reli-
gious notions, the Zamadasuki owes much to these sources,
236 WORSHIP.

He instructs his followers to “get up early, wash the face
and hands, rinse the mouth, and cleanse the body. Then
turn towards Yamato, clap hands twice, and bow down the
head ” before offering their petitions.

Prayers to the Shinto Gods, even at the present day, are
mostly for material blessings. Anything more which they
contain may be confidently set down to Buddhist influence.
There are prayers on reclaiming a new piece of ground,
building a house, sowing a rice-field, prayers for prosperity
in trade and domestic happiness, prayers promising to give
up sake, gambling, or profligacy (Buddhist), thanks for
escape from shipwreck or other danger, &c. Sometimes
the prayer is written out on paper and deposited in the
shrine, perhaps accompanied by the petitioner’s hair or a
picture having some reference to the subject of his prayer.
When it is answered, small paper wodorz (flags) are set up
at the shrine or its approaches. A common prayer at the
present day is for “Peace to the country, safety to the
family, and plentiful crops.”

Oaths and Curses.—The /Vziong7 mentions several cases
of Heaven or the Gods being appealed to for the sanction
of an oath. Thus in 562 an accused person declares:
“This is false and not true. If this is true, let calamity
from Heaven befall me.” In 581 tribes of Yemishi pro-
mised submission to the Mikado, saying: “If we break
this oath, may all the Gods of Heaven and Earth and also
the spirits of the Emperors destroy our race.” In 644 the
Mikado made an oath appealing to the Gods of Heaven
and Earth, and saying: “On those who break this oath
Heaven will send a curse and Earth a plague, demons will
slay them, and men will smite them.” The author of the
Nihongi, however, is grievously open to the suspicion of
adorning his narrative liberally with rhetorical ornaments
of Chinese origin. The following is an example of a non-
religious oath said to have been made by a Korean king in
249: “If I spread grass for us to sit on, it might be burnt
WORSHIP. 235

with fire; if I took wood for a seat, it might be washed
away by water. Therefore, sitting on a rock, I make this
solemn declaration of alliance.” A curse pronounced over
a well in 456 has likewise no religious quality. It is simply
“This water may be drunk by the people only: royal
persons alone may not drink of it.” The instructions of
the Sea-God to Hohodemi, “When thou givest this fish-
hook back to thy brother, say, ‘A hook of poverty, a hook
of ruin, a hook of downfall,” are a kind of curse. On the
whole, oaths and curses of a religious character are rare in
Japanese literature. Profanity is almost unknown. A
mild appeal to the “three holy things” (of Buddhism) or
to the Sun, or a wish that divine punishment (éach7) may
strike one’s enemy, are almost the only things of the kind.
And they are infrequent. Probably this is due to the want
of a deep-seated sentiment of piety in the Japanese nation.
Such expressions as “ Thank God,” “ Good-bye,” “ Adieu,”
“ God forbid,” are also rare, whether in speech or in litera-
ture. The Mohammedans, with their continual use of the
name of Allah, are the antipodes of the Japanese in this
respect.

Rank of Deities.—A system of official ranks, borrowed
from China, was introduced into Japan in the seventh
century. There were at one time forty-eight different
grades, each with its distinct costume, insignia, and privi-
leges. The first notice of deities being granted such ranks
occurs in 672, when we are told that three deities were
“raised in quality” on account of useful military informa-
tion supplied by their oracles. This practice became
systematized in the period 749-757, and was very prevalent
for several centuries longer. A rain of volcanic ashes
which fell in many of the eastern provinces in 838 was
attributed by the diviners to the jealousy of a Goddess, the
true wife of a God, and mother by him of five children, at
a step of official rank granted by the Mikado to a younger
rival, Tante ne animis celestibus ire! In 851 Susa no
238 WORSHIP,

wo and Oho-kuni-nushi received the lower third rank and
in 859 were promoted to the upper third rank. The Mikado
Daigo,on his accession in 898, raised the rank of 340 shrines.
In 1076 and 1172 wholesale promotions of deities took
place. After this time the custom fell into neglect, owing
partly to the circumstance that many of the Gods had
reached the highest class and could not be promoted any
further. Several of the most important deities were not
honoured in this way. The Sun-Goddess and the Food-
Goddess were among this number. The same deity might
have different ranks in different places. The lowness of
the ranks with which the inferior deities were thought to be
gratified is rather surprising. It throws a light on the
mental attitude of the Japanese towards them. Beings
who could be supposed to take pleasure in a D.S.O. or
a brevet majority must have seemed to them not very far
exalted above humanity.

Kagura.—This word is written with two Chinese cha-
racters which mean “ God-pleasure.” It is a pantomimic
dance with music, usually representing some incident of the
mythical narrative. Uzume’s dance before the cave to
which the Sun-Goddess had retired is supposed to be its
prototype. Important shrines have a stage and a corps of
trained girl-dancers (s2ko), for the purpose of these repre-
sentations. Kagura was also performed in the Naishidokoro
(the chamber in the Palace where the Regalia were kept),
and under Chinese influences became a very solemn function,
in which numerous officials were concerned. Many kinds
of music, song, and dance are included in this term. It
was the parent in the fourteenth century of the No, a sort
of religious lyrical drama, and less directly of the modern
popular drama.

Some authorities say that the music of the Kagura con-
sisted at first of flutes made by opening holes between the
joints of a bamboo, of wooden castanets, and of a stringed
instrument made by placing six bows together.
WORSHIP. 239

Pilgrimages.—Paying visits is a recognized mode of
showing respect to Gods as it is to men. The Mikado
himself formerly paid frequent visits to the shrines of Kidto
and the vicinity, and in all periods of history embassies
were continually despatched by him to the great shrines of
the Empire. The private worshipper, besides visiting the
shrine of his local deity, generally makes it his business, at
least once in his lifetime, to pay his respects to more distant
Gods, such as those of Ise, Miha, Ontake, Nantai (at Nikko),
Kompira, Fujiyama, Miyajima, &c. Intending pilgrims
associate themselves in clubs called A¢@, whose members
each contribute five sen a month to the pilgrimage fund.
When the proper time of year comes round, a certain
number of members are chosen by lot to represent the club
at the shrine of their devotion, all expenses being defrayed
out of the common fund. One of the number who has
made the pilgrimage before acts as leader and cicerone.
As a general rule the pilgrims wear no special garb, but
those bound for Fuji, Ontake, or other high mountains
may be distinguished by their white clothes and sloping
broad hats. While making an ascent, they often ring a
bell and chant the prayer, “ May our six senses be pure and
the weather» fair on the honourable mountain.”* Many
thousand pilgrims annually ascend Fuji, and over 11,000
paid their devotions at Ise on a recent New Year's day.
Almost all Japanese cherish the hope of visiting this shrine
at least once in their lives, and many a Tokio merchant
thinks that his success in business depends largely on his
doing so. Pilgrimages are an ancient institution in Japan.
It is recorded that in the ninth month of 934, 10,000,000
pilgrims of all classes visited the shrines of Ise.

Boys and even girls often run away from their homes and
beg their way to Ise. This is regarded as a pardonable
escapade.

When an actual visit to a shrine is inconvenient or

* See Index, Rokkon Shojo,
240 WORSIIP.

impossible, the worshipper may offer his devotions froth a
distance. This is called em-paz, or distant worship. Special
shrines are provided in some places where the God will
accept such substituted service. Processions may be joint
formal visits of the worshippers to the God’s shrine, but
they oftener consist in attending him on an excursion fron
it to some place in the neighbourhood and back again.
They much resemble in character the carnival processions
of Southern Europe.

Circumambulation——The Brahmanic and Buddhist
ceremony of pradakchina, that is, going round a holy object
with one’s right side turned to it, is not found in Shinto,
The principle, however, on which it rests—namely, that of
following or imitating the course of the Sun—is recognized
in the Jimmu legend. Jimmu says :* “If I should proceed
against the Sun to attack the enemy, I should act contrary
to the way of Heaven...... Bringing on our backs the
might of the Sun-Goddess, let us follow herraysand trample
them down.” It is difficult to reconcile with this a passage
in the Kozkzt where it is counted unlucky for the Mikado
to travel from East to West, because in so doing he must
turn his back upon the Sun.

Horses presented to shrines were led round them eight
times.

* Nihongi, i. 113.
f Chamberlain’s Aojzhz, p. 312.
241

CHAPTER XI.
MORALS, LAW, AND PURITY.

IN the previous chapter we dealt with the positive side
of religious conduct. We have now to examine its negative
aspect, namely, those prohibitions which fall under the
general description of morality and ceremonial purity.

Morals.—Before proceeding to examine the relation of
morals to religion in Shinto, let us note some general con-
siderations. Right conduct has three motives: first, selfish
prudence; second, altruism, in the various forms of domestic
affection, sympathy with others and respect for their rights,
public spirit, patriotism and philanthropy ; and third, the
love of God. , Conduct which is opposed to these three
sanctions is called in the case of the first folly, of the second
crime, and of the third sin; to which are opposed prudence,
morality, and holiness. With the infant and the savage
the first motive predominates. With advancing age in the
individual, and civilization in the race, the second and third
assume more and more importance. All but the lowest
grades of animals have some idea of prudential restraint.
Many are influenced by the domestic affections, while the
higher, and especially the gregarious species, have some
rudiments of the feeling of obligation towards the com-
munity, on which altruistic morality and eventually law are
based. But in the lower animals, and even in many men,
the religious sanction is wanting.

Right conduct may usually be easily referred to an origin
in one or other of these three classes of motives. The duty
of refraining from excess in eating and drinking belongs
primarily to the first, the care of children and the avoidance
of theft, murder, or adultery to the second, acts of worship
242 MORALS, LAW, AND PURITY.

and abstinence from impiety and blasphemy to the third.
There is, however, a tendency for these motives to encroach
on each other’s provinces without relinquishing their own.
Acts which belong at first to one category end by receiving
the sanction of the other motives. Drunkenness, at first
thought harmless, is soon recognized as folly, though
harming nobody but the drunkard himself. It is eventually
seen to be also a crime against the community, and last of
all a sin in the eyes of God. Criminal Law is a systematic
enforcement of the rights of others by adding prudential
motives for respecting them. It also punishes blasphemy
and heresy, no doubt for the protection of the interests of
the community against the curse which such offences bring
down. With ourselves religion condemns not only direct
offences against the Deity as in the first three command-
ments, but selfish folly, and throws its egis over the rights
of our neighbour, by prohibiting theft, murder, adultery,
lying, disrespect to parents, &c. Can it be doubted that
these were already offences before the ten commandments
were delivered from Mount Sinai?

There is no stronger proof of the rudimentary character
of Shinto than the exceedingly casual and imperfect sanction
which it extends to altruistic morality. It has scarcely
anything in the nature of a code of ethics. Zeus had not
yet wedded Themis. There is no direct moral teaching in
its sacred books. A schedule of offences against the Gods,
to absolve which the ceremony of Great Purification was
performed twice a year,* contains no one of the sins of the
Decalogue.t Incest, bestiality, wounding, witchcraft, and

* See Index, Ohoharahz.
+ I quote here, not from any religious document, but from a poem of the
Manyoshiu, a solitary instance of a religious stigma being attached to lying :
“* Tf, while not loving,
I said that I loved thee,
The God who dwells
In the grove of Uneda in Matori
Will take note of it.”
MORALS, LAW, AND PURITY, 243

certain interferences with agricultural operations are the
only offences against the moral law which it enumerates.
The Kaiki speaks of a case of homicide being followed by
a purification of the actor in it. But the homicide is repre-
sented as justifiable, and the offence was therefore not so
much moral as ritual.* Modern Japanese boldly claim this
feature of their religion as a merit. Motodri thought that
moral codes were good for Chinese, whose inferior natures
required such artificial means of restraint. His pupil
Hirata denounced systems of morality as a disgrace to the
country which produced them. In ‘Japan,’ a recent work
published in English by Japanese authors, we are told that
“Shinto provides no moral code, and relies solely on the
promptings of conscience for ethical guidance. If man
derives the first principles of his duties from intuition, a
schedule of rules and regulations for the direction of every-
day conduct becomes not only superfluous but illogical.”
But although there was little religious sanction of morality
in ancient Japan, it by no means follows that there was no
morality. We have seen that there are moral elements in
the character of the Sun-Goddess as delineated in myth.t
Law, which is the enforcement by penalties of a minimum
altruistic morality, certainly existed. A Chinese author,
in a description of Japan as it was in the later Han period
(A.D. 25-220), says that “the wives and children of those
who break the laws are confiscated, and for grave crimes
the offender’s family is extirpated...... The laws and cus-
toms are strict.” In 490 we hear of two men being thrown
into prison for crimes. The Mikado Muretsu (488-506) is
said to have been fond of criminal investigation. The
Nthongi condemns theft, robbery, rebellion, and non-pay-
ment of taxes, none of which matters is taken formal
cognizance of by Shinto. Without some law, unwritten
and ill-defined though it was, and unequal and fluctuating

* Ch. K. 291.
+ See above, p. 129,
244 MORALS, LAW, AND PURITY.

in its application as it must have been, the Japanese could
not possibly have reached even the moderate degree of
organized government which we find them enjoying at the
dawn of their history.

The earliest so-called legislation which we meet with is
embodied in a proclamation issued by the Regent Shétoku
Taishi in’A.D. 604. On examination these “laws” prove
to be a sort of homily addressed to Government officials,
recommending harmony, good faith, a respect for Buddhism,
obedience to the Imperial command, early rising, decorum,
disinterestedness in deciding legal cases, fidelity to one’s lord,
and benevolence to the people. In 645 a “beginning of
regulations” was promulgated. It relates to the status of
slaves and their children. In the following year a set of
rules was issued regulating the construction of tombs
forbidding human sacrifice in honour of the dead, &c. In
the same year laws were promulgated dealing with dis-
honesty, retaining slaves belonging to other people, bringing
plaints of adultery before the authorities without having
the evidence of three credible witnesses, &c. “Severe
penalties” are threatened in case of their infraction. In
681 a sumptuary law in ninety-two articles was enacted.
In 682 flogging was limited to 100 blows: in 689 a book
of laws was distributed to all the local authorities ; and in
7or the code known as the Taihdrid was promulgated.
The latter was borrowed from China, and no doubt Chinese
influences had much to do with the more partial legislation
which preceded. Shdtoku Taishi’s advice to officials is
thoroughly Chinese. But the examples quoted show that
such enactments were not made without reference to the
wants of Japan, It may be inferred from Shdtoku Taishi’s
mention of “legal cases,” and from the regulation of pro-
cedure in cases of adultery, that there was already in
existence a body of unwritten common law by which a
rude sort of justice was administered. Prisons are men-
tioned more than once in the seventh-century records,
MORALS, LAW, AND PURITY. 245

Dr. Weipert says :* “ There are in the Kojtk¢ and Nihongi
numerous instances of arbitrary punishment inflicted by
rulers, chieftains, &c., or of private revenge, but nothing
shows the existence of fixed punitive laws or conventions.
senaer If we confine ourselves to the prehistoric times of
Japan, we find in them no other traces of conceptions of a
binding law than those handed down to us in the rituals
dedicated to the Gods. It was indeed the power of the
ruler which held the community together, but the idea of
the society being subject to lawful restraint was to be found
only in the religious sentiments of the people. To the
extent of these sentiments alone can it be said that a law-
fully regulated community and a consciousness of such
existed in those days. Now since we take criminal law to
be the publicly regulated reaction of a community against
all acts of its members which are detrimental to the common
interest, we can scarcely hesitate to describe the Ohoharahif
as the first source of Japanese criminal law.” This is a
special application to Shinto of the principle laid down in
general terms by Dr. Pfleiderer that “the beginnings of all
social customs and legal ordinances are directly derived
from religion.” Max Miiller has expressed himself nearly
to the same effect.

I hardly think that the Japanese facts bear out these
views. It may be admitted that before the seventh cen-
tury there were no “ fixed punitive laws or conventions in
Japan.” But between this and mere “arbitrary punish-
ment” or “private revenge” there is a middle term, and I
submit that it was precisely to this stage that the Japanese
nation had arrived at this time. A common law was in
existence, unwritten and ill defined, leaving much room
for arbitrary procedure and punishments, but yet a reality.
It dealt, as there is evidence to show, with matters so
essential to the welfare of the community as treason, rebel-

* Quoted by Dr. Florenz in 7, 4. S,_/., xxvil. p. 56,
t See Index, s.v,
246 MORALS, LAW, AND PURITY.

lion, and robbery, none of which is so much as mentioned
in the Ohoharahi. Indeed we could scarcely expect to
find such offences noticed in it, as the application of the
criminal law in these cases places the guilty persons far
beyond the reach of a purifying process.

In an organized community like the ancient Japanese
there must have been many torts recognized by public
opinion. We know that adultery and dishonesty were
punishable. Yet Shinto takes no notice of them. The
only civil wrongs singled out for religious denunciation
relate to agriculture. The ancient authorities enumerate,
among the misdeeds of Susa no wo, “breaking down the
divisions of rice fields,” “filling up irrigation ditches,’*
“sowing seed over again,” with one or two other offences
of a similar kind, and the Ohoharahi includes them in its
schedule of sins which require absolution. But surely
rights of property (we can recognize germs of them in the
lower animals) are long antecedent to religion, and offences
against them are recognized as offences against man before
they became sins against God.

Moreover, the Ohoharahi is wanting in the first essential
of acriminal law. It provides no fixed punitive sanction.
It is true that the culprit was in some cases obliged to
supply at his own cost the necessary offerings for the cere-
mony, and that practically this amounted to a fine. The
original intention, however, was not to punish the offender,
but to avert the wrath of the Gods. And it must be
remembered that individual cases of purification were
exceptional. For the offences of the nation generally, which
it was the main object of the Ohoharahi to absolve, no
punishment was practicable, or indeed dreamt of. The
Ohoharahi fines of purificatory offerings may have contri-
buted to a system of criminal law, but they were certainly
not its main source. The case of Japan seems to prove

* In ancient Egypt, which presents numerous analogies with Japan, inter-
ference with the irrigation channels was deemed an offence against the deity.
MORALS, LAW, AND PURITY. 247

that, in many cases at least, altruistic morality, even in the
crystallized form of law, is in advance of religion. And
may we ne¢ point to cases in our own country where religion
withholds its sanction until the law has become well
established? The following extract from the Wzhongi
shows that the distinction between criminal law and offences
against the Gods, with their respective punishments, was
recognized at an early period :—

“A.D. 404 Winter, roth month, 11th day. The Imperial
concubine was buried. After this the Emperor, vexed with
himself that he had not appeased the divine curse, and had so
caused the death of the Impertal concubine, again sought to
ascertain where the fault lay. Some one said: ‘ The Kimi of
the Cart-keepers went to the Land of Tsukushi, where he held
a veview of all the Cart-keepers Be, and he took along with
them the men allotted to the service of the Detties. This
must surely be the offence’ The Emperor straightway sum-
moned to him the Kimi of the Cart-keepers and questioned
him. The facts having been ascertained, the Emperor
enumerated hts offences, saying: ‘ Thou, although only Kimt
of the Cart-keepers, hast arbitrarily appropriated the subjects
of the Son of Heaven. This is one offence. Thou didst
wrongfully take them, comprising them tn the Cart-keepers’
Be after they had been allotted to the service of the Gods of
Heaven and Earth. This ts a second offence’ So he imposed
on him the expiation of evil and the expiation of good, and
sent him away to Cape Nagasa, there to perforin the rites of
expiation. After he had done so, the Emperor commanded
him, saying : ‘Henceforward thou mayest not have charge of
the Cart-keepers Be of Tsukushi’ So he confiscated them
all, and allotted them anew, giving them to the three Detties.”

Ceremonial Purity—Things displeasing to the Gods
are called by the Japanese ¢sumz (guilt), and the avoidance
of such things by their worshippers is called zm (avoid-
ance). As Motoori points out, the ¢swmz of Shinto com-
248 MORALS, LAW, AND PURITY.

prises three distinct things, namely, uncleanness, sin or
crime, and calamity. The distinction between ceremonial
impurity and moral guilt (of certain specific kinds) was
probably obscure to the ancient Japanese. Certain cala-
mities are included among ésum because they were looked
upon as tokens of the displeasure of the Gods for some
offence, known or unknown. All ¢sum7 involved religious
disabilities or punishments.

Uncleanness holds a far more important place in Shinto
than moral guilt. As in the Mosaic law, it assumes various
forms. Actual personal dirt was considered disrespectful
to the Gods, as we see by the frequent mention of bathing
and putting on fresh garments before the performance of
rkligious functions. The Ohoharahi includes the com-
mitting of nuisances among the offences to be absolved
by it.

Sexual Immorality and Uncleanness.-—It was probably
because the consummation of a marriage was thought to
defile the house in which it took place that a special nuptial
hut was in the most ancient times provided for this purpose.
The same idea is illustrated by the custom which existed
until quite recently of sousing with buckets of water on
New Year’s Day young men who had been married during
the preceding year. According to a novel called ‘ Hino-
deshima’ it is now the bride who is thus saluted while on
her way to her husband’s house. The bridegroom is treated
by the boys of the neighbourhood to volleys of stones which
break his paper windows. In later times sexual intercourse
generally caused temporary uncleanness. Virgins were
selected as priestesses and as dancers before the Gods.
But there were no vows of perpetual chastity, and they
married in due time just like other girls. The Mehongi
mentions a case of the appointment of a princess as priestess
having been cancelled on account of her unchastity. A
modern Japanese writer says: “At Ise to-day Lais opens
her doors to the pilgrim almost within sight of the sacred
MORALS, LAW, AND PURITY. 249

groves. To accept her invitation does not disqualify him
in his own eyes nor in the eyes of any one else for the
subsequent achievement of his pious purpose. A single
act of lustration restores his moral as well as his physical
purity.” Perhaps this puts the matter too strongly. Those
shameless wights Yajird and Kidahachi, the heroes of the
FHfizakurige, were troubled with scruples in this matter,
which were not, however, invincible.

With such ideas of uncleanness it is not surprising that
Shinto never had a marriage ceremony. No Shinto or
other priest is present. We must, therefore, take with some
reserve Max Miiller’s statement that marriage had a religious
character from the very beginning of history. It is to be
noted, however, that in modern times Susa no wo and his
wife Inadahime are thought to preside over connubial
happiness, and that something of a religious flavour is
contributed to the marriage ceremony by setting out on a
stand (shtmadat) figures of the old man and old woman of
Takasago, spirits of two ancient fir-trees, who are the
Darby and Joan of Japanese legend.

Uncleanness includes bestiality, incest of parent and
child, of a man with his mother-in-law or stepdaughter,*
but not of brothers and half-sisters by the father’s side.
Unions with a sister by the mother’s side were unlawful
and offensive to the Gods, but they are not specially
enumerated in the Ohoharahi schedule.

In 434 Prince Karu, then Heir to the Throne, fell in love
with his younger sister by the same mother. At first he
dreaded the guilt and was silent. But after a time he
yielded to his passion. The next year, in the height of
summer, the soup for the Mikado’s meal froze and became
ice. The diviner said, “ There is domestic disorder (incest).”
This led to the discovery of Prince Karu’s crime, but, as he
was successor to the Throne, he was not punished, and his

* Compare Leyiticus xviii. 17,
250 MORALS, LAW, AND PURITY.

sister only was sent into banishment. After his father’s
death, however, the ministers and people refused him their
allegiance, and he ultimately committed suicide, or, accord-
ing to another version of the story, went into exile. It is
difficult to say whether the religious or the merely moral
element predominates in such a case. The portent by
which the Prince’s crime was followed and the application
to the diviners indicate that the crime was thought offensive
to the Gods. On the other hand, banishment is a civil form
of punishment, and the idea that the offence might bring
disaster on the community was probably at the root of the
indignation which it caused. Nor is it to be forgotten that
there is another non-religious reason for the law against
incest. Consanguineous unions are notoriously unfavourable
to the propagation of a numerous and healthy progeny,
and therefore to the welfare of the community. The
“Chien,” a Chinese work written several centuries before
the Christian era, says: “ When the man and woman are of
the same surname, the race does not continue.” But in
China too, the religious sanction of the prohibition of incest
is not absent. It is one of those primarily non-religious
sexual taboos, having for their object to place a check on
masculine tyranny over the weaker sex and the premature,
promiscuous, and excessive indulgence of the sexual passion
which even savages find to be fatal to the welfare of the
individual and the community, and whose transcendent
importance and the difficulty of enforcing them by law
lead to be reinforced everywhere by religious terrors. The
prohibition of unions between brothers and sisters by the
mother’s side—that is, practically of the full blood—and not
of those of the half-blood by the father’s side, may be
partly due to the circumstance that the former are more
commonly brought up together, and a check on immature
and consanguineous intercourse was more necessary in
their case. This taboo very likely dates from a period
when parentage was reckoned chiefly by maternity.
MORALS, LAW, AND PURITY. 251

Vulgar licentiousness is not mentioned in the more
ancient books as causing ceremonial impurity.

Interference with the virgin priestesses was not only a
source of uncleanness, but was in some cases severely
punished. The Wzhong7 states that in A.D. 465

“ Katabu and an Uneme were sent to sacrifice to the Deity
of Munagata. Katabu and the Uneme, having arrived at
the altar-place, were about to perform the rites, when Katabu
debauched the Uneme. When the Emperor heard this, he
said, ‘When we sacrifice to the Gods and invoke from them
blessings, should we not be watchful over our conduct ?’ So
he sent Nantha no Hidaka no Kishi to put him to death.
But Katabu straightway took to flight and was not to be
found. The Emperor again sent Toyoho, Yuge no Muraji,
who searched the districts of that province far and wide, and
at length caught and slew him at Awt no hara in the district
of Mishima.”

Here it is primarily the offence against the Gods which
is reprobated.

As in the Mosaic law, menstruation and child-birth were
regarded as sources of uncleanness.* The custom of pro-
viding a special hut for parturient women has been already
noted.f In 811 the wife of a Kannushi was delivered of a
child close to the enclosure of the Shrine of the Goddess of
Food at Ise. Both husband and wife had to perform an
Ohoharahi. After that time no pregnant woman was
admitted within the forz-w7 of this shrine. In 882 a Prince
was sent as Envoy to Ise because a bitch had had puppies
within the precincts of the Imperial Palace. Several days’
religious abstinence had to be observed in consequence.
Until recently births and deaths were prohibited on the
sacred island of Itsukushima in the Inland Sea.

* Leviticus xii. 13 xv. 19.
+ See above, p. 113. The couvade was unknown.
252 MORALS, LAW, AND PURITY.

Disease, Wounds, and Death caused uncleanness.*

The death of a relation, attending a funeral, pronouncing
or executing a capital sentence, touching the dead body of
aman or beast, even eating food prepared in a house of
mourning, all involved various degrees of ritual impurity.

Before the Nara period of Japanese history it was the
custom on the death of a sovereign to remove the capital
to a fresh site, no doubt for the sake of purity. The Ainus
of Yezo destroy huts in which a death has taken place.
The modern Japanese custom of turning upside down the
screen which is placed round a corpse is perhaps a much
attenuated survival of the same idea. In 801 a Great
Purification ceremony was performed, because a dead dog
had been discovered under one of the palace buildings.
The same ritual was celebrated in times of pestilence, when
a death took place close to the palace and on the Mikado’s
putting off mourning. If any one died within the precincts
of a shrine, no festival could be held there for thirty days.
A disability of five days was prescribed in the case of a
dog or other beast dying there. At the present day lucifer
matches are advertised as “fit for sacred purposes”; that
is, they contain no phosphorus which is made of bones, and
therefore unclean. Leprosy, owing to its reputed contagious
character, is specially mentioned as a cause of uncleanness.f
Wounds, whether inflicted or received, were objectionable,
not so much on grounds of humanity, as because of their
offensiveness. The Mzhongt relates that in A.D. 404 the
God Izanagi expressed by the mouth of one of his priests
his dislike for the stench of blood caused by branding some
of the Mikado’s escort. The striking of a Shinto priest
while on duty was a cause of uncleanness. In grave cases,
however, the offender was handed over to the civil autho-
rities. According to the strict Shinto of a later period, a
man must abstain from worship at a shrine for thirty days

* Compare Leviticus xiii. 2; Numbers xix. 11. See also above, p. 93.
{ Numbers v. 2.
MORALS, LAW, AND PURITY. 253

if he has wounded somebody, or, if he has accidentally
hurt himself, so that more than three drops of blood have
flowed, for that day. If he has vomited or passed blood,
he must not worship for two days, if he has an abscess,
until it is cured, for seven days after moxa is applied, and
for three days in the case of the operator. At the present
day the common word for wound is sega, that is to say,
defilement.

Baldness and emaciation were regarded as disqualifica-
tions for the position of Imperial Princess consecrated to
the service of the Gods.*

It was no doubt the fear of contagion and an instinctive
feeling of horror and repulsion which inspired this class of
taboos. Contact with death, disease, and wounds are dis-
pleasing to living human beings, and therefore to the Gods.
In ancient Greeee it was not ches for the Gods to look
on death. There is an obvious absurdity in referring such
incidents of religious ritual to the principle that we must
seek for the origin of forms of divine worship in observances
towards the dead.

Eating Flesh.—Eating flesh is not included among the
causes of uncleanness enumerated in the Koyzk7t or in the
Ohoharahi. A Chinese notice of Japan written centuries
before the dawn of Japanese history saysthat the “abstainers”
(medicine men) of Japan were not allowed to comb their
hair, to wash, to eat flesh meat, or to approach women.
But this was perhaps asceticism rather than religion. A
prohibition of the eating of the flesh of the ox, the horse,
the dog, the monkey, and the fowl in A.D.647 was certainly
due to Buddhist influences. The first hint that it was
offensive to the Shinto Gods to eat flesh is found in the
Kogo-jiui, where it is stated that when the son of Mitoshi
no Kami saw that Ohotokonushi no Kami had given beef
to his field labourers he spat upon their offering and

* Compare Leviticus xxi. 17 ef segg.
t+ Ch. K. 230.
254 MORALS, LAW, AND PURITY.

reported the matter to his father, who was angry and sent
a blight upon the rice. But this very passage speaks of a
horse, a pig, and a cock as acceptable offerings. In the
nortto things coarse of hair and things soft of hair occur
frequently in the lists of offerings. Hirata points out that
in sacrifices to the Sun-Goddess no flesh was used. In the
most ancient times there was no prejudice against eating
the flesh of animals. The Food-Goddess entertained Tsuki-
yomi with things soft of hair and things coarse of hair.
Hohodemi was a hunter by profession. The ancient
Mikados frequently went hunting, and had no scruple in
partaking of the products of the chase. Under Buddhist
influences, however, there came a change. In the /égwan-
shtki (859-877) we find that persons who ate flesh were
unclean for one day. In the Vengzshzki three days are the
limit. As time went on the prohibition was extended,
until in 1683 we find that to eat the flesh of horse, cow,
pig, goat, wild boar, deer, monkey, bear, or antelope caused
uncleanness for one hundred days. Birds and fish, it will
be observed, are not included in this schedule. Whereas
in ancient times the Mikados ate the flesh of deer
and wild boar as ha-gatame (hardening the teeth) on the
third day of the year, from which a person’s age was
reckoned, fish, fowl, and rice-cake were substituted at a
later period.

Persons who are unclean for any cause must have nothing
to do with the preparation or serving of the Mikado’s food.

Intoxicating liquors are not tabooed in Shinto. There
is, however, mention of an embassy to Ise in 749, the
members of which were not allowed to take animal life, to
eat flesh, or to drink sake.

Impure food communicated its uncleanness to the fire
with which it had been cooked. Persons who used such a
fire (kegare-bi) for cooking were unclean for seven days.
Hirata suggests that the reason why Izanami was unable to
return to the upper world after partaking of the food of
MORALS, LAW, AND PURITY. 255

Yomi was because of the unclean fire with which it had
been cooked.

On the first day of the sixth month, the Mikado was
served with food specially prepared with pure fire (cu-bi
no zen).

Buddhist Rites.—The performance of Buddhist rites
incapacitated a man from the service of the Shinto Gods
until he had been subjected to purification. For an infringe-
ment of this rule, Shinto functionaries might be fined or
dismissed. The use of Buddhist terms was forbidden to
every one concerned in the Shinto ceremonies at Ise and
Kamo. A Sutra was called “tinted paper,’ Buddha the
“ middle child,” a Buddhist temple a “tile roof.” Buddhist
priests and nuns were ironically styled the “long-haired
ones.” At Ise Buddhist priests were not admitted to the
sacred precincts beyond a certain cryptomeria tree. A
separate place was assigned them for their prayers.

Other words of ill omen were “death,” for which
“recovery” was used; for “disease” the participant in a
Shinto festival said “rest” ; for “weeping,” “brine-dripping” ;
for “blood,” “sweat”; for “strike,” “stroke”; for “flesh,”
“mushroom”; for “tomb,” “clod,” &c. These are later
inventions.

Calamities.—We learn from the Ohoharahi that snake-
bite, being struck by lightning, and other accidents were
regarded as ¢swmz, or sources of impurity. At a later time,
a fire which destroyed a man’s house made him unclean for
seven days.

Any neglect or irregularity in the divine services, any
interference with the treasures, priests, or slaves of the
shrine, or with the sacred grove around it, or failure to repair
it whenever necessary, aroused the anger of the God and
involved the uncleanness of the culprit.

Magic or witchcraft (mayinahz¢) is one of the sources of
impurity enumerated by the Ohoharahi.*

“ Deuteronomy xvii. 11. See Index, ‘ Magic,’
256 MORALS, LAW, AND PURITY.

The above account of Shinto offences must be taken with
some qualifications. It is drawn from various sources and
different periods of history. Some applied to the whole
people, but in most cases it was only the priests and other
persons concerned on whom the prohibitions were binding.
The Shinté Miomoku has an enumeration of the “ six pro-
hibited things” which includes only “mourning for a
relative, visiting the sick, eating flesh of quadrupeds, con-
demnation of criminals, execution of criminals, music, and
contact with impure things.”

Imi.—The avoidance of impurity in preparation for a
festival was called 2122 (avoidance). The intending officiator
or worshipper remained indoors (z-gomort), abstained from
speech and noise, and ate food cooked at a pure fire For six
days previous to the celebration of a festival at the Great
Shrine of Idzumo there was no singing or dancing, no
musical performances, the shrine was not swept out, no build-
ing operations were carried on, and no rice pounded. Every-
thing was done in stillness. A special zz of one month was
observed by the priests before participating in the greater
festivals. This was called avazmz. For middle-class festivals
three days’ zmz were sufficient, and for those of the third
class oneday. At the present time zyzz is usually confined to
abstinence from meat and from vegetables of the onion class,

By a natural transition zz is also used in the sense of
sacred, holy. An z#2-dono is a building in which purity is
observed. Sacred (27) axes and mattocks were used in
some ceremonies. The Sun-Goddess was in her sacred
weaving-hall when Susa no wo outraged her by flinging
the hide of a horse into it. A modern derivative of zzz,
namely, zmeimashi, is the nearest Japanese equivalent for
“Hang it!’ Compare the two meanings of the French
sacré.,

Mourning is also called 2s#z, perhaps in the passive sense
of something to be avoided in connexion with the service
of the Gods,
MORALS, LAW, AND PURITY. 257

The following story illustrates the danger of appearing
before the Gods while in a state of impurity. In 463 the
Mikado Yuriaku desired to see the form of the deity of
Mimuro, and ordered one of his Ministers to fetch the God.
The Minister brought him before the Mikado in the form
of a great serpent. But the Mikado had not practised
religious abstinence, and when the God showed his dis-
pleasure by rolling his thunder and showing his fiery
eyeballs, the Mikado covered his eyes and fled into the
interior of the palace.

Fire-drill.—In order to avoid the risk of using unclean
fire in the great Shinto ceremonies, it was the custom at
the shrines of Idzumo, Ise, Kasuga, Kamo, and perhaps
other places, to make fire afresh on each occasion by means
of the fire-drill. Even when not produced in this way, the
sacrificial fire was called 4272-02 or drill-fire. A description
of the Japanese form of the fire-drill will be found in a
paper by Sir Ernest Satow, 7. A. S. /,, vol. vi. pt. ii. p. 223,
and a good specimen from Idzumo itself may be seen in
the Oxford University Museum. Dr. Tylor, in his ‘ Early
History of Mankind,” has shown how universally this
method of producing fire has been employed. It is a
natural development of the savage plan of rubbing two
sticks together, and no doubt originated independently in
many places. It is therefore unnecessary to assume that
the Japanese fire-drill was borrowed from India, where it
is used for sacred purposes, or even from nearer China,
where it is also known. It is frequently mentioned in the
old Japanese traditions. The Kojzkt says that the God
Kushiyadama was appointed steward for the service of
Ohonamochi (the God of Idzumo), in which capacity he
recited prayers, madea fire-drill, and drilled out fire wherewith
to cook the heavenly august banquet of fish for the deity.*
The priests of Idzumo have always used pure fire produced
in this way, and pure water from a special well called the

* Ch, K., p. 104. See also Ch, K., p. 211, and Wehong?, i. gi
258 MORALS, LAW, AND PURITY.

Ama no mana-wi (true well of Heaven). At the present
day, when the office is transmitted from one high priest to
his successor, they proceed to the “Shrine of the Great
Precinct,” where the ceremony of “ divine fire” and “divine
water” is held. The original fire-drill, given by Amaterasu
to Ame no hohi and preserved as the chief treasure of the
shrine, is carried in a bag slung round the neck of the chief
priest, who solemnly delivers it over to his successor. This
ceremony is called 42-¢sug7 (fire-continuance). It is curious
that the same term (Az¢sugz) is constantly used of the
succession to the Mikado’s throne, and that the delivery of
the sun-mirror formed part of the ceremony used on his
accession. /7/z means either sun or fire.

The old fire-drill was worshipped every New Year’s day
at Idzumo at a festival called 42 ”o matsuri (fire or sun-
festival), A  fire-drill was among the objects carried in
procession at the Ofonthe, or coronation ceremony, and
was used to produce the fire used for cooking the sacred
rice offered on this occasion.

A modern Japanese writer, describing a festival celebrated
at Gion in Kidto on the last day of the year, says: “ A big
bonfire burns within the precincts of the shrine. It has
been kindled from a year-old flame tended in a lamp under
the eaves of the sacred building, and people come there to
light a taper, which, burning before the household altar,
shall be the beacon of domestic prosperity. At 2 a.M. the
Festival of Pine Shavings takes place. A Shinto priest
reads a ritual. His colleagues obtain a spark by the friction
of two pieces of wood, and set fire to a quantity of shavings
packed into a large iron lamp. These charred fragments
of pine wood the worshippers receive and carry away as
amulets against plague and pestilence.”

A Japanese book written two centuries ago informs us
that sticks resembling the wands used for offerings at the
purification ceremony were part shaven and set up in
bundles at the four corners of the Gion shrine on the last
MORALS, LAW, AND PURITY. 259

day of the year. The priests, after prayers were recited,
broke up the bundles and set fire to the sticks, which the
people then carried home to light their household fires
with for the New Year.* The object of this ceremony was
to avert pestilence. There is here a striking resemblance
to the Christian practice mentioned by M. D’Alviella:
“The fire which the clergy, on the dawn of Easter, had
struck from the flint and steel, served to rekindle the fires
of individuals which had all been previously extinguished.”
The use of such fire to prevent pestilence may also be
illustrated from European customs. The need-fire, made
by striking flints or by the fire-drill, and used to rekindle
all household fires, is one of numerous examples.f
Removal of Impurity. Lustration.—With every pre-
caution, it is not always possible to avoid the pollution of
dirt, disease, and sin. In order, therefore, to do away with
the offence to the Gods arising from such impure conditions,
various expedients are resorted to. The most natural and
universal of these is washing or lustration{ The Chinese
notices of ancient Japan already quoted from inform us
that the Japanese, after the ten days’ mourning was con-
cluded, all went into the river and washed. Hirata says
that even at the present day, when mourning is over, people
go to the bank of a stream or to the sea-beach and cleanse
themselves. The mythical account of Izanagi’s washing in
the sea in order to remove the pollutions of Yomi has been
given above. In afourteenth-century work entitled Kemmu
nenchiu giogi, the ablutions of the Mikado previous to the
ceremony of Shingonjiki are described with great minute-
ness; and if this preliminary is usually passed over in
descriptions of Shinto ceremonies, the reason no doubt
is that it was too well known to require special mention.

* See a paper on the Japanese gohed in the Journal of the Anthropologica
Institute, vol. xxxi., 1901. Also a note in Man, October, 1892.
+ See Grimm’s ‘ Teutonic Mythology,’ ii. 603, Stallybrass’s translation.
t See Dr. Tylor’s ‘ Primitive Culture,’ ii. 434.
K 2
260 MORALS, LAW, AND PURITY.

Clean garments were put on at the same time. Both the
Japanese words for the purification ceremony show by
their derivation that washing was originally its cardinal
feature. M€zsog? means “body-sprinkling,” and harahz is
probably the same word as arahi, ““wash.”* Penitence is
not one of the old Shinto means of purification.

Salt.—In Japan, as in other countries, the antiseptic
quality of salt has led to its religious use as a symbol for,
and means of, purification. In a modern harahi ceremony
the priest purifies the Azmorog? with salt water. At the
entrances to theatres at the present day a saucer of salt is
placed on a table in order to keep out evil influences. The
kaname-tshi, or pivot stones of the earth,t are covered with
salt, which is then rubbed on a diseased part in order to
obtain relief. “A housewife will not buy salt at night.
When obtained in the daytime, a portion of it must first
be thrown into the fire to ward off all danger, and espe-
cially to prevent quarrelling in the family. It is also used
to scatter round the threshold and in the house after a
funeral for purificatory purposes.”t

Spitting. —Spitting, or the ejection from the mouth of
any disagreeable substance, is naturally used by analogy
as a symbol of dislike and disgust when other senses or
feelings than that of taste are offended. The modern
writer Fukuzawa tells us that when he left his home for
the first time he spat in order to show his disgust with the
narrowness and poverty of his life there.§ Spitting as a
means of symbolical purification is a further corollary from
the natural function of this act. In the Izanagi myth a
God of the Spittle (Haya-tama no wo) is the result of that

* «Sprinkle the water of expiation on them...... and let them wash their
clothes.” —Numbers vii. 7.

+ The ‘‘earth-fast” stones of our own folk-lore.

t Griffis, ‘Mikado’s Empire,’ p. 470.

§ We have a good illustration of the transition from the physical to the
metaphorical use of spitting in Revelation iii. 16: ‘‘ Because thou art luke-
warm and neither hot nor cold, I will spew thee out of my mouth.”
MORALS, LAW, AND PURITY, 261

deity’s spitting during the ceremony of divorce. The
“ spittle ” deity is here associated with another God, who is
styled a God of Purification. A commentator on this
passage says that “at the present day spitting is essential
in the purification ceremony.” The ritual, however, does
not mention it. Another writer adds that “this is the
reason why at the present day people spit when they see
anything impure.” In the myth of Susa no wo spittle is
mentioned along with the nails of the fingers and toes and
nose-mucus among the materials for expiatory offerings.
When Hohodemi is recommended to “ spit thrice ” before
giving back the lost fish-hook to his brother, a magical
effect is probably intended, such as to convey to him any
impurity which may have become attached to his own person.
Rinsing the mouth as a purifying ceremony before pro-
nouncing an oath is mentioned in the Wzhongi.*

Breathing on.—Ritual impurity may also be conveyed
away by the breath. The origin of this practice is the
sudden expulsion of air from the mouth when some
offensive odour or vapour has found an entrance. This
instinctive actionf is represented onomatopoetically in
English by Pooh! Faugh! Pshaw! and in other languages
by similar words, which have come to express not only
physical repulsion, but dislike and contempt generally.

As a religious practice, breathing away impurity is
exemplified by the custom of the Mikado breathing on
certain aga mono (ransom-objects) of the Zarvahz ceremony,
thus communicating to them the pollutions of his own
person. ,It is in order to avoid polluting the offerings by
their breath that in some ceremonies the assistant priests
cover their mouths with a white fillet and hold their arms

* TI. 96.

{ Hirata says that in books or magic white harafu (clearing away by
puffing) is a means adopted by men naturally, without teaching, for cleansing
away evil influences. See also Darwin’s ‘Expression of the Emotions,’
pp: 258, 261.
262 MORALS, LAW, AND PURITY,

outstretched.’ Even at the present day the stewards who
prepare the Mikado’s food cover their mouths with a white
paper mask. The Vehongi states that when Izanagi washed
in the sea in order to remove the pollutions of Yomi, he
“blew out” and produced a number of deities, among
which were the Great God of Remedy and the Great God
of Offences. But the action of the Sun-Goddess and Susa
no wo in producing children by crunching various objects
and then “blowing away” the fragments, and of Izanagi’s
creation of the Wind-God by pufting away the mists,
requires further explanation. These myths were probably
the work of a person who had only a vague idea of the
precise nature of the efficacy of this act, and regarded it
simply as attended with some magical power. Spitting,
primarily a mark of disgust, then practised with the object
of purification, is finally done simply “ for luck.”

Ransom. —The notion of expiating ritual guilt by giving
ransom (aga-mono) is familiar to the Japanese. The more
intimately the objects offered are connected with the person
of the offender, the more effectual is the sacrifice. Susa
no wo is said to have expiated his offences by the loss of
his hair and of his finger and toe nails. Among objects of
ransom presented by the Mikado at purification ceremonies
clothing is the most important. The Mikado was measured
with great ceremony for suits of garments. Bamboo sticks
were used for this purpose, which were broken to the
required lengths. Hence the ceremony was called yo-ord
(joint-break), The clothing when made was placed in a
vase, and set before the Mikado by a Nakatomi woman.
He breathed on it thrice, and then returned it to be
taken away by the Urahe (diviners) and thrown into
a stream. Other ransom offerings were human figures of
iron, wood, or leather, and swords, which were similarly
treated.

A special m2-aganaht no matsuri (august-ransom-celebra-
tion) was inaugurated in 814 for the sake of the Mikado,
MORALS, LAW, AND PURITY. 263

who was then ill. It was continued annually every sixth
and twelfth month, the mzko officiating.

In the thirteenth century the Onydshi (diviners of the
Chinese school) presented to the Mikado human figures in
a box, inscribed with the place and name. The Mikado
breathed on them, rubbed them on his person, and then
returned them to the box.

The principle of ransom is illustrated in the present day
by the custom of kata-shiro (form-token) or made-mono
(rub-thing). At a shrine of the Sea-Gods in Tokio a
purification ceremony is performed twice a year. A few
days before, the parishioners and other believers who wish
to be purified go to the shrine and obtain from its official
a katashivo, that is,a white paper cut into the shape of a
garment. On this the person to be purified writes the year
and month of his birth and his or her sex, and rubs it over
his whole body. When he has thus transferred his im-
purities to the paper he returns it to the shrine. All the
katashivo which are brought back are packed into two
sheaths of reed and placed on a table of unbarked wood,
They are then called Aavah? tsu mono, or things of purifi-
cation. Finally they are put into a boat which is rowed
out into the sea, and they are thrown away there.* The
bundles of reeds or rushes which are thrown into the sea
at the shrine of Gion at Tsushima in Owari, to avert pesti-
lence, probably represent human figures. It is said that
wherever they float to, pestilence breaks out.

A more expeditious form of the same custom is when
the fatashiro or nademono are simply bought from the
Kashima-fure, strolling vendors belonging to the shrine of
Kashima, rubbed over the body, and cast into a stream.
The object, however, is not so much the removal of ritual
pollution as protection against disease. At the present
day paper figures, called Ama-gatsu, are made to avert
calamity from children. They are prepared before the

* Dr, Florenz, in 7. A. S. /., December, 1899.
264 MORALS, LAW, AND PURITY.

birth of the child, and are worn up to the age of three. It
is thought that evil spirits are diverted into these images
from the infant. It is an obvious degradation of these
practices when they are used merely to procure good
luck instead of to remove impurities offensive to the
Gods.

Chi no wa (Reed-ring).—In a modern form of the
harahi ceremony there is a kind of purification which
consists in passing three times through a large ring made
of reeds (pp. 266, 267), holding in the hands hemp leaves
and reeds, and repeating the verse :—

The sixth month’s
Summer—passing-away—
Purification

Who ever doeth

Is said to"extend his life
To one thousand years.

Or, according to another version :—

To the end that

My impure thoughts

May be annihilated,

These hemp leaves,

Cutting with many a cut,

I have performed purification.

The Shinto Miomoku (1699) says that this ring represents
the round of the universe. The same work adds that the
object of the ceremony is to avert the dangers connected
with the change of summer influences to those of autumn.
But these explanations have a tincture of Chinese philo-
sophy. The purification of the heart from evil thoughts
is also a conception foreign to the older Shinto. The
injunction to cleanse the inside of the cup and the platter
belongs to a later stage of religious development.

The chz no wa is subsequently flung into the water.

Another means of purification was to shake a gohez over
the person or thing to be purified,
MORALS, LAW, AND PURITY. 265

The virtue of set forms of speech in absolving from
uncleanness is fully recognized in Shinto, as will be seen in
the next chapter.

There were various forms of purification at various places
for consecrating a new shrine, or new utensils for it, or for
_ reconsecrating a place which had become unclean.
266

 

 

 

 

 

 

 
267

 

 

fino 5g of

RF Yor ge

S ngs.

 

 

 
268

CHAPTER XII.
CEREMONIAL.

CEREMONIES are combinations for some specific purpose
of the elements of worship described in the two preceding
chapters.*

The VYengishiki is the chief authority for the following
account of some of the more important ceremonies of
Shinto. I have also availed myself freely of the results of
Sir E. Satow’s researches contained in vols, vii. and ix.
of the 7. A. S.//.

Ohonihe or Daijowe.— The Vengishzki places the Ohonihe
in a class by itself, as much the most solemn and important
festival of the Shinto religion. Oso means great, and nthe
food offering. It was substantially a more elaborate and
sumptuous Nihi-name (new-tasting), or festival of first
fruits, performed soon after the accession of a Mikado to
the throne, and, like our coronation ceremony, constituting
the formal religious sanction of his sovereignty.

A modern Japanese writer explains its object as follows :

“Anciently the Mikado received the auspicious grain from
the Gods of Heaven, and therewithal nourished the people.
In the Daijowe (or Ohonithe) the Mikado, when the grain
became ripe, joined unto him the people in sincere veneration,
and, as in duty bound, made return to the Gods of Heaven.
fle thereafter partook of it along with the nation. Thus
the people learnt that the grain which they eat is no other
than the seed bestowed on them by the Gods of Heaven.”

* “Un rite est un assemblage de symboles groupés autour d’une idée

religieuse ou d’un acte religieux, destiné 4 en rehausser le caractére solennel
ou bien 4 en développer le sens.”—Reville, ‘ Prolegoménes.’
CEREMONIAL. 269

In so far as the motive of the Japanese worshipper is
concerned, this is, I think, nearer the mark than Mr. Frazer’s :
“Primitive peoples are, as a rule, reluctant to taste the
annual first-fruits of any crop until some ceremony has
been performed which makes it safe and pious for them to
do so, The reason of this reluctance appears to be that
the first-fruits either are the property of, or actually contain,
a divinity.” It is gratitude rather than fear which animates
the Japanese.

The preparations for the Ohonihe began months in
advance. The first step was to designate by divination two
provinces from which the rice used in the ceremony was to
be provided. These were called respectively yuk: and suk.
The most probable meaning of the former term is “religious
purity.” Suk is said to mean next or subsidiary. The
object of thus duplicating the offerings was, no doubt, that
if any unnoticed irregularity or impurity occurred in one
case, the error might not vitiate the whole proceedings.
Officers called xukz-ho no tsukahi (messengers of the plucked-
up ears) were then selected by divination. One of these
was called the Inami no Urabe, or rice-fruit diviner, the
other the Negi no Urabe, or prayer-diviner. These officers
on arriving at the yuk? or su&z district performed a purifica-
tion ceremony in presence of the local officials and people.
The site of the zzamz-dono, or rice-fruit-hall, was then chosen
by divination and marked out at the four corners by
twigs of the sacred evergreen tree (sakakz) hung with tree-
fibre.* It was 160 feet square. Somewhat more than an
acre of rice-field was next set apart, the owner being com-
pensated by the authorities. Here two sakaki twigs hung
with tree-fibre were planted, and a guard of four labourers
was set over it. Divination was also used for the selection
of a local staff of religious functionaries. It consisted of
one Saka-tsu-ko, that is, sake-child or brewer-maiden, an
unmarried girl of good family, with several other girls as

* See Index, Yufu.
270 CEREMONIAL.

assistants, an Inami no kimi, or rice-fruit-lord,* a charcoal-
burner, wood-cutters, &c. A choir of twenty male and
female singers was also provided. Then the site of the
Inami-dono was propitiated by prayer and offerings. A
pure mattock and sickle were used in clearing the ground
for the buildings, which comprised a shrine to the eight Gods
Mi-toshi no Kami (august harvest deity), Taka mi musubi,
Niha-taka-hi no Kami (courtyard-high-sun-deity), Mi ketsu
no Kami (food-Goddess), Ohomiyanome no Kami, Koto-
shiro-nushi, Asuha, and Hahigitt A “rice-fruit-store,” an
office for the envoys from Kidto, and lodgings for the rice-
fruit-lord and for the brewer-maiden and her assistants were’
built of unbarked wood and grass. The surrounding fence
was made of brushwood and the gates consisted of hurdles.

Offerings having been made to the eight Gods above
mentioned, the diviners from Kidto, accompanied by the
local authorities and by the special staff of the inami-dono
proceeded to the rice-field. The brewer-maiden plucked
up the first ears. She was followed by the rice-fruit-lord
and the people. Songs were sung-during the operation.
The first four sheaves were reserved for the offering of
boiled rice to be made by the Mikado to the Gods. When
all the rice was pulled up, it was carried in procession to
the capital, with the four reserved sheaves in the place of
honour and the rice-fruit-lord acting as guide. It arrived
at Kioto in the last decade of the ninth month.

Meanwhile a general purification of the whole country
had been performed, and to prevent all possibility of error,
repeated at a short interval. As soon as this formality was
completed, offerings of cloth and of material for wearing
apparel were sent to all the Gods. The following morttot
was read on this occasion :—

* Have we here one of those human representatives of the grain so familiar
to us in European folk-lore? See Mr. Frazer's ‘ Golden Bough.’

+ See Index for these deities.

$ No. 14 of the Veagishihi,
CEREMONIAL. 271

“He says: ‘Hearken! all ye assembled kannushi and
hafurt. I humbly declare in the presence of the sovran Gods,
who, according to the command of the dear divine ancestor
and dear divine ancestress who dwell in the Plain of High
Heaven, bear sway as Heavenly Shrines and Earthly Shrines.

“ He says: ‘To the end that on the middle day of the Hare
of the 11th month of this year, the Sovran Grandchild* may
partake of the Great Food (ohonthe) as Heavenly Food, as
Long Food, as Distant Food, I pray that ye sovran Gods will
jointly undertake to bless his reign, to be firm and enduring,
and give it happiness as a prosperous reign. Therefore, on
behalf of the Sovran Grandchild, who will rule peacefully
and serenely for one thousand autumns and five hundred
autunins with festive ruddy countenance, do I set forth
these fair offerings, namely, bright cloth, shining cloth, soft
cloth, and rough cloth.

“* Hearken ! all of you to this fulfilling of praises as the
morning sun rises tn glory.

“ He says: ‘ More especially would I enjoin on the kannusht
and hafurt with all due ceremony to recetve, take up, and
present the offerings purely provided by the Imbe, hanging
stout straps on weak shoulders.”

A special embassy was sent to Ise, consisting of one
Prince, one Nakatomi, one Imbe, and one Urabe

In the third decade of the tenth month the Mikado went
in state to a river-bank near Kioto and performed a cere-
monial ablution (szsogz).

For one month before the Ohonihe lesser abstinence
(avra-imz) was enjoined, and for three days greater abstinence
(ma-tm2). Buddhist ceremonies, and the eating of impure
food, were interdicted throughout the five home provinces.
Purity of languaget was also necessary. During the three
days of ma-imi, no official was allowed to do any work
except that connected with the ceremony.

* The Mikado.
+ See above, p. 255.
a2 CEREMONIAL.

Special buildings were erected for the Ohonihe at Kitano,
a suburb of Kidto. After a purification ceremony, a site
480 feet square was marked out by twigs of sakak¢ hung
with tree-fibre. On the arrival of the yuk? and suki rice
from the provinces, this site was propitiated. The Brewer-
maidens then with a pure mattock turned the first sod and
dug the holes for the four corner posts. The Urabe went
to the mountain where the timber was to be cut, and wor-
shipped the God of the mountain. The Brewer-maiden
struck the first blow with a pure axe, and wood-cutters
completed the work. Similar formalities were practised in
cutting the grass for thatch and in digging wells.

The sacred enclosure (yu-ntha) was divided into two
sections, an inner and an outer, and contained numerous
buildings, such as shrines to the eight Gods already men-
tioned, storehouses for the rice and other necessaries,
lodgings for the Brewer-maidens and their assistants,
kitchens, &c.

The site of the principal building, or Ohonihe no Miya,
measured 214 feet by 150 feet. It was erected after the
others and was in duplicate, one being for the ywz, the
other for the swkz. Each was forty feet long by sixteen
feet wide. The roof-tree ran north and south. Undressed
wood was used for the erection, which was covered by a
roof of thatch. The floor was strewn with bundles of grass
over which bamboo mats were placed. In the centre of
the sleeping-chamber (the sanctum) several white atami
(thick mats) were laid down and upon them the Saka-makura,
which was a cushion three feet broad by four feet long, for
the use of the God or Gods,* This was called the “ Deity
seat.” The Mikado’s seat was placed to the south of it.

The preparation of the sake for the ceremony was pre-
ceded by worship of the Well-God, the Furnace-God, and

* Sir Ernest Satow says that sleeping in a house being regarded as the sign
of ownership, a pillow (aura) is often placed in the shrine as a symbol of
the God’s presence.
CEREMONIAL: 273

the Sake-God. The first fire was produced by a fire-drill.
The Brewer-maiden began to turn it and the Rice-fruit-lord
continued the work. A third official blew the fire and the
attendants then kindled a torch with it. All the utensils
had been provided by the Imbe with great care, performing
haraht and worship at every step.

The Mikado himself practised lesser abstinence for amonth
and greater abstinence for three days before the ceremony.
The procedure at the Ohonihe is too elaborate to describe
in detail. It included the recitation before the Mikado of
“old words” (myths and legends?) by the Kataribe, or
corporation of reciters, and songs by the women who
pounded the rice for the offerings, wishing him long life and
prosperity. The rice was presented to him by the Nukiho
no tsukahi, with the words, “We bring a thousand and five
hundred auspicious ears which we offer as divine food of a
million loads.” Old-fashioned music was performed and
the regalia were delivered to him by the Urabe.

The cardinal feature of the Ohonihe was the offering of
food to the God (or Gods) by the Mikado in person. With
his own hands he sprinkled rice with sake which he then
placed before the “ Deity-seat.” No one else was present
but the Uneme, or ladies-in-waiting, who repeated the
formula, “Let that which ye should clip first be clipped
afterwards. Moreover, whatever faults there be, receive
these offerings with divine amendment, with great amend-
ment.” The Mikado then bowed his head slightly, clapped
his hands, and said 0 (amen), after which he joined the
God in partaking of the food. When the yusz ceremony
was completed the Mikado went to his retiring-room, washed
and changed his clothes, after which he proceeded to the
sukt chamber and repeated the same ceremonial.

It is not quite certain what God or Gods were worshipped.
Some say that the offerings were to the Sun-Goddess, others
think that all the Gods were included. The haziness on
this point is highly characteristic of Shinto.
274 CEREMONIAL.

The following xorito, No. 27 of the Yengzshzkz, was pro-
nounced by the Idzumo no miyakko on this occasion.
They were the reputed descendants of Ama no hohi, who
holds the same position in the Ohonamochi myth that
Koyane does in that of the Sun-Goddess. They were
originally the hereditary Governors—perhaps even kings—
of the province and had also sacerdotal functions. They
retained the latter after all lay jurisdiction had been taken
from them.

“ The words of blessing of the Miyakko of Idzumo.

“ Among the many tens of days that be, on this day, this
living day, this perfect day, do I (here insert name], Miyakko
of the Land of Idzumo, humbly declare with deepest reverence,
to wit: ‘With the object of pronouncing a blessing on the great
august reign of our Sovran Lord, who rules the Great-eight-
island country as—with fear be it said—a wise mantfest
deity, and blessing it as a long and great reign, did I, hanging
stout straps on weak shoulders,* fastening the cords of the
sacred offerings, wearing the celestial cap, shearing and
Spreading the coarse grass as a sacred mat in the sacred
house, blackening the sacred vessels, dwelling in pure retive-
ment by the celestial sake-jars, calming the deities in their
calm shrines by the avotdance of impurity, did service first
to the Great God of Kumano, Kusht mikenu,t our divine
ancestor, the Great-Grandchild of Izanagi, and to Ohonamochi,
the maker of the land, for whom wethin the blue hill-confines
of the province of Idzumo the temple pillars have been stoutly
planted on the vock-roots below, while the projecting cross-
beams of the roof are exalted to the Plain of High Heaven.
Thereafter I did worship to the Sovran Gods who dwell in
the one hundred and eighty-six shrines.

“ Then, as the morning sun went up in glory, there came
these good words of divine blessing, to wit: ‘When Taka-

* That is, wearing the garb of a priest who makes offerings.

+ Probably the same as Ame no hohi, from whom the Miyakko claimed
descent.
CEREMONIAL. 27%

mi-musubt and Kamit mt-musubi, the High-Heaven divine
ancestors, bestowed upon the Sovran Grandchild this sub-celes-
tial Great-erght-island country, Ama no hoht, the remote
divine ancestor of the Omi* of Idsumo, was sent by them to
view the condition of the land. Forcing his way through the
eight-fold clouds of Heaven, soaring across the sky, soaring
over the earth, he surveyed the Under-Heaven on all sides,
and made report that the Fair-Ear-Land of the Rich-Reed-
Plain was a savage land where there were Gods who in the
daytime swarmed like flies in the fifth month, and at night
shone like fire pots, and where the rocks, trees, and blue water
foam had power of speech. However, he promised that tt
should be subdued so that the Sovran Grandchild might rule
zt serenely as a peaceful land. Therefore his son Ame-hina-
dort, and with him Futsunushi were sent down from Heaven.
They drove out and subdued the savage deities,and persuaded
the Great God who made the Land} to divide off the visible
outward thingst of the Great-eight-tsland Country.

“Then Ohonamochi said: ‘In the land to be governed by
the Sovran Grandchild and called Great Yamato I will
make my own gentle spirit (nigt-tama) to be attached to an
eight-hand mirror, and enshrined in Mtha, under the title
of Yamato no Oho-mono-nushi kusht-mika-tama no mtikoto
(great-thing-master-wondrous-awful-spirit), the spirit of my
son Ajisuki-taka-hikone to be enshrined at Kamo in Katsu-
raki, that of Kotoshironushi at Unade, and that of Kaya-
narumt at Asuka, dedicating them to dwell there divinely as
near guardian deities of the Sovran Grandchild) He then
went to rest tn the shrine of fertile Kitsukt§ Thereupon the
Sovran dear divine ancestor and ancestress (of the Mikado ?)

* The same as the Miyakko.

+ Ohonamochi.

t That is, to surrender the civil jurisdiction.

§ It is to be understood that after he had enshrined his 27zg?-tama, or gentle
spirit, in Yamato, Ohonamochi himself, or perhaps his avatama, or rough
spirit, retired to Idzumo.
276 CEREMONIAL.

gave command, saying: ‘Do thou Hohi no Mtkoto bless the
Sovran’s long age so that tt may be firm and enduring, and
make it happy as a prosperous age.’

“In accordance with this injunction, I (his successor) perform
this service of blessing,and as the morning sun rises in glory,
bring tribute of congratulatory divine treasures in token of
the God's (Hoh) regard and in token of the Omi’s (his own)
regard.

“( These) white jewels are (a prognostic of) the great august
white hairs (to which your mazesty will reach). The
red jewels are the august, healthful, ruddy countenance, and
the green-estuary jewels are the harmonious fitness with which
your Majesty will establish far and wide, as with a broad
sword-blade, his lasting great august reign over the Great-
eight-tslanad-country which he governs. As (this) white
horse plants firmly his fore hoofs and his hind-hoofs, so will
the pillars of the Great Palace be set firmly on the upper
rocks and frozen firmly on the lower rocks. The pricking up
of his ears ts a sign that Your Majesty will, with ears ever
more erect, rule the Under-Heaven. [Here follows a passage
too corrupt for translation. It continues to allude to the
emblematic character of the offerings.| As a token that the
visible deity (the Mikado) shall peacefully and serenely rule
the Great-eight-island country as long as Heaven and Earth,
the Sun and Moon endure, I offer these congratulatory divine
treasures by way of respect from the God, and by way of
respect from the Omit, with profound awe, and pronounce
these auspicious words of divine congratulation delivered to
me from Heaven.”

The offerings were sixty jewels, white, red, and green, a
sword with mountings of gold and silver, a mirror, two
pieces of cloth, a horse, a swan, and fifty trays of eatables.

The similar formula used by the Nakatomi in 1142, in-
voking the blessing of the Gods on the new sovereign, is
given in Dr. Florenz’s German translation of the Wikongi,
Book xxx., Appendix.
CEREMONIAL. 277

The above is the merest outline of a ceremony to a de-
scription of which Hirata devotes 480 pages of his Koshzden.
It varied a good deal at different times, and was altogether
discontinued for eight reigns (1465-1687) no doubt because
it was found too heavy a burden on the people.

Nihi-name.—The Nihi-name or new tasting, when the
rice of the new harvest was first partaken of, was the same
as the Ohonihe, except that it was simpler and was cele-
brated annually. The festival is frequently referred to in
the Kazki and Nihongt. The Sun-Goddess is said to have
celebrated a Nihi-name in a New Palace. It was accom-
panied by songs and dances and was followed by feasting
in holiday dress and presents to the Court and officials.

At shrines not officially recognized, the local official in
charge conducted this ceremony. It was then called 0-/7-
taki (august-fire-kindling) because a courtyard fire (mzhabz)
was made, the ceremony taking place at night. Strict
Shinto devotees would not eat the new season’s rice until it
had been performed.

It appears from allusions in poetry and legend that there
was also a household Nihi-name. It was celebrated with
closed doors, no stranger being admitted, apparently in
order to prevent pollution by impure persons. The follow-
ing legend from the Hztachi Fudok: illustrates this point.

“When the God called the ‘ Divine Ancestor’ went to
the places of the various deities, he came to the Peak
of Fuji in Suruga. The sun went down and he asked for
a lodging, but the God of Fuji refused, saying that he was
that day performing the Nihi-name, and his household were
therefore practising abstinence. So he ascended the Peak
of Tsukuba, and asked for a lodging. The God of Tsukuba
said: ‘Although I am this night celebrating the Nthi-name,
why should that prevent me from acceding to your august
behest ?’”

Nanakusa.—There was in later times a corresponding
278 CEREMONIAL.

spring festival called Nana-kusa (seven herbs), in which
wild potherbs of seven different kinds were gathered and
eaten,

Ahi-name or Ahimbe.—This word means “ joint-tasting.”
It was a harvest festival not essentially differing from the
Nihi-name, and was so called because the Mikado joined
the Gods with himself in tasting the new season’s rice and
sake. Hirata thinks, however, that the expression “ joint-
tasting” refers to the association of certain inferior Gods
with the greater Gods directly worshipped at this time. It
was celebrated on the first Hare day of the eleventh month,
and was in honour of the deities of seventy-one shrines.

Kan-name (divine-tasting)—This was another harvest
festival, distinguished from the preceding by being cele-
brated in the ninth month, and being confined to the
deities of the Ise shrines. An embassy of high officials
was specially dispatched to Ise for the purpose, after an
elaborate ceremonial in the Palace, in which the Mikado
himself took part.

The zorzto (Nos. 20, 21, and 22) used on this occasion
are preserved in the Vengeshzkz, They contain nothing of
interest.

When a princess was dedicated to the service of the
shrines, the following formula (No. 23) was added :—

“More especially do I humbly declare: ‘ The offering of a
Sacred Princess of the Blood Imperial to serve as the Deities
staff, having first, according to custom, observed the rules
of religious purity for three years, ts to the end that thou
mayst cause the Sovran Grandchild to live peacefully and
firmly as long as Heaven and Earth, the Sun and Moon,
may last. I, the Great Nakatomi, holding the dread spear
by the middle,* with deepest awe pronounce this dedication
of her by the Mikado to the end that she may serve as an
august staff?”

* Explained to mean ‘“‘in the discharge of my mediatory function.”
CEREMONIAL, 279

Kamu-ima-ge or Shingonjiki—This festival was cele-
brated in the palace at night after the Tsukinami. The name
means literally God-new-food. It consisted in the Mikado
in person or by deputy making an offering of food to the
Sun-Goddess. The forms resembled those in use for the
Ohonihe or Nihi-name, and included laying down a cushion

(saka-makura) to represent the Deity, the use of a fire-
drill, &c.

Hirano no Matsuri.—Festival of Hirano, a village in the
province of Settsu. There is much doubt as to the deities
in whose honour this service (No. 5 of the Yengishzki) was
first instituted. It is believed that it was originally cele-
brated in honour of Image no Kami (the God of New Food)
and of Kudo no Kami and Kobe no Kami, the Gods of the
kitchen-boiler and of the cooking-pan. The /mage was
probably, as explained by Sir E. Satow, freshly hulled rice
offered monthly to the Gods.

After the Mikado Kwammu founded the shrine of Hirano,
about the end of the eighth century, it became the custom
for all the branches of the Imperial family to be represented
at the two annual celebrations. It was Kitabatake Chika-
fusa (1293-1359) who first invented the popular account
of the Gods worshipped here. Knowing that they were
in some manner family deities, he proceeded to allot
as ujt-gami to the Tahira, Minamoto, Ohoye and
Takashina families, ancient members of the Imperial
line taken here and there at random, and comprising
the Sun-Goddess, Yamato-dake, and the Mikados Chiuai
and Nintoku. This is an instructive example of

the intrusion of ancestor-worship so-called into the older
Shinto.

The zorito read at this festival affords no clue to the
identity of the Gods worshipped. It mentions the founding
of the shrine at the behest of the Sovran Great God (or
Gods) and makes offerings in acknowledgment of his (or
280 CEREMONIAL.

their) preserving the Mikado’s life and prospering his
reign.*

Kudo and Kobe no Matsuri.—This service (No. 6 of the
Yengishiki) is practically identical with the last, which is
natural, if, as is probable, the Gods worshipped are really
the same.

Toshigohi no Matsuri (harvest-praying service).—This
festival (No. 1 of the Vengéshik?) was in honour of the
deities of the 3,132 official shrines, in other words, the entire
Shinto Pantheon. It was celebrated on the 4th day of
the 2nd month (when the seed rice is sown) in the Saz-n,
or sacred precinct, a courtyard in the Palace measuring
230 feet by 370 feet, with offices opening on to it on all
sides. On the west were the shrines of the eight deitiest
in a row, surrounded by a fence to the interior of which
three sacred archways gave access. In the centre of the
court a temporary shed was erected in which the altars
were placed. Early on the morning of the festival day, the
offerings, prepared by the Imbe, were set out here. They
are minutely described in the Yengishzkz,and consisted of
silk and cloth of various kinds, some of the raw materials
for the same, models of swords, shields, spear-heads, bows,
quivers, stags’ horns, mattocks, sake, fish of various kinds,
edible seaweed, salt, and matting. In the case of the Ise
temples, a horse was added. <A white horse, cock, and boar
were sent to Mitoshi no Kami, the special deity of Harvest,
and a horse to each of nineteen others, including the God
of Growth and the water-deities of Yamato.

When everything was ready, the officials of the /zngckwan,
accompanied by the szzko, or virgin priestesses, entered by
the middle gate and took their places in the western offices
with their faces to the east, the north being the upper (or
more honourable) end. The Ministers of State and their

* For a more detailed discussion of this ritual, see Sir E. Satowin 7. 4. S./.,
vol. ix. pt. ii. p. 183.
t See abave, p. 270.
CEREMONIAL, ‘ 281

subordinates entered by the north gate and took their
places in the north office, the Ministers facing the south,
the others east or west. The priestesses occupied seats
below the office. The other officials entered by the south
gate and sat facing the north. The subordinate Shinto
functionaries and 4afuri stood in the courtyard south of the
west office,

Then the Jingikwan officials came down and took their
places in front of their office. They were followed by the
Ministers of State. A Nakatomi read the xorito, the hafurt
responding with O (“Yes” or “Amen ”) at the end of every
paragraph. It is as follows :—

“ He*® says: ‘Hearken all ye assembled Kannushi and
fafuri.

“ He says: ‘I humbly declare in the presence of the Sovran
Gods, whose praises are fulfilled as Heavenly Detties and as
Earthly Detties, by command of the Sovran, dear, divine
ancestor and ancestress who divinely dwell in the Plain of
High- Heaven.

“*In the second month of this year the Sovran Grandchild
zs graciously pleased to pray for harvest, and I, therefore, as
the morning sun rises in glory, offer up his plenteous offerings,
thus fulfilling your praise. [Here the Kannushi and Hafuri
of the shrines concerned remove this set of offerings.) ~~

“ He says: ‘I humbly declare in the presence of the Sovran
Gods of the harvest.

“< Tf the Sovran Gods will bestow in ears many a hand's
breadth long and ears abundant the latter harvest which they
will bestow, the latter harvest produced by the labour of men’
Srom whose arms the foam drips down, on whose opposing
thighs the mud ts gathered, I will fulfil their praises by
humbly offering first fruits, of ears a thousand, of ears many
a hundred, raising up the tops of the sake-jars, and setting
in rows the bellies of the sakevjars, tn juice and in ear will [

* The Nakatomi,
282 CEREMONIAL.

present them, of things growing tn the great moor-plain, sweet
herbs and bitter herbs, of things that dwell in the blue sea-
plain, the broad of fin and the narrow of fin, edible seaweed,
too, from the offing and seaweed from the shore, of clothing,
bright stuffs and shining stuffs, soft stuffs and coarse stuffs
—with these [ will fulfil your praises. [In the meantime]
having furnished a white horse, a white boar, and a white
cock, with things of various kinds before the Sovran Gods of
the Harvest, I fulfil thetr praises by humbly presenting these
plenteous offerings of the Sovran Grandchild,

“ He says: ‘I humbly declare in the presence of the Sovran
Gods whose praises the chief priestess fulfils, and I fulfil
your praises, namely, Kamt-musubt, Taka-mi-musubi, [ku-
musubt, Taru-musubt, Tama-tsume-musubt, Oho-mitya no me,
Oho-mi-ketsu no kami, and Kotoshtronushi. Because you
bless the Sovran Grandchild’s reign as a long reign, firm
and enduring, and render it a happy and prosperous reign,
l fulfil your praises as our Sovran's dear, divine ancestor
and ancestress by making these plenteous offerings on his
behalf?

“He says: ‘I humbly declare in the presence of the Sovran
Gods, whose praises the priestess of Wigasuri fulfils. I fubfil
your praises, repeating your names, to wit, Live Well, Blessing
Well, Long-rope Well, Asuha, and Hahigi* Whereas, on
the nethermost rock-roots ruled by the Sovran Gods (just
named) the palace pillars have been raised stout and high,
and the projecting cross-beams exalted to the Plain of High-
Heaven, furnishing a fair abode for the Sovran Grandchild,
wherein, finding shelter from the rain and shelter from the
sun, he serenely governs in peace the world on all sides,
I fulfil your praises by making these plenteous offerings on
his behalf?

“He says: ‘I humbly declare in the presence of the Sovran
Gods, whose praises are fulfilled by the priestess of the Gate.
Repeating your names, to wit, Kusht-tha-mado (wondrous-

* See Index for these two deities,
CEREMONIAL, 283

rock-gate) and Toyo-tha-mado (vich-rock-gate), I fulfil your
praises. Whereas you guard the gates of the four quarters
by night and day, obstructing the passage like mantfold piles
of rock, and whether you open them in the morning or close
them in the evening, guard below against unfriendly things
coming from below, and guard above against unfriendly
things conung from above, I fulfil your praises by making
these offerings on behalf of the Sovran Grandchild?

“He says: ‘I humbly declare in the presence of the Sovran
Gods, whose praises the priestess of Ikushima (live-island or
region) fulfils, Repeating your names, to wit, [ku-kunt (live
country) and Taru-kuni* (perfect country), T fulfil your
praises. Because you the Sovran Gods, who rule the islands
many tens in number wherever the frog of the valley finds
his way, wherever the ocean foam extends, making wide the
narrow regions and the steep regions level, have granted these
many tslands to hint every one, L fulfil your praises by making
these plenteous offerings on behalf of the Sovran Grandchild.

“He says: ‘More especially do T humbly declare in the
mighty presence of the Great Heaven-shining Deity who
dwells in Ise. Because the Great Deity has bestowed on him
the lands of the four quarters over which her glance extends
as far as where the wall of Heaven rises, as far as where
the bounds of Earth stand up, as far as the blue clouds are
diffused, as far as where the white clouds settle down oppo-
site, by the blue sea-plain, as far as the prows of ships can go
without letting dry their poles and oars; by land, as far
as the hoofs of horses can go, with tightened baggage-cords,
treading their way among rock-roots and tree-roots where the
long road extends, continuously widening the narrow regtons
and making the steep regions level, drawing together, as it
were, the distant regions by throwing over them (a net of)
many vopes,—therefore will the first-fruits for the Sovran
Great Deity be piled up in her mighty presence like a range of
hills, leaving the remainder for him tranquilly to partake of?

* See Index.
284 CEREMONIAL.

“* Moreover, whereas you bless the Sovran Grandchila’s
veign as a long reign, firm and enduring, and render it a
happy and prosperous reign, I plunge down my neck cor-
morant-wise in reverence to you asour Sovran's dear, divine
ancestress, and fulfil your praises by making these plenteous
offerings on his behalf?

“ He says: ‘I humbly declare in the presence of the Sovran
Gods who dwell in the Crown lands and name your august
names, to wit—Takecht, Katsurakt, Tohochi, Shiki, Yama-
nobe and Sofu.* Whereas the Sovran Grandchild partakes
of, as his long food, his distant food, the sweet herbs and
bitter herbs which grow in and are brought from the six
Crown lands aforesaid, I fulfil your praises by making
these plenteous offerings on his behalf,

“*T humbly declare in the presence of the Sovran Gods
who dwell in the mountain-mouths and name your august
names, to wit—Asuka, hare, Osaka, Hatsuse, Unebi, and
Miminashi.t Whereas the great trees and the small trees
which grow on the near mountains and on the far mountains
ave cut at the root and at the top, and brought to furnish
a fatr abode for the Sovran Grandchild, wherein, sheltered
Srom the rain and sun, he serenely governs in peace the lands
of the four quarters, [ fulfil your praises by making these
plenteous offerings on his behalf?

“He says: ‘T humbly declare in the presence of the Gods
who dwell in the water-partings, and, naming your august
names, to wit— Yoshinu, Uda, Tsuge, and Katsuraki, fulfil
your praises. If you, the Sovran Gods, will bestow in ears
many a handsbreadth long, and ears abundant the latter
harvest which you will bestow, I will fulfil your pratses by
offering first-fruits in ear and in Juice, raising up the tops
of the sake-zars and filling and setting in a row the bellies
of the sakezars. The Sovran Grandchild will then partake
with ruddy countenance of that which remains as the corn of

* These are names of places. The Gods seem to have had no others.
t These are names of mountains.
CEREMONIAL. 285

his august morning meals and his august evening meals, for
his long food, and for his distant food. Therefore do T
now fulfil your praises by making these plenteous offerings on
hts behalf.

“« Lend ear, all of you.

“He says: ‘ More especially, let the Kannushi and Hafurt,
having received the offerings which the Imbe, hanging stout
straps on weak shoulders, have prepared with purity, take
them away and offer thent tn all due form.”

It will be observed that this xorifo contains paragraphs—
possibly later accretions—which have nothing to do with
the harvest. In some of the petitions the do u¢ des principle
is very thinly disguised.

Tsukinami no Matsuri.—This festival was in honour of
the Gods of the “Greater Shrines.” The name means
monthly festival, but it was really celebrated only twice a
year, on the eleventh day of the sixth and twelfth months.
The norito (No. 7 of the Yengishk?) is almost identical with
the Toshigohi. The /¢xgéshirz6, a modern history of Shinto,
describes it as a thanksgiving service for the protecting care
of the Gods.

Another Tsukinami ceremony was performed at Ise by a
Nakatomi despatched thither as special envoy in connexion
with the Toshigohi and also in the sixth and twelfth
months of every year. The xorito (No. 16) read on these
occasions was as follows :—

“ He says: ‘By the great command of the Mikado, T
humbly declare in the mighty presence of the Great Deity
whose praises are fulfilled (in the shrine built) upon the
nethermost rock-roots on the bank of the River Isuzu in
Watarahi. I, of such a rank, of such a name, humbly repeat
his commands, as his envoy to convey hither and make offering

of the customary great offerings of Praying-for-Harvest in
the second month (or as the case may be).”
286 CEREMONIAL.

A similar service (No. 17) was performed at the same
time in honour of the Goddess of Food. The phraseology
is somewhat less honorific.

On the two latter occasions, the Chief Priest of Ise read
the following xorzto (No. 19).

“ He says: ‘Hearken, all ye kannusht and mono-imi to
this celestial, this great norito, which I humbly pronounce in
the mighty presence of the Heaven-Shining Great Deity,
whose praises are fulfilled in Uji of Watarahi, where on the
bank of the River Isuzu the pillars of the Great Shrine are
stoutly erected, and the projecting cross-beams are exalted to
the Plain of High-Heaven. (Here the Negi and Ucht-bito,
priests of lower rank, answer “O)” that ts,“ Ves,” or “Amen.”)
Bless the life of our Sovereign as a long life, let his reign be
prosperous, firm and enduring as a pile of multitudinous
rocks, and show thy favour to the princes born of him, As
to the functionartes of every rank, down to the peasants of the
four quarters of the Under-Heaven, make the five grains
which they long and peacefully cultivate to flourish abund-
antly, Favour them with thy protection, and grant them
thy blessing.

“On this seventeenth day of the sixth month (or as the
case may be) as the morning sun rises in glory, I fulfil thy
praises, setting before thee in ample measure, like seas and
mountains, the tribute yarn and the great food-offerings of
holy vice and sake, provided according to custom by the con-
secrated peasants of the three districts, and the various
localities of the various provinces, while the Great Nakatomt
himself ts hidden in offering-branches.

“* Hearken, all ye kannusht and mono-imt.

“ He says: ‘ This service is likewise addressed to the Ara-
matsurt shrine and to the Tsuktyomt (Moon-God) shrine.
(The kannushi again answer‘ 0.)"

Ki-u no Matsuri (praying for rain). No sorito of this
ceremony is given in the Vengzshzkt. It was performed in
CEREMONIAL, 287

honour of the Gods of eighty-five shrines, and was accom-
panied by the usual offerings of cloth-stuffs. Toa few out
of the number a black horse was offered in addition. The
choice of a black animal for this purpose belongs to the
magical pre-religious stage of thought. Black is the colour
of the rain-clouds, and therefore, on the principle that what
suggests a thing will actually produce it, the exhibition ofa
black horse is thought likely to make the clouds collect and
rain to fall. A white horse was offered when fine weather
was desired.

Mr. Weston, in his ‘Mountaineering in the Japanese
Alps,’ describes the sacrifice of a black dog “ symbolical of
the wished-for storm-clouds ” in order to cause rain.

Kamu miso no matsuri (divine-clothing-service).—This
ceremony consisted in presenting offerings of clothing to
the Sun-Goddess at Ise. It was celebrated twice a year, in
the fourth and ninth months. The xortto (No. 18) is very
short and uninteresting.

Service for the Removal of the Ise Shrine.—The orzo
(No. 24) is a very short formula. It announces to the Sun-
Goddess the rebuilding of her shrine, which took place every
twentieth year. A similar form was used in the case of the
Food-Goddess.

Oho-tono hogahi (luck-wishing or blessing of the Great
Palace)—This ceremony was performed on the morning
after the Kamu image and the Nihi-name. It was in honour
of three deities, namely, the two Yabune no Kami, or
House deities, and Oho-miya no me, a personified Lady
Chamberlain.

I quote from Sir Ernest Satow’s ‘Ancient Japanese
Rituals’ in the 7. A. S. /,, vol. ix. pt. ii, a ninth-century
description of this ceremony :—

“The Jingikwan took four boxes containing precious
stones, cut paper-mulberry bark, rice and sake in bottles,
and placed them on two eight-legged tables, which were
then borne by four attendants, preceded by Nakatomi and
288 CEREMONIAL,

Imbe functionaries, all wearing wreaths and scarfs of paper-
mulberry bark, walking in double line, the rear being
brought up by virgin priestesses. On the procession
arriving in front of the Palace gate, the tables were
deposited under the arcade which ran along the outside of
the wall. A servant called out for admittance, and the
porter having announced the procession by saying that an
officer of the Imperial Household had asked for admission
in order to pronounce the Luck-wishing of the Great
Palace, the order, ‘Let him pronounce it,’ was transmitted
back from the Mikado, The porter thereupon called out
‘Let him declare his name and surname,’ in reply to which
the officer advanced to a spot previously marked out by
a wooden ticket with his name on it, and said: ‘It is so
and so, of the Jingikwan, who wish to perform the Luck-
wishing of the Great Palace.’ To this the Mikado’s answer
was ‘Call them.’ The officer of the household replied ‘ 0,’
and retiring called the functionaries of the Jingikwan, who
in their turn replied ‘0. The Nakatomi and Imbe then
put on their wreaths of paper-mulberry, to which the latter
added straps of the same material, and advanced ahead of
the tables up to the ‘ Hall of Benevolence and Long Life.’
The virgin priestesses had meanwhile entered by another
gate, and were waiting in the Palace enclosure. They now
followed the tables, and came up to the verandah on the
east side of the building, where they took charge of the
boxes of offerings. The procession then entered the build-
ing. One virgin priestess went to the Hall of Audience
and scattered rice about it, while another proceeded to the
gate on its south sidé and performed the same ceremony
there. The Imbe took out the precious stones and hung
them at the four corners of the Hall, and the priestesses
withdrew, after sprinkling sake and scattering rice and cut
paper-mulberry fibre at the four corners of the interior.
The Nakatomi stood on the south side of the building
while the Imbe turned to the south-east, and in a low
CEREMONIAL, 289

voice read the ritual. The whole company next went to
the Mikado’s bath-room, and hung precious stones at its
four angles, and the same at his privy, while the priestesses
scattered rice and sprinkled sake as before.”

The xortto (No. 8) of this ceremony, as appears from the
archaic forms of language which it contains, is probably
very ancient. It is quoted in the Kogojiuz; and the
Nthongi describes as “an ancient saying” a sentence which
forms part of it.

The reader will note the confusion—of a kind inherent
in all mythologies—betweén the house considered as a
deity and the protecting deity of the house.

“When by command of the dear, divine ancestor and
ancestress who divinely dwell in the Plain of High Heaven,
the Sovran Grandchild* was made to take his seat on the
high august throne of Heaven, and the Heavenly Emblems,
namely, the mirror and the sword, were delivered to him,
these words of blessing were pronounced : ‘ Let our sovran
great offspring, the Sovran Grandchild, receiving over the
celestial Sun-succession on this high throne of Heaven, rule
tranquilly for myriads of thousands of autumns, for long
autummns, over the Great-Eight-islands, the Rich Reed-plain,
Land of fair rice-ears,as a peaceful country” With these
words they delivered it unto him. Then, celestial counsel
having been held, they put to silence the rock-roots and tree-
roots, even to the smallest blades of grass, that previously had
power of speech.

“And for the Sovran Grandchild who in Heavenly Sun-
succession rules the Under-Heaven, to which he had descended,
trees are now cut down with the sacred axes of the Imbe in
the great valleys and the small valleys of the secluded mountains,
and sacrifice having been made of thetr tops and bottoms to the
God of the mountains, the middle parts are brought forth and
set up as sacred pillars with sacred mattocks to form a fair

# Ninigi. Below the same term means the Mikado.

L
290 CEREMONIAL.

Palace wherein the Sovran Grandchild finds shelter from the
sky and shelter from the sun. To thee, therefore, Ya-bune
no Mikoto [the Palace treated as a God| I address these
heavenly, wondrous, auspicious words of calm and blessing.

“ He says: ‘l humbly declare the names of the Gods who
calmly and peacefully watch so that this Great Palace where
he holds rule, as far downwards as the lowermost rock-roots,
suffer no harm from reptiles among tts bottom-ropes,* as far
upwards as the blue clouds are diffused in the Plain of High
Hleaven, may suffer no harm from flying birds in the celestial
smoke-hole,t that the joinings of the firmly planted pillars,
and of the crossbeams, rafters, doors,and windows may not move
or make a notse, that there may be no slackening of the tied
rope-knots and no dishevelment of the roof-thatch, no creaking
of the floor-joints or alarms by night. I humbly praise your
honoured names, to wit, Vabune Kukunocht no Mtkoto and
Vabune Toyo-uke hime no Mikoto| House-tree God and House-
food Goddess\.t And inasmuch as you humbly preserve the
Sovran Grandchila’s reign to be firm and enduring, and
humbly bless tt as a lasting, prosperous, and perfect reign,
the Imbe no Sukune [name], adding shining cloth and lustrous
Jine cloth to the countless strings of fair jewels prepared by
the sacred jewel-makers with observance of purity and avotd-
ance of pollution, and hanging stout straps on weak shoulders
[well offer them to you], with words of blessing and calm.
And let the Gods Kamu-nahobi and Oho-nahobi peacefully and
tranquilly exercise their office, correcting, whether in things
heard or in things seen, any omission which he may make in
so doing.

“ More especially does he humbly declare: ‘Naming her as
Oho-miya-no-me I humbly fulfil her praises because, within
the same Palace as the Sovran Grandchild, she blocks the way
and takes cognizance and makes choice of the persons who £0

* The ancient Japanese houses had their timbers lashed together with ropes,
+ The translation is doubtful.
t See above, p. 167.
CEREMONIAL. 291

zn and out, with words amends and mollifies the hurry and
roughness of the Gods, keeps from error the hands and feet
of the scarf-wearing attendants and the strap-wearing attend-
ants* who serve the morning meal and the evenyyg meal
of the Sovran Grandchild, preventing the Imperial Princes,
Princes, Mintsters of State, and all the functionaries from
indulging their several inclinations and causing them, pure
of evil intents and base hearts, to attend in the Palace with
a Patace-attendance, and to serve in the Palace with a
Patace-service, and amending to eye and ear all faults and
ervors, so that their duties may be performed peacefully and
tranquilly,”

Naishi-dokoro or Kashiko-dokoro.—Every new moon
offerings were presented in the xazshz-dokoro (natshi-place)
or kashiko-dokoro (place of reverencet) by the xazshi or
female attendants of the Palace to the sacred mirror which
represented the Sun-Goddess. They consisted of rice,
cakes, paper, cloth, egg-plant, fish, shellfish, &c. Twice a
year Kagura was performed. The ceremonies used on
these occasions were regulated in Uda’s reign (889-898)
and closely resembled those of the Great Shrine of Ise.
The Yengishikt has not preserved the xorzto belonging
to it.

A Japanese writer thus describes the modern form of this
ceremony :—

“Within the palace there is a large hall, the ashzko-dokoro,
or place of reverence, constructed of milk-white, knotless
timbers, exquisitely joined and smooth as mirrors, but
absolutely devoid of decoration. At one end stands a large
shrine, also of snow-pure wood, with delicately chased
mountings of silver gilt. It encloses models of the divine
insignia, and a number of long, narrow tablets of pine, on
which are inscribed the posthumous titles of all the

* Male and female attendants.
+ These terms are often used as synonymous with the regalia, of which the
Sun-mirror was the chief.

L 2
392 CEREMONIAL.
Emperors sitcé the days of Jimmu. Within the folding
doors of the shrine hangs a curtain woven of bamboo
threads. At the appointed hour, generally the grey of
morning, sakak¢ boughs are laid beside the shrine and
provision of incense is made ; after which the officials of
the Bureau of Rites and those of the Imperial Household
file in and seat themselves on either side of the hall. The
doors of the shrine are then opened and offerings of various
kinds—vegetables, fish, cloth, and so forth—are carried in
and ranged before it, solemn music in Japanese style being
performed the while. Thereafter the princes of the blood
and all officials of the two highest ranks as well as the peers
of the ‘ musk-chamber’ and the ‘ golden-pheasant chamber’
enter, and when they are seated the Emperor himself
appears and, proceeding slowly to the shrine, bows his
head, takes a branch of sakakz with pendant gofez, and
having waved it in token of the purification of sins, ignites
a stick of incense* and places it upright in the censer,
thereafter repeating a ritual (orzto). So long as his
Majesty is present in the hall, all the officials remain stand-
ing. His Majesty then retires, and, on his departure,
worship of the same kind, but without any prayer, is per-
formed by a representative of the Prince Imperial,” and
subsequently by the other members of the Court.

Mitama Shidzumuru no matsuri (ceremony for settling
or calming the august spirit).

There was an ancient ceremony called mtama furishike
that is, shaking the august jewels, which is referred to in
the Kiujzki. We are there told that when the Sun-Goddess
sent down Ninigi to rule the world, she gave him “ten
auspicious treasures, namely, one mirror of the offing, one
mirror of the shore, one eight-hands-breadth sword, one jewel
(tama) of birth, one jewel of return from death, one perfect
jewel, one road-returning jewel (that is, a jewel which has the
property of making evil things return by the road they came),

* The incense is Buddhist.
CEREMONIAL. 293

one serpent-scarf (a scarf which has power when waved to
keep away serpents), one bee-scarf, and one scarf of various
things,” saying : “In case of illness shake these treasures
and repeat to them the words, ‘One, two, three, four, five,
six, seven, eight, nine, ten.’ If thou doest so the dead will
certainly return to life.”

The Mzhong? states that in A.D. 685 the ceremony of
calling on the spirit (sz7tama) was performed for the
Mikado’s sake. An ancient gloss identifies this ceremony
with that of the mzfama furishtkt just described. The
object of the two ceremonies was, no doubt, the same, but
it is to be noted that mz¢tamma, which in the one case means
jewel or talisman, in the other means spirit—a rare case
in the older Shinto records of this word being applied to
the human soul. The phrases “calling on the spirit” and
“settling the spirit” are of Chinese origin, #z¢ama being in
this connexion simply a translation of the Chinese Aux
(pronounced on in Japanese). The same ceremony is
known in China, and some features of its Japanese form
were probably borrowed from that country. Its object,
according to a modern writer, was to summon back to and
settle in the body the volatile Zo. It was performed every
year in the eleventh month in the Chapel of the Jingikwan,
and also at one time in connexion with the coronation
ceremony.

The xorito (No. 15 of the Yengzshzk¢) begins with a
recital of the Mikado’s divine claims to sovereignty. Then
the offerings are enumerated. It concludes with a prayer
to the eight Gods of the Jingikwan to grant the Mikado a
long and prosperous reign, and that he may dwell peace-
fully in his Palace during the ensuing year. It says
nothing of the Mikado’s spirit, an expression found only
in the heading, which may be supposed to be a later
addition.

A performance by the Miko resembling that of Uzume
before the Rock-cave of Heaven, and comprising the repeti-
294 CERENONIAL.

tion of the magic words one, two, three, &c., formed part,
no doubt the oldest part, of the ceremony. It is now
usually called by the Chinese name Chznkonsaz.

There is a story of a thief having stolen the clothing
presented on this occasion, and also the string which tied
the Mikado’s mztama, whatever that may mean.

Oho-harahi (Great Purification).*—This ceremony in-
cludes a preliminary lustration, expiatory offerings, and the
recital of a zorito or formula—not a prayer, as it is some-
times called—in which the Mikado, by virtue of the autho-
rity transmitted to him from the Sun-Goddess, declares to
his ministers and people the absolution of their sins and
impurities. This formula is often referred to as if it
constituted the whole ceremony. It is known as the

' Nakatomt no Oho-harahi, because in ancient times it was
usually read by the Nakatomi as representatives of the
Mikado.

The myths which represent Izanagi as flinging down his
garments during his flight from Yomi, and washing away
in the sea the pollution contracted by his visit there, and
describe the expiatory offerings exacted from Susa no wo,
presume an acquaintance with the ceremony of which the
Oho-harahi zorzto forms a chief part. The Mzhong7 informs
us, under the legendary date A.D. 200, that after the sudden
death of the Mikado Chiuai, his widow and successor Jingo
commanded her ministers “to purge offences and to rectify
transgressions,” while in the parallel passage of the Kojzkz}
details are given of these offences, which, as far as they go,
are identical with those enumerated in the Oho-harahi itself.
Great Purifications are mentioned as having been performed
in 676, 678, and 686. The Japanese scholar Mabuchi
ascribes the present Oho-harahi xzorzto to this last-named
period. In substance it must be very much older.

* Tam much indebted to Dr. Florenz’s exhaustive monograph on this rite
in vol. xxvii. of the 7. 4. S. 7.
+ Ch. K., p. 230.
CEREMONIAL. 295

The chief ceremony was performed in the capital twice
yearly, on the last days of the sixth and twelfth months.
These dates are not chosen arbitrarily. There is a natural
impulse at the close of the year to wipe out old scores and
to make a fresh start with good resolutions. The ¢suzna,*
or demon-expelling ceremonies, of the last day of the year,
described below, are prompted by a similar motive. Tenny-
son gives expression to this feeling in his ‘In Memoriam’ :—

“ The year is dying in the night,
Ring out, wild bells, and let him die.

* * * *
Ring out the false, ring in the true,
* * * *

Ring out the want, the care, the sin,
* * * *

Ring out old shapes of foul disease.”

The summer celebration of the Oho-harahi is analogous to
the custom of lustration, or bathing on St. John’s Eve,
formerly practised in Germany, Italy, and other countries.

The Chinese had an Oho-harahi, defined by Mr. Giles in
his ‘Chinese Dictionary’ as “a religious ceremony of puri-
fication performed in spring and autumn, with a view to
secure divine protection for agricultural interests.” The
Ainus of Yezo have a similar ceremony.t

The Oho-harahi was not confined to the last days of the
sixth and twelfth months. It was performed as a pre-
liminary to several of the great Shinto ceremonies, notably
the Ohonihe, and on other emergencies, such as an outbreak
of pestilence,t the finding of a dead body in the Palace
(865), the officiating of a Nakatomi who had performed
Buddhist rites (816), &c.

* See Index, sxd voce.
+ See Mr. Batchelor in 7. A, S. /., xxiv. 46.
{ It will be remembered that it was on an occasion of this kind that
Agamemnon ordered an Oho-harahi to be performed :—
sasha Aadvs arorAvpaiverOor d&vwyerv,
“Ou 8 dreAvpdevovto Kal cis da Avpar’ EBadrAov.
‘Tliad,’ I. 313.
296 CEREMONIAL,

We learn from the regulations of the period Jégwan
(859-876) that at that time the ceremony was performed
at the southern gate of the Kioto Palace, in front of which
there was a canal. The purification offerings were set out
before this gate. The officials took their seats in due
order, the women being separated off by a curtain. The
officials of the Jingikwan then distributed £277-nusa* among
the audience, upon which the Nakatomi took his place and
recited the ritual, the officials responding O after every
paragraph. When the purification was finished, the Oho-
nusa ceremony was performed. It had also a purifying
influence, and consisted, according to Dr. Florenz, in bran-
dishing the Oho-nusa over the assembly, first to left, then
to right, and then again to left.

The zorito (No. 10 of the Yengzshzkz) is as follows :—

“Het says: ‘Give ear, all ye Imperial Princes, Princes,
Ministers of State, and functionaries who are here assembled,
and hearken every one to the Great Purification by which at
this year’s interlune of the sixth (or twelfth) month he deigns
to purge and absolve all manner of faults and transgressions
which may have been committed by those who serve in the
Imperial Court, whether they wear the scarf or the shoulder-
strap, whether they bear on their back the quiver or gird on
them the sword, the eighty attendants of the attendants,
including, moreover, all those who do duty in the various
offices of State.’

“He says: ‘Hearken, all of you. The Sovran dear
ancestors,{ who divinely dwell in the Plain of High Heaven,
having summoned to an assembly the eight hundred myriads
of deities, held divine counsel with them, and then gave
command, saying: “Let our August Grandchild§ hold serene

* See Index.

+ ‘‘ He” is the officiating Nakatomi, speaking on behalf of the Mikado.
t Usually said to be Taka-musubi, Kamu-musubi, and the Sun-Goddess,
§ Ninigi.
CEREMONIAL, 207

rule over the fertile reed-plain, the vegion of fair vice-ears,*
as a land of peace.”

“« But in the realm thus assigned to him there were savage
deities. These were called to a divine account and expelled
with a divine expulsion. Moreover, the rocks, trees, and
smallest leaves of grass which had power of speech were put
to silence. Then they despatched him downward from his
celestial everlasting throne, cleaving as he went with an awful
way-cleaving the many-piled clouds of Heaven, and delivered
to him the Land. At the middle point of the lands of the four
quarters thus entrusted to him, Yamato, the High-Sun-Land,
was established as a peaceful land, and there was built here for
the Sovran Grandchild a fair Palace wherewithal to shelter
him from sun and sky,t with massy pillars based deep on the
nethermost rocks and upraising to the Plain of High Heaven
the cross-timbers of tts roof.

“* Now of the various faults and transgressions to be
committed by the celestial race destined more and more to
people this land of his peaceful rule, some are of Heaven,
to wit, the breaking down of divisions between rice-fields,
filling up of irrigation channels, removing water-pipes, sow-
ing seed over again,t planting skewers flaying alive,

* Poetical expressions for Japan.

+ That is, rain.

+ Sowing wild oats was one of the misdeeds of Loki, the Scandinavian
mischief-God. Compare also Matthew xiii. 24: ‘‘ The kingdom of Heaven
is likened unto a man that sowed good seed in his field: but while men
slept, his enemy came and sowed tares also among the wheat.” See above,
P- 97-

§ Motodri says that this is with the malicious intention of injuring the feet
of the owner of the ground. I prefer the explanation suggested by the Shzkz,
an ancient commentary on the Vihongi. It says: ‘‘ Planting rods (or skewers)
in the rice-fields with words of incantation is called ‘skewer-planting.’ The
object is the destruction of any one who should wrongly claim that field.
The present custom of planting skewers in a field whose ownership is disputed
is probably a survival of this.” Aushz, or skewer, is the word used for the
wand to which offerings are attached. See Florenz’s ‘ Ancient Japanese
Rituals’ in Z. A. S. /., p. 32.
298

 

   

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fraying backwards. These are distinguished as Heavenly
offences.*

“< Earthly offences which will be committed are the cutting
of living bodies, the cutting of dead bodies, leprosy, hokumi,t
incest of a man with his mother or daughter, with his mother-
in-law or step-daughter, bestiality, calamities from creeping
things, from the high Godst and from high birds, killing
animals, bewitchments.§

“* Whensoever they may be committed, let the Great Naka-
tomi, in accordance with the custom of the Heavenly Patace,
cut Heavenly saplings at the top and cut them at the bottom,
and make thereof a complete array of one thousand stands for
offerings.|

* The native commentators point out that the ‘‘ Heavenly Offences” are so
called because they were first committed by Susa no wo in Heaven. This
passage of the worifo was therefore suggested by the myth. (See above,
p- 83.) The object of the myth-maker, however, was simply to enhance the
dramatic quality of his story by attributing to the boisterous Rain-storm God
misdeeds whose odious character would forcibly strike his audience, a nation
of agriculturists. In the or7to the further step is taken of recognizing the
same acts, committed on earth, as offences not only against men, but as sins
before the Gods. He may have argued that the Sun-Goddess has a tender
care for the rice-fields of her beloved race of men as well as for her own, and
that any interference with them is therefore hateful to her. The ‘‘ skewer-
planting” above mentioned points to a still earlier attempt to bring agriculture
under religious protection. There is no substantial basis for the distinction
between Heavenly and Earthly offences. The author’s real object in making
it was no doubt rhetorical. He wished to break up the long list of offences
into two balanced sentences, after a fashion common in Japanese poetry and
poetical prose composition. JI suspect that the ‘‘flaying alive” and “‘ flaying
backwards” were magical practices of the same class as the ‘‘ witchcraft”
condemned just below. The flaying was objected to, not for its cruelty, but
on account of the malicious use to which the skins so procured were put.
See Index, Znugamz.

+ A disease which has not been clearly identified. Dr. Florenz renders
‘afflicted with excrescences.”

+ Especially being struck by lightning.

§ Another rendering is ‘‘killing animals by bewitchments.’’ The Chinese
character used implies that it is for an evil purpose.

l| Dr. Florenz, following Motodri, renders ‘‘and deposit [upon them] in
abundance [the purification offerings].” The character of these offerings is
indicated by a passage in the Wihkongi (a.D. 676): ‘‘ The Mikado commanded,
CEREMONIAL, 301

“* Having trimmed rushes of heaven at the top and trimmed
them at the bottom, let him split them into manifold slivers.*

““Then let him recite the mighty ritual words of the
celestial ritual,t

““When he does so, the Gods of Heaven, thrusting open
the adamantine door of Heaven and cleaving the many-piled
clouds of Heaven with an awful way-cleaving will lend ear.
The Gods of Earth, climbing to the tops of the high mountains
and to the tops of the low mountains, sweeping apart the
mists of the high mountains and the mists of the low
mountains, will lend ear.

“‘When they have thus lent ear, all offences whatsoever
will be annulled, from the Court of the Sovran Grandchild
to the provinces of the four quarters of the Under-Heaven.

“* As the many-piled clouds of Heaven are scattered by the
breath of the Winad-Gods ; as the morning breezes and the
evening breezes dissipate the dense morning vapours and the
dense evening vapours ; as a huge ship, moored in a great
harbour, casting off its stern moorings, casting off tts bow
moorings, arives forth into the great sea-plain,; as yonder

saying : ‘ Let a Great Purification (Oho-harahi) be held in all quarters. The
articles needed for this purpose are to be forwarded to the shrines of purifica-
tion by the governors of each province, to wit, one horse and one piece of
cloth. The other things are to be supplied by the governors of districts,
namely, each one sword, one deerskin, one mattock, one smaller sword, one
sickle, one set of arrows, and one sheaf of rice in the ear. Further, let each
house provide a bundle ofhemp.’”’ This Oho-harahi was doubtless celebrated
in consequence of the appearance of a comet at this time. On another occa-
sion (681) each local governor supplied a slave as a purification offering. In
later times the Harahi-tsu-mono, or purification offerings, were furnished by
the central Government.

* The meaning of this clause is doubtful. The object seems to be to pro-
vide a brush for brushing away (avahi) offences. Sir E, Satow says, with
regard to a different ceremony: ‘‘ The high priest waves before the company
a sort of broom made of grass, to symbolize the sweeping away of their
offences.”

+ In later times it was thought, without sufficient reason, that the ‘‘ ritual
words” here spoken pf were a special form of incantation distinct from the
norito itself. — | :
302 CEREMONIAL.

thick brushwood ts smitten and cleared away by the sharp
sickle forged in the fire, so shall all offences be utterly annulled.
Therefore he (the Mikado) ts graciously pleased to purify
and cleanse them away. The Goddess called Se-ort-tsu-hime
who dwells in the rapids of the swift streams whose cataracts
tumble headlong from the tops of the high mountains and from
the tops of the low mountains will bear them out into the great
sea-plain, Thereupon the Goddess called Haya-akt-tsu-hime,
who dwells in the myriad meetings of the tides of the myriad
brine-paths of the myriad ways of the currents of the
boisterous sea will swallow them up. And the God [bukt-do
nushi, who dwells in the Breath-blowing-place,* will puff them
away to the Root-country, the Bottom Country.t Then the
Goddess Haya-sasura-hime,t who dwells in the Root-country,
the Bottom-country, will banish and abolish them. When
they have been so destroyed, every one, from the servants of the
Imperial Court to the four quarters of the Under-Heaven,
well remain void of all offences whatsoever.

“ “Attend, therefore, all of you to this Great Purification,
by which he is graciously pleased at sunset on this tnterlunar
day of the sixth (or twelfth) month of this year to purify and
cleanse you, having led hither a horse as an animal that
pricks up tts ears to the Plain of High-Heaven.’§

“He says: ‘Ve diviners (Urabe) of the four provinces,
remove them to the great river-way and abolish them.”

* See above, p. 261.

+ Yomi or Hades.

{ Swift-banishment-lady.

§ A horse was one of the expiatory offerings. It seems here to typify the
attentive attitude of the audience, or perhaps of the deities concerned.

|| Harahi-zare. There is some confusion here between the offences and the
expiatory offerings. The harahi-tsu-mono were then taken away and thrown
into some convenient river. I suspect, however, that most of them were not
thrown away, but went to provide a fund for the expenses of the ceremony.
It is not clear what became of the horse or of the slaves. The arahi-tsu-mono
were not gifts to any particular Gods, but rather, like the scape-goat of the
Mosaic law, vehicles by which the transgressions of the people were conveyed
away. But it is better not to put this too sweepingly. There is reason to
CEREMONIAL. 303

In addition to the Oho-harahi, or National Purifications,
there were local and individual celebrations. In the latter
case, of which Susa no wo’s punishment is the mythical
type, the Zaraht-tsu-mono were naturally furnished by the
person for whose benefit they were performed, and so
amounted practically toa fine on the offender. The Vihongi
(A.D. 646) mentions a number of cases in which travellers
and others were compelled by the country people to do
harahi, that is, to pay a fine, under various pretences. For
example, when a man returning from forced labour fell
down by the roadside and died, the villagers of the place
said, “Why should a man be allowed to die on our road?”
and detained the companions of the deceased until they
had done araht. Cases of drowning were followed by
similar claims, and even the cooking of rice by the roadside
or the upsetting of a borrowed pot. An Imperial decree
was issued prohibiting these extortions, which are described
as habitual with the unenlightened vulgar.

The application of the Zarahz to the purpose of a fine
was regulated by an ordinance which was issued in 8o1.
Those who were guilty of neglect in connexion with the
celebration of the Ohonihe, or who, during the month of
special avoidance of impurity, contracted mourning, visited
the sick, were concerned with capital sentences, ate flesh,
or touched anything impure were mulcted in an oho-harahz,
which in this case meant simply a heavy fine. It consisted
of one horse, two swords, two bows, and a long list of other
sundries. Other offences of the same classes were fined in
a naka-harahi, or medium harahz.

Dr. Florenz describes a more modern form of harahi
as follows: “ As a third species of Aavraht we may mention
the purification preceding every greater festival of a Shinto
shrine, through which the priests and others taking part in

think that by some they were thought to be offerings to Se-ori-tsu-hime and
the other deities mentioned. At the present day they consist of a few pieces
of cloth.
304 CEREMONIAL.

the Matsuri are purified. This ceremony takes place in a
hall or open place specially prepared for the purpose, called
harahi-dokoro (purification-place). It consists in the Kamz-
oroshé (bringing down the spirits of the purifying deities)
Into the Adovog?, which stands on an eight-legged table in
the middle of the harahi-dokoro, the recitation of the purifi-
cation prayer, various subsequent symbolic ceremonies, and
the Kami-age, or sending back the Gods to their abodes.
Thereupon the priests are considered to be pure, and the
Matsuri proper can begin. The prayer addressed to the
Gods is as follows :—

“ In veverence and awe: The great gods of the purification
place who came into existence when the Great God Izanagt
deigned to wash and purify himself on the plain of Ahagt
[east] of Tachibana [near] the River Wotd in Himuka in
Tsukushi, shall deign to purify and deign to cleanse whatever
there may be of sins and pollutions committed inadvertently
or deliberately by the officials serving here to-day. Listen ye
to these my words. Thus I say veverentially.”

In later times there were many abuses and perversions of
the fharaht, due mainly to Buddhist influence. The
formula was much modified, and is found in numerous
versions. Some of these are wholly Buddhist, such as the
well-known “ Rokkon sh6dj6 ” (may the six senses be pure),
so constantly in the mouths of pilgrims at this day. Others
include a prayer for purity of heart, which is an idea quite
foreign to the ancient Shinto. Harahi-bako (harahi-boxes)
were sold at Ise with inscriptions half Buddhist and half
Shinto. In imitation of a similar Buddhist practice, these
boxes contained a certificate that the araht had been
recited one thousand or ten thousand times for the
purchaser’s benefit. Pieces of the goked wand used by the
priests at the Oho-harahi of the sixth and twelfth months
were enclosed with these certificates. Sometimes a small
fragment of the old shrine, which was broken up every
CEREMONIAL. 308

twentieth year and a new one erected, was compressed
between two thin boards and called an o-harahi. Pilgrims
received these in return for their offerings. The devout
could even purchase them from hawkers, who went about
the country (like the sellers of indulgences in Luther’s time)
disposing of them for the benefit of the shrine. This
practice is now prohibited.*

The ideas associated with the harahi ceremony also
underwent a change. Some writers speak of it as intended
“to propitiate evil deities.” The harahi sold by the priests
of Ise were set up in the Kam-dana, or domestic shrine, and
worshipped as the s/zntaz of the deity. They were supposed
to be indestructible by fire or water, to keep away robbers,
to heal diseases, to make the old young, and to protect
against calamity of every kind.

In some later forms of the arahz the purifying Gods are
besought to cleanse from evil, sin, and pollution. This
marks a different attitude from that of the Nakatomi no
Oho-harahi, where they are merely a part of the machinery
of purification.

Invocation by the Hereditary Corporation of Scholars
of Yamato and Kahachi.—This zorzto (No. 11 of the Yengt-
shtkt) was read previous to the performance of the Oho-
harahi. The two corporations named were descendants, or,
at least, successors of the Korean scholars who in the fifth
century introduced Chinese learning into Japan The
language, thought, and sentiment of this zorzto are Chinese.
The Sun, Moon (not Hirume and Tsukiyomi) and stars,
the High Emperor of Supreme Heaven (Shangti), the five
Emperors of the five cardinal points, the King-father
of the East, the King-mother of the West, the four
influences of the four seasons, and other Chinese divinities are
invoked to grant prosperity to the Mikado. An offering

* See ‘Notes of some Minor Japanese Religious Practices,’ by Mr. B. H.
Chamberlain, in the /ozrna/ of the Anthropological Institute, May, 1893, and
Sir E. Satow’s ‘ Visit to the Shrines of Ise,’ 7. 4. S./., 1874.
306 CEREMONIAL.

was made of a silver man in order that calamity might be
averted from him, and of a golden sword so that his reign
might be lengthened. The sword, really of wood gilt, was
called the harahi-tsu-tachi, or sword of purification, and was
breathed upon by the Mikado before being taken away.
The silver man was also for use as an aga-imono, or ransom-
object.

Mick ahe no Matsuri.—The object of this ceremony
was to invoke the aid of the Sahe no Kami in preventing
evil spirits, that is to say, pestilences, from entering Kioto.*
The xortto (No. 13 of the Yengishikz) read on this occasion
is as follows :—

“T humbly declare in the presence of the Sovran Gods
whose functions first began tn the Plain of High Heaven,
when they fulfilled the praisest of the Sovran Grandchild
by guarding the great eight-road-forks like a multitudinous
assentblage of rocks.

“Naming your honoured names, to wit, Vachimata-htko,
Vachimata-hime, and Kunado, I fulfil your praises. When-
ever from the Root-country the Bottom-country there may
come savage and unfriendly beings, consort not and parley
not with thei, but if they go below, keep watch below, tf they
£0 above, keep watch above, protecting us against pollution
with a night guarding and with a day guarding.

“The offerings T furnish in your honour are bright cloth,
shining cloth, soft cloth, and rough cloth. Of sake I raise up
the tops of the jars and fill and range in order the bellies of
the jars. [Grain] in juice and in ear I offer you. Of things
that dwell in the mountains and on the moors I offer the soft
of hair and the coarse of hair. Of things that dwell in the
blue sea-plain, the broad of fin and the narrow of fin, even to
the weeds of the offing and the weeds of the shore. Peacefully

* See above, p. 187.

‘+ That is, ‘did honour to.”

+ These deities were worshipped at cross-roads, and were called the eight-
cross-road deities.
CEREMONIAL. 307

partaking of these plenteous offerings, which I lay before you
in full measure like a cross range of hills, hold guard on the
highways like a multitudinous assemblage of rocks, preserving
Srom pollution the Sovran Grandchild firmly and enduringly,
and bless his reign to be a prosperous reign.

“ Also be pleased peacefully to preserve from pollution the
Imperial Princes, the Princes, the Ministers of State, and all
the functionaries, including, moreover, the people of the Under-
FTeaven.

“1, as official of the Department of Religion, humbly fulfil
your pratses by this celestial, this great pronouncement.”

The offerings included hides of oxen, boar, deer, and
bear, in addition to those above enumerated.

Sagi-ch6.— This is a modern ceremony, which was also
intended to repel evil influences. The Wakan-Sansai-
dzuye (1713) gives the following description of it as
practised in the Imperial Palace :—

“On the fifteenth day of the first month* green bamboos
are burnt tn the courtyard of the Seiryéden, and happy reportst
sent up to Heaven therewith. On the eighteenth also bamboos
are dressed up with fans attached to them, which are burnt
at the same place. There is a reader of spells called Datkoku
Matsudaiyu, who has four followers, two old men and two
old women. These wear devil-masks and ‘red-bear’ wigs.
The two old women carry drums, and the two old men run
after them trying to beat the drums. There are two boys
without masks, but with ‘red-bear’ wigs, who beat double
cymbals. Moreover, there are five men in dress of ceremony
who stand in a row and join in with cries of ‘ dondoya, while
one costumed somewhat differently calls out ‘Ha!’”

The Wakan Sansai does not know the origin of this
ceremony, which is said to expel demons. There is a

* The date of one Sahe no Kami festival.
¢ Written on paper and thrown into the flames.
308 CEREMONIAL.

similar Chinese practice, though on a different date, namely,
the first day of the year. Its object is said to be to drive
away mountain elves.

Mikado matsuri.—This ceremony was in honour of two
Gate Gods named Kushi-iha-mado (wondrous-rock-gate)
and Toyo-iha-mado (rich-rock-gate).* The Yengzshiki
contains a zorito (No. 9) in-which their praises are fulfilled,
because they prevent the entrance to the Palace of noxious
things and exercise a superintendence over the persons
who come in and go out.

Tsuina or Oni-yarahi, that is to say, demon expelling, is
a sort of drama in which disease, or more generally ill-luck,
is personified, and driven away with threats and a show of
violence. Like the Oho-harahi, it was performed on the
last day of the year. This association is only natural.
The demons of the ¢swzna are personified wintry influences,
with the diseases which they bring with them, while the
Oho-harahi is intended to cleanse the people from sin and
uncleanness, things closely related to disease, as well as
from disease itself. Though probably of Chinese origin,
the ¢suzna is a tolerably ancient rite. It is alluded to in
the zhong? under the date A.D. 689. It was at one time
performed at Court on an imposing scale. Four bands of
twenty youths, each wearing a four-eyed mask, and each
carrying a halberd in the left hand, marched simultaneously
from the four gates of the Palace, driving the devils before
them. Another account of this ceremony says that a man
disguised himself as the demon of pestilence, in which garb
he was shot at and driven off by the courtiers armed
with peach-wood bows and arrows of reed. (See illus-
tration, p. 310.) Peach-wood staves were used for the
same purpose. There was formerly a practice at Asa-
kusa in Tokio on the last day of the year for a man
got up as a devil to be chased round the pagoda there
by another wearing a mask. After this 3,000 tickets were

* See above, p. 168,
CEREMONIAL. 309

scrambled for by the spectators. These were carried
away and pasted up over the doors as a charm against
pestilence. At the present day, the popular form of
tsuina consists in scattering parched beans with the cry,
“Oni ha soto: fuku ha uchi;’ that is, “Out with the devils
and in with the luck.” The former phrase is uttered in a
loud voice, the latter in a low tone. This office should
properly be discharged by the head of the family, but it is
frequently delegated to a servant. The performer is called
the zoshz-otoko, or year-man. In the Shdgun’s palace a
specially appointed ¢oshz-otoko sprinkled parched beans in
all the principal rooms. These beans were picked up by
the women of the palace, who wrapped them in paper in
number equal to the years of their age, and then flung them
backwards out of doors. Sometimes ¢suina beans were
gathered by people who had reached an unlucky year
(yaku-toshz), one for each year of their age and one over,
and wrapped in paper with a small copper coin, which had
been rubbed over their body to transfer the ill-luck. These
were placed in a bamboo tube and flung away at cross-
roads. This was called yaku-sute (flinging away ill-luck).
Other people pass under seven ¢orz-w7 as an antidote.

The significance of the peach and bean in this ceremony
has been already explained.* The vulgar notion is that
the beans hit the devils in the eye and blind them. A
more philosophical theory is that the beans dispel the z%-
aku no ki, or female evil influences, and welcome in the
set-yo, green male influences. By the female influences are
here meant wintry influences; by male influences those of
spring.

Mr. J. G. Frazer, in ‘The Golden Bough, iii. 67, second
edition, gives an interesting account of another Japanese
form of this custom.

The ¢suzna is only a special form of a world-wide cere-
mony. We may compare with it the Roman Lemuria, a

* See above, pp. 189, 190,
310

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
311

 

 

 

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312 CEREMONIAL.

festival for the souls of the dead, in which the celebrators
threw black beans nine times behind their backs, believing
by this ceremony to secure themselves against the Lemures,
Some of my readers may have witnessed the Scotch Hog-
manay, when the house is thrice circumambulated on the
last day of the year in order to frighten away devils. In
Lady Burton’s life of her husband she tells us that at
Trieste on St. Sylvester’s Eve, the servants went through a
very usual ceremony of forming procession and chevying
the evil spirits with sticks and brooms out of the house,
inviting the good spirits and good luck to come and dwell
there. This is curiously like the Japanese formula just
quoted. At Cheronea, in Boeotia, the chief magistrate at
the town hall and every householder in his own house, as
we learn from Plutarch, had on a certain day to beat a
slave with rods of agnus castus, and turn him out of doors,
with the formula, “Out hunger! in health and wealth.”
The “expulsion of winter” of Teutonic and Slavonic folk-
lore belongs to the same class of customs. It should be
remembered that the Japanese New Year was later than
our own, and was recognized as the beginning of spring.

I must not quote further from the extensive literature of
this subject. The reader is referred to ‘The Golden Bough,’
second edition, vol. iii. pp. 39 e¢ segq., for a rich collection of
evidence relating to it.

New Year in Modern Japan.—Although most of the
New Year’s observances in modern Japan belong to the
province of popular magic rather than of Shinto, some
general account of them may not be out of place here. The
preparations begin on the thirteenth day of the last month,
which is therefore called koto-hajime (beginning of things).
On this day people eat okotojiru, a kind of stew, whose
ingredients are generally red beans, potatoes, mushrooms,
sliced fish, and a root called konnyaku. Presents of money
are made to servants at this time. About the same date
there is a partly real, partly ceremonial house-cleaning
CEREMONIAL, 313

called susu-harahi (soot-sweeping). The other preparations
for the New Year consist in decorating the front entrance
by planting at each side of it small fir-trees, with which
bamboos are frequently joined. Both of these symbolize
an ever-green prosperity. A shimenaha is hung over the
door or gate, attached to which are fern leaves, and yudzurt-
ha (Daphniphyllum macropodum) with daidai (a kind of
bitter orange). Dazdaz also means ages, generations, so that
this is a sort of punning prayer for long life and the con-
tinuance of the family. The prawn, which forms part of the
decorations, is supposed by its curved back to suggest old
age. Sometimes holly leaves, of which the prickles are
thought, as in Europe, obnoxious to demons, bean pods, and
a head of a salt sardine (zhashz) are added. On the domestic
shrine is placed an offering of unleavened cakes of glutinous
pounded rice, the preparation of which is a matter for much
fun and excitement. These cakes are called kagamz-mochz,
or mirror-cakes, on account of their shape, which is that of
a flattened sphere. There are two of them. One is said
to represent the sun, the yd, or male principle of Chinese
philosophy, the parent and the husband, while the other is
put for the moon, the female principle, the child and the
wife. The kagamt-mochi is also called the ha-gatame mocht
(tooth-hardening cake) because it fortifies the constitution.
The explanation given is that the Chinese character for ha,
“tooth,” also means “ age.”

The ¢suzna on the last day of the year is described above.

The first act of the New Year is for the Zoshz-otoko to
proceed at dawn to the well or stream whence the house-
hold water is supplied. He throws into it a small offering
of rice, and draws water in a new pail crowned with shzme-
naha. To drink this water, called waka-midzu or young
water, brings luck and exemption from disease during the
year.

On New Year’s day zénz, a stew of various kinds of
vegetables is eaten and a spiced sake called ¢oso is drunk
314 CEREMONIAL.

and offered to visitors. No work is done. Visits are
exchanged between friends, and formal calls made on
superiors. The phrase Shznnen o medeté gozarimasu (New
Year’s congratulations to you) is in everybody’s mouth.
The uwjigami are visited and also the Shinto temples which
lie in the direction (e#é) indicated by the cyclic name of the
year. Thus the year of the Hare is associated with the
East. The Gods who preside over this particular year are
called the Toshi-toku-jin (year-virtue-Gods),

In some places a lamp, consisting of a coarse earthenware
saucer with a wick, is lighted at the New Year in honour of
the God of the Privy. Sick people at this time throw away
their stockings or drawers on a frequented road, and if any
one picks them up they expect to recover. Samurai boys
receive presents of hamayumi (devil-quelling bows).

The seventh of the first month is called Nanakusa, or
seven herbs, because in ancient times people went out into
the country to gather wild pot-herbs which were made into
a mess with rice and eaten on this day.

The New Year’s celebrations end with the Sahe no Kami
festival (now called doxdo or sagiché) on the fourteenth or
fifteenth of the first month, when the decorations above
described are made the material for a bonfire.*

Tatari-gami wo utsushi-tatematsuru norito (service for
the respectful removal of deities who send a curse).—
This xorito (No. 25) is long, but it contains nothing worthy
of special notice. The mischievous deities are reminded
of the divine right of the Mikado, and of the quelling by
Futsunushi and Takemika-dzuchi of the evil beings who
plagued Japan before the descent of Ninigi. Offerings of
cloth, a mirror, jewels, bows and arrows, swords, a horse,
sake, rice in ear and in grain, and various kinds of flesh
and vegetables, are set before them, with the request that
they should retire to enjoy these good things in some pure

* See above, p. 313.
CEREMONIAL. 315

spot among the hills and streams and remain there, rather
than work curses and violence in the Palace.

It is to be distinguished from the Michiahe ritual, which
was addressed to the Protective Road-deities in order to
keep off pestilence. The present formula is a direct appeal
to the evil deities themselves. It is not quite clear who

they were. Perhaps all possibly harmful Gods were meant
to be included.

Ceremony when Envoys were despatched to Foreign
Countries.—On such occasions the Gods of Heaven and
Earth, with the phallic Chiburi no Kami, or Road-Gods,
were worshipped outside the city, the envoys taking part
in the ceremony and reading a xortto. The wood-Gods
and mountain-Gods were worshipped before cutting the
timber for building their ship.

The Vengishtki preserves a norito (No. 26) used on one
of these occasions. It is addressed to the Sea-Gods of
Sumiyoshi, and presents thank-offerings to them for pro-
viding a harbour there more convenient for the envoys to
sail from than a more distant port in Harima.

Ho-shidzume no Matsuri (fire-calming-service).— This
ceremony was performed on the last days of the sixth and
twelfth months by the Urabe, or diviners, at the four outer
corners of the Imperial Palace, in order to prevent its
destruction by fire. The Urabe kindled a fire by means of
the fire-drill and worshipped it. The following xorzto
(No. 12) was read on the occasion :—

“T humbly declare according to the celestial the great pro-
nouncement (norito) delivered to the Sovran Grandchild by
his Sovran, dear, divine ancestor and ancestress when they
granted to him the Under-Heaven, commanding him to rule
tranquilly as a peaceful realm the fair Rice-ear-land of the
Rich-reed-plain, as follows: ‘The two Gods Izanagt and
Izanami, having become united as husband and wife, pro-
created the eighty countries and the eighty islands and gave
316 CEREMONIAL.

birth to the eight hundred myriads of deities. When
Izanamt’s last son, the God Homusubi (fire-growth), was
born her pudenda were burnt and she became rock-concealed.*
She said,“ For nights seven and for days seven look not on
me, oh my husband.’ But before the seven days were fulfilled,
Izanagi, wondering at her concealment, viewed her, and
behold, her pudenda had been burnt in giving birth to the
Firet “Oh, my honoured husband,’ said Izanamz, “ thou
hast insulted me by looking on me despite my having besought
thee to refrain from doing so at such a time. Therefore thou
must govern the upper world and I the lower world.” So
saying, she was rock-concealed. When she had reached the
Even Pass of Yomi, she bethought herself: “I gave birth to,
and left behind me in the upper world ruled by my honoured
husband, an evil-hearted child.” So she went back and gave
birth to other children, namely, the God of Water, the Gourd,
the River-weed, and the Clay-mountain-lady, four kinds in
all, Moreover, she taught him, saying, “ When the temper of
this evil-hearted child becomes violent, do thou assuage tt with
the Water-God, the Gourd, the River-weed, and the Clay-
mountatn-lady.”

“* Therefore do I fulfil thy praises as follows: To the end
that thou mayest dergn to control thy transports against the
Palace of the Sovran Grandchild, I offer thee bright cloth,
shining cloth, smooth cloth, and rough cloth, of various colours.
Of things which dwell in the blue sea-plain, I offer the broad
of fin and the narrow of fin, even unto the weeds of the offing
and the weeds of the shore. Of sake, I vatse up the tops
of the jars, and fill and range tn order the bellies of the jars.
Nor dof omit rice, cleaned and in the husk. Heaping up
these things like a cross-range of hills, I fulfil thy pratses
according to the Celestial, the Great pronouncement.”

It will be observed that the tone of this xorzto is not
particularly reverent. It reads more like an offer to pay

* That is, died.

+ What was the God of Fire in the previous sentence is here simply “‘ Fire.”
CEREMONIAL. 317

blackmail than a prayer. The phraseology implies that
the Mikado is the God’s superior. And surely there is a
malicious humour in the reminder that the God was a bad
boy, to provide the means for whose control and chastise-.
ment his mother came back expressly from Hades.

Kasuga no Matsuri.— This service is comparatively
modern, having been first used in 859. It is in honour of
the Gods worshipped at Kasuga, near Nara, namely, Take-
mika-dzuchi, Futsunushi, Koyane, and a Goddess who is
supposed to be the wife of the last-named deity. It was
celebrated twice annually by a priestess despatched from
Kioto to Nara for the purpose. I take from Sir Ernest
Satow’s ‘Ancient Japanese Rituals’ in the 7. A.S./. the
following account of the ceremonies used on this occasion,
They may serve as an example of the elaborate ritual of
Shinto at this period, and to illustrate the intimate associa-
tion of government with religion.

Before the celebration of the service, orders were given
to the Divination Office to fix a day, hour, and locality for
a purification (Aavahz) to be performed. On the day
preceding the purification a sort of tent was erected near
the river (ze, the Kamogaha at Kioto), and at the hour
appointed the priestess who had been selected for the
occasion proceeded to the place of purification in a bullock-
car. The procession was magnificent, and was ordered
with extreme precision. It consisted of nearly one hundred
and forty persons, besides porters. First went two municipal
men-at-arms, followed by two citizens and eight officials of
rank. They were succeeded by the bailiff of the priestess’s
official residence with four attendants, after whom came
ten corporals of the Guard of the Palace Gates, and a few
men from the other four Imperial Guards. Next came the
car of the priestess herself, with eight attendants in brown
hempen mantles, two young boys in brown, and four
running foot pages in white dresses with purple skirts. A
silk umbrella and a huge long-handled fan were borne on
318 CEREMONIAL.

either side of the car by four men in scarlet coats. Ten
more servants completed her immediate retinue. Then
came a chest full of sacrificial utensils, and two carriages
containing a lady, who seems to. have acted as a sort of
duenna to the priestess, and the Mikado’s messengers,
surrounded by attendants in number suited to their rank.
Close behind them were borne two chests full of food-
offerings, and four containing gifts from the Mikado
intended for those members of the Fujihara family who
attended on the occasion. Seven carriages carried the
female servants of the priestess, each of them being a lady
of rank, and therefore accompanied by half-a-dozen followers
of both sexes. Two high officials of the provincial govern-
ment of Yamashiro awaited the procession at a convenient
point, and conducted it to the spot chosen for the ceremony
of purification. A member of the Nakatomi tribe presented
the zusa, consisting of a white wand with hemp-fibre hang-
ing from its upper end, the symbol of the primitive offerings
of greater value, and a diviner read the purification ritual.
After the ceremony was over, refreshments were served out,
and the Mikado’s gifts distributed. The priestess then
returned to her official residence.

On her journey to the temple of Kasuga, the priestess
was preceded by various priests, diviners, musicians, cooks,
and other functionarjes of inferior grade, who set out one
day earlier in the charge of an officer of the Ministry of
Religion. At the boundary of the province of Yamato she
was received by officers of the Provincial Government, who
accompanied her to the temporary building erected for het
accommodation on the bank of the Saho-gaha. During
the day the rite of purification was performed on the west-
ern side of the temple, and the offerings placed in readiness
for the final ceremony. At dawn on the following day
officials of the Ministry of Religion superintended the
cleaning of the shrine by a young girl (#ono im) who had
been carefully guarded for some time previous from con-
CEREMONIAL, 319

tracting any ceremonial uncleanness, while other officials
decorated the buildings and set out the sacred treasures
close to the shrines and by the side of the arcade round the
innermost enclosure. Everything being now in readiness,
the high officers of State who had come down from the
capital for the service entered by the gate assigned to them,
and took their seats in the outer court, followed by members
of the Fujihara family of the sixth rank and under. The
priestess now arrived in a palanquin, with a numerous
retinue of local functionaries, infantry and cavalry soldiers,
and followed by porters carrying the offerings of the Mikado,
his consort, the heir-apparent, and of the priestess herself.
Next came race-horses sent by the Mikado’s consort, by
the heir-apparent, and from the Six Guards of the Palace,
the rear of the procession being brought up by a crowd of
lesser officials and men-at-arms. The palanquin of the
priestess was surrounded by a large body of guards, torch-
bearers, and running pages, umbrella and screen-bearers,
and women and girls on horseback. After them came the
chest of sacrificial vessels, a number of servants, three chests
full of food-offerings, six chests of clothing for the Gods, with
carriages containing some of the Mikado’s female attendants,
the priestess’s duenna, and some young girls. On arriving at
the north gate, on the west side of the temple enclosure, the
men got off their horses and the women descended from their
carriages. The priestess then alighted from her palanquin,
and passing between curtains held by her attendants in such
a way as to render her invisible to the crowd, entered the
waiting-room prepared for her inside the courtyard, followed
by the women of the Mikado’s household. The Mikado’s
offerings were now brought forward by the Keeper of the
Privy Purse and laid on a table outside the gate, while
the women of the Household entered the inner enclosure,
and took their places in readiness to inspect the offerings.
In a few minutes they were joined by the priestess, who
had changed her travelling dress for sacrificial robes, The
320 CEREMONIAL,

Keeper of the Privy Purse now brought the Mikado’s
presents in through the gate, and placing them on a table
in front of the mzdzu-gakz, or inner fence, saluted the
chapels by clapping his hands four times, alternately
standing upright and bowing down to the ground. On
his retiring, the same ceremony was performed by the
persons charged with the offerings of the Mikado’s consort
and heir-apparent, after which the offerings of the Fujihara
and other noble families were deposited on lower tables,
with similar ceremonies. The andomo, or subordinate
officials of the Ministry of Religion, next carried up the
Mikado’s offerings and delivered them to the mono-zmi,
who carried them into the chapel. The andomo then
spread matting on the ground in front of each of the four
chapels, and members of the Fujihara clan* who held a
sufficiently high rank carried in and arranged the tables
destined to receive the food-offerings. Two barrels of sake
were then brought in and placed between the first and
second and third and fourth chapels, in a line with the
tables, a jar of sake brewed by the priests being also placed
in front of each chapel. This over, every one quitted the
enclosure, making way for the women of the Household,
who uncovered the food-offerings and poured out two cups
of sake for each deity. The liquor appears to have been of
the turbid sort called zgor7-zake. All the preparations
being thus complete, the high officers of State and the
messengers sent by the Court entered the enclosure and
took their seats. Four saddle-horses intended as offerings
to the Gods and eight race-horses were now led up in front
of the temple, preceded by a major-general of the Guards
and a Master of the Horse. A superior priest, with his brows
bound with a fillet of paper mulberry fibre (vufu-kadzura)
then advanced and read the ritual, bowed twice, clapped
his hands four times, and retired. The congregation after-

* A branch of the Nakatomi, who claimed descent from Koyane, one of
the four Gods worshipped,
CEREMONIAL. 321

wards withdrew to the refectory, where the food-offerings
were consumed by the participants in the solemn act of
worship, and the sazsaz, or thanksgiving service, was con-
ducted by the £andomo of the Ministry of Religion.

The sacred horses were then led eight times round the
temple by the grooms of the Mikado’s stables, who received
a draught of consecrated sake as their reward. The general
of the body-guard next directed some of his men to perform
the dance called Adzuma-mahi, and when they had finished
a meal of rice was served to them with much ceremony by
the Mikado’s cooks. Atthe command of the Vice-Minister
of Religion, the harpists and flute-players were summoned
to perform a piece of music, called sz¢ koto fuwe ahase (the
concert of harp and flute) ; the flutes played a short move-
ment alone, and were then joined by the harps, whereupon
the singers struck in. An officer of the Ministry of Religion
sang the first few bars, and the official singers finished the
piece. This was followed by one of the dances called
Yamato-mahi, performed in turn by the principal priests
of the temple, by members of the Fujihara family and by
the Vice-Minister of Religion himself. After the sae-cup
had been passed round three times, the company clapped
their hands once and separated. Then everybody adjourned
to the race-course, and the day was wound up with gallop-
ing matches.

The norito (No.2 of the Yengeshzkt) read on this occasion
has been translated by Sir Ernest Satow. It is of minor
interest.

Hirose Oho-imi no Matsuri (service in honour of the
Food-Goddess of Hirose)—The zorito of this ceremony
(No. 3 of the Yengishzkt) announces offerings to the Food-
Goddess and makes promise of more if good harvests are
granted by her. The Gods of the ravines which supply
water for irrigating the Crown-farms are joined with her
in this service. Sir E. Satow has translated this ortto,
It contains nothing of special interest.

M
322 CEREMONIAL.

Tatsuta kaze no kami no Matsuri (service of the Wind-
Gods at Tatsuta)—The wortto (No. 4 of the Vengeshtkz) of
this service has been translated by Sir E. Satow. It contains
a legend which professes to account for its first institution
and for the founding of the shrine at which it was celebrated.
For several years in succession violent storms had destroyed
the crops. The diviners having in vain endeavoured to
discover the cause of this calamity, the Wind-Gods revealed
themselves to the Mikado in a dream and proposed to him
a bargain, namely, that if he built them a shrine, and made
them certain offerings, they would in future bless and ripen
the grain and vegetables. The “golden thread-box,”
“golden shuttle,” and “golden reel” enumerated in this
nortto as offerings to the Goddess were in reality of painted
wood, one of the numerous cases of cheaper substitutes in
Shinto ritual.

The Whongi mentions very frequent embassies from the
Mikado to this shrine in the seventh century. Princes were
selected for the office of envoy.

In addition to the above, the Yengtshtki has brief mention
of ceremonies for “calming” the roaring of the kitchen-
furnace, calming (or propitiating ?) the God of Water, the
August Abiding-place (of the Mikado), the Earth-Prince,
the site of a new palace, in honour of the kitchen-furnace,
of the august well (such as that from which water was taken
for the Ohonihe ceremony), of the birth-well (from which
water was drawn for washing a new-born prince), of the
water of a privy, and a ceremony performed when the
Mikado went out from the Palace. The same work contains
schedules of offerings to various local deities, of whom we
know little or nothing.

More recent norito.—In addition to the old xorito of the
Vengishzkt, a good number have come down to us of more
recent date, chiefly from the ninth century. We find among
them for the first time #ovzto addressed to deceased Mikados,
a practice which was, no doubt, introduced from China, |
CEREMONIAL. 323

give the substance of some selected examples.* They
exhibit numerous traits of Chinese origin.

A.D. 733. The protection of the Sea-Gods of Suminoye
was invoked for ships sailing to China.

805. The wrath of the God of Iso no kami was depre-
cated. He was supposed to have sent an illness upon the
Mikado because his “divine treasures” had been removed
for convenience to a place nearer the capital.

825. Envoys were sent to the tomb of a deceased
Mikado to promise that it should be removed elsewhere
the Urabe having discovered that he was dissatisfied with
its site.

827. The Sun-Goddess was besought to stay a pestilence,
and a member of the Imperial family promised her as
priestess.

827. The diviners having attributed the Mikado’s illness
to the cutting down of the trees of the shrine of Inari,
envoys were sent to recite a xorzto asking for pardon, and that
he should be restored to health.

836. Degrees of rank were conferred on Futsunushi
(lower third), Mikatsuchi (upper second), and Koyane
(upper third), with the lower fourth rank for the Himegami
(lady-deity). Prayer was made that the envoys should have
a safe journey.

839. Trees on the Empress Jingo’s tomb having been cut
down, the Mikado feared that a drought might be the con-
sequence, and sent envoys to deprecate her wrath.

840. The Mikado being affected by an evil influence (sono
no ke), the diviners attributed it to a curse from the Great
Abstinence (oho-imi) deity of Deha.t At the same time
envoys to China were cast away among southern savages.
The savages were many and they were few, but by the help
of some God, they had the victory over them. A report
was received from Deha that on the same date a noise of .

* From a modern collection entitled Morito Bunret.

+ In the north of Japan.
M 2
324 CEREMONIAL,

fighting was heard in the clouds of the Great God and a
rain of missile stones fell. The Mikado in a xorito expressed
his gratitude and wonder at the far-reaching power of the
God, and conferred on him the lower fourth rank with two
households of peasants to serve him.

841. The Mikados Jimmu and Jingo were prayed to for
rain, and apology made for previous neglect.

850. The Mikado Mondoku announced to his predecessor
his accession to the throne in the following xoréto, which
was read at his tomb by a high official commissioned for
the purpose :—

“T humbly make representation: ‘He [the Mtkado| with
profound reverence declares—with respect be tt spoken—to
Your Sovran Majesty. In accordance with the commands
bequeathed by Your Majesty the Court nobles repeatedly
besought him to take over the celestial succession, but as the
date [of his predecessor's death| was still fresh and his heart
distracted by grief, he twice and three times humbly declared
his tnability to accede to this request. But when they strongly
insisted, saying that it was the wish of Your Mayesty, he felt
that he ought not to indulge his own inclination. After
considering the matter in all its bearings, he therefore purified
the Great Abiding place, and reverently assumed the celestial
succession, which he now with reverence announces to Your
Majesty his intention to maintain.

“Furthermore he says, with profoundest reverence,‘ That
he hopes Your (with respect be it spoken) Sovran Mayesty
will deign to bestow on him your gracious loving favour, so
that he may continue peacefully to maintain the government
of the celestial succession as long as Heaven and Earth, the
Sun and Moon endure.”

850. The Wind-Gods of Tatsuta were thanked for their
protection, awarded the lower fifth rank, and begged to
continue their guardianship.

850. The Mikado Jimmu was prayed to on behalf of the
reigning Mikado, who was dangerously ill.
CEREMONIAL. 325

851. Floods having been caused by pollution, prayer was
made for fine weather to the Gods of Ise, Kamo, Matsu
no wo, and Otokuni.

857. The Mikado Mondoku despatched envoys to all the
famous shrines to announce the change of the year-name
(nengo) to Tenan (celestial tranquillity) which had been
made in consequence of the good omens of trees whose
branches had grown together and of the appearance of a
white deer. He sent offerings with prayers for abundance
and immunity from storms and floods. He further peti-
tioned the Gods to guard him by day and by night and to
grant him a long reign.

864. Envoys were sent to Yahata (Hachiman) Daibo-
satsu* in Buzen to give thanks for preservation from
calamity. But asa boiling of the Lake of Aso (a volcano
in Kiushiu) was held by the diviners to portend war and
pestilence, and numerous other portents occurred, a lucky
day had been chosen and offerings (which would have been
sent sooner only for pollution) made.

866. Envoys were sent to all the Gods of Nankaido
asking their protection against rebellion, for a good harvest
&c., and apologizing for a delay caused by pollution.

866. An envoy was sent to Ihashimidzu with an offering
of shields, spears, and saddles to the God Hachiman Bosatsu.
It is explained that of three saddles two only have been
sent; the third is to be despatched by a later opportunity.
He is asked to guard the Mikado by day and by night and
to watch over the affairs of the Empire.

866. A fire having destroyed one of the gates of the
Palace, the diviners said that it portended sickness to the
Imperial person with disasters by conflagration and battle.
After some delay, caused by various pollutions, the Mikado
sent an envoy to the shrine of the Sun-Goddess at Ise with
prayer to avert these calamities, and more especially to

* A Buddhist title.
326 CEREMONIAL.

send down a sweet rain on the land which was then suf-
fering from drought.

868. Envoys were sent to Hirota and Ikuta praying the
Gods of these places that earthquake shocks attributed to
them should cease. A patent of rank was sent to them,
and they were besought to bless the Mikado and the
country. Thanks were also given for a good harvest.

874. Inari was raised in rank and prayed to for many
blessings, of which some do not apparently belong to the
province of a Rice-God.

For an account of Shinto festivals at the present day,
Mr. B. H. Chamberlain’s ‘Things Japanese’ or Capt.
Brinkley’s ‘Japan and China’ may be consulted. Their
nearest counterpart is the carnival of Southern Europe.
The Chinjiu Matsuri, or annual festival of the local patron
deity, is everywhere a great event, with processions, dramatic
performances, wrestling, fireworks, races, new clothes for
the children, &c.
327

CHAPTER XIII,
MAGIC, DIVINATION, INSPIRATION,

THE reader will find few traces of normal religious
development in the practices to be described in this chap-. ©
ter. The pathological element is decidedly predominant.

Magic.—The older view of magic is that of Prof. Zim-
mern, who defines it as “the attempt on man’s part to
influence, persuade, or compel spiritual beings to comply
with certain requests or demands.” With this the view of
the modern Japanese lexicographer Yamada, who calls
magic (in Japanese majinahz) “the keeping off of calamity
by the aid of the supernatural power of Kami and Buddhas,”
is in substantial agreement. Prof. Zimmern’s definition is
open to several objections. It is too wide, as it would
include prayer and sacrifice ; it assumes that all the sentient
beings appealed to are spiritual, and it excludes the numerous
cases of magic in which Gods and spirits are in no wise
concerned. It is, however, impossible to leave out of con-
sideration the last-mentioned class of magic, though it
might be convenient to distinguish it by a different name,
as “charms.” Sir Alfred Lyall and Mr. J. G. Frazer have
shown that magic of this kind has preceded religion, and
that it is in principle the same as science, although based
on wrong premises.

Magic and Medicine.—Magic is the bastard brother of
medicine. The two arts are associated in many countries.
Hirata says that in China medicine had its origin in magic.
In Japan, in Kotoku’s reign (645-654), we find State depart-
ments of medicine and of magic organized on a similar
footing. A Mihongt myth states that mankind owes both
arts to the teaching of the Gods Ohonamochi and Sukuna-
bikona. Evidently the myth by which these institutions
328 MAGIC, DIVINATION, INSPIRATION.

are referred to a divine origin is of later growth than the
institutions themselves. The same is plainly the case with
the deification of the phallic emblems used to repel disease,*
and with the various magical appliances described on p. 196.
The object of the myth-maker in these cases was to lend a
religious sanction to what was in its origin a non-religious
magical procedure. The same principle might be copiously
illustrated from non-Japanese sources. On the other hand,
there are cases in which a practice based on religion has its
original character obliterated, so that it might easily be
mistaken for a charm of no religious import.

Bakin on Magic.—I have before me a collection of
“vulgar magical practices” (sajznaht) made early in the
last century by the famous novelist Bakin.f It illustrates
the confusion, even with highly educated men, between
science and magic on the one hand, and between non-
religious and religious magic on the other. A good many
of Bakin’s so-called mayinahz turn out to be merely recipes,
such as how to remove oil stains from books by an appli-
cation of lime; to cure costiveness in fowls by doses of
saltpetre ; to kill the parasites of gold-fish by means of a
preparation of human excrement; to keep away book-
worms by exposing the books in the sun: “Ifa pot-tree
withers in the middle and seems likely to die, take it out,
shake the earth from its roots, and expose it to the sun for
one day. Then steep its roots in a drain for one night.
When replanted it will thrive.” The scrapings of a copper
ladle mixed with fish will cure disease in cats. We approach
true magic more nearly in the following: “When stung by
a wasp, take up a pebble which is half sunk in the ground,
turn it over, and replace it, when the pain will at once
leave you.” The cure of illness from eating poisonous fish
by swallowing the ashes of an old almanac seems also
to belong rather to magic than to medicine, There

* See above, p. 197.
+ ‘Yenzeki Zasshi,’ v. 1,
MAGIC, DIVINATION, INSPIRATION. 329

are traces of a religious element in the following: “To
cure toothache, apply to the tooth the ashes of a sardine
which has been set up over the door on the last day of the
year.”* Another plan is: “Inscribe on a slip of wood
certain incantations (given) in the ordinary Chinese cha-
racter, in the seal character, and in Sanskrit. Beside the
inscription make two circles. If the toothache is in the
upper jaw, knock a new nail with a purified hammer into
the upper circle; if in the lower jaw, into the lower circle.
If the pain does not go away, continue knocking the nail
with the hammer. The slip of wood should be afterwards
thrown away into a stream.”f Bakin tried this plan and
found it effectual. He attributes his immunity from con-
flagration to his respect for fire. He always avoided
stamping it out with his foot, and enjoins on his descend-
ants to follow his example. If the master of a house
before going to bed goes round calling out, “ Be careful of
fire: fasten well the doors,” the spirit (of his words) will
fill the house, and it will be preserved against fire and
robbery. On the last night of the year, and .on other
festival occasions, water should be drawn from the well at
sunset, placed in a clean vessel, and offered without a drop
being spilled to the God of the kitchen furnace. It should
be returned to the well the next morning. This will pre-
vent danger of fire.

A Korean book of household recipes contains, along with
instructions for making cakes, spiced wine, &c., such magical,
but non-religious devices as the following: “To make a
runaway slave come back of his own accord. Take a
garment which he has worn and put it down the well, or
hang some of his hair on a wheel and turn it round. He
will then not know where to go and will come back to
you.”

* When demons and evil influences are expelled. See above, p. 308.
+ After the manner of the Oho-harahi offerings.
330 MAGIC, DIVINATION, INSPIRATION.

Imitative or Sympathetic Magic.—These Korean ex-
amples illustrate the principle of imitative or sympathetic
magic thus described by Mr. J. G. Frazer*:—

“Manifold as are the applications of this crude philosophy
—for a philosophy it is as well as an art—the fundamental
principles on which it is based would seem to be reducible
to two; first, that like produces like, or that an effect
resembles its cause; and second, that things which have
once been in contact, but have ceased to be so, continue to
act on each other as if the contact still persisted. From
the first of these principles the savage infers that he can
produce any desired effect merely by imitating it; from
the second he concludes that he can influence at pleasure
and at any distance any person of whom, or anything of
which, he possesses a particle. Magic of the latter sort,
resting as it does on the belief in a certain secret sympathy
which unites indissolubly things that have once been con-
nected with each other, may appropriately be termed
sympathetic in the strict sense of the term. Magic of the
former kind, in which the supposed cause resembles or
simulates the supposed effect, may conveniently be described
as imitative or mimetic.”

The sympathetic or imitative principle is not very con-
spicuous in the instances of vulgar (that is, non-professional)
magic quoted by Bakin. It is, however, illustrated by other
Japanese customs. There is a round stone in a shrine in
Sagami which brings rain when water is poured over it.
The stone is supposed to be the shzntaz of an Aburi no Kami
(rain-fall-God),to whom theshrine isdedicated. Herewe have
a combination of religion with magic.f Whistling in order
to raise the windt is a purely non-religious piece of imitative

* ©The Golden Bough,’ second edition, p. 9.

+ I cannot offer any explanation of the magic used by women and children
in order to bring fine weather. They hang upside down to the eaves or on
the branch of a tree human figures cut in paper, and called Zerd-teri-b0z
(shine-shine- priest),

ft See above, p. 115.
MAGIC, DIVINATION, INSPIRATION. 331

magic, but in the Vzkong? myth it is associated with religion
by being represented as taught by a God. We should
probably regard as a form of sympathetic magic the modern
practice of devout visitors to the shrine of Tenjin, near
Kidto, who, in order to obtain relief from their ailments,
rub the corresponding part of a bronze bull which stands
before the shrine. A characteristic example of non-religious
imitative magic is the custom of kasedorz, When a marriage
is unfruitful, the old women of the neighbourhood come to
the house and go through the form of delivering the wife
of achild. The infant is represented by a doll. The date
selected for this ceremony is not immaterial. It is that of
the festival of Sahe no kami. This, no doubt, gives it a
quasi-religious flavour. To this class we may also refer
the New Year’s practice of going to sleep with a picture
of a boat under the pillow. If lucky dreams follow an
anchor is painted to it, if unlucky dreams a sail.

The Nhong:* records a case in which a woman took
earth from Mount Kako in Yamato, which she wrapped in
her neckerchief and prayed, saying : “‘ This earth represents
the country of Yamato. Then she turned it upside down.”
The common witchcraft of ill-treating a figure of the intended
victim in order to make him suffer in a corresponding
manner is well known in Japan. The WVhongz7 (A.D. 587)
speaks of a rebellious Minister preparing figures of the
Heir to the Throne and loathing them. Dr. Griffist gives
the following description of a magical ceremony performed
by a woman in revenge for her lover’s desertion of her :—

“ At two o'clock in the morning she proceeds to the
shrine of her patron-God, usually the Uzigamz. Sometimes
she wears a crown, made of an iron tripod reversed, on
which burn three candles. In her left hand she carries a
straw effigy of her victim; in her right she grasps a hammer.
On her bosom is suspended a mirror. Reaching the sacred

* T. 157.
+ ‘The Mikado’s Empire,’ p. 474.
332 MAGIC, DIVINATION, INSPIRATION.

tree before the shrine, she impales the effigy upon it with
nails, adjuring the Gods to save their tree, impute the guilt
of desecration to the traitor, and visit him with their deadly
vengeance. The visit is repeated nightly until the object
of her sorcery sickens and dies. At Sabae, before a shrine
of Kompira, stood a pine tree about a foot thick, plentifully
studded with such nails.”*

The possession by the operator of the hair or nails of his
victim adds greatly to the potency of his devices. Hence
they are carefully kept by the proper owners and thrown
away together in the twelfth month.

Another form of witchcraft is represented by the later
custom of Inu-gami (dog-deity) thus described by Motoéri:
“A hungry dog is tied up in sight of food which he is not
allowed to eat. When his desire is keenest, his head is cut
off and at once flies to seize the food. This head is put
into a vessel and worshipped. A serpent or a weasel will
do as well.” It constitutes a mighty charm, which evidently
owes its power to the keenness of the animal’s sufferings.
The Fiazoku Gwaho tells a story which was probably
‘ invented in order to account for this custom. “An old
woman buried her pet dog, leaving only the head above
ground. Then she cut him about with a bamboo saw, say-
ing, ‘If thou hast a soul, kill such a one, and I will make
thee a God.’ The man really did die afterwards in strange
fashion. From that time the dog-deity dwelt in the old
woman’s house and wrought many wonderful curses.” In
Tosa each village has several Inugami-mochi (dog-deity-
owners), They are shunned by their neighbours. A match-
maker’s very first inquiry is whether there is such a person
in the family. Leprosy is the next subject of his questions,

* See also Ch. K. 263.
ft According to Van Helmont, the reason why bull’s fat is so powerful in a
vulnerary ointment is that the bull at the time of slaughter is full of secret

reluctancy and vindictive murmurs, and therefore dies with a higher flame of
revenge about him than any other animal.
MAGIC, DIVINATION, INSPIRATION. 333

sudden death (supposed to be hereditary), riches or poverty,
wisdom or foolishness, are of subsidiary importance.

The same idea of a materialized emotion is illustrated by
a practice common near Yamaguchi, In order to drive
away certain destructive insects from the rice-fields a straw
figure, made to resemble a cavalry soldier, is led round in
stately procession, and finally flung into the sea. This
figure represents the leader of some fugitives from a battle
who hid in these fields, but were pursued and slain there.
The noxious insects are their materialized resentment at
this fate.

The principles of sympathetic and imitative magic, so
copiously illustrated in ‘The Golden Bough,’ are not applic-
able to all magical procedures. Many defy specific explana-
tion, and are possibly the result of some chance association
of ideas no longer traceable, or of a mistaken empiricism.
Post hoc, ergo propter hoc is responsible for much that is
called magic.

The description of magic in Hastings’s ‘Dictionary of
the Bible’ as a “means of binding superhuman powers,
either to restrain them from injuring oneself, or to con-
strain them to injure others and put them under a spell,
or to reveal what to mortal man was unknown,” scarcely
applies at all to Japanese magic. I have not met with any
mention in the older literature of pacts with demons or
the coercion of spirits.

The Symbol in Magic.—In Japan, as in other countries,
magic makes great use of the Symbol, the Talisman, and the:
Formula, spoken or written. This seems to depend on}
the more general notion that things which are associated |
in thought must have also a direct physical influence on |
each other, of which a familiar example among ourselves |
is the objection to receive a knife as a present, because it
might cut the friendship between the giver and receiver.
Possibly this association of the subjective with the objective
(in Dr. Tylor’s words “ mistaking an ideal for a real con-
334 MAGIC, DIVINATION, INSPIRATION.

nexion ”)* was in Hirata’s mind when he used the somewhat
cryptic phrase, “ Magic (majinahi, or magic, means etymo-
logically mixture) is so called because it mixes the spirit
(tama) of that which is here with the body of that which
is there.” We have seenf that the phallus, as a symbol of
robust animal life, was used to exorcise evil things, whether
demons or diseases. Roof-tiles impressed’ with a symbol
(bubbles) which is indicative of water, are used at the
present day as a charm to protect houses from fire. The
deification of the gourd, the clay and the water-plant, no
doubt, points to a previous magical use as preventives
of conflagration. Rice, perhaps as a representative of the
kteis, is used for several magical purposes. In one of the
Fudoki, unhulled rice is scattered broadcast by Tsuchi-
gumo,t to disperse a strange darkness which turned day
into night.

The Talisman.—When the meaning of the symbol is
altogether obliterated or unknown, we have the Talisman.
It is not clear what was meant by the “tide-ebbing ” and
“tide-flowing ” jewels given by the Sea-God to Hohodemi,§
or even that they had any meaning at all. A sort of scarf
(Aire) was much used as a talisman. In the Kojzkz we
are told of a scarf, which, when waved thrice, quieted
snakes. Another kind gave protection against wasps and
centipedes.| The zhong? has the following account of
magical practices, suggested apparently by some acquaint-
ance with the art of acupuncture :—

* See ‘ Primitive Culture,’ i. 116, where numerous examples of symbolic
magic are given.

Tt See above, p.187.

t The Zsuchigumo (earth-hiders) were men of a low class, who lived in
dwellings sunk in the earth, and gave much trouble to the Japanese Govern-
ment in ancient times. Dr. Tylor, in his ‘ Primitive Culture,’ i. 113, has
noted the tendency to attribute magical powers to pariahs and foreigners.
Sukunabikona, the teacher of magic to Japan, came from abroad,

§ See above, p. 115.

|| See above, p. 106,
MAGIC, DIVINATION, INSPIRATION. 335

“ Summer, 4th month, tst day. The Koryo student-priests
said that their fellow-student Kura-tsukuri no Tokushi had
made friends with a tiger, and had learnt from him his arts,
such as to make a barren mountain change into a green
mountain, or to cause yellow earth to become clear water, and
all manner of wonderful arts too many to enumerate. More-
over, the tiger bestowed on him his needle, saying: ‘ Be
watchful ! be watchful, and let no one know! Treated with
this, there ts no disease which may not be cured’ Truly, as
the tiger had said, there was no disease which was not cured
when treated by it. Tokushi always kept the needle concealed
in a pillar. Afterwards the tiger broke the pillar and van
away, taking the needle with him.”

Shaking or jingling talismans or other objects is sup-
posed to have a magical virtue. Izanagi shakes the jewels
which he takes from his neck to bestow on the Sun-
Goddess. The Sun-Goddess and Susa no wo shook the
jewels from which their children were produced. Shaking
a number of talismans was part of the ceremony of
Mitama furtshtkt, above described.*

Part of the outfit of a district wise-woman or sorceress
in recent times was a small bow, called adzusa-yumi, by
twanging which she could call from the vasty deep the
spirits of the dead, or even summon deities to her behests.
Another small bow, called 4a-ima-yum# (break-demon-bow)
is given to boys at the New Year. I conjecture that both
of these had something to do with the bows used in the
ceremony of ¢swéna described above.

Another magical appliance for the restraint of demoniac
or evil influences is the shzmme-naha, or close-rope. It is
made of rice-straw plucked up by the roots, the ends being
allowed to dangle down at regular intervals. A rope of

this kind was used to prevent the Sun-Goddess from

returning into the Rock-cave of Heaven. At the present

* See p. 292.
336 MAGIC, DIVINATION, INSPIRATION.

day it is hung in front of shrines, and at the New Year
before ordinary dwellings. Sacred trees are girt with it,
or it may be suspended across a road to prevent the
passage of evil spirits. Some people wear shzme-naha on
their person. The twin rocks at Ise, between which there
is a view of Fuji and the rising sun, are connected by an
immense shzme-naha, with which a legend is associated to
the effect that Susa no wo, in return for hospitality, taught
his host how to keep out the God of Pestilence by stretch-
ing such a rope across the door. The shzme-naha is
sometimes called Hz no wi tsuna (sun-august-rope). The
shime-naha is the counterpart of the consecrated rope
which in Siam is fastened on the last day of the year
round the city walls to prevent the banished demons from
returning.

Garlic has the same power over evil spirits in Japan that
it has in Europe.

The Formula in Magic.—The magic power of set
forms of speech, quite distinct from any meaning which
they may possess, is well illustrated by the use of the
numerals from one to ten as a magic formula for the cure
of disease. But in the instructions of the Sea-God to
Hohodemi to return the lost fish-hook to his brother with
the words, “A hook of poverty, a hook of ruin, a hook of
downfall,” the proper meaning of the words is retained,
though they are evidently supposed to be accompanied by
some mysterious potency, independent of it. Beyond the
circumstance that they were taught by Gods, these
incantations do not seem to have had any religious
character. Nor, when a judge* is about to execute some
criminals by casting them into the fire, and uses the charm,
“Not by my hands are they cast,” is there apparently
any God invoked. The words themselves avert any evil
result. There is no hint of a religious origin in the
passage of the Mhongi which states that the first

* Nihongi, ii. 82.
MAGIC, DIVINATION, INSPIRATION. 334

Mikado, Jimmu, invented magical formule for the dissi-
pation of evil influences. Of course, there are many
formule of this kind which stand on a different footing.
When, at the present day, a Japanese calls out Kuhabara !
Kuhabara! (mulberry-grove) during a thunderstorm, it is
no doubt with the idea of suggesting to the Thunder-God
that the place is a mulberry grove, which, it is believed, is
never struck by lightning. Charms often consist of a
ticket with the name of the God (usually the wdusuna) and
a statement that the bearer is under his protection.

Magic and Shinto.—The treatment of magic by Shinto
is not uniform. We have seen that it lends its sanction to
some practices of this kind by affirming that they were
taught or practised by Gods, or by deifying the objects
used in them. But there are others which it condemns,
including them in the offences against the Gods enumerated
in the Oho-harahi.* It is, however, for their malicious pur-
pose that they are reprobated. There is no trace in the
old records of any scepticism as to their efficacy. A scientific
knowledge sufficient to arouse doubts of the power of magic
did not then exist, and would have been equally fatal to
much in Shinto itself. Even in modern times such highly
educated men as Bakin and Hirata had an implicit belief
in the efficacy of this art. The latter complains that there
is a tendency among physicians of the Chinese school to
neglect it. Some diseases, he says, are caused by evil
spirits and some by minute insects (microbes?). Magic
and medicine should therefore, in his opinion, be combined.

The decay of magic in modern Japan is not owing to
religious but to scientific progress. It is due to China,
whose philosophy, imperfect as it is, taught far truer views
of the limitations of man’s powers than anything Japan
was able to discover for herself.

Divination.— Divination (in Japanese uranaht) is magic
which has a special object, namely, the revelation of the

* See above, p. 294.
338 MAGIC, DIVINATION, INSPIRATION.

unknown. This is implied by the Japanese word, which is
derived from ura, the rear, heart, lining, obverse, and hence
that which is concealed. Ordinary experience, and, at a
later stage of progress, science, enable us to reason with
more or less certainty from the known to the unknown ;
but mankind, not satisfied with legitimate methods, have
supplemented them by divination, which comprises various
irregular and ineffective processes specially directed to
discovering the will of the Gods, ascertaining what will be
lucky or unlucky, and predicting future events.

-- Objects of Divination—In Japan we find divination
practised to ascertain whether an expedition would be
successful or unsuccessful, the reason of the disturbed state
of the country and its remedy, the best site for a temple,
tomb, or dwelling-house, whether the Mikado should make
a progress to a certain place and perform sacrifices there,
what crops it is best to sow, what days will be lucky or
unlucky, when to expect a lover, the name of a future
husband, &c. The priestess of Ise was selected by divina-
tion, and the provinces from which the rice for the Ohonihe
ceremony should be taken. Ominous occurrences were
interpreted by the help of this art. The purity of persons
about to take part in a religious ceremony was tested in
this manner. Or divination might be applied to the baser
use of recovering lost property or discovering thieves.
There was a special divination on the 1oth day of the
12th month to ascertain what ill luck threatened the
Mikado during the ensuing six months, so that the Gods
whose curse was feared might be propitiated in advance.

Religious and Non-religious Divination.— Divination,
like magic, does not necessarily involve the intervention of
superhuman sentient beings, as we may see by our own
palmistry, fortune-telling by cards, and Shakespeare crypto-
grams. That the art passed through a non-religious phase
is highly probable. In Japan, however, the cases met with
in the oldest records are commonly associated, explicitly
MAGIC, DIVINATION, INSPIRATION. 339

or implicitly, with an appeal for divine guidance. Hirata
defines divination as “respectfully inquiring the heart (7a)
of the Gods.” Motodri takes the same view, though both
writers admit that in modern times divination which has
no religious sanction is sometimes resorted to, playfully, or
in unimportant matters.

The Greater Divination The greater, or official, divi-
nation consists in drawing conclusions according to certain
conventional rules from the cracks which appear in a deer’s
shoulder-blade when exposed to fire. This practice is
known not only to the Chinese, Kalmucks, Cherkeses, and
other races of North-Eastern Asia, but to the ancient
Germans and Greeks. Nearer home we have the “reading
the speal” (4au/e), a sort of divination by examining the
marks on a shoulder-blade of mutton, practised not very
long ago in the Highlands of Scotland. The Vhong? tells
us that the Gods themselves made use of the Greater Divi-
nation in order to learn the reason of Izanagi and Izanami’s
abortive children the Hiruko and the Island of Ahaji. The
God Koyane, ancestor of the Nakatomi, was specially
charged with this form of divination. In the numerous
passages of the Mzhongt where divination is mentioned
without further description, it is no doubt the Greater Divi-
nation which is intended. Chinese methods of divination
were introduced into Japan from Korea at an early date.
In 553 it seems to have been an established practice that
Koreans learned in medicine, in divination, and in calendar-
making should take turns of service at the Court of Japan.
It was no doubt owing to their influence that the tortoise-
shell was substituted for the deer’s shoulder-blade in this
divination. A reference to the “divine Tortoise” in the
Nihongit under the legendary date B.c. 92 is merely an
anachronism. But the tortoise was really in use for this
purpose in the eighth century. The Yengtshzkz recognizes
no other, though in the country districts the shoulder-
blades of deer were long retained,
340 MAGIC, DIVINATION, INSPIRATION

In an old book purporting to describe the practice of the
Tsushima college of diviners at a much later period than
the Yengishiki, we are told that the diviner, after practising
religious abstinence for seven days, took his place in the
divination plot (#xaba or urantha), from which all other
persons were rigorously excluded. He was provided with
the tortoise-shell, some Aakaka wood, and other requisites.
Having prayed to the God of the divination plot,* who is
besought to grant a true divination, the diviner recites the
Kami-oroshi (formula which brings down the God), and
kindles in a blazing fire a stick of Aahaka about four or five
inches long, and of the thickness of a chopstick. When it
has taken fire, he blows it out, and with it pricks the
tortoise-shell from the back. Divination is then made
from the lines thus produced. When the divination is over,
the Kami-agari (ascent of the God) is recited, and the cere-
mony is at an end.

The Shinto Miémoku Ruijiu gives the following descrip-
tion of a form of tortoise-shell divination practised at
Kashima to select young girls for the service of the God
(mono-imt). Two candidates who have not reached puberty
perform rites to the God for 100 days. On the final day a
caldron is set up before the shrine and two tortoise-shells
are placed in it, each of which bears the name of one of
the girls. These are roasted from early morning till dusk.
The tortoise-shell with the name of the successful candidate
is then found to be wholly uninjured by the fire whilst the
other is reduced to ashes. It is said that the girl selected
attains a great age and that she never menstruates,

Tsuji-ura (cross-roads divination).f—This form of divina-
tion was much practised in ancient Japan, especially by

* Koyane. Hirata speaks with scorn of the Chinese methods of divining
current in Japan in later times, in which no invocation of the Gods was used.
Sometimes other Gods, and even Buddhas, were invoked.

{ ‘‘The King of Babylon stood at the parting of the way, at the head of
the two ways, to perform divination.” —Ezekiel xxi. 21, ;
MAGIC, DIVINATION, INSPIRATION. 341

women and lovers. It consisted in going out to the road
at dusk, planting a stick in the ground to represent Kunado,
the phallic God of roads, and interpreting the fragmentary
talk of passers-by as an answer to the question.* Another
account says that to perform ¢sujt-ura you take a box-wood
comb in your hand, go to cross-roads and sound it three |
times by drawing your finger along it (¢suge, “ box-wood,” -
also means “inform me”). Then, with devotion to the .
Sahe no Kami, repeat this verse three times : “ Oh, thou
God of the cross-roads-divination, grant me a true response.”
Good or bad luck is to be inferred from the words of the
next (or the third) person who makes his appearance. Some-
times a boundary line was marked out and rice sprinkled »
to keep away evil influences. The words of the passer-by
who first entered the charmed limit constituted the response.

Hashi-ura (bridge-divination). Little is known of this
kind of divination. The procedure was the same as in
tsujgt-ura, and the Gods concerned were probably the Sahe
no Kami. The end-post of a bridge was, and still is, a
wo-bashira, that is, male pillar or phallus.

Ishi-ura, or stone-divination, is mentioned in the J/an-
yoshiu along with ¢sujt-ura. The “stone” is probably the
stone emblem of Kunado or Sahe no Kami. It consisted
in judging of future fortune by the apparent weight of the
stone when lifted. Such stones were called /shz-gam (stone-
deities) and were no doubt phallic.

Mikayu-ura (divination by gruel). This kind of divina-
tion is also associated with the Sahe no Kami. It was
practised in various forms at Hirawoka in Kahachi, Suha
in Shinano, and other places, on the 15th day of the Ist
monthf in order to ascertain what crops it would be best
to sow that year. A pot was set up before the God in

* Pausanias says that in ancient Greece the inquirer, after asking his ques-
tion of the God and making his offering, took as the divine answer the first
words he might hear on quitting the sanctuary.

+ The date of the festival of the Sahe no Kami,
342 MAGIC, DIVINATION, INSPIRATION.

which adzuki beans* were boiled. Then tubes of reed, five
or six inches long, marked with the names of all manner
of crops were plunged into the gruel. The meg? (priests)
stood by, and taking out the tubes with chopsticks divined
from the manner in which the grains of rice (mixed with
the gruel) entered them whether the crop in question would
be good or bad. At Haruna the priests published the
results to the peasants in a printed form.

Hirata mentions another form of divination in which
beans are set in a row round the hearth and fire brought
close to them. Some are roasted black while others remain
white, and from this the weather and luck of the ensuing
year are divined.

Koto-ura (harp-divination) was formerly (11th century)
practised at Ise with the object of ascertaining whether the
priests who were to take part in the three great religious
services of the year and the utensils employed were pure
or not. Prayer having been made to the Sun-Goddess, the
officiating priest struck a harp three times,f uttering with
each note a loud Hush! He then recited the following
Kamzt-oroshi (bringing-down the Gods) :—

“Ah! we protest that we are in earnest,

To your pure seat detgn to descend
All ye Gods of Heaven and Earth,

Ah! we protest that we are in earnest,
To thy pure seat deign to descend
Thou Thunder-God also.

Ah! we protest that we are in earnest,

To your pure seat deign to descend

Oh thou upper great brother and thou lower
great brother”

The names of the priests were then called over and the
question asked in the case of each, “Is he clean or unclean?”

* See above, p. 193.

t The Kamz-yori-ita (God-resort-board), struck in later times to bring

down the Gods, is believed to be a substitute for this harp.
t It is not known who these Gods were,
MAGIC, DIVINATION, INSPIRATION. 343

The officiating priest then struck the harp and tried to
whistle by drawing in his breath. If the whistle was audible
it was a sign of purity, and vice versd. The same procedure
was observed with regard to the persons who had prepared
the offerings, the offerings themselves, and the utensils
required in the service.

Caldron-Divination.—At the shrine of Kibitsu no miya
in Bittchu there is a mode of divining good and ill-luck
from the sound made by a caldron in boiling. The priests,
on the application of a worshipper, recite zorito and kindle
a fire of brushwood under a caldron. If the sound produced
resembles the bellowing of a bull, the prognostic is good, if
otherwise, it is bad.

Divination by Lots.—Sticks with numbers inscribed on
them, or slips of paper, were much used for divination.
The succession to the Imperial throne has been decided in
this way. Prayer to the Kami often preceded their use.
The following is a form of divination by lot which is used
by sailors when they have lost their reckoning. The names
of the points of the compass are written on slips of paper,
placed in a measure of rice, and the whole mixed up. A
harahi-bako of the Great Deity of Ise is put on the top.
Prayer is offered and the lot which is found to adhere to
the Aaraht-bako is looked upon as the answer of the Deity.
Another form of divination by lots is thus described : “ You
place three sticks, numbered one, two, three, in a bamboo
tube and inquire of the God as to good or ill luck, saying
reverently, ‘If the thing is lucky, let it be such a number, if
unlucky, such another number.” In what is called
harahi-kuji “ you write lucky or unlucky, or whatever your
prayer may be, on papers which you fold up and roll into a
ball. Then having offered reverent prayer to the God, rub
the lots with Aarahd ko-nusa,* when that which adheres to
them is concluded to be the answer. This is common at
all shrines,”

* Smaller gohed used in the Aarahz ceremony.
344 MAGIC, DIVINATION, INSPIRATION.

Lots were, and still are, used for all manner ot non-
religious purposes. If a solitary passenger appears at a
jinriksha stand, he is often cast lots for by means of a set
of cords of various lengths knotted together at one end
which is kept for the purpose. The ‘ Yih-King,’ a Chinese
book which sets forth a non-religious system of divination
depending partly on drawing lots is much used in Japan.

Divination by Means of the Stars was first introduced
in A.D. 675 by the Korean teachers of Chinese arts.

Kitsune-tsukahi.—‘ Amongst the ordinary diviners is
one called Kitsune -tsukahi, t.e, a fox-possessor. The
divination is carried on by means of a small image of a
fox, made in a very odd way. A fox is buried alive in a
hole with its head left free. Food of the sort of which
foxes are known to be most fond is placed just beyond
the animal’s reach. As days pass by the poor beast in its
dying agony of hunger makes frantic efforts to reach the
food; but in vain. At the moment of death the spirit of
the fox is supposed to pass into the food, which is then
mixed with a quantity of clay, and shaped into the form
of the animal. Armed with this extraordinary object, the
mztko is supposed to become an infallible guide to fore-
telling future events of every kind.’*

Augury by various kinds of birds was known. The
geomancy practised to some extent in Japan is of Chinese
origin.

The Mikong? mentions a number of isolated cases of
divination invented on the spur of the moment. The
following is an example :—

“When the Emperor was about to attack the enemy, he
made a station on the great moor of Kashihawo. On this
moor there was a stone six feet in length, three feet in
breadth, and one foot five inches in thickness. The
Emperor prayed, saying: ‘If we are to succeed in destroy-

* Weston, ‘ Mountaineering in the Japanese Alps,’ p. 307. See also Index,
Lnugamé ; and Mr. Chamberlain’s ‘ Things Japanese,’ third edition, p. Ilo.
MAGIC, DIVINATION, INSPIRATION, 345

ing the Tsuchi-gumo, when we kick this stone, may we \
make it mount up like a kashiha leaf’ Accordingly he
kicked it, upon which, like a kashdha leaf, it arose to the
Great Void. Therefore that stone was called Homishi.
The Gods whom he prayed to at this time were the God
of Shiga, the God of the Mononobe of Nawori, and the
God of the Nakatomi of Nawori—these three Gods.”*
Omens are frequently mentioned. A leg-rest breaking
without apparent cause was a bad omen. The migration
of rats from the capital, the movements of a swarm of
flies, comets, a dog bringing in a dead man's hand and
depositing it in a shrine, prolonged darkness, to meet a
blind or a lame person are examples of evil omens.
Earthquakes, floods and storms were supposed to portend
war. A wren’s entering a parturition-house is described
as a favourable omen. White animals of all kinds were
good omens, and also three-legged crows or even sparrows,
no doubt because the Sun-crow had three legs.
Dreams.—At all stages of human progress, the rational,
normal, and usual attitude of mankind towards dreams is
a disbelief in their reality. The ivory gate is recognized
to be their ordinary, every-day thoroughfare. There are
good reasons for this. Most dreams are so palpably
absurd that the common sense even of the primitive man,
enlightened by daily experience, rejects them as something
not to be depended on. A man dreams that he has partaken
of a hearty meal and wakes up hungry. The cogent
logic of an empty belly leaves him no choice but to
reject unhesitatingly the proposition that his dream was a
reality. He dreams that he has broken his leg. Will he,
therefore, lie up for a month to give it time to heal? In
his dreams he can fly. Nature exacts a stern penalty if
he is idiotic enough to act on the belief that he can do so
in reality. The practical necessities of life prohibit a

* Compare the story of Gideon’s fleece in Judges vi. 37. See also Vehonsgi,
j. 237, and Ch. K. 194.
346 MAGIC, DIVINATION, INSPIRATION,

man who has to earn a living and support a family from
indulging in any such foolish imaginations. The analogy
of his own day-dreams, which he must know to be unreal,
is too obvious to be disregarded.

It is true that we do not find much evidence of this
attitude of mind in books of travel or history. Nobody
thinks it worth while to commit to paper instances of so
very evident a fact. Most men are comparatively un-
interested in the normal and familiar. Travellers, and some-
times even men of science, are prone to neglect the
universal and commonplace for the strange and unusual.
Like Desdemona, they seriously incline to hear of

“The Anthropophagi, and men whose heads
Do grow beneath their shoulders.”

Herbert Spencer* thinks that the primitive man accepts
the events dreamed as events that have actually occurred,
and adduces evidence which no doubt shows that there
really is a current of thought to that effect among savages
and others, For the reasons above stated I prefer to regard
such cases as abnormal and exceptional. The Kojzkz and
Nihongi have many instances of Gods appearing to men in
dreams and giving them instructions. These are doubtless
inventions of some scribe, but they indicate a belief in the
possibility of such occurrences. Hirata thought it possible
by witchcraft to cause people to have dreams.

A more frequent view of dreams is that, although not in
themselves realities, it is possible by suitable interpretation
to deduce truth from them—usually in the form of pre-
dictions of the future. There are cases of this kind in the
old Japanese records. A deer, for example, dreams that a
white mist has come down and covered him. This portends
that he will be killed by hunters and his body covered with
white salt.

There is evidence that some men occasionally attain in

* © Sociology,’ i. 154.
MAGIC, DIVINATION, INSPIRATION. 347

dreams to a deeper spiritual insight and a keener emotional
sensibility to divine influences than in their waking moments.
Those who have had such experiences do not speak lightly
of them. At the present time science is not in a position
to deal adequately with this matter. Shinto helps us
nothing.

Ordeal is a species of divination. Under the date A.D.!
277 the Vhong? has the following :—

“ The Emperor forthwith questioned Takechi no Sukune
along with Umashi no Sukune, upon which these two men
were each obstinate, and wrangled with one another, so that
it was impossible to ascertain the right and the wrong. The
Emperor then gave orders to ask of the Gods of Heaven and
Earth the ordeal by boiling water. Hereupon Takechi no
Sukune and Umashi no Sukune went out together to the
bank of the Shiki river, and underwent the ordeal of boiling
water, Takecht no Sukune was victorious. Taking his
cross-sword, he threw down Umashi no Sukune, and was at
length about to slay him, when the Emperor ordered him to
let him go. So he gave him to the ancestor of the Atahe
of Kit.”

The same authority informs us that in A.D. 415 the
Mikado, in consequence of the great confusion caused by
the assumption of false names and titles, commanded the
people of the various houses and surnames to wash them-
selves and practise abstinence.

“Then let them, each calling upon the Gods to witness,
plunge thetr hands in boiling water. Hereupon every one
put on straps of tree-fibre, and coming to the caldrons, plunged
their hands in the boiling water, when those who were true
remained naturally uninjured, and all those who were false
were harmed. Therefore those who had falsified [their titles]
were afraid, and, slipping away beforehand, did not come for-
ward. From this time forward the Houses and surnames
were spontaneously ordered, and there was no longer any oné
who falsified them.”
348 MAGIC, DIVINATION, INSPIRATION.

A note adds :—

“ This ts called Kugadacht. Sometimes mud was put into
a caldron and made to boil up. Then the arms were bared
and the botling mud stirred with them. Sometimes an axe
was heated red-hot and placed on the palm of the hand.”

In a case which occurred in A.D. 530, it is stated that a
judge, in order to save himself trouble, was too ready to
resort to the boiling-water ordeal and that many persons
were scalded to death in consequence.

At the present day plunging the hand into boiling water,
walking barefoot over a bed of live coals and climbing a
ladder formed of sword-blades set edge upwards are
practised, not by way of ordeal, but to excite the awe and
stimulate the piety of the ignorant spectators.*

Inspiration——Such knowledge as we possess of the
divine will and nature comes in the first place to the nobler
individuals of our race, men in whom high intellectual
powers are harmoniously allied to keen and_ healthy
emotional susceptibilities and ripened by long years of
experience and reflection. They it is—the seers, inspired.
prophets, men of genius, or by whatever name we may call
them—who furnish the material out of which religion is
developed, not the vulgar, with their superstitions which are
only a product of its decay.

Inspiration is not an isolated phenomenon. Like all our
thoughts and doings, it is the resultant of three component
factors—namely, our own ego and that of our fellow-men,
and the all-pervading influence of that divine environment
in which we live, and move, and have our being. Each of
these may predominate according to circumstances. In
what we call inspiration, the two former are, as far as may
be, in abeyance, and the mind is left free to be acted on by
such higher influences as it is capable of receiving.

In the case of Shinto, we have, unfortunately, no record

* See Mr. P. Lowell’s ‘ Occult Japan,’ p. 36.
MAGIC, DIVINATION, INSPIRATION. 349

of the conditions under which such truths as it contains
became revealed. The deification of the Sun and the
recognition of the fact that there is love for mankind in the
warmth and light which proceed from him was a truly
magnificent idea in a world destitute of religion. The
Izanagi myth, by which so many of the Gods were assigned
a common parentage, was a brilliant conception, paving the
way towards monotheism. Musubi, the God of Growth,
marks a further stage of progress in this direction. To
these may be added such few and vague glimpses as were
caught of the truth that offences against our neighbour are
also displeasing to the Gods. But we have no knowledge
of the circumstances attending these discoveries or of the
persons who made them. The only true seer of whom the
old records tell us anything was an unfortunate man who
in A.D. 644 taught his countrymen to worship—albeit in the
form of a caterpillar—the God of the Everlasting World,
the God of Gods, and suffered death in consequence.

The seer is not equally clear sighted at all times. He has
temporary enhancements of lucidity due to conditions
which are very imperfectly understood. Some are of a
physical nature. The moderate use of certain drugs and
stimulants is an acknowledged help towards producing such
exalted states of mind. Music, quiet, sympathy, voluntary
concentration of mind (lapsing sometimes into the hypnotic
trance, or something resembling it), general abstemiousness,
and occasional fasting, are all aids of recognized value
which are not neglected by the individual, compact of
common clay, who vainly aspires to fill the high office of
interpreter between Gods and men.

The Japanese word for inspiration is Kangakari, which
means God-attachment, and is nearly equivalent to our
“possession.” It is indicative of the passive attitude
claimed by the seer in all countries, with an earnestness
which, however genuine, notoriously does not exclude the
possibility of error. The most transparent bodies deflect
356 MAGIC, DIVINATION, INSPIRATION.

or modify the light which passes through them. Other
words for inspiration are takusen and shintaku, They are
of Chinese origin, and involve the idea of a divine message
or commission.

In the notices of inspired communications recorded in
the Shinto books we seldom or never recognize the true
prophet. Instead of revelations of divine truth, we are
given the fruits of hypnotism, imposture, and a credulous
interpretation of meaningless things. The reader will dis-
cern few traces of genuine inspiration in the following
examples, of which the earlier are taken from the Vehongi.

The Goddess Uzume gave forth an “inspired utterance”
as part of her performance before the Rock-cave of Heaven
into which the Sun Goddess had retired. It consisted of
the numerals from one to ten.

B.C. 5. The Sun-Goddess instructed the Princess-priestess
Yamato-hime that a shrine should be erected to her in the
province of Ise.

B.C. 38. A young child pronounced an unintelligible
speech which sounded like the names of deities, and was
thought to be inspired. Worship was offered in consequence.

B.C. 91. A God inspired Yamato totohi momoso hime (a
Princess) to say as follows: “ Why is the Emperor grieved
at the disordered state of the country? If he duly did us
reverence it would assuredly become pacified of itself.”

A.D. 193. The Empress Jingd was inspired by a certain
God to urge her husband the Mikado to invade Korea.

“200. 3rd month, rst day. The same Empress, having
selected a lucky day, entered the Palace of worship, and dis-
charged in person the office of priest.* She commanded
Takechi no Sukune to play on the lute, and the Nakatomi,
I[gatsu no Omi, was designated as Sanithat Then placing
one thousand pieces of cloth, high pieces of cloth, on the top

* Kannushi.

{ Saniha (pure court) is explained as the official who examines the utter-
ances prompted by the Deity.
MAGIC, DIVINATION, INSPIRATION. 351

and bottom of the lute, she prayed, saying : ‘Who ts the God
who on a former day instructed the Emperor ? TI pray that
[ may know his name. After seven days and seven nights
there came an answer, saying: ‘lam the Deity who dwells
in the Shrine of Ise,”

“487. A certain man, inspired by the Moon-God, said, ‘My
Sorefather Taka-musubt had the merit of creating Heaven
and Earth, Let him be honoured by dedicating to him
people and land. I am the Moon-God and I shall rejoice
of this my desire ts complied with.”

555. Mention is made of a divine inspiration by which
the Hafurz, a century before, had advised humble prayer
to the “ Founder of the Land” before going to the assist-
ance of a Korean king.

“672, Kome, Takecht no Agata-nushi, Governor of the

district of Takechi, suddenly had his mouth closed so that he
could not speak, After three days, a divine inspiration came
upon him, and he said: ‘IT am the God who dwells in the
Shrine of Takechi, and my name ts Koto-shiro-nushi no
Kami? Again,‘ I am the God who dwells in the Shrine of
‘Musa, and my name ts [ku-tkadzuchi no Kami’ This was
their revelation : ‘ Let offerings of horses and weapons of alt
kinds be made at the misasagi (tomb) of the Emperor Kamu-
yamato-thare-biko, Further they satd: ‘ We*stood in front
and rear of the Imperial descendant and escorted him to
Fuha, whence we returned. We have now again taken our
stand in the midst of the Imperial army for its protection.’
Further they said: ‘An army ts about to arrive by the
Western road. Be on your guard’ When he had done
speaking, he awoke [from his trance], For this reason,
therefore, Kome was sent to worship at the Imperial misasagi
and to make offerings of horses and weapons. He also made
offerings of cloth and worshipped the Gods of the Shrines of
Takechi and Musa.

“ After this Karakunt, [ki no Fubito, arrived from
Ohosaka, Therefore the people of that day said; ‘The
352 MAGIC, DIVINATION, INSPIRATION.

words of the instructions of the Gods of the two Shrines are
in accordance with the fact.

“ Moreover the Goddess of Muraya said by the mouth of a
priest: ‘An army ts now about to arrive by the middle road
of my shrine. Therefore let the middle road of my shrine be
blocked. Accordingly, not many days after, the army of
Kujira, Lhoriwi no Miyakko, arrived by the middle road.
The men of that day said: ‘So the words of the teaching of
the God were right’ When the war was over, the Generals
reported the monitions of these three Gods to the Emperor,
who straightway commanded that the three Gods should be
raised in rank and worshipped accordingly.”

812. A decree was passed denouncing punishment on
peasants who, without reason, predicted good or bad
fortune. The authorities were at the same time enjoined
to report any genuine predictions.

1031. While a service to the Sun-Goddess was being
performed at Ise, a storm of thunder and lightning came
on. The Saiwd (virgin priestess of Imperial blood) was
inspired and said: “I am the Ara-matsuri no miya, the
first of the separate shrines of the Great Shrine, and I now
speak by command of the Great God. The Sato [an
official designation] Sddzu and his wife have for years
past made absurd pretensions, such as that the two great
Deities have flown to and attached themselves to them, the
Ara-matsuri and the Takamiya to their children and the
[deities of] the five separate shrines to their domestic.
Such extraordinary assertions evince a want of loyalty
both to the Gods and to the Mikado. Their disregard of
the ceremonial regulations and the fewness of the offerings
are not (in themselves) deserving of severe blame, but they
show a want of respect to the Gods. Iga no Kami reaped
the rice officially set apart for the service of the shrine and
slew the peasants of the Deity. Yet, by the remissness of
the Government officials, it was the third year before he
was banished..,..,.Let Sddzu be sent into exile at once,”
MAGIC, DIVINATION, INSPIRATION. 353

After delivering this message the Saiw6 drank several cups
of the sacred sake. Nowadays, with ourselves, recourse
is had, under like circumstances, to a letter to the 7zmes or
a question in the House of Commons.

1225-27. Though not an inspiration, I may mention here
an oracle which was delivered at Idzumo by wormholes
in the wood of the old Temple which took the form of
Chinese characters. It intimated that the God did not
care for lofty buildings, but that the people should turn to
virtue. Motoéri strongly suspects its authenticity. No
Shinto God, he thinks, would be likely to use Chinese for
his oracles.

1348. A Buddhist priest of the province of Ise, having
made prayer for 1,000 days at the Shrine of the Great
Deity, saw on the thousandth day a bright object floating
on the sea. This he found to be a sword two feet five or
six inches in length. At this time a boy of twelve or
thirteen, being divinely inspired, said: “This is one of the
three regalia, the precious sword sunk in the sea.’* The
matter was reported to Kioto, where the authenticity of
the sword was corroborated by dreams, but ultimately not
officially recognized.

The Wa Rongo, a work published in 1669, contains a
number of oracles (Kangakarz) attributed to a great variety
of Deities throughout Japan. Some account of this work
will be given in the next chapter.

Numerous other cases of inspired utterances are recorded
in Japanese history. They have generally relation to the
worship of the God concerned, directing the erection of a
new shrine, indicating religious observances which will do
him pleasure, or complaining that he is neglected or
insulted. The Buddhist priests, who converted Shinto to
their own purposes, made frequent use of this means of
sanctioning their encroachments, and it was also made to
serve political purposes.

* At the battle of Dannoiira, in 1184.
354 MAGIC, DIVINATION, INSPIRATION.

Some of the above notices are purely legendary, and of
the rest many are open to a suspicion of imposture. It is
probable, however, that in most cases the writers who
recorded or invented them had in view the hypnotic trance,
a kind of condition which is well known in Japan at the
present day. The following description of a hypnotic
séance is abridged from Mr. Percival Lowell’s interesting
book, ‘ Occult Japan.’

A place having been chosen, either holy or else purified
ad hoc, a gohet is set up with lighted candles beside it
and flanking these, sprigs of sakakz, the sacred tree of
Shinto. In front of the gohez is set out a feast for the
God. Some five feet in front a porous earthenware bowl
is placed on a stand, and in the bowl a pyre of incense
sticks. The purification of the place consists in enclosing
the spot with strings, from which depend at intervals small
gohet, and from the space so shut off driving out all evil
spirits by prayer, finger - charms,* sprinkling of salt,
striking of sparks by flint and steel, and brandishing a
gohet.

The persons of the officiators are purified by bathing
and putting on fresh white garments.

In its full complement the company consists of eight
persons, the xaka-za (middle-seat) corresponding to the
medium, the #ae-za (front-seat), who is the director of the
proceedings, and puts the necessary questions to the
medium, and several others whose business it is to ward
off evil influences, &c.

A purification service having been chanted under the
leadership of the mae-za, and songs sung to the accom-
paniment of the shaku-76,t a sort of staff with metal rings
attached to it, the pyre is lighted, and as the flames ascend
into the air prayers go up to Fudésama.t

* In-musubi, a Chinese practice.
t A Buddhist religious implement.
} A Buddhist deity. The incense is also Buddhist.
MAGIC, DIVINATION, INSPIRATION, 355

The gohez having been removed and set up in the middle,
the men take their seats for the descent of the God.
Facing the gohed, they go through a further short incanta-
tion. Then one of the subordinates holds the gohe? while
the zaka-za seats himself where it had been and closes his
eyes. The mae-za takes the gohe? and places it between
the hands of the zaka-za. Then all the others join in
chant, and watch for the advent of the God.

For a few minutes, the time varying with the particular
naka-za, the man remains perfectly motionless. Then
suddenly the gohez begins to quiver. The quiver gains
till all at once the man is seized with a convulsive throe.
In some trances the eyes then open, the eyeballs being
rolled up half out of sight. In others the eyes remain half
shut. Then the throe subsides again to a permanent
quiver, the eyes, if open, fixed in the trance look. The
man has now become the God.

The mae-za, bowed down, then reverently asks the name
of the God, and the God answers, after which the mae-za
prefers his petitions, to which the God makes reply. When
he has finished, the zaka-za falls forward on his face. The
mae-za concludes with a prayer, then, striking the xaka-za
on the back, wakes him up. One of the others gives him
water from a cup, and when he has been able to swallow it
the rest set to and rub his arms and body out of their
cataleptic contraction.

The Sankairi, a work published in 1853, mentions a
kind of inspired medium known as yort-daz :-—

« There are numbers of these in Osaka who practise Kamt-
oroshit (bringing down the God). An altar to Sho-ichi-<
Inari Miojin (first of first rank illustrious God Inari) is
consecrated within their dwelling-house, before which the
medium takes his seat. Some of these bringers-down of the
God are men, others women. They take a gohei in each hand
and repeat the Rokkon shojo no harahi (a bastard Buddhist

form of harahi\, muttering at the same time something or
N 2
356 MAGIC, DIVINATION, INSPIRATION,

another so that one might think they were veritable official
bringers-down of the God.

“At Tendjt there ts a Miko-macht, or street of mediums
who pretend that it was established by Shotoku Taishi.
When the cries of these mediums veach the street, people look
in at the windows. They differ, however, from the Inart-
orosht. Some there ave who use the formula, ‘Is tt a living
mouth or a dead mouth ?’ so that they probably belong to the
Shinano mediums, who talk of [the God] being drawn by the
adzusa bow. There ts also a kind of witchcraft called Inu-
gam.* But the Midjin-orosht [or yoridat| we speak of
repeats over and over again the phrase‘ Be pleased to cleanse,
be pleased to purify, so long as he retains his senses. Then
his complexion changes and he becomes pale, while the gohet
in his hands shake themselves erect. He will then answer,
one after another, by manifest inspiration, any questions which
the applicant may put to him.”

The Sankairi is a Buddhist book, and goes on to tell a
story of a Kam? being brought down by zembutsu (Buddhist
prayers) and the medium repeating a Buddhist hymn.f

It need hardly be said that, as in the case of our own
spiritualistic séances, the net value of the information
obtained by this process is zz/. It is hardly fair to Shinto
to call this sort of thing “ esoteric Shinto,” as Mr. Lowell
does. Spiritualism is not esoteric Christianity, but a
diseased excrescence on it. The higher Shinto func-
tionaries do not condescend to such practices, and, indeed,
they are commonly performed by laymen, or even by
Buddhist priests. The official Shinto mode of ascertaining
the will of the Gods was by the “ Greater Divination,” that
is, by the deer’s shoulder-blade or the tortoise-shell. Kanga-
kart, or..inspiration, was, however, known at all periods of
Japanese history ; and although no detailed accounts have

* See above, p. 332.

+ An excellent account of a Japanese hypnotic séance is given in Mr. Weston’s
‘ Mountaineering in the Japanese Alps,’ p. 282,
MAGIC, DIVINATION, INSPIRATION. 357

reached us of the methods used to produce it, there are
indications that they were of a similar character to those
described by Mr. Lowell. The annushi of the ceremony
of the Empress Jingd’s inspiration* seems to be the same
as Mr. Lowell’s zaka-za, and the sanzha corresponds to
his mae-za. We may presume that his office sometimes
resembled that of the functionary at Delphi, whose business
it was to clarify the obscurities of the Pythian priestess’s
utterances. The mzko of the shrine of Ise gave inspired
utterances. The sprinkling of boiling water is said to have
been part of the process by which they were induced.

True inspiration, such as that which touched Isaiah’s
hallowed lips with fire, belongs chiefly to the male sex.
The kangakari, or hypnotic trance, on the other hand, has
in Japan, as elsewhere, a decided preference for women or
boys.t

‘Occult Japan’ deals only with the hypnotic trance as \
a condition in which communications are received from. the
Gods. But there are also mediums, called mzko or zchzko,
who when hypnotized deliver messages from deceased
relatives and others.{ Hirata speaks of the mzko and hafurt
providing yort-d2to (mediums), by whom they brought near
(yoru) by prayer the spirits of Gods or men and questioned
them. /chzko is defined in the dictionary, Kotoba no Idzumz,
as a woman who, as the representative of a God or living
soul, or dead man’s soul, delivers their thoughts from her
own mouth,

Possession by foxes, badgers, and other animals is a well-
known phenomenon in Japan, but as it has no special
connexion with Shinto I shall only refer the reader to Mr.
B. H. Chamberlain’s ‘Things Japanese, which contains a

* See above, p. 350.

+ ‘Antiquity regarded the soul of woman as more accessible to every Bore
of inspiration, which also, according to ancient opinion, is a maoyeoy,”—
Miller, ‘Sc. Myth.,’ p. 217.

} See_above, p. oe
358 MAGIC, DIVINATION, INSPIRATION.

scientific account of this form of disease from the pen of
Dr. Baelz.

There are in Japan families who are believed to own
foxes, by whom they are assisted and protected, and who
watch over their fields and prevent outsiders from doing
damage. Such families are avoided, and none but members
of similar fox-owning families will intermarry with them.*

* See above, p. 344.
359

CHAPTER XIV.
DECAY OF SHINTO.—ITS MODERN SECTS.

Rise of Buddhism.—The later history of Shinto is one
of neglect and decay. Such vitality as it retained was
owing mainly to the Buddhist ideas which were engrafted
upon it. The influence of Chinese systems of ethics and
philosophy was also very perceptible, especially in more
recent times. The Buddhism of Japan is not simply the
doctrine of the founder, described by some as atheistic. It
is a real religion, and besides the worship of other Buddhas,
comprises that of an Infinite Being—the Buddha Amida—
having certain attributes which we should term divine, and
of his assessors, with doctrines far more abstruse and profound
than those which were taught by Sakyamuni himself. In
the main a form of the northern branch of Buddhism, it
found its way originally to Japan vz@ Tibet, Western China,
and Korea.*

In A.D. 552 the King of Pékché, in Korea, sent an embassy
to Japan with a present to the Mikado of an image of
Shaka (Sakyamuni) and several volumes of Sutras, They
were gladly received, and were entrusted to the charge of
a Minister with instructions to practise the new faith. But
the jealousy of the adherents of the older religion was
aroused, When a pestilence broke out soon after, they
attributed it to the wrath of the native deities, and found
means to have the Buddhist temple burnt and the holy
image thrown into a canal. Other attempts to propagate
Buddhism were little more successful, and it was not until
the time of the Regent Shotoku Taishi that it made any

* For an account of Japanese Buddhism consult Murray’s ‘Japan,’ or the
more comprehensive description in Griffis’s ‘ Religions of Japan.’
360 DECAY OF SHINTO,

substantial progress. At his death in 621 there were in
Japan 46 temples or monasteries and 1385 monastics, male
and female. In 686 it was decreed that every household
should have its domestic Buddhist shrine.

When Buddhism, after Christianity the great religion of
the world, had once gained a foothold in Japan, its ultimate
victory was certain. There was nothing in Shinto which
could rival in attraction the sculpture, architecture, painting,
costumes, and ritual of the foreign faith. Its organization
was more complete and effective. It presented ideals of
humanity, charity, self-abnegation, and purity, far higher
than any previously known to the Japanese nation. Its
doctrines of sin and repentance, of fate, of future bliss and
woe, its profound metaphysics, and, perhaps more than
aught else, the satisfaction which it offered to the yearnings
of many a wounded spirit for a holy contemplative life,
detached from the toil and worry, the sorrow and the dis-
turbing passions of the world, were well calculated to find
a welcome in their hearts.

At first the two religions held aloof from one another.
But while Buddhism flourished more and more, Shinto was
gradually weakened by the diversion into another channel
of material resources and religious thought which might
otherwise have been bestowed upon itself.

Ry6ébu Shinto.—The two religions came into more direct
contact in the eighth century, when there began a process of
pacific penetration of the weaker by the stronger cult, which
yielded some curious and important results. Buddhism is
not a militant religion in the sense that Islam was. It
owes little or nothing to the aid of the secular arm, and
avoids rather than seeks open conflicts with other faiths.
What the Japanese call aden (pious device) and to which
we should often apply the harsher terms “ pious fraud ” or
“ priestcraft,” are more congenial to it. A notable applica-
tion of the oven method occurred in the time of the
Mikado Shomu, who reigned at Nara from 724 to 756.
DECAY OF SHINTO. 361

Wishing to celebrate his reign by the erection of a great
Buddhist temple and image, he took advice of Gydgi, a
priest renowned to this day for many services to civilization,
and despatched him to Ise with a present for the Sun-
Goddess of a relic of Buddha. Gydgi spent seven days and
seven nights in prayer under a tree close to the gate of the
shrine, and was then vouchsafed an oracle in the form of
some couplets of Chinese verse couched in purely Buddhistic
phraseology. It spoke of the Sun of truth enlightening the
long night of life and death and of the Moon of eternal
reality dispersing the clouds of sin and ignorance. This
was interpreted to mean that the Sun-Goddess identified
herself with Vairochana, called by the Japanese Birushana
or Dainichi (great Sun), a person of a Buddhist trinity and
described as the personification of essential dodh7 (enlighten-
ment) and absolute purity. The Sun-Goddess subsequently
appeared to the Mikado in a dream and confirmed this view
of her character. The temple (Tédaiji) founded by Sh6mu
—though not the original building—is still in existence.
It contains the famous colossal statue of Birushana, which
is at this day one of the wonders of Japan.

The principle of recognizing the Kami as avatars or
incarnations of Buddhist deities, of which the case of the
Sun-Goddess and Vairochana was the first in Japan—it
had been already applied in China to Laotze and Confucius
—was subsequently much extended, and, with a spice of
Chinese philosophy added, formed the basis of a new sect
called Rydbu Shinto. Its Buddhist character is indicated
by its name, which means “two parts,” the two parts being
the two mystic worlds of Buddhism, namely, the Kongdkai
and the Taizdkai. The principal founder of Ryobu was
the famous (and fabulous) Kobé Daishi (died 835), to whom
the invention of the Hiragana syllabary and quite a mira-
culous number of sculptures, writings, and paintings are
ascribed. The sect of Buddhism engrafted by him on
Shinto is that known as Shingon (true word). It is not
362 DECAY OF SHINTO.

one of its highest forms, and deals much in magic finger-
twistings,endless repetitions of mystic formule unintelligible
to the worshipper, and other superstitious practices.

Despite its professions of eclecticism, the soul of Rydbu
is essentially Buddhist. It borrows little more from Shinto
than the names of a few deities, notably Kuni-toko-tachi,
to whom it gives an importance by no means justified by
anything in the older Shinto writings.* Ryobu owed much
of its success to forgeries and other means, which were con-
sidered less objectionable in those days than they would be
at present. Great indulgence has always been shown in
Japan towards means of edification (ddem) that would
hardly recommend themselves to our more scrupulous
minds. Yet there was something more than priestcraft in
the attempt to weld Buddhism, Confucianism, and Shinto
into one consistent whole. It is surely a true instinct which
leads mankind to recognize an essential unity in all religions,
and to reconcile, as far as possible, the outwardly conflicting
forms in which it is clothed. The religious history of Japan
is full of such endeavours.f But Shinto, Buddhism of
various sects, Confucianism, and Sung philosophy consti-
tuted a very refractory mass of material, and the results
obtained, while they testify to much industry and ingenuity,
are more curious than valuable.

Yui-itsu.—The Yui-itsu Shinto was a branch of Rydbu.
It was invented about the end of the fifteenth century.
Yui-itsu is short for Ten-jin-yui-itsu (Heaven-man-only-
one), a doctrine borrowed, according to Hirata, by the
Chinese philosophers from Buddhism. Of course in this
connexion Ten does not mean the visible sky. It is rather
a conception which fluctuates between Nature and God.

* See above, p. 175.

t The novelist Bakin, who cannot be charged with priestcraft, says : ‘ Shinto
reverences the way of the Sun: the Chinese philosophers honour Heaven;
the teaching of Shaka fails not to make the Sun a deity. Among differences
of doctrine the fundamental principle is the same.”
DECAY OF SHINTO. 363

It will be seen that the fundamental problem which has so
much occupied the minds of Western theologians and
philosophers—namely, that of the relation which exists
between the human and the divine—has not escaped the
attention of Far Eastern thinkers. Motoori treats the
doctrine of the identity of Ten and man with much
contempt. “ How can there be anything in common,” he
asks, “between Ten, the country where the Gods live, and
man?”

To the people, a Rydbu shrine was one where Buddhist
priests officiated, a Yui-itsu shrine one where none but
Shinto functionaries were seen.

Other sects, or rather schools, of Shinto were those of
Deguchi and Suwiga, both of which arose in the seven-
teenth century. The former explains the phenomena of
the Divine Age on principles derived from the Yih-King,
an ancient Chinese book of divination; the latter is a
combination of Yui-itsu Shinto with Sung philosophy.

All these sects were much given to strained analogies
and fanciful comparisons in support of their views. The
conversion of Saruta-hiko into a great moral teacher by the
Deguchi Shinto is anexample. Saruta-hiko is worshipped
at road sides. He therefore came to be considered the
God of roads and the guide and protector of travellers.
But the road or way may be used metaphorically for the
path of duty or virtue. Hence we have the astonishing
result by which a phallic deity figures as the chief Shinto
apostle of morality.

Other instances are the symbolic meanings ascribed to
the regalia and the notion that the cross timbers of the
roof of the typical Shinto shrine represent the (Chinese)
virtues of benevolence, justice, courtesy, and wisdom.

These and many more of a similar character are argute
scholastic speculations in which the people take little
concern.

The Ryédbu, which retained its predominance until the
364 DECAY OF SHINTO.

eighteenth century, was by far the most important of these
so-called Shinto sects.

It is impossible to trace here their somewhat complicated
history. I may, however, note a few facts which will illus-
trate the character and extent of the encroachment of
Buddhist and Chinese ideas on the native faith and cult.

As early as the eighth century a Mikado began the
custom, subsequently continued during many centuries, of
abdicating the throne after a few years’ reign and assuming
the Buddhist tonsure. The mode of imperial burial was
modified in accordance with Buddhist ideas of the worth-
lessness of these mortal frames of ours. Some Mikados
were cremated. One described himself as a slave of Buddha,
and another in an official ordinance spoke of the Kami as
obeying the laws of Buddha. After such an example was
set by the high priests of Shinto, it could not be expected
that their Court should be more faithful to the older cult.
In the Heian period the nobles could not be induced to
trouble themselves about the Shinto ceremonies, which
were either deputed to subordinates or omitted altogether.
The regular embassies to the shrines were neglected, except
on some great emergency, such as famine, plague, or earth-
quake. Even the greatest Shinto rite of all—the Ohonihe,
or coronation ceremony—was in abeyance for eight reigns,
viz. from 1465 to 1687. What would have seemed even
more shocking to an old Shintoist was the circumstance
that Buddhist priests were allowed to take part in it.

Buddhist priests had the custody of nearly all the shrines
read Sutras, and performed Buddhist ceremonies there,
such as baptism and goma sprinkling. Relics of Buddha
were deposited in them. Buddhist temples had Shinto
shrines of a Chinjiu, or protecting Kami, built in their court-
yards. Buddhist architecture and ornaments were used for
the Miya and xz-wé (the two kings, guardians of the gate)
or shishi (lions) set up before them. The latter are an
Indian conceit. They were originally set up at cemeteries
DECAY OF SHINTO. 365

in order to frighten wild beasts and prevent them from
tearing up the dead. We are told that in the reign of
Horikawa (1099) nearly all the shrines were in ruin.

The Onyéshi, or official college of professors of the Vin
and Yang natural philosophy of China, who were equally
prepared to compute an almanac or to exorcise a demon,
were for many centuries entrusted with the performance of
the harahi (purification ceremonies), and other Shinto
functions,

The accompanying illustration shows another form of the
admixture of Buddhism with Shinto which prevailed until
quite recently. Of the three shrines here represented, the
central only is dedicated to a Shinto Deity, viz., Atago, or
the Fire-God, who, moreover, has the Buddhist epithet
Daigongen affixed to his name. The other two are dedicated
to the Buddhist deities Benzaiten and Bishamon.

The myths of the Kojzk? and NMihongi did not escape
from admixture with Indian cosmology and Chinese philo-
sophy, a process which yielded the strangest results. Thus
a fourteenth-century writer described the Yin and Yang as
evolving by their mutual interaction Izanagi and Izanami,
the earlier generations of the Vzhongz story being omitted.
Their child, the Sun Goddess, proves to be a manifestation
of Buddha, one of whose services to humanity was at some
far remote period to subdue the “Evil Kings of the Six
Heavens” of Indian myth, and compel them to withdraw
their opposition to the spread of the true doctrine (that is,
Buddhism) in Japan.

Still there were a few exceptions to the general decay.
At the two great shrines of Ise and Idzumo, the old cult
was maintained in tolerable purity, and doubtless many
local shrines were preserved by their insignificance from
Buddhist encroachment. It should not be forgotten,
moreover, that, although the history of Shinto under foreign
influence was one of neglect and decay, in so far as
its original elements were concerned, it borrowed from
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DECAY OF SHINTO. 367

Buddhism and Confucianism germs of a higher thought,
which under more favourable circumstances might have
borne precious fruit. I have before me a book entitled,
‘Wa Rongo; or, Japanese (Confucian) Analects, which
shows the later Shinto in a more favourable light. It was
published in 1669. The preface states that the original
work belongs to the reign of Gotoba no In (1184-1198),
and gives a list of successive editors or compilers from
1219 to 1628. It is a collection of oracles of Shinto gods
and wise utterances of mikados, princes, and others, of a
tolerably heterogeneous kind. Most of them, however,
bear the stamp of the Ryobu Shinto. They are Buddhism,
Confucianism, or Sung philosophy in a Shinto dress. The
first volume contains 108 (the number of beads in a
Buddhist rosary) oracles attributed to the Gods of various
Shinto shrines throughout Japan.

These oracles are by no means consistent with one
another. Some are frankly Buddhist in character, others
inculcate the doctrine of the identity of Kami and
Buddhas, while others, again, denounce the practice of
alien religions. In some Heaven-and-Earth is recognized
as a sort of pantheistic deity, distinct from the physical
universe. Here we have Chinese inspiration. Purity of
heart, charity to the poor, and the avoidance of vain repeti-
tions are much insisted on. No moral code is anywhere
set forth. When virtue is spoken of, it is the Confucian
morality, or the observance of the Buddhist command-
ments, that must be understood.

In the following examples the reader will find himself in
a wholly different and far higher moral and religious
atmosphere from that of the unadulterated older Shinto
described in the preceding chapters.

Shinto Oracles.—The Sun-Goddess enjoins uprightness
and truth, on pain of being sent to Ne no kuni.* Men

* In the old Shinto, Ne no kuni, or Hades, is not a place of punishment
for the wicked. Here it stands for the Jigoku, or Hell, of the Buddhists,
368 DECAY OF SHINTO.

should make their hearts like unto Heaven-and-Earth.*
Wearisome ceremonies and repetitions (of some Buddhist
sects) should be abandoned, and reverence shown to the
Gods of the ancestral shrines.t

The Mikado Gotoba no In received the following
inspiration in a dream from the two shrines of Ise :—

In the last days the world will be disturbed and all men
troubled. The sovereign house will show respect for the
military house, and local governors will make friends with
wearisome fellows (Buddhist monks). Buddhist priests will
take to them wives, eat flesh, and propagate base doctrines.
The land of Ashihara of the fair rice-ears 1s the rightful
property of my descendants.

An oracle of Hachiman :—

[ vefuse the offerings of the impure of heart. Some Gods
are great, some small, some good and others bad. My name
7s Dai jizai wo bosatsu.t

An inspired poem (A.D. 1204) :-—

Loving-kindness ts of the Buddhas :

Uprightiness of the Kam:

Error of the sons of men.

Thus of the same heart there ts a triple division.

The Gods of Kamo promise their divine help and the
fulfilment of their prayers to their worshippers, especially
those who regularly visit the shrine.

Oracle of the Gods of Kasuga :—

Even though men prepare for us a pure abode and offer
there the rare things of the land, though they hang up
offerings of the seven precious things, and with anxious
hearts pray to us for hundreds of days, yet will we refuse
to enter the house of the depraved and miserly, But we will

* That is, Nature—a Chinese idea.
+ This is Chinese.
+ A Buddhist designation,
DECAY OF SHINTO. 369

surdy visit the dwellings even of those in deep mourning*
witrout an invitation, if loving-kindness is there always.
Thereason is that we make loving-kindness our shintat.

ar all men! If you desive to obtain help from the
Gods put away pride. Even a hair of pride shuts you
off from the Gods as it were by a great cloud.

Har all men! The good Kamit find their strength and
thetr support in piety. Therefore they love not the offerings
of thre who practise tedious ceremonies.

The Deity of Matsunowo says :—

Any one who makes a single obeisance to one Kami will
receive infinite help: much more so any one who makes pure
his heart and enters the great way of single-minded up-
rightness.

Orace of Temman tenjin, the deified Minister Sugahara
no Michizanet :—

All ye who come before me hoping to attain the accomplish-
ment of your desires, pray with hearts pure from falsehood,
clean within and without, reflecting the truth like a mirror.
Lf those who are falsely accused of crimet come to me for
help, within seven days their prayer will be granted, or else
call me net a God,

An oratle of Mume no miya promises that if an offering
of sand is made help will be given to women in child-birth,
and children to those who have none.

An oracle of Atago (the Fire-God) denounces his
vengeance on those who pollute fire, and on the wealthy
who do not assist their poorer neighbours.

Leave the things of this world and come to me daily and
monthly with pure bodies and pure hearts. You will then
enjoy paradise in this world and have all your desires
accomplished.

* And therefore unclean.
+ See above, p. 179.
t As Sugahara himself was.
370 DECAY OF SHINTO.

Oracle of the God of Kashima* :—

1 am the protector of Japan against foreign violence and
break the spear-points of Heavenly demons and Eerthly
demons. All enjoy my divine power. I derive strength from
the multiplication of devout men in the land. Then do the
forces of demons melt away like snow in the sun. When
devout men are few, my powers dwindle, my heart 's dis-
tressed and the demon powers gain vigour while the divine
power is weakened,

Oracle of the God of Atsuta :—

All ye men who dwell under Heaven. Receive the just
commands of the Gods. Regard Heaven as your father, Earth
as your mother, and all things as your brothers and sisters.
You will then enjoy this divine country which excels ell others,
Sree from hate and sorrow. Obey the instructioss of the
Heaven-shining Deity and honour the Mikado. Ij any are
rebellious, come before me and name their name: TI will
surely crush the foe and yield you satisfaction.

An oracle of the God of Suhat promises to hear the
prayers of all true worshippers, even though they may have
eaten flesh. No outward purity avails a whit.

Oracle of Tatsuta (the Wind-God) :—

All ye of high and low degree, rather than pray to Heaven-
and-Earth, rather than pray to all the Kami, dutifully serve
your parents. For your parents are the Gods of without and
within.t If that which ts within ts not bright it ts useless
to pray only for that which ts without.

An oracle of Inari, near Kioto, speaks of this polluted
world (a Buddhist phrase), and recommends the reading
of Sutras and Dharani.

* See above, p.155.
+ See above, p.177.
$ Alluding to the inner and outer shrines of Ise.
DECAY OF SHINTO. 371

The following sentiments are ascribed to the God of
Fujiyama :—

Ye men of mine. Shun desire. If you shun desive you
will ascend to a level with the Gods. Every little yielding to
anxtety 1s a step away from the natural heart of man. If
one leavis the natural heart of man, he becomes a beast. That
men should be made so, 7s to me intolerable pain and unending
Sorrow.

A son of a Mikado received the following inspiration in
a dream |—

Lt ts the upright heart of all men which is identical with
the highest of the high, and therefore the God of Gods.
There is no room in Heaven-and-Earth for the false and
crooked person.

The following poem was revealed in a dream to the
Mikado Seiwa :—

Tf we keep unperverted the human heart, which ts like unto
Fleaven and received from Earth, that ts God. The Gods
have thety abode in the heart. Amongst the various ordt-
nances none is more excellent than that of religious medt-
tation,

The God of a Tajima shrine says :—

When the sky ts clear, and the wind hums in the fir-trees,
tes the heart of a God who thus reveals himself.

An oracle of Hachiman (the War-God) enjoins on his
worshippers to be full of pity and mercy for beggars and
lepers, and even for ants and crickets. Those whose pity
and charity are wide will have their precious cord (of life)
extended immeasurably; their posterity will be spread
abroad like the wings of a crane. They will become the
upright heart of the Gods of Heaven.

Another oracle of Hachiman :—

All men’s love of children and love of self are heinous
crimes. Nothing is more admirable than to sever, were tt
only for a time, all earthly relations.
372 DECAY OF SHINTO.

Tf men will have upright hearts they must be neither foolish
nor clever, they must indulge netther in grief nor in hate, but
be as the flowers which unfold under the genial warmth of a
vernal sun,

Tf there be any who, having studied the books of China or
practised the teachings of India, despise the instructions of the
Gods of our own Japan, I will go to their houses and either
slay their infant children or visit them with sore disease, or
turn away from them their followers, or by the God of Fire
destroy their dwellings. This is not because I hate the
doctrines of China or India, but because tt is rejecting the
voot for the branches.

Oracle of Itsukushima in Aki :—

Of old the people of my country knew not my name.
Therefore I was born into the visible world and endured a
base existence. In highest Heaven I am the Detty of the Sun,
in the mid-sky I show my doings. TI hide in the great Earth
and produce all things: in the midst of the Ocean I am the
eight Dragon-kings, and my power pervades the four seas.
Lf the poorest of mankind come here once for worship, show
me their faces and declare their wishes, within seven days,
fourteen days, twenty-one days, or it may be three years or
Seven years, according to the person and the importance of his
prayer, I will surely grant their heart's desire. But the wicked
of heart must not apply to me. Those who do not abandon
mercy will not be abandoned by me.

Revival of Pure Shinto.—The seventeenth century wit-
nessed a great revival of Chinese learning in Japan. It
embraced not only the renewed study of the ancient classics
of Confucius and Mencius, but the philosophical writings of
Chu-hi and other sceptical writers of the Sung Dynasty
(960-1278). The Samurai, or governing caste of the nation,
devoted themselves to these studies with amazing zeal and
enthusiasm, to the great neglect of Buddhism, which from
this time forward was left mainly to the common people.
DECAY OF SHINTO. 373

This movement reached a climax in the eighteenth century,
when a reaction set in. Kada, Mabuchi, and other patriotic
scholars, resenting the undue preponderance allowed to
Chinese thought, did their utmost, by commentaries and
exegetical treatises, to recall attention to the monuments of
the ancient national literature, such as the Kojiki, Nihongz,
and Manydshiu, which had been so long neglected that
they were in great part unintelligible even to educated men.
Under their pupil and successor Motoori (1730-1801), this
movement assumed a religious character. His patriotic
prejudices were offended by the foreign elements which he
found in the Rydbu and other prevailing forms of Shinto,
while the Sung doctrine of a “Great Absolute” was not
only odious to him on account of its alien origin, but failed
to satisfy his soul-hunger for a more personal object of
worship. He therefore turned back to the older form of
Shinto. To its propagation by lectures and books he
devoted many years of his life, and not without success.
He had numerous followers among the more educated
classes.

MotoGri’s principal work is the Kojzki den, a commentary
on the Kojzkz, in which he loses no opportunity of attacking
everything Chinese and of exalting the old Japanese cus-
toms, language, and religion in a spirit of ardent and
undiscriminating patriotism. He seems to have been wholly
blind to the fact that the exotic faiths and philosophies,
whose intrusion into Shinto he so bitterly resented, contain
elements far otherwise valuable to mankind than the ritual
of the Vengishiki and the old-world myths of the Kazkz

His pupil Hirata (1776-1843) was less of a literary man
and more of a theologian than his master. Ina long life
he wrote numbers of books, amounting to hundreds of
volumes, and delivered innumerable lectures urging the
claims of the old Shinto. His teaching was so successful
that it at last drew upon him the attention of the Shégun’s
Government, who, finding that their own authority was
374 DECAY OF SHINTO.

being undermined by the prominence given to the de jure
sovereign rights of the Sun-Goddess’s descendants, forbade
his lectures and banished him to his native province of
Dewa. Hirata’s anti-foreign prejudices did not prevent
him from believing in the immortality of the soul—a
doctrine of Buddhist origin—or from borrowing from China
a worship of ancestors quite different from anything in the
old Shinto. He adopts the Chinese duty of “ filial piety,”
and makes strenuous but unavailing efforts to find coun-
tenance for it in the Kojtki and Nikongt. Though he says
that the Kami detest Buddhism because it teaches us to
abandon lord and parent, wife and child, and is therefore
destructive of morality, and because its adherents are filthy
beggars, who boast of wearing cast-off rags and eating food
given in charity, in another place he goes so far as to admit
Buddha to his Shinto Pantheon, on condition that he shall
be content with an inferior position. He tacitly accepts
the moral code of China, while protesting that such things are
unnecessary, as we are endowed by nature with an intuitive
knowledge of right and wrong.

The agitation for the revival of Pure Shinto was a retro-
grade movement, which could only end in failure. It con-
tributed substantially, however, to the success of the
political revolution which in 1868 brought about the resto-
ration of the Mikado to the sovereign position which was
the logical outcome of Moto@ri’s and Hirata’s teachings.
The Shinto reformation of the same date, when the
Buddhist priests were removed from the Rydbu shrines, and
a certain purification of ritual and ornaments was effected,
was also due to their influence.*

Shingaku.—A_ school of preachers who called their
doctrine shingaku or “heart-learning,” and professed to
combine Shinto with Buddhism and Confucianism, had

* For a full account of the Revival of Pure Shinto, see Sir E. Satow’s papers
contributed to the 7. 4. S. 7. in 1875. Our knowledge of Shinto dates from
this time,
DECAY OF SHINTO, 375

some vogue in the first half of the nineteenth century.
These men were in reality rationalists, who took the maxims
of Confucius and Mencius as the basis of their doctrines.
Any Shinto element which they may contain is quite
inappreciable. Their sermons, of which a good number
have been printed, are in the colloquial dialect. They are
very entertaining and, despite an occasional bit of
indecency, not unedifying.

Tenriky6,* or the “teaching of the Heavenly Reason,”
is a modern sect. The founder was a woman named
Omiki, who was born in the province of Yamato in 1798,
and died in 1887. Her religion owes much to the Shingaku
and Rydbu doctrines. While professing to worship
Kunitokotachi, Izanagi, Izanami, and seven other Shinto
deities, practically Izanagi and Izanami are her only Gods.
The former (identified with the sun) is taken to represent
the male, and the latter the female principle, corresponding
in nature to Heaven and Earth, and in human society to
husband and wife. These Gods are spiritual beings,
chiefly revealed in the heart of man, and are endowed with
personal attributes. Tenrikyé has high moral aims, and
has made rapid progress. In 1894 there were claimed for
it 10,000 priests and preachers, and 1,400,000 adherents.

Remmonkyo.f—The name of this sect implies that,
like the spotless lotus-flower, which has its roots in the
mud, it attains to purity in the midst of a wicked world.
It is stated to have originated with a certain Yanagita
Ichibeimon, but its real founder was his disciple, a woman
named Shimamura Mitsuko, who was still alive and preach-
ing in 1901.

The Remmonkyé professes to be a reformed Shinto,
but in reality it owes little to this source beyond the names
of the Gods Ame no minaka nushi, Taka-musubi, and

* An interesting account of this sect is given in a paper by Dr. Greene
in the 7. A. S. J., December, 1895.
+ See papers by Dr. Greene and Rev. A. Lloyd in the 7. 4. S. 7., 1901,
376 DECAY OF SHINTO.

Kami-musubi, who are termed the three Creator Deities,
They are considered, however, to be only manifestations
of the Ji no Myéhé, or “Wonderful Law of Things,” and
the real God of the sect is the personified Myéhé (wonder-
ful law)a conception borrowed, from the Buddhist Nichiren
sect. The followers of Shimamura call her an zkigami
(live God), and regard her as identical with the Myéhé.
How often in Japanese religious history do we meet with
this idea of the incarnation of the God in his priest or
prophet !

The shzntaz, or material representative of the Mydhé, is
a slip of paper bearing the words “Ji no Myéhé,” written
by the founder herself. It is sold as a charm against
disease and danger. Faith-healing is a practice of this
sect, as it is of the Tenrikyé. Their moral code is of the
ordinary Confucian type.

The last-named two sects are not likely to play an
important part in religious history. The founders of both
were ignorant women, and their doctrines are a mere
jumble of conflicting ideas borrowed from various sources,
and inspired by no great central thought. We may,
perhaps, compare their position in Japan to that of the
Salvation Army or the Plymouth Brethren in this
country.

Official Shinto.—The official cult of the present day is
substantially the “Pure Shinto” of Motoéri and Hirata.
But it has little vitality. A rudimentary religion of this
kind is quite inadequate for the spiritual sustenance of a
nation which in these latter days has raised itself to so high
a pitch of enlightenment and civilization. No doubt some
religious enthusiasm is excited by the great festivals of
Ise, Idzumo, and a few other shrines, and by the annual
pilgrimages—which, however, have other raisons Wétre.
The reverence paid to the Mikado is not devoid of a
religious quality which has its source in Shinto. But the
main stream of Japanese piety has cut out for itself new
DECAY OF SHINTO. ~ 377

channels. It has turned to Buddhism, which, at the time
of the Restoration in a languishing state, is now showing
signs of renewed life and activity. Another and still more
formidable rival has appeared, to whose progress, daily
increasing in momentum, what limit shall be prescribed ?
As anational religion, Shinto is almost extinct. But it will
long continue to survive in folk-lore and custom, and in
that lively sensibility to the divine in its simpler and more
material aspects which characterizes the people of Japan.

THE END.
INDE X.

 

N.B.— Where there are several references the most important is placea first.

A

Ablution, 259, 83, 271. See Lustra-
tion, misogi.

Abstinence, 271, 273. See Imi.

Abstractions, Gods of, 62, 169, 186

Abstractions, few in Japanese, 35

Accession announced to Gods, 324

Acupuncture, 334

Adoption, 45

Adultery, 91, 244, 246

Adzuki. See Bean.

Adzusa bow, 206, 335

Agamono, 261, 306. See Ransom.

Agnostic, 13, 78

Ahidono, 227

-Agriculture in Shinto, Preface, 86,
102, 121, 164, 172

Ahiname or Ahimbe, 278

Ainus, 160, 193, 252

Akitsu Kami, 41

Aliases of deities, 22

Allen, Grant, 36

Altar, 217, 218, 227. See Kamidana.

Altro intende, 77

Amagatsu, 263

Ama no hohi, 110, 258, 274

Ama no sagume, 109

Amaterasu, 125

Ame (heaven), 96, 142

Ame no hashidate, 95

Ame no hiwashi, 136

Ame no kagase wo, 142

Ame no minaka nushi, 69, 85, 142,

375

Ame yudzuru, 85

Ame waka hiko, 108

Amulet, 258. See Talisman.

Ancestor-worship, 44, 36, 95, 116,
177, 279, 374 ‘

Ancestor and ancestress of the Mikado,
271, 296

Animals, 63

Animal sacrifices, 212, 213

Animal food, offerings of, 196, 205
» 33s impure, 253

Anthropomorphism, 17

Ara-mitama, 31, 33, Addenda. See
Nigitama.

Ascetic, 203

Ashinadzuchi, 103

Aso, Mount, God of, 147

Asuha no Kami, 146

Atago, 159, 365, 309. See Fire-God.

Augury, 344

August Grandchild.
Grandchild.

Augustine, St., Addenda, 198

Avatar, 361, 186

See Sovran

Avoidance of uncleanness. See Imi.
Axe, sacred, 289
B
Baelz, Dr., 358
Bakemono (ghost), 49
Bakin, 328, 362
Baldness unclean, 253
Bargain with Gods, 212. See also
Do ut des.
Bashé, 48

Batchelor, 295

Be (Government corporation), 112, 183

Bean, 190, 165, 193, 309, 312, 313, 342

Beneficent character of Gods, 6, 15,
129

Bestiality, 300

Bewitchment, 300

Birushana, 361

Biso, 48

Black animals offered for rain, 287

Blessing of the Palace, 287

Blood, 213

Bosatsu, 178, 325, 368

Bow as offering, 314

Bow as a stringed musical instrument,

238
380

Bow in magic, 335, 206, 356. See
Hama yumi, Adzusa yumi.

Bowing, 209

Breath put for life, 51

Breathing on, 261-63

Brewer-maiden, 269 e¢ seq.

Bridge-divination, 341

Brinkley, Capt., 326

Brinton, Mr. D. G., 83, 139

Browning’s ‘ Saul,’ 39

Bubbles as a charm against fire, 333

Buckley, Dr., 137, 149, 198

Buddhism, 4, 354, 359, 364, 353»
178, 182, 183, 199, 212, 253, 254,
255) 304

Bun-shin, 21

- Burial, 55-61, Addenda
Burnt-offerings, 213, 210

Cc

Caird, Dr. E., 46

Calamities causing uncleanness, 255

Caldron-divination, 343

Carriage of God, 222

Caterpillar worshipped, 70

~-Ceremonial, 268

Chamberlain, Mr. B. H., 2, 24, 232,
305, 326, 344, 357

Chaos, 84

Charm, 114, 189, 337.
Talisman.

Chiburi no Kami, 197, 315

Chieftain conception of Gods, 19

Chimata no Kami, 188

Childbirth as a source of uncleanness,

See Magic,

251

Chinese philosophy, 92, 169, 234, 244,
264, 305, 323, 339) 342, 372

Chinese religion, 1

Chinese traits in myth, 92, 115

Chinjiu, 65, 326, 364

Chinkonsai, 294

Chi no wa, 264-6

Chronology, 116

Church and State, 200, 274

Circumambulation, 240, 90, 157, 312,
321

Civilization of ancient
Preface.

Clapping hands, 209, 320

Classes, Gods of, 15, 34

Classes, deified classes of men, 61

Japanese,

INDEX.

Classification of Gods, 15
Clay, God of, 92, 146, 316
Cleyera japonica, 98, 215, 216, 269,

293
Clothing, offerings of, 213, 237. See
Yufu, 270, 287
Cock, 100
Communion, 120 I61, 211
Comte, 62, 63, 142
Conception of deity, phases of, 16
Consanguineous unions, 250
Confucius, 21
5 cult of, 182, 361
Cooking furnace, 279, 16, 17, 280,
322, 329. See also Kamado and
Hettsui.
Corn Maiden, 102
Coronation, 268
Cosmogony, 144. See Creation.
Council of Gods, 98, 124
Couvade, 251
Creation, various conceptions of, 84,
87, 89, 144, 170
Creation of mankind, 82, 171, 174
Creator-Gods, 27, 85, 351, 376. See
also Izanagi, Ohonamochi, Musubi.
Cremation, 364
Criminal law, 245
Crossways, deity of, 111, 188, 197.
See also Sahe no Kami.
98 sanctity of, 197
a divination, 340
Curses, 236, 112, 181
Cyclops, 101
Czar deified, Addenda.

D

Daidai, 313

Daigiji, 204

Daijowe, 268

Daikoku-bashira, 90, 167

D’Alviella, Preface, 11, 165

Dances, sacred, 100, 321.
Kagura.

Dante, 18, 76

Darwin, 261

Deasil, 90.
tion,

Dead, state of, 53, 55.
3» worship of, 208

Death, 51, 94, 252

Definition of God, 7, 10

See also

See also Circumambula-

See Yomi,
INDEX.

De Harlez, 38
Deification, 36, 10, 119
Deified men, 9, 177, 179
Deluge, 82
Demon, 6, 308. See also Oni.
»» pacts with, 333
», and diseases identical, 168,
187, 198
Derivations in myth, 117
Devil. See Demon, Oni.
Diseases. See Smallpox, Leprosy,
Pestilence.
55 personified, 198
<3 unclean, 252
Divination, 337, 119, 249, 269, 323
8 God of, 184
Divine country, 126, 127
Divine right of Mikado, 82, 111,
289, 297, 293, 314
Diviner. See Urabe.
Divorce, 94
Dog-deity, 332
Dolmen, 55, 178
Dondo, 191, 198, 307, 314
Désdjin, 191, 193, 197
Double, 52, 140. See also Mitama.
Double current of deity-making
thought, 10, 185
Do ut des, 212, 234, 285

Dragon, 9, 114, 149, 151. See
Serpent.

Dragon-king, 115, 149, 153

Drama, 238

Drama and narrative, 83

Dreams, 345, 346, 322, 118, 331

Dual divinity, 140, 171. See also
Aramitama.

Duplication of offerings and cere-
monies, 269, 273

Dwarf-God, 107, 186

E

Earth-fast stones, 147, 260
Farth-Gods, 142, 283
Earthquakes, 65, 82, 126, 147, 326
Eating the God, 160, 102

Ebisu, 133

Echo personified, 9, 167

Effigy in witchcraft, 331

Eho, 314

Eight, 90, 103

381

Eight Gods of Ohonihe, 270
33 of Jingikwan, 162, 174,
227, 282
Eighty road-windings, 111
Elements, Gods of, 92
Emado, 222, 226
Emotional basis of religion, 5
Epidemics, 187

- Esoteric Shinto, 356

Eternal Land, 98, 117

Ethics. See Morals.

Euhemerism, 134, 136

Even pass of Yomi, 53, 93, 95, 107

Evergreen trees, 313

Everlasting world, 52, 70

Evil deities, 6, 9, 139, 314. See
Aratama.

Exogamy. See Incest.

Exorcism, 93

Expiation. See Purification, Ransom.

Expulsion of winter, 312

F

Fatherhood of Gods, 6, 19, 173

Festivals. See Ceremonial.

Fetish, 122, 15, 63, 73, 142

Figures of men as ransom objects, 262,
263

Fillet, 215

Fine for purification, 100, 246

Fine weather, magic producing, 330

Finger-charms, 354, 362

Fire, worship of 159, 315, 92, 156,
184. See also Nihabi, Kagutsuchi,
Futsunushi, Homusubi.

Fire, respect for, 329

Fire, purity of, 257, 254, 369

Fire-drill, 257, 273

Fire-ordeal, 112, 113

Firmament, 96

First fruits. See Nihiname.

First Gods, 85

Fissiparous reproduction of deities, 21

Flag of Japan, 39

Flaying alive, 297

Flesh-eating unclean, 253

Floating bridge of Heaven, 87

Florenz, Dr., 3, 65, 263, 294, 296, 297,
300, 303

Folk-lore, 4

Food-Goddess, 160, 19, 119, 102, 321

Food-offerings, 212
382

Foot-ball God, 199

Foreign demons, measures against,
188

Formula in magic, 336

Fox attendant of Inari, 63, 163

Fox divination, 344, 358

Frazer, Mr. J. G., Preface, 99, 163,
166, 188, 269, 270, 309

Fruit-trees ceremony, 165

Fujihara family, 184, 320

Fujiyama deified, 17, 148, 156, 371

Fukusuke, 48

Funado, 94, 187. See Kunado.

Functions of Gods, 65

Funerals, unclean, 252

Funeral observances, 109, 55, 96, 43,
59, Addenda. See Burial.

Furnace. See Kitchen furnace.

Futami no ura, 130, 131

Futodama, 184, 30, 98, 100, 202

Futsu no mitama, 118, 155. See
also Futsunushi.

Futsunushi, 155, 1, 34, 92, 109, 317,
275

Future life, Preface, 235. See also

Yomi ; Dead, state of

G

Garlic, power against demons, 336

Gate-Gods, 168, 282, 308

Gateway, honorary. See Toriwi.

Genealogy, 120

Generative power personified, 186

Gender neglected in Japanese
Grammar, 22

Geomancy, 344

Ghost, 14, 49, 53, 171, 181, 208, 210

Gideon’s fleece, 345

Gion, ceremonies at, 258

Godzu Tenné, 137, 139

Gohei, 216, 264, 304, 354. See
Kushi.

Gohei-katsugi, 217

Good-luck, Gods of, 199

Goriéye, 31, 88, 141, 189

Gourd deified, 316

Gowland, Mr. W., 55, 57

Grain-Gods. See Ukemochi and
Inari.

Grain, worship of, 160

Grass and herbs, God of.

See Kaya
nu hime,

INDEX.

Gratitude a source of religion, 5, 183,
210, 268, 269, 285

Great purification. See Ohoharahi.

Greater Divination, 339

Greene, Dr., 375

Griffis, Dr., 127, 194, 198, 260, 331,

359
Growth deified, 86. See Musubi
Gruel-Divination, 341
Guide-Gods, 197
Gyégi, 361

H

Hachiman, 178, 19, 42, 325

Hachdji (eight princes), 97

Hades. See Yomi.

Hafuri, 204. See Oho-hafuri

Hafuri-tsu-mono, 205

Haiden (oratory), 226

Haigi or Hahiki no kami, 146, 282

Hair and nails in witchcraft, 332

Haiten (deification), 41

Haku, 202

Hamayumi, 314, 335

Haniwa (clay rings), 57

Haniyasu hime, 146

Harahi (purification), mythic origin,
96 ; also 264, 303, 317, 365

Harahi-bako, 304, 343

Harahi-tsu-mono, 263, 203, 301, 302

Harahi-tsu-tachi, 306

Hare and Ohonamochi, 105

Harp divination, 342

Hartland, Mr. S., 50, 97

Harvest Gods, 164

Harvest festival. See Nihi-name.

Harvest, praying for. See Toshi-
gohi.

Hashira (pillar), 71

Hatsu no hinode, 128

Hayato (Imperial Guards), 115

Haya-aki-tsu-hime, 302

Haya-sasura-hime, 302

Haya-tama no wo, 260

Heam, Lafcadio, 44, 145

Heaven. See Ame, Ten, Tien.

Heaven-and-Earth, 35, 370, 371

Height equivalent to excellence, 8

Hell, Buddhist, 367, 181, 182

Hemp, offerings of, 213, 264

Hereditary offices, 183

Hettsui. See Kitchen furnace.

Hiko and hime, 20, 38, 132
INDEX.

Himachi, 128

Himorogi, 223, 226, 304, 260

Hirano festival, 279

Hirata, 373. 4) 22, 25, 168, 235

Hirose, 321

Hiruko, 90, 91, 132

Hirume, 116, 125.
Goddess.

Hito-bashira, 219

Hito-dama, 50

Hito-gata, human figures offered to
Gods, 219

Hito-koto-nushi, 41

Hitomaro, 48, 183

Hobby-horses, 222

Hoben, 360

Hogmanay, 312

Hohodemi, 113

Hokora, 223

Holly, 313

Homer, 215; purification in, 295

Homusubi, 93, 159. See Fire-God.

Horses as offerings, 310, 322

See Sun-

House-Gods, 167, 287, 290. See
Yabune.

House-cleaning, 313

Ho-shidzume, 315. See Fire.

Huacas of Peru, 9

Human sacrifice, 56, 151, 152, 219,
220

Hyaku-do-ishi, 232

Hypnotism, 354, 349

Ichiko, 206, 357

Ichi no miya, 144

Idea of God, 6

Idols, 71-3, 22

Idzumo, 108, 105, 103

Idzumo Fudoki, 3

Iha-naga-hime, 112

Thashimidzu, 178. See Hachiman.
Ikadzuchi, 157, 155

Tki (breath, life), 51

Ikigami (living deity), 44

Iki mitama (living soul), 52
Ikudama, 143

Ikukuni, 143

Tku-wi, 154

Imagination, 18, 22, 24, 21, 23, 77
Imbe, 202, 112, 1, 98, 184

Imi, 256, 202, 246, 271, 273

383

Imi-bashira, 167

Imi-dono, 205

Imitative magic, 101, 153, 330, 99

Immortality, 13, 14

Impersonal habit of Japanese mind, 67

Impetuous male, 141. See Susa
no wo.

Implements worshipped, 73

Impurity. See Uncleanness.

In and Yo. See Yin and Yang.
Inada hime, 138
Inao, 193

Inari, 162, 6, 34, 63, 67, 355
Inauspicious words, 255
Incantations, 329, 336
Incarnation of the God in his prophet
or priest, 376, 70, 177
Incense, 213, 292, 354
Incest, 300, 64, 91
Individuals, Gods of, 15
Individual men deified, 36, 177
Infinite, 73
Inspiration, 348, 98 See Oracle.
Inugami, 332
Invocation. See Kami-oroshi.
Tron fish-hooks, 115
Ishi-kori-dome, 184
Ishigami, 341
Ise shrines, 229
39 festival on removal of, 287
Iyeyasu, 183
Izanagi and Izanami, 86, 171, 69, 96

Jevons, 24, 90

Jewels as offerings, 218
Jewel-makers, 185, 290
Jewel-spear of Heaven, 87
Ji-chin-sai, 143

Jigoku, 54, 367

Ji-matsuri, 143

Jimmu Tenno, 116, 115
Jingikwan, 200, 202, 162, 184
Ji no myshé, 376

Jiz6, 189, 191

Junshi (self-sacrifice at tomb), 59

K

Kadomatsu, I91
Kadori, 92, 115
384

Kaempfer, 36, 41
Kagami-mochi, 313
Kagase-wo, 71, 142
Kage-zen, 52
Kagura, 227, 238, 101, 184
Kagutsuchi, 92, 159
Kaji-so-sha, 48”
Kamado no Kami.
furnace.
Kami, 7-10
Kami-agari, 340
Kami-dana, 217, 231, 305
Kami-gi, 165
Kami-na-dzuki, 145
Kami-oroshi, 342, 217, 304, 340
Kamu-be, 207
Kamu-image, 279
Kamu-musubi, 173, 174
Kamu-miso no matsuri, 287
Kamu-naobi, 290
Kamunoko, 206
Kamurogi and Kamuromi, 173, 275;
289, 296
Kaname-ishi, 147, 260
Kangakari, 349
Kan-name, 278
Kannushi, 204
Kappa, 153
Kasedori, 331
Kashihade, 209
Kashikodokoro, 291
Kashima, 92, 155) 157, 370
Kasuga no matsuri, 317
Kataribe, 2, 273
Katashiro, 263
Kaya nu hime, 166
Kedzurikake, 191, 192
Kega (wound or uncleanness), 253
Kidzuki, 145
King-post, 90
Kiri-bi (sacred fire), 257
Kiri-nusa, 296
Kitano, 182
Kitsune-tsukahi, 344
- Kitchen furnace, God of, 159, 16, 17,
73, 146, 272, 280, 322, 329. See
Haniyasu.
Kiu (festival for rain), 286
Kiujiki, 3
Kneeling, 209
Kobddaishi, 361
Kodama (echo), 9, 67
Kogoshiui, 3
Kojiki, 2, 84

See Kitchen

INDEX.

Kojikiden, 373

Komagata, 222, 67

Kompira, 230

Konohana Sakuyahime, 112

Ko-nusa, 343

Korea, I, 102, 156, 305

Koto-shiro-nushi, 185, 111

Kowameshi, 194

Koyane, 183, 20, 46, 100, 101, 201,
317, 339

Kteis, 186, 194, 197, 334

Kugedachi, 348

Kuhabara, 337

Kuji. See Lots.

Kukunochi 166, 167, 290.
God.

Kumaso, 64

Kunado, 187, 189, 33, 49, 94, 110,
306, 341. See Phallic deities.

Kunari no kami, 144

Kunidama, 143, 144

Kunitoketachi, 175, 85, 68, 362, 375

Kusanagi (name of sword), 104

Kushi, 216, 297

Kushi-iha-mado, 168, 308

Kushinada hime, 103

Kuyebiko, 71

See Tree-

L

Lang, Mr. A., 61, 108

Language, myth arising from perver-
sion of, 132

Laotze, 38, 361

Laughing festival, 6

Law, 242, 243, 245

Leanness unclean, 253

Learning, God of. See Temmangu.

Leech-child. See Hiruko.

Left and right, precedence of, 129

Legend and myth, 116

Lemuria, 309

Leprosy, 252, 300, 332:

Life, God of, 174. See Breath.

Light and darkness myth, 101

Literal-minds, 18, 24, 50, 51, 80, 81

Liturgy, 100. See Norito.

Live bow, 107

Lloyd, Rev. A., 375

Lots, 343

Lowell, Mr. P., 24, 354

Luck, 309. See Tsuina.

Luck, Gods of, 95

Luck-wishing, 287
INDEX.

Lupercalia, 190
Lustration, 96, 259, 294, 295
Lyingjstigmatized, 242

M

Mabuchi, 373

Mayeza. See Medium.

Magic, 327, 99, 144, 187, 196, 255,
300, 357

Maine, Sir H., 24

Majinahi. See Magic.

Make-believe, 12, 223

Male who invites, 171

Mamori. See Charms.

Maneki-neko, 48

Man-deities, 36, chap. viii.

Manydshiu, a collection of ancient
poetry, 9, 17

Mari no Kami, 199

—Marriage, 66, 90, 91, 137, 140, 248,

249. See Nuptial hut, Wedlock.

Masaya a katsu, 97

Massha, 227

Material souls, 50, 51, 52

Materialized feelings, 332, 333

Materials for study of Shinto, 1-4

Medicine, 144, 327

Medicine men, 203

Medium, 354, 355, 356. See Ichiko,
Miko.

Menstruation, 251, 340
Meredith, Mr. Geo., 80
Metal, God of, 92
Metamorphosis, 49, 64
Metaphor, 16-18, 38, 76
Michiahe, 306, 187, 188
Michi no Omi, 119
Midzuchi, 150
Mikado deified, 9, 38
» divine right of, 82, 293
»» prayer to, 235, 324
» as high priest, 201, 292
Mikado matsuri, 308
Mikage, 51
Miko, 206, I0I, 357
Mikoshi, 222, 225
Mikoto, 20, 85
Mimi, 30
Minagata, 43, 177
Mioya, 19
Miraculous births, 97
Mirror, 218, 31, 72, 134, 291

385

Mirror-makers, 184
Misasagi, 42, 43
Misogi, 260, 271, 298
Mitama (spirit), 26-31, 8, 9, 49, 188,
197, 293, 294
Mitama furishiki, 292
»»  Shidzumuru no matsuri, 292
»» Shiro, 32. See Shintai.
Mitegura (offerings), 158, 211
Mitoshi no Kami, 196, 253
Miwa, 145. See Ohonamochi.
Miya, 200, 223. See Shrine.
Miyakko, 205, 206
—Modern Shinto, 376
Mono-imi, 206, 318, 340
Monotheism, 66, 68, 69, 70, 125, 170,
171, 349
Moon-God, 65, 95, 102, 138. See
Tsukiyomi, Tsuki-machi.
Moral code, 241, 129, 367, 374
Mortuary house, 109
Mosaic law, 122, 215, 248, 251, 252,
302
Motion and sensation, 11
Moto6ri, 373, 4, 21, 24, 25
Mountain-Gods, 147, 92, 284, 289
Mourning. See Funeral.
Muir, Dr. J., 94
Miiller, Max, 16, 25
Multiplication of Gods, 67
Mushroom, 189, 312
Music, 56, 93, 238, 270, 273, 292, 321
Musubi, 172, 20, 21, 35, 69, 102, 275
Mystery, 31, 32
Myth, 75,17; 2, 16
»> and legend, 116
>, and ritual, 83
Mythical narrative, 34

N

Nademono, 220

Naishidokoro, 291, 43, 135

Nakatomi, 201, I, 21, 46, 112, 183

Nakatsutsu no wo, 20-22, See Sea-
Gods.

Nakatsu-wata-dzumi, 148. See Sea-
Gods.

Nakaza, 354

Nakisahame, 92, 199

Nanakusa, 277, 344

Naru Kami, 9. See Thunder.

Nature deities, 121

9
386

Nature-Gods and Man-Gods, 15

Need-fire, 259

Needles worshipped, 73

Negi (priest), 205

Ne no kuni (root-country). See Yomi.

Nether Land, 104. See Yomi.

New Year in modern Japan, 312

Nichirin (the sun), 127

Nigi-hayahi, 120, 128

Nigi-tama, 31, 33, 140, 145, 275

Nihabi, 99, 101, 277

Nihiname (festival of first-fruits), 277,
109, 119, 124, 161, 268, 269

Nihongi, 2, 84, 169

Ninigi, 108, 111, 112, 116, 185

No dance, 238

Nomi no Sukune, 48, 57, 183

Norito, chap. xii. passim, 3, 42, 98,
99, 126, 232, 235, 270, 274, 322

North the honourable quarter, 56

North star, 142

Number neglected in Japanese gram-
mar, 16, 21, 121, 168, 169

Number of Gods, 66, 98

Numerals, magical use of, 99, 336

Nuptial hut, 90, 104, 137, 248

Nusa, 216, 218, 318. See Offerings,
Kirinusa, Ohonusa.

Nusa-bukuro, 197

Nushi, 20

Oo

Oaths, 236
Obeisance, 209, 284, 320
* Occult Japan,’ 354
Offences, 297
Offerings, 210, 98, 193, 280

55 deified, 119, 161, 212

95 to dead, 60, 211

$9 consumed by worshippers,

321. See Communion.
—Offerings, symbolical, 211, 276
Oharahi, 305
Oho-hafuri, 205, 177
Oho-harahi, 294, 4, 242, 245, 246, 270
Oho-harahi offerings, 301
Oho-kuni-dama. See Ohonamochi.
Oho-kuni-nushi. See Ohonamochi.
Oho-miya no me, 184, 287, 290
Oho-mono-nushi, IIT
Oho-naobi, 290
Ohonamochi, 144, 105, If0, 27-30,
46, 69, 200, 274

INDEX,

Oho-nihe, 268, 364

Oho-nusa, 213

Oho-sora, 96

Oho-toko-nushi, 144, 196, 253. See
Ohonamochi.

Oho-tono hogahi, 287

Oho-toshi, 105

Ojin deified, 178. See Hachiman.

Omens, 119, 126, 325, 345

Omnipresence of Deity, 27

Omohi-kane, 199, 98

Oni (demon). 198

Oni-yarahi, 189. See Tsuina.

Onogorojima, 89

Onydshi, 365

Oracles, 367, 178, 350, 361. See
Inspiration.

Ordeal, 347

O tento sama (sun), 127, 175

P

P’anku, myth of, 129

Pantheon, 121

Pairs of deities, 86

Parturition house, 113, 112, 114, 251,

345

Patron deity, 326

Peach, 189, 9, 93, 308

Penitence, 260

Perseus and Andromeda, 103-105, 50,
151 i

Personality of deities, 22

Personification, §

Personal pronouns rare in Japanese, 23

Pestilence deities, 187

Pestle, a male symbol, 189

Pfleiderer, Dr., Preface, ¥1, 76, 84

Phallicism, 186, 72, 363. See Bean,
Chiburi no kami, Chimata no kami,
Désdjin, Goridye, Ishigami, Ku-
nado, Kteis, Kedzurikake, Mush-
room, Peach, Pestle, Rice, Sahe no
kami, Sarutahiko, Shingi, Tama-
boko, Tamuke no kami, Tsuji-ura,
Yachimata hiko, Vakushin, Wo-
bashira.

Pheasant as messenger of Gods, 108

Pictures of Gods, 71

Piebald colt of Heaven, 97, 98

Pilgrimage, 239

Pillar of Heaven, 95, 154
»» Of House, 89, go
INDEX. 387

Pious fraud, 360 Rain-Gods, 153
Plain of High Heaven, 98, 107, 134 Rain-storm. See Susa no wo.
Poetry, Gods of. See Hitomaro, Ransom offerings, 262, 220. Se

Sotoéri hime. Agamono, Katashiro, Nademono,
Polar star, 85 Scape-goat.
Polytheism, 66 Rank conferred on Gods, 237, 323,
Positive and negative. See Yin and 324
Yang. Rationalism, 92, 375
Possession, 349, 357 Real presence, 217, 27, 72
Potsticks, striking women with, to Red colour, 194, 56, 163, 165
produce pregnancy, 190 Regalia, 135, 202, 273, 289, 291, 353»
Posthumous honours, 53 363
Poverty, God of, 199 Relic, Buddhist, 361
Pradakchina. See Circumambulation. ---Religion, nature and origin of, 5, 13
Praise, 234, 306 Remmonkyé, 375
Prayer, 232, 162. See Norito. Repentance, 102
Prehistoric Shinto, 1 Réville, Preface, 268
Priesthood, 200 Revival of Pure Shinto, 4, 372

Priestess, 205 Rice-God. See Inari.
Primitive man, 77, 12, 18, 26, 80,345 Rice in magic and ritual, 189, 288,

--Primitive religion, 13, 26, 121, 160, 289, 334, 341
166, 211 Risley, Mr. H., 73
Primitive religion, Shinto not a, Ritual, 1, 3, 268
Preface River of Heaven (milky way), 97, 98,
Privy, God of, 167, 289, 314 100, IIo
Processions, 240, 317 River-Gods, 115, 150. See Water,
Procreative power deified. See Rain.
Phallicism. River-weed deified, 316
Prophet, 348, 350 Road-Gods. See Sahe no Kami.

Propitiation of evil deities, 305, 315 Rock-boat of Heaven, 95, 117,
Prophylactic magic, 187 Rock-cave of Heaven, 97, I01
Providential character of natureGods, Rokkon shajé, 239, 304, 355

65, 125, 156, 162 Rudimentary character of Shinto,
Properties, Gods of, 15 Preface, 242
Profanity, 237 Rydbu, 360, 373

Pseudo-ancestor worship, 46
Pure Shinto, 4, 372
fp oreaucn 189
urity, 247, 343 :
a . of heart, 264, 368, 369, 371 Sacred. See Imi.
», of language, 271, 255 Sacred and Secular, 200
Sacred tree, 165, 215. See Cleyera.
Sacrifice, 118. See Human sacrifice,
Q Offerings.
Sagiché, 191, 307, 314
ualities, Gods of, I 62 Sagume, 109
= : ot Sahe no Kami, 186, 14, 31, 165, 306,
314, 331
R Sai-in, 280
Sai no Kami, 191, 195. See also Sahe
Races, 321 4 5 § a Kami.
Rai ing for, 42, 151, 152, 180 aishu, 204
286 Eee eee Saiw6, 205, 352

2
Rainbow, 87. See Taikobashi. Sakaki. See Cleyera.

S
388

Sakamakura, 272, 279

Sakatsuko, 269

Sake (rice-beer) not prohibited, 254,
272, 273, 320

Sake God, 162, 227, 273

Salt, 196, 260, 354

Sammai. See Rice.

Saniha, 350

Sannd, 145. See Ohonamochi.

Sarume, 99, IOI, 112, 184

Saruta-hiko, I11, 197, 363

Satow, Sir E., 3, 257, 268, 280, 305,
317

Scape-goat, 302. See Ransom.

Scare-crow God, 71, 142

Scarf in magic, 334

Scotus Erigena, 121

Sea, direct worship of, 9

Sea-Gods, 20, 92, 95, 114, 148, 315,
323. See Uhatsutsu no wo, Toyo-
tama hiko, Sumiyoshi, Suitengu.

Sea, old man of, 113

Sects of Shinto, Chap. xiv.

Secular and sacred little distinguished
in early times, 200

Sensation in inanimate nature, II

Seoritsu hime, 302

Serpent-worship, 63, 64, 257.
Dragon.

Serpent, eight-headed, 103

Seven generations of Gods, 85

Sex of Gods, 19, 132, 133

Sexual uncleanness, 248

Shadow. See Mikage.

Shaking in magic, 335

Shakujo, 354

Shangti, 1, 305

Shekinah, 26, 27

Shiho-tsuchi, 150

Shimenaha, 335, 164, 195, 313

Shimpé, 218

Shinatsu tohe, 20

Shinatsu hiko, 154. See Wind-Gods.

Shingaku, 374

Shingi, 193

Shingonjiki, 279

Shintai, 70, 32, 34, 123, 146, 163,
193, 212, 222, 305, 330, 376

Shintaku (inspiration), 350

Shitateru hime, 108, 109

Shojiroku, 3, 175

Shoulder-blade, divination by, 203, 339

Shotoku Taishi, 244, 359

Shrine, 223, 366

See

~ INDEX,

Shrines of Ise, 226, 228

Silk, 213

Simpson’s ‘ Praying Wheel,’ 90

Sin, 102

Siva, 173

Skins, offerings of, 217, 307

Slaves, 207, 221

Small-pox, 163, 194

Smith-God, 99, 101

Smith, Robertson, 211

Sokotsutsu no wo, 20, 22

Sokotsu wata-dzumi, 148

Sono no Kami, 145

Sori-bashi. See Taiko-bashi.

Sorceress. See Uzume, Miko, Ichiko.

Sotoéri hime, 183

Soul, 26, 27, 374. See Mitama.

Soul and body, 34

Soul, Chinese views of, 52

Sovran Grandchild, 111-13, 127, 289,
296, 306

Speal, reading the, 339

Spear as emblem of authority, 89, 111,
144, 278

Spencer, Herbert, 8, 10, 23, 40, 50,
59, 89, 200, 211, 346

Spherical souls, 49, 50

Spirit, 48, 7. See Mitama, Soul.

Spiritism, 25

Spirituality of deities, 7, 171, 173

Spitting, 114, 260

Stars, 98

Star-God, 142

Stars, divination by, 344

Stone as shintai, 71

Substituted offerings, 211, 213, 216
219, 221, 222, 240, 322

Sugahara Michizane. See
mangu.

Suha, God of, 43, 177, 186

Suhijini, 146

Suitengu, 65

Sukuna-bikona, 186, 107, 124, 145

Sumera, 20

Sumiyoshi, Gods of, 149

Sun-Goddess, 121, 24, 46, 68, 95,

Tem-

283, 372
Sun-Goddess’s attendants, 183
8 address to Ninigi, 111
5 unlucky to proceed

against, 117

Sun-Goddess, an avatar of Buddha,
361

Sun-birds, 136
INDEX,

Sun-crow. See Yatagarasu.

Sun-children, 38, 40

Sun-deities, sex of, 132, 133

Sun-mirror. See Yatakagami.

Sun-myth, 80

Sun worship, 1, 41, 83, 99, 128. See
Nichirin, O tento sama.

Supernatural, 38

Supreme Being, 69, 70, 123, 142, 171,
175, 180, 182, 305

Surnames, 47

Susa no wo, 136, 96, I, 14, 19, 21,
95», 106

Suseri hime, 106

Susu-harahi, 313

Suttee, 59

Sword, 72, 118, 157, 219

Symbol. See Shintai.

Symbol in magic, 187, 333

Sympathetic magic, 330

T

Tabi no miya (reposoir), 222

Taboos, sexual, 250

Taikobashi, 87, 232

Taikyoku (great absolute), 175

Taisha (great shrine of Idzumo), 66,
1453 353

Tajikara no wo, 98, 199

Takama no hara. See Plain of High
Heaven.

Taka-musubi, 108, 110, 116, II9, 173,
174, 275, 351, 375

Take-mika-dzuchi, 155, 92, 109, 118,
317, 370. See Kashima.

Take-minakata. See Suha.

Talisman, 334, 114, 292

Tama, 27, 88, 218. See Mitama.

Tama-boko, 87

Tama-dasuki, 45, 235

Tama-gushi, 216

Tamashii (soul), 49

Tamashiro, 45

Tamuke no Kami, 197

Tanabata, 142

Ta no Kami, 143

Tartar religions, I ;

Tatsuta, 322, 370. See Wind-God.

Temmangi, 179, 65, 153, 369

-Ten (Heaven), 362

Tenriky6, 375

Tenjin. See Temmangi.

389

Tenshi (Son of Heaveh), 38
Tenshddaijin, 14, 125. See Sun-
Goddess.
Tentei, 180
Teri-teri-bizu, 330
Textile offerings, 213
Theogony, 85 e¢ segg.
Thunder, charm against, 337
Thunders of Yomi, 187
Thunder-God, 157, 9, 41
Tien (Heaven), 21
Tiger deified, 63
»» teaches acupuncture, 335
Toko yo no Kuni, 52, 54, 70.
Yomi.
Tomb and shrine, 42, 43
Toothache, cure of, 328, 329
Tori-wi, 231, 233, 43, 128, 165, 309
Tortoise-shell in divination, 339, 340
Toshi-gohi festival, 280
Toshi-otoko, 309, 313
Toshi-toku-jin, 314
Toso, 313
Totemism, 64
Toyo-iha-mado, 168, 308
Toyo-tama, 185
Toyo-tama-hiko, 113, 149
Toyo-tama-hime, 114
Trade-Gods, 48
Trance, 351. See Hypnotism
Tree-Gods, 164, 92, 290
Tree, sacred, 332. See Kami-gi.
Trinity of Fire-Gods, 160
3, of Susa no wo, 139
», of Sea-Gods, 148
3, Buddhist, 361
Troup, Mr. J., Preface
Tsuchi, 19
Tsuchigumo, 334, 345
Tsuina, 308, 190, 295
Tsuji-ura, 340, 189
Tsuki-machi, 142
Tsukinami festival, 285
Tsukiyomi, 141
Tsumi (guilt), 247
Tsutsu, 19
Tuke, Mr. S., 232
Tumuli, 55, 575 157:
Turan, 232
Tylor, Dr., Preface, 24, 82, 96, 257,
259, 333
Types deified, 61, 62, 183

See

See Misasagi.
390

°

U

Ubusuna, 47, 337

Ugly Females of Yomi, 93, 187

Uhatsutsu-wata-dzumi, 149

Uhatsutsu no wo, 20, 22

Uhijini, 146

Uji, 47

Ujigami, 47, 65, 184, 231, 279, 314,
31

vis no mitama, 105

Ukemochi, 160

Umashi-ashi-hikoji, 86

Unity of religions, 362

Uncleanness, 248 e¢ segg.

Urabe, 203, 269, 302

Uranahi, 337

Utsushi-mi, 31, 72

Uzume, 184, 98, 99, 111, 134

v

Vairochana, 361

Van Helmont, 332

Vejovis, Addenda

Volcano Gods, 147

Volition ascribed to inanimate objects,

78
Ww

Waka-hirume, 128

Waka-midzu, 313

Wake (prince), 20

Wani (sea-monster), 114, 149

Wa Rongo, 353; 367

War-God, 157. See Hachiman, Take-
mika-dzuchi.

Water deified, 119

Water-Gods, 92, 104, 154, 284, 316,
321, 322

Weapons as offerings, 218

»~-Wedlock, God of, 66

Weeping Goddess. See Naki-sahame.

Weipert, Dr., 245

Well, 322, 257

Well-God, 153, 227, 272, 282, 313,

322
Well-worship, 16, 313
Weston, Mr., 287, 344, 356
Whirlwind deified, 155

INDEX.

Whistling, 115, 330

White an auspicious colour, 196, 222
Will-of-the-wisp, 50

Wind-Gods, 154, 20, 92, 322
Wintry influences, 312

Witchcraft, 255, 331, 346
Wo-bashira (male pillar), 190, 193,

72, 93
Wolf deified, 9, 63
Women rulers, 133
Wool, offerings of, 215
Wordsworth, 9
Worship, 208, 37
Wounds unclean, 252
Wrestling, God of.
Sukune.
Writing, introduction of, 1

See Nomi

Y

Yabune, 167, 287, 290

Vachimata hiko, 187, 71, 306

Yakami-hime, 105

Yakushin, 187

Yaku-sute, 309

Yaku-toshi, 309

Yamato-dake, 36, 49

Yashiro, 223. See Shrine.

Yatagarasu (sun-crow), 136, 118, 46

Yatakagami, 134

Yebisu, 48

Yengishiki, 3, 268

Yihking, 344, 363

Yin and Yang, 35, 52, 84, 169, 313,
365

Yomi (Hades), 53, 93, 96, 99, 106,
138, 302, 367. See Ne no kuni,
Hades.

Yo-ori ceremony, 262

Yoridai, 355

Vufu, 213, 215

Yufu-kadzura, 320

Yui-itsu, 362

Yuki and suki, 269, 272

Yu-niha (sacred enclosure), 272

Z

Zembla Bogh, Addenda.
Zimmern’s definition of magic, 327
Zoni, 313

PRINTED BY JOHN EDWARD FRANCIS, BREAM’S BUILDINGS, CHANCERY LAN®, E.C.
   
    
  

 
  

 
 

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