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 _viâ_ Tibet, Western China, and Korea.[331]

In A.D. 552 the King of Pèkché, 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 Shōtoku Taishi that it made any 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 disturbing 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.

=Ryôbu 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 _hōben_ (pious device) and to which we should often apply the harsher terms "pious fraud" or "priestcraft," are more congenial to it. A notable application of the _hōben_ method occurred in the time of the Mikado Shōmu, who reigned at Nara from 724 to 756. Wishing to celebrate his reign by the erection of a great Buddhist temple and image, he took advice of Gyōgi, 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. Gyōgi 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 _bodhi_ (enlightenment) and absolute purity. The Sun-Goddess subsequently appeared to the Mikado in a dream and confirmed this view of her character. The temple (Tōdaiji) founded by Shōmu--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 Ryōbu 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 Kongôkai and the Taizōkai. The principal founder of Ryōbu was the famous (and fabulous) Kōbō Daishi (died 835), to whom the invention of the Hiragana syllabary and quite a miraculous 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 one of its highest forms, and deals much in magic finger-twistings, endless repetitions of mystic formulæ unintelligible to the worshipper, and other superstitious practices.

Despite its professions of eclecticism, the soul of Ryōbu 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.[332] Ryōbu owed much of its success to forgeries and other means, which were considered less objectionable in those days than they would be at present. Great indulgence has always been shown in Japan towards means of edification (_hōben_) 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.[333] But Shinto, Buddhism of various sects, Confucianism, and Sung philosophy constituted 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 Ryōbu. 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. 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. Motoöri 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 Ryōbu 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 seventeenth 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 an example. 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 Ryōbu, which retained its predominance until the 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 illustrate 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 worthlessness 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 earthquake. 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 courtyards. Buddhist architecture and ornaments were used for the Miya and _ni-wô_ (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 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 Onyôshi, or official college of professors of the Yin 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 _Kojiki_ and _Nihongi_ did not escape from admixture with Indian cosmology and Chinese philosophy, 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 _Nihongi_ 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.

[Illustration]

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 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 Ryōbu 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 repetitions 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 commandments, 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.[334] Men should make their hearts like unto Heaven-and-Earth.[335] Wearisome ceremonies and repetitions (of some Buddhist sects) should be abandoned, and reverence shown to the Gods of the ancestral shrines.[336]

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 is the rightful property of my descendants._

An oracle of Hachiman:--

_I refuse the offerings of the impure of heart. Some Gods are great, some small, some good and others bad. My name is Dai jizai wō bosatsu._[337]

An inspired poem (A.D. 1204):--

_Loving-kindness is of the Buddhas:_ _Uprightness of the Kami:_ _Error of the sons of men._ _Thus of the same heart there is 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 surely visit the dwellings even of those in deep mourning[338] without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai._

_Hear all men! If you desire 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._

_Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those 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 uprightness._

Oracle of _Temman tenjin_, the deified Minister Sugahara no Michizane[339]:--

_All ye who come before me hoping to attain the accomplishment of your desires, pray with hearts pure from falsehood, clean within and without, reflecting the truth like a mirror. If those who are falsely accused of crime[340] come to me for help, within seven days their prayer will be granted, or else call me not a God._

An oracle 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._

Oracle of the God of Kashima[341]:--

_I am the protector of Japan against foreign violence and break the spear-points of Heavenly demons and Earthly 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 is distressed 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 all others, free from hate and sorrow. Obey the instructions of the Heaven-shining Deity and honour the Mikado. If any are rebellious, come before me and name their names. I will surely crush the foe and yield you satisfaction._

An oracle of the God of Suha[342] 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.[343] If that which is within is not bright it is useless to pray only for that which is without._

An oracle of Inari, near Kioto, speaks of this polluted world (a Buddhist phrase), and recommends the reading of Sutras and Dharani.

The following sentiments are ascribed to the God of Fujiyama:--

_Ye men of mine. Shun desire. If you shun desire you will ascend to a level with the Gods. Every little yielding to anxiety is a step away from the natural heart of man. If one leaves the natural heart of man, he becomes a beast. That men should be made so, is to me intolerable pain and unending sorrow._

A son of a Mikado received the following inspiration in a dream:--

_It is 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:--

_If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation._

The God of a Tajima shrine says:--

_When the sky is clear, and the wind hums in the fir-trees, 'tis 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 it only for a time, all earthly relations._

_If men will have upright hearts they must be neither foolish nor clever, they must indulge neither in grief nor in hate, but be as the flowers which unfold under the genial warmth of a vernal sun._

_If 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 it is rejecting the root 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 Deity of the Sun, in the mid-sky I show my doings. I 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. If 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 witnessed 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. 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_, _Nihongi_, and _Manyōshiu_, which had been so long neglected that they were in great part unintelligible even to educated men. Under their pupil and successor Motoöri (1730-1801), this movement assumed a religious character. His patriotic prejudices were offended by the foreign elements which he found in the Ryōbu 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.

Motoöri's principal work is the _Kojiki den_, a commentary on the _Kojiki_, in which he loses no opportunity of attacking everything Chinese and of exalting the old Japanese customs, 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 _Yengishiki_ and the old-world myths of the _Kojiki_.

His pupil Hirata (1776-1843) was less of a literary man and more of a theologian than his master. In a 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 Shōgun's Government, who, finding that their own authority was 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 countenance for it in the _Kojiki_ and _Nihongi_. 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 retrograde movement, which could only end in failure. It contributed substantially, however, to the success of the political revolution which in 1868 brought about the restoration of the Mikado to the sovereign position which was the logical outcome of Motoöri's and Hirata's teachings. The Shinto reformation of the same date, when the Buddhist priests were removed from the Ryōbu shrines, and a certain purification of ritual and ornaments was effected, was also due to their influence.[344]

=Shingaku=.--A school of preachers who called their doctrine _shingaku_ or "heart-learning," and professed to combine Shinto with Buddhism and Confucianism, had 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.

=Tenrikyô=,[345] 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 Ryōbu 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. Tenrikyô 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.

=Remmonkyô=.[346]--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 preaching in 1901.

The Remmonkyô 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 Kami-musubi, who are termed the three Creator Deities. They are considered, however, to be only manifestations of the Ji no Myôhô, or "Wonderful Law of Things," and the real God of the sect is the personified Myôhô (wonderful law) a conception borrowed from the Buddhist Nichiren sect. The followers of Shimamura call her an _ikigami_ (live God), and regard her as identical with the Myôhô. How often in Japanese religious history do we meet with this idea of the incarnation of the God in his priest or prophet!

The _shintai,_ or material representative of the Myôhô, is a slip of paper bearing the words "Ji no Myôhô," 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 Tenrikyô. 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 Motoöri 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 d'être_. 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 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 a national 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.

FOOTNOTES:

[331] For an account of Japanese Buddhism, consult Murray's 'Japan,' or the more comprehensive description in Griffis's 'Religions of Japan.'

[332] See above, p. 175.

[333] 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."

[334] 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.

[335] That is, Nature--a Chinese idea.

[336] This is Chinese.

[337] A Buddhist designation.

[338] And therefore unclean.

[339] See above, p. 179.

[340] As Sugahara himself was.

[341] See above, p. 155.

[342] See above, p. 177.

[343] Alluding to the inner and outer shrines of Ise.

[344] For a full account of the Revival of Pure Shinto, see Sir E. Satow's papers contributed to the _T. A. S. J._ in 1875. Our knowledge of Shinto dates from this time.

[345] An interesting account of this sect is given in a paper by Dr. Greene in the _T. A. S. J._, December, 1895.

[346] See papers by Dr. Greene and Rev. A. Lloyd in the _T. A. S. J._, 1901.

INDEX.

_N.B.--Where there are several references the most important is placed first._

A

Ablution, 259, 83, 171 See Lustration, 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, 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, 369. See Fire-God. Augury, 344 August Grandchild. See Sovran Grandchild. Augustine, St., Addenda, 198 Avatar, 361, 186 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. Bashô, 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 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 _et seqq_. 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

C 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. See Magic, Talisman. Chiburi no Kami, 197, 315 Chieftain conception of Gods, 19 Chimata no Kami, 188 Childbirth as a source of uncleanness, 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 Japanese, Preface. Clapping hands, 209, 320 Classes, Gods of, 15, 34 Classes, deified classes of men, 61 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, 161, 211 Comte, 62, 63, 142 Conception of deity, phases of, 16 Consanguineous unions, 250 Confucius, 21, 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. " , sanctity of, 197 " , divination, 340 Curses, 236, 112, 181 Cyclops, 101 Czar deified, Addenda.

D Daidai, 313 Daigūji, 204 Daijowe, 268 Daikoku-bashira, 90, 167 D'Alviella, Preface, 11, 165 Dances, sacred, 100, 321. See also Kagura. Dante, 18, 76 Darwin, 261 Deasil, 90. See also Circumambulation. Dead, state of, 53, 55. See Yomi. " , worship of, 208 Death, 51, 94, 252 Definition of God, 7, 10 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. " personified, 198 " unclean, 252 Divination, 337, 119, 249, 269, 323, 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 Dōsōjin, 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 ceremonies, 269, 273 Dwarf-God, 107, 186

E Earth-fast stones, 147, 260 Earth-Gods, 142, 283 Earthquakes, 65, 82, 126, 147, 326 Eating the God, 160, 102 Ebisu, 133 Echo personified, 9, 167 Effigy in witchcraft, 331 Ehē, 314 Eight, 90, 103 Eight Gods of Ohonihe, 270, 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 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 Tennō, 137, 139 Gohei, 216, 264, 304, 354. See Kushi. Gohei-katsugi, 217 Good-luck, Gods of, 199 Goriōye, 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. 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 Gyōgi, 361

H Hachiman, 178, 19, 42, 325 Hachōji (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 Hearn, 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 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. See Sun-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 Hōben, 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 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

I 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 Ihashimidzu, 178. See Hachiman. Ikadzuchi, 157, 155 Iki (breath, life), 51 Ikigami (living deity), 44 Iki mitama (living soul), 52 Ikudama, 143 Ikukuni, 143 Iku-wi, 154 Imagination, 18, 22, 24, 21, 23, 77 Imbe, 202, 112, 1, 98, 184 Imi, 256, 202, 246, 271, 273 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 Suma no wo. Implements worshipped, 73 Impurity. See Uncleanness. In and Yō. 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. Iron fish-hooks, 115 Ishi-kori-dome, 184 Ishigami, 341 Ise shrines, 229, festival on removal of, 287 Iyeyasu, 183 Izanagi and Izanami, 86, 171, 69, 96

J 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 myōhō, 376 Jizō, 189, 191 Junshi (self-sacrifice at tomb), 59

K Kadomatsu, 191 Kadori, 92, 115 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. See Kitchen furnace. Kama-naobi, 290 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 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 Kōbōdaishi, 361 Kodama (echo), 9, 67 Kogoshiui, 3 Kojiki, 2, 84 Kojikiden, 373 Komagata, 222, 67 Kompira, 230 Konohana Sakuyahime, 112 Ko-nusa, 343 Korea, 1, 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. See Tree-God. Kumaso, 64 Kunado, 187, 189, 33, 40, 94, 110, 306, 341. See Phallic deities. Kunari no kami, 144 Kunidama, 143, 144 Kunitokotachi, 175, 85, 68, 362, 375 Kusanagi (name of sword), 104 Kushi, 216, 297 Kushi-iha-mado, 168, 308 Kushinada hime, 103 Kuyebiko, 71

L Lang, Mr. A., 61, 108 Language, myth arising from perversion 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 Lite, 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 Lupercalia, 190 Lustration, 96, 259, 294, 295 Lying stigmatized, 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. Manyōshiu, 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, 101, 357 Mikoshi, 222, 225 Mikoto, 20, 85 Mimi, 30 Minagata, 43, 177 Mioya, 19 Miraculous births, 97 Mirror, 218, 31, 72, 134, 291 Mirror-makers, 184 Misasagi, 42, 43 Misogi, 260, 271, 298 Mitama (spirit), 26-31, 8, 9, 49, 188, 197, 293, 294 Mitama furishiki, 292 " shidzumura 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 Motoöri, 373, 4, 21, 24, 25 Mountain-Gods, 147, 92, 284, 289 Mourning. See Funeral. Muir, Dr. J., 94 Müller, 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, 84

N Nademono, 220 Naishidokoro, 291, 43, 135 Nakatomi, 201, 1, 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 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 grammar, 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

O Oaths, 236 Obeisance, 209, 284, 320 'Occult Japan,' 354 Offences, 297 Offerings, 210, 98, 193, 280 " deified, 119, 161, 212 " to dead, 60, 211 " 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, 111 Oho-naobi, 290 Ohonamochi, 144, 105, 110, 27-30, 46, 69, 200, 274 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 Ōjin 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 Onyōshi, 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 Personality of deities, 22 Personification, 5 Personal pronouns rare in Japanese, 23 Pestilence deities, 187 Pestle, a male symbol, 189 Pfleiderer, Dr., Preface, 11, 76, 84 Phallicism, 186, 72, 363. See Bean, Chiburi no kami, Chimata do kami, Dōsōjin, Goriōye, Ishigami, Kunado, Kteis, Kedzurikake, Mushroom, Peach, Pestle, Rice, Sahe no kami, Sarutahiko, Shingi, Tamaboko, Tamuke no kami, Tsuji-ura, Yachimata hiko, Yakushin, 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, 90 Pious fraud, 360 Plain of High Heaven, 98, 107, 134 Poverty, Gods of. See Hitomaro, Sotoöri hime. Polar star, 85 Polytheism, 66 Positive and negative. See Yin and Yang. Possession, 340, 357 Potsticks, striking women with, to produce pregnancy, 190 Posthumous honours, 53 Poverty, God of, 199 Pradakchina. See Circumambulation. Praise, 234, 306 Prayer, 232, 162. See Norito. Prehistoric Shinto, 1 Priesthood, 200 Priestess, 205 Primitive man, 77, 12, 18, 26, 80, 345 Primitive religion, 13, 26, 121, 160, 166, 211 Primitive religion, Shinto not a, Preface Privy, God of, 167, 289, 314 Processions, 240, 317 Procreative power deified. See Phallicism. Prophet, 348, 350 Propitiation of evil deities, 305, 315 Prophylactic magic, 187 Providential character of nature Gods, 65, 125, 156, 162 Properties, Gods of, 15 Profanity, 237 Pseudo-ancestor worship, 46 Pure Shinto, 4, 372 Purification, 189 Purity, 247, 343 " of heart, 264, 368, 369, 371 " of language, 271, 255

Q Qualities, Gods of, 15, 34, 62

R Races, 321 Rain, praying for, 43, 151, 152, 180, 286 Rainbow, 87. See Taikobashi. Rain-Gods, 153 Rain-storm. See Susa no wo. Ransom offerings, 262, 220. Se Agamono, Katashiro, Nademono, Scape-goat. Rank conferred on Gods, 237, 323, 324 Rationalism, 92, 375 Real presence, 217, 27, 72 Red colour, 194, 56, 163, 165 Regalia, 135, 202, 273, 289, 291, 353, 363 Relic, Buddhist, 361 Religion, nature and origin of, 5, 13 Remmonkyō, 375 Repentance, 102 Réville, Preface, 268 Revival of Pure Shinto, 4, 372 Rice-God. See Inari. Rice in magic and ritual, 189, 288, 289, 334, 341 Risley, Mr. H., 73 Ritual, 1, 3, 268 River of Heaven (milky way), 97, 98, 100, 110 River-Gods, 115, 150. See Water, Rain. River-weed deified, 316 Road-Gods. See Sahe no Kami. Rock-boat of Heaven, 95, 117, Rock-cave of Heaven, 97, 101 Rokkon shōjō, 239, 304, 355 Rudimentary character of Shinto, Preface, 242 Ryôbu, 360, 373

S Sacred. See Imi. Sacred and Secular, 200 Sacred tree, 165, 215. See Cleyera. Sacrifice, 118. See Human sacrifice, Offerings. Sagichô, 191, 307, 314 Sagume, 109 Sahe no Kami, 186, 14, 31, 165, 306, 314, 331 Sai-in, 280 Sai no Kami, 191, 195. See also Sahe no Kami. Saishu, 204 Saiwō 205, 352 Sakaki. See Cleyera. 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 Sannô, 145. See Ohonamochi. Sarume, 99, 101, 112, 184 Saruta-hiko, 111, 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, Toyotama 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, 11 Seoritsu hime, 302 Serpent-worship, 63, 64, 257. See 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 Shakujō, 354 Shangti, 1, 305 Shekinah, 26, 27 Shiho-tsuchi, 150 Shimenaha, 335, 164, 195, 313 Shimpô, 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 Shōjiroku, 3, 175 Shoulder-blade, divination by, 203, 339 Shōtoku Taishi, 244, 359 Shrine, 223, 366 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. Sotoöri 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 Temmangu. 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, 283, 372 Sun-Goddess's attendants, 183 " address to Ninigi, 111 " unlucky to proceed against, 117 Sun-Goddess, an avatar of Buddha, 361 Sun-birds, 136 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, 1, 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, 145, 353 Tajikara no wo, 98, 199 Takama no hara. See Plain of High Heaven. Taka-musubi, 108, 110, 116, 119, 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 Tamashiï (soul), 49 Tamashiro, 45 Tamuke no Kami, 197 Tanabata, 142 Ta no Kami, 143 Tartar religions, 1 Tatsuta, 322, 370. See Wind-God. Temmangū, 179, 65, 153, 369 Ten (Heaven), 362 Tenrikyô, 375 Tenjin. See Temmangū. Tenshi (Son of Heaven), 38 Tenshōdaijin, 14, 125. See Sun Goddess. Tentei, 180 Teri-teri-bōzu, 330 Textile offerings, 213 Theogony, 85 _et seqq_. 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. See 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 " of Susa no wo, 139 " of Sea-Gods, 148 " 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, 57, 157, See Misasagi. Turan, 232 Tylor, Dr., Preface, 24, 82, 96, 257, 259, 333 Types deified, 61, 62, 183

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, 331 Uka no mitama, 105 Ukemochi, 160 Umashi-ashi-hikoji, 86 Unity of religions, 362 Uncleanness, 248 _et seqq_. 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

W 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 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. See Nomi Sukune. Writing, introduction of, 1

Y Yabune, 167, 287, 290 Yachimata 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, 263 Yoridai, 355 Yufu, 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 Zōni, 313

PRINTED BY JOHN EDWARD FRANCIS, BREAM'S BUILDINGS CHANCERY LANE, E.C.