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.

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.