Chapter 20

[135]SeeIndex.[136]Murray's 'Japan,' fifth edit., p. 383.[137]SeeIndex--'Red.'[138]SeeIndex--Yabune.[139]Compare our "nave," from the Latinnavis.[140]See below,p. 186.[141]SeeIndex,s.v.[142]See above,p. 86.[143]In JapaneseInandYō.[144]See above,p. 129.[145]Rhys, 'Celtic Heathendom,' p. 115.[146]'In Japan,' edited by Capt. Brinkley.[147]See Ch. K., p. 102.[148]Probably a sepulchral dolmen. There are many in this district, said to be the tombs of Minakata's descendants.[149]The east is in Japan the soft wind--our zephyr.[150]SeeIndex,Nakatomi.[151]SeeIndex,Ujigami.[152]SeeIndex,Imibe.[153]"There lies in dwarfs a special acquaintance with the healing virtues hidden in herbs."--Grimm, 'Teutonic Mythology.'[154]See above,p. 107.[155]See above,p. 93.[156]SeeIndex,Michiahe.[157]"Before strangers are allowed to enter a district certain ceremonies are often performed by the natives of the country for the purpose of disarming them of their magical powers, of counteracting the baleful influence which is believed to emanate from them, or of disinfecting, so to speak, the tainted atmosphere with which they are supposed to be surrounded."--Frazer's 'Golden Bough,' i. 150.[158]SeeIndex,Tsuina.[159]Eustathius, the commentator on Homer, points out that the barley-corn denoted the vulva with the writers upon the Bacchic Komuses.[160]I have before me a picture of a Dōsōjin. It stands at cross-roads, and is a phalloid natural boulder over which depends ashimenahasupported by two bamboos. In front of it are little piles of stones, of which the similar offerings to the Buddhist children's God Jizōsama are doubtless a survival. The modern practice of bringing the Jizō of the neighbourhood and dumping them down before the lodging of a newly-married couple is no doubt a similar case of survival. A custom which began with the Dōsōjin is continued with the Jizō, which now occupy their place at crossways.[161]We may compare with this an old English custom mentioned by Brand of the priests blessing candles at Candlemas and distributing them to the people, "so that the Divil may fly out of the habitation."[162]See above,p. 93.[163]Phaseolus radiatus.[164]The modern spellingsaiimplies an altered conception of the function of these objects. It means good luck, a vaguer and more general idea thansahe, which means prevention (of disease).[165]SeeIndex.[166]The names of plants.[167]The names of plants.[168]Crossways had a special sanctity in many countries. The Hermæ of ancient Greece stood at crossways.[169]SeeIndex,Tsuji-ura.[170]Measures were taken in ancient Greece to check the excesses of the Bacchanalian rites.[171]For further evidence on this subject, Dr. Buckley's 'Phallicism in Japan' (Chicago, 1895), theNihongi, i. 11, and Dr. Griffis's 'Religions of Japan' may be consulted.[172]Nihongi, i. 30.[173]According to St. Augustine, the devils of Scripture are our passions and unbridled appetites.[174]For an account of similar priests or medicine men in many other countries, see 'The Golden Bough.' The Nazirite (Numbers vi.) is their Jewish counterpart.[175]See Hirata'sKoshiden, xviii. 23.[176]II. 395.[177]The old Hebrew idea (Genesis viii. 21) was that the food actually reached God in the form of the fragrant fire-distilled essence, and thus gratified him as an agreeable gift. Hastings, 'Dict. of the Bible.'[178]Robertson Smith, 'Religion of the Semites,' p. 345.[179]SeeIndex,Toshigohi.[180]See above,p. 119.[181]Reminding us of Homer'sστἐμμαα θεοἶο, which consisted of tufted wool attached to a wand (σκῆπτρον). The ancient Jews made offerings of wool.[182]SeeIndex, 'Inspiration.'[183]Nihongi, i. 193, 251.[184]See above,p. 70.[185]Agamemnon's sword was worshipped in Greece in the time of Pausanias.[186]Nihongi, ii. 293.[187]See illustration in Chapter XIV.[188]Murray's 'Japan,' fifth edition, p. 50.[189]See a contribution by Mr. S. Tuke to the Japan Society'sTransactions, vol. iv., 1896-7, and a paper by the present writer in theT.A.S.J.for December, 1899. Mr. B. H. Chamberlain holds a different view, which is stated in theJournalof the Anthropological Institute, 1895, and in 'Things Japanese,' fourth edition.[190]SeeIndex,Rokkon Shōjō.[191]Nihongi, i. 113.[192]Chamberlain'sKojiki, p. 312.[193]SeeIndex,Ohoharahi.[194]I quote here, not from any religious document, but from a poem of theManyōshiu, a solitary instance of a religious stigma being attached to lying:"If, while not loving,I said that I loved thee,The God who dwellsIn the grove of Uneda in MatoriWill take note of it."[195]Ch. K. 291.[196]See above,p. 129.[197]Quoted by Dr. Florenz inT.A.S.J., xxvii. p. 56.[198]SeeIndex,s.v.[199]In ancient Egypt, which presents numerous analogies with Japan, interference with the irrigation channels was deemed an offence against the deity.[200]Compare Leviticus xviii. 17.[201]Leviticus xii. 1; xv. 19.[202]See above,p. 113.Thecouvadewas unknown.[203]Compare Leviticus xiii. 2; Numbers xix. 11. See also above,p. 93.[204]Numbers v. 2.[205]Compare Leviticus xxi. 17et seqq.[206]Ch. K. 230.[207]Deuteronomy xvii. 11. SeeIndex, 'Magic.'[208]Ch. K., p. 104. See also Ch. K., p. 211, andNihongi, i. 205.[209]See a paper on the Japanesegoheiin theJournalof the Anthropological Institute, vol. xxxi., 1901. Also a note inMan, October, 1892.[210]See Grimm's 'Teutonic Mythology,' ii. 603, Stallybrass's translation.[211]See Dr. Tylor's 'Primitive Culture,' ii. 434.[212]"Sprinkle the water of expiation on them ... and let them wash their clothes."--Numbers vii. 7.[213]The "earth-fast" stones of our own folk-lore.[214]Griffis, 'Mikado's Empire,' p. 470.[215]We have a good illustration of the transition from the physical to the metaphorical use of spitting in Revelation iii. 16: "Because thou art lukewarm and neither hot nor cold, I will spew thee out of my mouth."[216]II. 96.[217]Hirata says that in books on magicibukite harafu(clearing away by puffing) is a means adopted by men naturally, without teaching, for cleansing away evil influences. See also Darwin's 'Expression of the Emotions', pp. 258, 261.[218]Dr. Florenz, inT. A. S. J., December, 1899.[219]"Un rite est un assemblage de symboles groupés autour d'une idée religieuse ou d'un acte religieux, destiné à en rehausser le caractère solennel ou bien à en développer le sens."--Reville, 'Prolegomènes.'[220]SeeIndex,Yufu.[221]Have we here one of those human representatives of the grain so familiar to us in European folk-lore? See Mr. Frazer's 'Golden Bough.'[222]SeeIndex for these deities.[223]No. 14 of theYengishiki.[224]The Mikado.[225]See above,p. 255.[226]Sir Ernest Satow says that sleeping in a house being regarded as the sign of ownership, a pillow (makura) is often placed in the shrine as a symbol of the God's presence.[227]That is, wearing the garb of a priest who makes offerings.[228]Probably the same as Ame no hohi, from whom the Miyakko claimed descent.[229]The same as the Miyakko.[230]Ohonamochi.[231]That is, to surrender the civil jurisdiction.[232]It is to be understood that after he had enshrined hisnigi-tama, or gentle spirit, in Yamato, Ohonamochi himself, or perhaps hisara-tama, or rough spirit, retired to Idzumo.[233]Explained to mean "in the discharge of my mediatory function."[234]For a more detailed discussion of this ritual, see Sir E. Satow inT. A. S. J., vol. ix. pt. ii. p. 183.[235]See above,p. 270.[236]The Nakatomi.[237]SeeIndexfor these two deities.[238]SeeIndex.[239]These are names of places. The Gods seem to have had no others.[240]These are names of mountains.[241]Ninigi. Below the same term means the Mikado.[242]The ancient Japanese houses had their timbers lashed together with ropes.[243]The translation is doubtful.[244]See above,p. 167.[245]Male and female attendants.[246]These terms are often used as synonymous with the regalia, of which the Sun-mirror was the chief.[247]The incense is Buddhist.[248]I am much indebted to Dr. Florenz's exhaustive monograph on this rite in vol. xxvii. of theT. A. S. J.[249]Ch. K., p. 230.[250]SeeIndex,sub voce.[251]See Mr. Batchelor inT. A. S. J., xxiv. 46.[252]It will be remembered that it was on an occasion of this kind that Agamemnon ordered an Oho-harahi to be performed:--...λαὸνς άπολνμαἰνεσθαι άνωγεν,Οιδ άπελνμάινοντοο καί εἰς άλα λνματ έβαλλον'Iliad,' I. 313.[253]SeeIndex.[254]"He" is the officiating Nakatomi, speaking on behalf of the Mikado.[255]Usually said to be Taka-musubi, Kamu-musubi, and the Sun-Goddess.[256]Ninigi.[257]Poetical expressions for Japan.[258]That is, rain.[259]Sowing wild oats was one of the misdeeds of Loki, the Scandinavian mischief-God. Compare also Matthew xiii. 24: "The kingdom of Heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares also among the wheat." See above,p. 97.[260]Motoöri says that this is with the malicious intention of injuring the feet of the owner of the ground. I prefer the explanation suggested by theShiki, an ancient commentary on theNihongi. It says: "Planting rods (or skewers) in the rice-fields with words of incantation is called 'skewer-planting.' The object is the destruction of any one who should wrongly claim that field. The present custom of planting skewers in a field whose ownership is disputed is probably a survival of this."Kushi, or skewer, is the word used for the wand to which offerings are attached. See Florenz's 'Ancient Japanese Rituals' inT. A. S. J., p. 32.[261]The native commentators point out that the "Heavenly Offences" are so called because they were first committed by Susa no wo in Heaven. This passage of thenoritowas therefore suggested by the myth. (See above,p. 83.) The object of the myth-maker, however, was simply to enhance the dramatic quality of his story by attributing to the boisterous Rain-storm God misdeeds whose odious character would forcibly strike his audience, a nation of agriculturists. In thenoritothe further step is taken of recognizing the same acts, committed on earth, as offences not only against men, but as sins before the Gods. He may have argued that the Sun-Goddess has a tender care for the rice-fields of her beloved race of men as well as for her own, and that any interference with them is therefore hateful to her. The "skewer-planting" above mentioned points to a still earlier attempt to bring agriculture under religious protection. There is no substantial basis for the distinction between Heavenly and Earthly offences. The author's real object in making it was no doubt rhetorical. He wished to break up the long list of offences into two balanced sentences, after a fashion common in Japanese poetry and poetical prose composition. I suspect that the "flaying alive" and "flaying backwards" were magical practices of the same class as the "witchcraft" condemned just below. The flaying was objected to, not for its cruelty, but on account of the malicious use to which the skins so procured were put. SeeIndex,Inugami.[262]A disease which has not been clearly identified. Dr. Florenz renders "afflicted with excrescences."[263]Especially being struck by lightning.[264]Another rendering is "killing animals by bewitchments." The Chinese character used implies that it is for an evil purpose.[265]Dr. Florenz, following Motoöri, renders "and deposit [upon them] in abundance [the purification offerings]." The character of these offerings is indicated by a passage in theNihongi(a.d.676): "The Mikado commanded, saying: 'Let a Great Purification (Oho-harahi) be held in all quarters. The articles needed for this purpose are to be forwarded to the shrines of purification by the governors of each province, to wit, one horse and one piece of cloth. The other things are to be supplied by the governors of districts, namely, each one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice in the ear. Further, let each house provide a bundle of hemp.'" This Oho-harahi was doubtless celebrated in consequence of the appearance of a comet at this time. On another occasion (681) each local governor supplied a slave as a purification offering. In later times the Harahi-tsu-mono, or purification offerings, were furnished by the central Government.[266]The meaning of this clause is doubtful. The object seems to be to provide a brush for brushing away (harahi) offences. Sir E. Satow says, with regard to a different ceremony: "The high priest waves before the company a sort of broom made of grass, to symbolize the sweeping away of their offences."[267]In later times it was thought, without sufficient reason, that the "ritual words" here spoken of were a special form of incantation distinct from thenoritoitself.

[135]SeeIndex.

[136]Murray's 'Japan,' fifth edit., p. 383.

[137]SeeIndex--'Red.'

[138]SeeIndex--Yabune.

[139]Compare our "nave," from the Latinnavis.

[140]See below,p. 186.

[141]SeeIndex,s.v.

[142]See above,p. 86.

[143]In JapaneseInandYō.

[144]See above,p. 129.

[145]Rhys, 'Celtic Heathendom,' p. 115.

[146]'In Japan,' edited by Capt. Brinkley.

[147]See Ch. K., p. 102.

[148]Probably a sepulchral dolmen. There are many in this district, said to be the tombs of Minakata's descendants.

[149]The east is in Japan the soft wind--our zephyr.

[150]SeeIndex,Nakatomi.

[151]SeeIndex,Ujigami.

[152]SeeIndex,Imibe.

[153]"There lies in dwarfs a special acquaintance with the healing virtues hidden in herbs."--Grimm, 'Teutonic Mythology.'

[154]See above,p. 107.

[155]See above,p. 93.

[156]SeeIndex,Michiahe.

[157]"Before strangers are allowed to enter a district certain ceremonies are often performed by the natives of the country for the purpose of disarming them of their magical powers, of counteracting the baleful influence which is believed to emanate from them, or of disinfecting, so to speak, the tainted atmosphere with which they are supposed to be surrounded."--Frazer's 'Golden Bough,' i. 150.

[158]SeeIndex,Tsuina.

[159]Eustathius, the commentator on Homer, points out that the barley-corn denoted the vulva with the writers upon the Bacchic Komuses.

[160]I have before me a picture of a Dōsōjin. It stands at cross-roads, and is a phalloid natural boulder over which depends ashimenahasupported by two bamboos. In front of it are little piles of stones, of which the similar offerings to the Buddhist children's God Jizōsama are doubtless a survival. The modern practice of bringing the Jizō of the neighbourhood and dumping them down before the lodging of a newly-married couple is no doubt a similar case of survival. A custom which began with the Dōsōjin is continued with the Jizō, which now occupy their place at crossways.

[161]We may compare with this an old English custom mentioned by Brand of the priests blessing candles at Candlemas and distributing them to the people, "so that the Divil may fly out of the habitation."

[162]See above,p. 93.

[163]Phaseolus radiatus.

[164]The modern spellingsaiimplies an altered conception of the function of these objects. It means good luck, a vaguer and more general idea thansahe, which means prevention (of disease).

[165]SeeIndex.

[166]The names of plants.

[167]The names of plants.

[168]Crossways had a special sanctity in many countries. The Hermæ of ancient Greece stood at crossways.

[169]SeeIndex,Tsuji-ura.

[170]Measures were taken in ancient Greece to check the excesses of the Bacchanalian rites.

[171]For further evidence on this subject, Dr. Buckley's 'Phallicism in Japan' (Chicago, 1895), theNihongi, i. 11, and Dr. Griffis's 'Religions of Japan' may be consulted.

[172]Nihongi, i. 30.

[173]According to St. Augustine, the devils of Scripture are our passions and unbridled appetites.

[174]For an account of similar priests or medicine men in many other countries, see 'The Golden Bough.' The Nazirite (Numbers vi.) is their Jewish counterpart.

[175]See Hirata'sKoshiden, xviii. 23.

[176]II. 395.

[177]The old Hebrew idea (Genesis viii. 21) was that the food actually reached God in the form of the fragrant fire-distilled essence, and thus gratified him as an agreeable gift. Hastings, 'Dict. of the Bible.'

[178]Robertson Smith, 'Religion of the Semites,' p. 345.

[179]SeeIndex,Toshigohi.

[180]See above,p. 119.

[181]Reminding us of Homer'sστἐμμαα θεοἶο, which consisted of tufted wool attached to a wand (σκῆπτρον). The ancient Jews made offerings of wool.

[182]SeeIndex, 'Inspiration.'

[183]Nihongi, i. 193, 251.

[184]See above,p. 70.

[185]Agamemnon's sword was worshipped in Greece in the time of Pausanias.

[186]Nihongi, ii. 293.

[187]See illustration in Chapter XIV.

[188]Murray's 'Japan,' fifth edition, p. 50.

[189]See a contribution by Mr. S. Tuke to the Japan Society'sTransactions, vol. iv., 1896-7, and a paper by the present writer in theT.A.S.J.for December, 1899. Mr. B. H. Chamberlain holds a different view, which is stated in theJournalof the Anthropological Institute, 1895, and in 'Things Japanese,' fourth edition.

[190]SeeIndex,Rokkon Shōjō.

[191]Nihongi, i. 113.

[192]Chamberlain'sKojiki, p. 312.

[193]SeeIndex,Ohoharahi.

[194]I quote here, not from any religious document, but from a poem of theManyōshiu, a solitary instance of a religious stigma being attached to lying:"If, while not loving,I said that I loved thee,The God who dwellsIn the grove of Uneda in MatoriWill take note of it."

[194]I quote here, not from any religious document, but from a poem of theManyōshiu, a solitary instance of a religious stigma being attached to lying:

"If, while not loving,I said that I loved thee,The God who dwellsIn the grove of Uneda in MatoriWill take note of it."

[195]Ch. K. 291.

[196]See above,p. 129.

[197]Quoted by Dr. Florenz inT.A.S.J., xxvii. p. 56.

[198]SeeIndex,s.v.

[199]In ancient Egypt, which presents numerous analogies with Japan, interference with the irrigation channels was deemed an offence against the deity.

[200]Compare Leviticus xviii. 17.

[201]Leviticus xii. 1; xv. 19.

[202]See above,p. 113.Thecouvadewas unknown.

[203]Compare Leviticus xiii. 2; Numbers xix. 11. See also above,p. 93.

[204]Numbers v. 2.

[205]Compare Leviticus xxi. 17et seqq.

[206]Ch. K. 230.

[207]Deuteronomy xvii. 11. SeeIndex, 'Magic.'

[208]Ch. K., p. 104. See also Ch. K., p. 211, andNihongi, i. 205.

[209]See a paper on the Japanesegoheiin theJournalof the Anthropological Institute, vol. xxxi., 1901. Also a note inMan, October, 1892.

[210]See Grimm's 'Teutonic Mythology,' ii. 603, Stallybrass's translation.

[211]See Dr. Tylor's 'Primitive Culture,' ii. 434.

[212]"Sprinkle the water of expiation on them ... and let them wash their clothes."--Numbers vii. 7.

[213]The "earth-fast" stones of our own folk-lore.

[214]Griffis, 'Mikado's Empire,' p. 470.

[215]We have a good illustration of the transition from the physical to the metaphorical use of spitting in Revelation iii. 16: "Because thou art lukewarm and neither hot nor cold, I will spew thee out of my mouth."

[216]II. 96.

[217]Hirata says that in books on magicibukite harafu(clearing away by puffing) is a means adopted by men naturally, without teaching, for cleansing away evil influences. See also Darwin's 'Expression of the Emotions', pp. 258, 261.

[218]Dr. Florenz, inT. A. S. J., December, 1899.

[219]"Un rite est un assemblage de symboles groupés autour d'une idée religieuse ou d'un acte religieux, destiné à en rehausser le caractère solennel ou bien à en développer le sens."--Reville, 'Prolegomènes.'

[220]SeeIndex,Yufu.

[221]Have we here one of those human representatives of the grain so familiar to us in European folk-lore? See Mr. Frazer's 'Golden Bough.'

[222]SeeIndex for these deities.

[223]No. 14 of theYengishiki.

[224]The Mikado.

[225]See above,p. 255.

[226]Sir Ernest Satow says that sleeping in a house being regarded as the sign of ownership, a pillow (makura) is often placed in the shrine as a symbol of the God's presence.

[227]That is, wearing the garb of a priest who makes offerings.

[228]Probably the same as Ame no hohi, from whom the Miyakko claimed descent.

[229]The same as the Miyakko.

[230]Ohonamochi.

[231]That is, to surrender the civil jurisdiction.

[232]It is to be understood that after he had enshrined hisnigi-tama, or gentle spirit, in Yamato, Ohonamochi himself, or perhaps hisara-tama, or rough spirit, retired to Idzumo.

[233]Explained to mean "in the discharge of my mediatory function."

[234]For a more detailed discussion of this ritual, see Sir E. Satow inT. A. S. J., vol. ix. pt. ii. p. 183.

[235]See above,p. 270.

[236]The Nakatomi.

[237]SeeIndexfor these two deities.

[238]SeeIndex.

[239]These are names of places. The Gods seem to have had no others.

[240]These are names of mountains.

[241]Ninigi. Below the same term means the Mikado.

[242]The ancient Japanese houses had their timbers lashed together with ropes.

[243]The translation is doubtful.

[244]See above,p. 167.

[245]Male and female attendants.

[246]These terms are often used as synonymous with the regalia, of which the Sun-mirror was the chief.

[247]The incense is Buddhist.

[248]I am much indebted to Dr. Florenz's exhaustive monograph on this rite in vol. xxvii. of theT. A. S. J.

[249]Ch. K., p. 230.

[250]SeeIndex,sub voce.

[251]See Mr. Batchelor inT. A. S. J., xxiv. 46.

[252]It will be remembered that it was on an occasion of this kind that Agamemnon ordered an Oho-harahi to be performed:--...λαὸνς άπολνμαἰνεσθαι άνωγεν,Οιδ άπελνμάινοντοο καί εἰς άλα λνματ έβαλλον'Iliad,' I. 313.

[252]It will be remembered that it was on an occasion of this kind that Agamemnon ordered an Oho-harahi to be performed:--

...λαὸνς άπολνμαἰνεσθαι άνωγεν,Οιδ άπελνμάινοντοο καί εἰς άλα λνματ έβαλλον'Iliad,' I. 313.

...λαὸνς άπολνμαἰνεσθαι άνωγεν,Οιδ άπελνμάινοντοο καί εἰς άλα λνματ έβαλλον

'Iliad,' I. 313.

[253]SeeIndex.

[254]"He" is the officiating Nakatomi, speaking on behalf of the Mikado.

[255]Usually said to be Taka-musubi, Kamu-musubi, and the Sun-Goddess.

[256]Ninigi.

[257]Poetical expressions for Japan.

[258]That is, rain.

[259]Sowing wild oats was one of the misdeeds of Loki, the Scandinavian mischief-God. Compare also Matthew xiii. 24: "The kingdom of Heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares also among the wheat." See above,p. 97.

[260]Motoöri says that this is with the malicious intention of injuring the feet of the owner of the ground. I prefer the explanation suggested by theShiki, an ancient commentary on theNihongi. It says: "Planting rods (or skewers) in the rice-fields with words of incantation is called 'skewer-planting.' The object is the destruction of any one who should wrongly claim that field. The present custom of planting skewers in a field whose ownership is disputed is probably a survival of this."Kushi, or skewer, is the word used for the wand to which offerings are attached. See Florenz's 'Ancient Japanese Rituals' inT. A. S. J., p. 32.

[261]The native commentators point out that the "Heavenly Offences" are so called because they were first committed by Susa no wo in Heaven. This passage of thenoritowas therefore suggested by the myth. (See above,p. 83.) The object of the myth-maker, however, was simply to enhance the dramatic quality of his story by attributing to the boisterous Rain-storm God misdeeds whose odious character would forcibly strike his audience, a nation of agriculturists. In thenoritothe further step is taken of recognizing the same acts, committed on earth, as offences not only against men, but as sins before the Gods. He may have argued that the Sun-Goddess has a tender care for the rice-fields of her beloved race of men as well as for her own, and that any interference with them is therefore hateful to her. The "skewer-planting" above mentioned points to a still earlier attempt to bring agriculture under religious protection. There is no substantial basis for the distinction between Heavenly and Earthly offences. The author's real object in making it was no doubt rhetorical. He wished to break up the long list of offences into two balanced sentences, after a fashion common in Japanese poetry and poetical prose composition. I suspect that the "flaying alive" and "flaying backwards" were magical practices of the same class as the "witchcraft" condemned just below. The flaying was objected to, not for its cruelty, but on account of the malicious use to which the skins so procured were put. SeeIndex,Inugami.

[262]A disease which has not been clearly identified. Dr. Florenz renders "afflicted with excrescences."

[263]Especially being struck by lightning.

[264]Another rendering is "killing animals by bewitchments." The Chinese character used implies that it is for an evil purpose.

[265]Dr. Florenz, following Motoöri, renders "and deposit [upon them] in abundance [the purification offerings]." The character of these offerings is indicated by a passage in theNihongi(a.d.676): "The Mikado commanded, saying: 'Let a Great Purification (Oho-harahi) be held in all quarters. The articles needed for this purpose are to be forwarded to the shrines of purification by the governors of each province, to wit, one horse and one piece of cloth. The other things are to be supplied by the governors of districts, namely, each one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice in the ear. Further, let each house provide a bundle of hemp.'" This Oho-harahi was doubtless celebrated in consequence of the appearance of a comet at this time. On another occasion (681) each local governor supplied a slave as a purification offering. In later times the Harahi-tsu-mono, or purification offerings, were furnished by the central Government.

[266]The meaning of this clause is doubtful. The object seems to be to provide a brush for brushing away (harahi) offences. Sir E. Satow says, with regard to a different ceremony: "The high priest waves before the company a sort of broom made of grass, to symbolize the sweeping away of their offences."

[267]In later times it was thought, without sufficient reason, that the "ritual words" here spoken of were a special form of incantation distinct from thenoritoitself.

Back to Index Next