[268]See above,p. 261.[269]Yomi or Hades.[270]Swift-banishment-lady.[271]A horse was one of the expiatory offerings. It seems here to typify the attentive attitude of the audience, or perhaps of the deities concerned.[272]Harahi-zare. There is some confusion here between the offences and the expiatory offerings. Theharahi-tsu-monowere then taken away and thrown into some convenient river. I suspect, however, that most of them were not thrown away, but went to provide a fund for the expenses of the ceremony. It is not clear what became of the horse or of the slaves. Theharahi-tsu-monowere not gifts to any particular Gods, but rather, like the scape-goat of the Mosaic law, vehicles by which the transgressions of the people were conveyed away. But it is better not to put this too sweepingly. There is reason to think that by some they were thought to be offerings to Se-ori-tsu-hime and the other deities mentioned. At the present day they consist of a few pieces of cloth.[273]See 'Notes of some Minor Japanese Religious Practices,' by Mr. B. H. Chamberlain, in theJournalof the Anthropological Institute, May, 1893, and Sir E. Satow's 'Visit to the Shrines of Ise,'T. A. S. J., 1874.[274]See above,p. 187.[275]That is, "did honour to."[276]These deities were worshipped at cross-roads, and were called the eight-cross-road deities.[277]The date of one Sahe no Kami festival.[278]Written on paper and thrown into the flames.[279]See above,p. 168.[280]See above,pp. 189-190.[281]See above,p. 313.[282]That is, died.[283]What was the God of Fire in the previous sentence is here simply "Fire."[284]A branch of the Nakatomi, who claimed descent from Koyane, one of the four Gods worshipped.[285]From a modern collection entitledNorito Bunrei.[286]In the north of Japan.[287]A Buddhist title.[288]See above,p. 197.[289]'Yenzeki Zasshi,' v. 1.[290]When demons and evil influences are expelled. See above,p. 308.[291]After the manner of the Oho-harahi offerings.[292]'The Golden Bough,' second edition, p. 9.[293]I cannot offer any explanation of the magic used by women and children in order to bring fine weather. They hang upside down to the eaves or on the branch of a tree human figures cut in paper, and calledTeri-teri-bōzu(shine-shine-priest).[294]See above,p. 115.[295]I. 157.[296]'The Mikado's Empire,' p. 474.[297]See also Ch. K. 263.[298]According to Van Helmont, the reason why bull's fat is so powerful in a vulnerary ointment is that the bull at the time of slaughter is full of secret reluctancy and vindictive murmurs, and therefore dies with a higher flame of revenge about him than any other animal.[299]See 'Primitive Culture,' i. 116, where numerous examples of symbolic magic are given.[300]See above,p. 187.[301]TheTsuchigumo(earth-hiders) were men of a low class, who lived in dwellings sunk in the earth, and gave much trouble to the Japanese Government in ancient times. Dr. Tylor, in his 'Primitive Culture,' i. 113, has noted the tendency to attribute magical powers to pariahs and foreigners. Sukunabikona, the teacher of magic to Japan, came from abroad.[302]See above,p. 115.[303]See above,p. 106.[304]Seep. 292.[305]Nihongi, ii. 82.[306]See above,p. 294.[307]Koyane. Hirata speaks with scorn of the Chinese methods of divining current in Japan in later times, in which no invocation of the Gods was used. Sometimes other Gods, and even Buddhas, were invoked.[308]"The King of Babylon stood at the parting of the way, at the head of the two ways, to perform divination."--Ezekiel xxi. 21.[309]Pausanias says that in ancient Greece the inquirer, after asking his question of the God and making his offering, took as the divine answer the first words he might hear on quitting the sanctuary.[310]The date of the festival of the Sahe no Kami.[311]See above,p. 193.[312]TheKami-yori-ita(God-resort-board), struck in later times to bring down the Gods, is believed to be a substitute for this harp.[313]It is not known who these Gods were.[314]Smallergoheiused in theharahiceremony.[315]Weston, 'Mountaineering in the Japanese Alps,' p. 307. See alsoIndex,Inugami; and Mr. Chamberlain's 'Things Japanese,' third edition, p. 110.[316]Compare the story of Gideon's fleece in Judges vi. 37. See alsoNihongi, I. 237, and Ch. K. 194.[317]'Sociology,' i. 154.[318]See Mr. P. Lowell's 'Occult Japan,' p. 36.[319]Kannushi.[320]Saniha (pure court) is explained as the official who examines the utterances prompted by the Deity.[321]At the battle of Dannoüra, in 1184.[322]In-musubi, a Chinese practice.[323]A Buddhist religious implement.[324]A Buddhist deity. The incense is also Buddhist.[325]See above,p. 332.[326]An excellent account of a Japanese hypnoticséanceis given in Mr. Weston's 'Mountaineering in the Japanese Alps,' p. 282.[327]See above,p. 350.[328]"Antiquity regarded the soul of woman as more accessible to every sort of inspiration, which also, according to ancient opinion, is aπάσχεον."--Müller, 'Sc. Myth.,' p. 217.[329]See above,p. 206.[330]See above,p. 344.[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 theT. 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 theT. A. S. J., December, 1895.[346]See papers by Dr. Greene and Rev. A. Lloyd in theT. A. S. J., 1901.
[268]See above,p. 261.
[268]See above,p. 261.
[269]Yomi or Hades.
[269]Yomi or Hades.
[270]Swift-banishment-lady.
[270]Swift-banishment-lady.
[271]A horse was one of the expiatory offerings. It seems here to typify the attentive attitude of the audience, or perhaps of the deities concerned.
[271]A horse was one of the expiatory offerings. It seems here to typify the attentive attitude of the audience, or perhaps of the deities concerned.
[272]Harahi-zare. There is some confusion here between the offences and the expiatory offerings. Theharahi-tsu-monowere then taken away and thrown into some convenient river. I suspect, however, that most of them were not thrown away, but went to provide a fund for the expenses of the ceremony. It is not clear what became of the horse or of the slaves. Theharahi-tsu-monowere not gifts to any particular Gods, but rather, like the scape-goat of the Mosaic law, vehicles by which the transgressions of the people were conveyed away. But it is better not to put this too sweepingly. There is reason to think that by some they were thought to be offerings to Se-ori-tsu-hime and the other deities mentioned. At the present day they consist of a few pieces of cloth.
[272]Harahi-zare. There is some confusion here between the offences and the expiatory offerings. Theharahi-tsu-monowere then taken away and thrown into some convenient river. I suspect, however, that most of them were not thrown away, but went to provide a fund for the expenses of the ceremony. It is not clear what became of the horse or of the slaves. Theharahi-tsu-monowere not gifts to any particular Gods, but rather, like the scape-goat of the Mosaic law, vehicles by which the transgressions of the people were conveyed away. But it is better not to put this too sweepingly. There is reason to think that by some they were thought to be offerings to Se-ori-tsu-hime and the other deities mentioned. At the present day they consist of a few pieces of cloth.
[273]See 'Notes of some Minor Japanese Religious Practices,' by Mr. B. H. Chamberlain, in theJournalof the Anthropological Institute, May, 1893, and Sir E. Satow's 'Visit to the Shrines of Ise,'T. A. S. J., 1874.
[273]See 'Notes of some Minor Japanese Religious Practices,' by Mr. B. H. Chamberlain, in theJournalof the Anthropological Institute, May, 1893, and Sir E. Satow's 'Visit to the Shrines of Ise,'T. A. S. J., 1874.
[274]See above,p. 187.
[274]See above,p. 187.
[275]That is, "did honour to."
[275]That is, "did honour to."
[276]These deities were worshipped at cross-roads, and were called the eight-cross-road deities.
[276]These deities were worshipped at cross-roads, and were called the eight-cross-road deities.
[277]The date of one Sahe no Kami festival.
[277]The date of one Sahe no Kami festival.
[278]Written on paper and thrown into the flames.
[278]Written on paper and thrown into the flames.
[279]See above,p. 168.
[279]See above,p. 168.
[280]See above,pp. 189-190.
[280]See above,pp. 189-190.
[281]See above,p. 313.
[281]See above,p. 313.
[282]That is, died.
[282]That is, died.
[283]What was the God of Fire in the previous sentence is here simply "Fire."
[283]What was the God of Fire in the previous sentence is here simply "Fire."
[284]A branch of the Nakatomi, who claimed descent from Koyane, one of the four Gods worshipped.
[284]A branch of the Nakatomi, who claimed descent from Koyane, one of the four Gods worshipped.
[285]From a modern collection entitledNorito Bunrei.
[285]From a modern collection entitledNorito Bunrei.
[286]In the north of Japan.
[286]In the north of Japan.
[287]A Buddhist title.
[287]A Buddhist title.
[288]See above,p. 197.
[288]See above,p. 197.
[289]'Yenzeki Zasshi,' v. 1.
[289]'Yenzeki Zasshi,' v. 1.
[290]When demons and evil influences are expelled. See above,p. 308.
[290]When demons and evil influences are expelled. See above,p. 308.
[291]After the manner of the Oho-harahi offerings.
[291]After the manner of the Oho-harahi offerings.
[292]'The Golden Bough,' second edition, p. 9.
[292]'The Golden Bough,' second edition, p. 9.
[293]I cannot offer any explanation of the magic used by women and children in order to bring fine weather. They hang upside down to the eaves or on the branch of a tree human figures cut in paper, and calledTeri-teri-bōzu(shine-shine-priest).
[293]I cannot offer any explanation of the magic used by women and children in order to bring fine weather. They hang upside down to the eaves or on the branch of a tree human figures cut in paper, and calledTeri-teri-bōzu(shine-shine-priest).
[294]See above,p. 115.
[294]See above,p. 115.
[295]I. 157.
[295]I. 157.
[296]'The Mikado's Empire,' p. 474.
[296]'The Mikado's Empire,' p. 474.
[297]See also Ch. K. 263.
[297]See also Ch. K. 263.
[298]According to Van Helmont, the reason why bull's fat is so powerful in a vulnerary ointment is that the bull at the time of slaughter is full of secret reluctancy and vindictive murmurs, and therefore dies with a higher flame of revenge about him than any other animal.
[298]According to Van Helmont, the reason why bull's fat is so powerful in a vulnerary ointment is that the bull at the time of slaughter is full of secret reluctancy and vindictive murmurs, and therefore dies with a higher flame of revenge about him than any other animal.
[299]See 'Primitive Culture,' i. 116, where numerous examples of symbolic magic are given.
[299]See 'Primitive Culture,' i. 116, where numerous examples of symbolic magic are given.
[300]See above,p. 187.
[300]See above,p. 187.
[301]TheTsuchigumo(earth-hiders) were men of a low class, who lived in dwellings sunk in the earth, and gave much trouble to the Japanese Government in ancient times. Dr. Tylor, in his 'Primitive Culture,' i. 113, has noted the tendency to attribute magical powers to pariahs and foreigners. Sukunabikona, the teacher of magic to Japan, came from abroad.
[301]TheTsuchigumo(earth-hiders) were men of a low class, who lived in dwellings sunk in the earth, and gave much trouble to the Japanese Government in ancient times. Dr. Tylor, in his 'Primitive Culture,' i. 113, has noted the tendency to attribute magical powers to pariahs and foreigners. Sukunabikona, the teacher of magic to Japan, came from abroad.
[302]See above,p. 115.
[302]See above,p. 115.
[303]See above,p. 106.
[303]See above,p. 106.
[304]Seep. 292.
[304]Seep. 292.
[305]Nihongi, ii. 82.
[305]Nihongi, ii. 82.
[306]See above,p. 294.
[306]See above,p. 294.
[307]Koyane. Hirata speaks with scorn of the Chinese methods of divining current in Japan in later times, in which no invocation of the Gods was used. Sometimes other Gods, and even Buddhas, were invoked.
[307]Koyane. Hirata speaks with scorn of the Chinese methods of divining current in Japan in later times, in which no invocation of the Gods was used. Sometimes other Gods, and even Buddhas, were invoked.
[308]"The King of Babylon stood at the parting of the way, at the head of the two ways, to perform divination."--Ezekiel xxi. 21.
[308]"The King of Babylon stood at the parting of the way, at the head of the two ways, to perform divination."--Ezekiel xxi. 21.
[309]Pausanias says that in ancient Greece the inquirer, after asking his question of the God and making his offering, took as the divine answer the first words he might hear on quitting the sanctuary.
[309]Pausanias says that in ancient Greece the inquirer, after asking his question of the God and making his offering, took as the divine answer the first words he might hear on quitting the sanctuary.
[310]The date of the festival of the Sahe no Kami.
[310]The date of the festival of the Sahe no Kami.
[311]See above,p. 193.
[311]See above,p. 193.
[312]TheKami-yori-ita(God-resort-board), struck in later times to bring down the Gods, is believed to be a substitute for this harp.
[312]TheKami-yori-ita(God-resort-board), struck in later times to bring down the Gods, is believed to be a substitute for this harp.
[313]It is not known who these Gods were.
[313]It is not known who these Gods were.
[314]Smallergoheiused in theharahiceremony.
[314]Smallergoheiused in theharahiceremony.
[315]Weston, 'Mountaineering in the Japanese Alps,' p. 307. See alsoIndex,Inugami; and Mr. Chamberlain's 'Things Japanese,' third edition, p. 110.
[315]Weston, 'Mountaineering in the Japanese Alps,' p. 307. See alsoIndex,Inugami; and Mr. Chamberlain's 'Things Japanese,' third edition, p. 110.
[316]Compare the story of Gideon's fleece in Judges vi. 37. See alsoNihongi, I. 237, and Ch. K. 194.
[316]Compare the story of Gideon's fleece in Judges vi. 37. See alsoNihongi, I. 237, and Ch. K. 194.
[317]'Sociology,' i. 154.
[317]'Sociology,' i. 154.
[318]See Mr. P. Lowell's 'Occult Japan,' p. 36.
[318]See Mr. P. Lowell's 'Occult Japan,' p. 36.
[319]Kannushi.
[319]Kannushi.
[320]Saniha (pure court) is explained as the official who examines the utterances prompted by the Deity.
[320]Saniha (pure court) is explained as the official who examines the utterances prompted by the Deity.
[321]At the battle of Dannoüra, in 1184.
[321]At the battle of Dannoüra, in 1184.
[322]In-musubi, a Chinese practice.
[322]In-musubi, a Chinese practice.
[323]A Buddhist religious implement.
[323]A Buddhist religious implement.
[324]A Buddhist deity. The incense is also Buddhist.
[324]A Buddhist deity. The incense is also Buddhist.
[325]See above,p. 332.
[325]See above,p. 332.
[326]An excellent account of a Japanese hypnoticséanceis given in Mr. Weston's 'Mountaineering in the Japanese Alps,' p. 282.
[326]An excellent account of a Japanese hypnoticséanceis given in Mr. Weston's 'Mountaineering in the Japanese Alps,' p. 282.
[327]See above,p. 350.
[327]See above,p. 350.
[328]"Antiquity regarded the soul of woman as more accessible to every sort of inspiration, which also, according to ancient opinion, is aπάσχεον."--Müller, 'Sc. Myth.,' p. 217.
[328]"Antiquity regarded the soul of woman as more accessible to every sort of inspiration, which also, according to ancient opinion, is aπάσχεον."--Müller, 'Sc. Myth.,' p. 217.
[329]See above,p. 206.
[329]See above,p. 206.
[330]See above,p. 344.
[330]See above,p. 344.
[331]For an account of Japanese Buddhism, consult Murray's 'Japan,' or the more comprehensive description in Griffis's 'Religions of Japan.'
[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.
[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."
[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.
[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.
[335]That is, Nature--a Chinese idea.
[336]This is Chinese.
[336]This is Chinese.
[337]A Buddhist designation.
[337]A Buddhist designation.
[338]And therefore unclean.
[338]And therefore unclean.
[339]See above,p. 179.
[339]See above,p. 179.
[340]As Sugahara himself was.
[340]As Sugahara himself was.
[341]See above,p. 155.
[341]See above,p. 155.
[342]See above,p. 177.
[342]See above,p. 177.
[343]Alluding to the inner and outer shrines of Ise.
[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 theT. A. S. J.in 1875. Our knowledge of Shinto dates from this time.
[344]For a full account of the Revival of Pure Shinto, see Sir E. Satow's papers contributed to theT. 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 theT. A. S. J., December, 1895.
[345]An interesting account of this sect is given in a paper by Dr. Greene in theT. A. S. J., December, 1895.
[346]See papers by Dr. Greene and Rev. A. Lloyd in theT. A. S. J., 1901.
[346]See papers by Dr. Greene and Rev. A. Lloyd in theT. A. S. J., 1901.