CHAPTER XII.

CEREMONIAL.

Ceremonies are combinations for some specific purpose of the elements

of worship described in the two preceding chapters.[219]

The _Yengishiki_ is the chief authority for the following account of

some of the more important ceremonies of Shinto. I have also availed

myself freely of the results of Sir E. Satow's researches contained in

vols. vii. and ix. of the _T. A. S. J._

=Ohonihe or Daijowe=.--The _Yengishiki_ places the Ohonihe in a class

by itself, as much the most solemn and important festival of the

Shinto religion. _Oho_ means great, and _nihe_ food offering. It was

substantially a more elaborate and sumptuous Nihi-name (new-tasting),

or festival of first fruits, performed soon after the accession of a

Mikado to the throne, and, like our coronation ceremony, constituting

the formal religious sanction of his sovereignty.

A modern Japanese writer explains its object as follows:

"_Anciently the Mikado received the auspicious grain from the Gods

of Heaven, and therewithal nourished the people. In the Daijowe (or

Ohonihe) the Mikado, when the grain became ripe, joined unto him the

people in sincere veneration, and, as in duty bound, made return to the

Gods of Heaven. He thereafter partook of it along with the nation. Thus

the people learnt that the grain which they eat is no other than the

seed bestowed on them by the Gods of Heaven._"

In so far as the motive of the Japanese worshipper is concerned, this

is, I think, nearer the mark than Mr. Frazer's: "Primitive peoples

are, as a rule, reluctant to taste the annual first-fruits of any crop

until some ceremony has been performed which makes it safe and pious

for them to do so. The reason of this reluctance appears to be that

the first-fruits either are the property of, or actually contain, a

divinity." It is gratitude rather than fear which animates the Japanese.

The preparations for the Ohonihe began months in advance. The first

step was to designate by divination two provinces from which the rice

used in the ceremony was to be provided. These were called respectively

_yuki_ and _suki_. The most probable meaning of the former term is

"religious purity." _Suki_ is said to mean next or subsidiary. The

object of thus duplicating the offerings was, no doubt, that if any

unnoticed irregularity or impurity occurred in one case, the error

might not vitiate the whole proceedings. Officers called _nuki-ho no

tsukahi_ (messengers of the plucked-up ears) were then selected by

divination. One of these was called the Inami no Urabe, or rice-fruit

diviner, the other the Negi no Urabe, or prayer-diviner. These

officers on arriving at the _yuki_ or _suki_ district performed a

purification ceremony in presence of the local officials and people.

The site of the _inami-dono_, or rice-fruit-hall, was then chosen

by divination and marked out at the four corners by twigs of the

sacred evergreen tree (_sakaki_) hung with tree-fibre.[220] It was

160 feet square. Somewhat more than an acre of rice-field was next

set apart, the owner being compensated by the authorities. Here two

_sakaki_ twigs hung with tree-fibre were planted, and a guard of four

labourers was set over it. Divination was also used for the selection

of a local staff of religious functionaries. It consisted of one

Saka-tsu-ko, that is, sake-child or brewer-maiden, an unmarried girl

of good family, with several other girls as assistants, an Inami no

kimi, or rice-fruit-lord,[221] a charcoal-burner, wood-cutters, &c.

A choir of twenty male and female singers was also provided. Then

the site of the Inami-dono was propitiated by prayer and offerings.

A pure mattock and sickle were used in clearing the ground for the

buildings, which comprised a shrine to the eight Gods Mi-toshi

no Kami (august harvest deity), Taka mi musubi, Niha-taka-hi no

Kami (courtyard-high-sun-deity), Mi ketsu no Kami (food-Goddess),

Ohomiyanome no Kami, Koto-shiro-nushi, Asuha, and Hahigi.[222] A

"rice-fruit-store," an office for the envoys from Kiōto, and lodgings

for the rice-fruit-lord and for the brewer-maiden and her assistants

were built of unbarked wood and grass. The surrounding fence was made

of brushwood and the gates consisted of hurdles.

Offerings having been made to the eight Gods above mentioned, the

diviners from Kiōto, accompanied by the local authorities and by the

special staff of the inami-dono proceeded to the rice-field. The

brewer-maiden plucked up the first ears. She was followed by the

rice-fruit-lord and the people. Songs were sung during the operation.

The first four sheaves were reserved for the offering of boiled rice

to be made by the Mikado to the Gods. When all the rice was pulled up,

it was carried in procession to the capital, with the four reserved

sheaves in the place of honour and the rice-fruit-lord acting as guide.

It arrived at Kiōto in the last decade of the ninth month.

Meanwhile a general purification of the whole country had been

performed, and to prevent all possibility of error, repeated at a short

interval. As soon as this formality was completed, offerings of cloth

and of material for wearing apparel were sent to all the Gods. The

following _norito_[223] was read on this occasion:--

"_He says: 'Hearken! all ye assembled kannushi and hafuri. I humbly

declare in the presence of the sovran Gods, who, according to the

command of the dear divine ancestor and dear divine ancestress who

dwell in the Plain of High Heaven, bear sway as Heavenly Shrines and

Earthly Shrines.'

"He says: 'To the end that on the middle day of the Hare of the 11th

month of this year, the Sovran Grandchild[224] may partake of the

Great Food (ohonihe) as Heavenly Food, as Long Food, as Distant Food,

I pray that ye sovran Gods will jointly undertake to bless his reign,

to be firm and enduring, and give it happiness as a prosperous reign.

Therefore, on behalf of the Sovran Grandchild, who will rule peacefully

and serenely for one thousand autumns and five hundred autumns with

festive ruddy countenance, do I set forth these fair offerings, namely,

bright cloth, shining cloth, soft cloth, and rough cloth.

"'Hearken! all of you to this fulfilling of praises as the morning sun

rises in glory.'

"He says: 'More especially would I enjoin on the kannushi and hafuri

with all due ceremony to receive, take up, and present the offerings

purely provided by the Imbe, hanging stout straps on weak shoulders.'_"

A special embassy was sent to Ise, consisting of one Prince, one

Nakatomi, one Imbe, and one Urabe.

In the third decade of the tenth month the Mikado went in state to a

river-bank near Kioto and performed a ceremonial ablution (_misogi_).

For one month before the Ohonihe lesser abstinence (_ara-imi_) was

enjoined, and for three days greater abstinence (_ma-imi_). Buddhist

ceremonies, and the eating of impure food, were interdicted throughout

the five home provinces. Purity of language[225] was also necessary.

During the three days of _ma-imi_, no official was allowed to do any

work except that connected with the ceremony.

Special buildings were erected for the Ohonihe at Kitano, a suburb of

Kiōto. After a purification ceremony, a site 480 feet square was marked

out by twigs of _sakaki_ hung with tree-fibre. On the arrival of the

_yuki_ and _suki_ rice from the provinces, this site was propitiated.

The Brewer-maidens then with a pure mattock turned the first sod

and dug the holes for the four corner posts. The Urabe went to the

mountain where the timber was to be cut, and worshipped the God of the

mountain. The Brewer-maiden struck the first blow with a pure axe, and

wood-cutters completed the work. Similar formalities were practised in

cutting the grass for thatch and in digging wells.

The sacred enclosure (_yu-niha_) was divided into two sections, an

inner and an outer, and contained numerous buildings, such as shrines

to the eight Gods already mentioned, storehouses for the rice and other

necessaries, lodgings for the Brewer-maidens and their assistants,

kitchens, &c.

The site of the principal building, or Ohonihe no Miya, measured 214

feet by 150 feet. It was erected after the others and was in duplicate,

one being for the _yuki_, the other for the _suki_. Each was forty

feet long by sixteen feet wide. The roof-tree ran north and south.

Undressed wood was used for the erection, which was covered by a roof

of thatch. The floor was strewn with bundles of grass over which bamboo

mats were placed. In the centre of the sleeping-chamber (the sanctum)

several white _tatami_ (thick mats) were laid down and upon them the

_Saka-makura_, which was a cushion three feet broad by four feet long,

for the use of the God or Gods.[226] This was called the "Deity seat."

The Mikado's seat was placed to the south of it.

The preparation of the _sake_ for the ceremony was preceded by worship

of the Well-God, the Furnace-God, and the Sake-God. The first fire was

produced by a fire-drill. The Brewer-maiden began to turn it and the

Rice-fruit-lord continued the work. A third official blew the fire and

the attendants then kindled a torch with it. All the utensils had been

provided by the Imbe with great care, performing _harahi_ and worship

at every step.

The Mikado himself practised lesser abstinence for a month and

greater abstinence for three days before the ceremony. The procedure

at the Ohonihe is too elaborate to describe in detail. It included

the recitation before the Mikado of "old words" (myths and legends?)

by the Kataribe, or corporation of reciters, and songs by the women

who pounded the rice for the offerings, wishing him long life and

prosperity. The rice was presented to him by the Nukiho no tsukahi,

with the words, "We bring a thousand and five hundred auspicious ears

which we offer as divine food of a million loads." Old-fashioned music

was performed and the regalia were delivered to him by the Urabe.

The cardinal feature of the Ohonihe was the offering of food to the

God (or Gods) by the Mikado in person. With his own hands he sprinkled

rice with _sake_ which he then placed before the "Deity-seat." No one

else was present but the Uneme, or ladies-in-waiting, who repeated the

formula, "Let that which ye should clip first be clipped afterwards.

Moreover, whatever faults there be, receive these offerings with

divine amendment, with great amendment." The Mikado then bowed his

head slightly, clapped his hands, and said _Ô_ (amen), after which he

joined the God in partaking of the food. When the _yuki_ ceremony was

completed the Mikado went to his retiring-room, washed and changed his

clothes, after which he proceeded to the _suki_ chamber and repeated

the same ceremonial.

It is not quite certain what God or Gods were worshipped. Some say that

the offerings were to the Sun-Goddess, others think that all the Gods

were included. The haziness on this point is highly characteristic of

Shinto.

The following _norito_, No. 27 of the _Yengishiki_, was pronounced

by the Idzumo no miyakko on this occasion. They were the reputed

descendants of Ama no hohi, who holds the same position in the

Ohonamochi myth that Koyane does in that of the Sun-Goddess. They

were originally the hereditary Governors--perhaps even kings--of the

province and had also sacerdotal functions. They retained the latter

after all lay jurisdiction had been taken from them.

"_The words of blessing of the Miyakko of Idzumo_.

"_Among the many tens of days that be, on this day, this living day,

this perfect day, do I [here insert name], Miyakko of the Land of

Idzumo, humbly declare with deepest reverence, to wit: 'With the object

of pronouncing a blessing on the great august reign of our Sovran Lord,

who rules the Great-eight-island country as--with fear be it said--a

wise manifest deity, and blessing it as a long and great reign, did I,

hanging stout straps on weak shoulders,[227] fastening the cords of the

sacred offerings, wearing the celestial cap, shearing and spreading

the coarse grass as a sacred mat in the sacred house, blackening the

sacred vessels, dwelling in pure retirement by the celestial sake-jars,

calming the deities in their calm shrines by the avoidance of impurity,

did service first to the Great God of Kumano, Kushi mikenu,[228] our

divine ancestor, the Great-Grandchild of Izanagi, and to Ohonamochi,

the maker of the land, for whom within the blue hill-confines of the

province of Idzumo the temple pillars have been stoutly planted on

the rock-roots below, while the projecting crossbeams of the roof are

exalted to the Plain of High Heaven. Thereafter I did worship to the

Sovran Gods who dwell in the one hundred and eighty-six shrines.'_

"_Then, as the morning sun went up in glory, there came these good

words of divine blessing, to wit: 'When Taka-mi-musubi and Kami

mi-musubi, the High-Heaven divine ancestors, bestowed upon the Sovran

Grandchild this sub-celestial Great-eight-island country, Ama no hohi,

the remote divine ancestor of the Omi[229] of Idzumo, was sent by

them to view the condition of the land. Forcing his way through the

eight-fold clouds of Heaven, soaring across the sky, soaring over the

earth, he surveyed the Under-Heaven on all sides, and made report that

the Fair-Ear-Land of the Rich-Reed-Plain was a savage land where there

were Gods who in the daytime swarmed like flies in the fifth month, and

at night shone like fire pots, and where the rocks, trees, and blue

water foam had power of speech. However, he promised that it should

be subdued so that the Sovran Grandchild might rule it serenely as a

peaceful land. Therefore his son Ame-hina-dori, and with him Futsunushi

were sent down from Heaven. They drove out and subdued the savage

deities, and persuaded the Great God who made the Land[230] to divide

off the visible outward things[231] of the Great-eight-island Country.'_

"_Then Ohonamochi said: 'In the land to be governed by the Sovran

Grandchild and called Great Yamato I will make my own gentle spirit

(nigi-tama) to be attached to an eight-hand mirror, and enshrined in

Miha, under the title of Yamato no Oho-mono-nushi kushi-mika-tama

no mikoto (great-thing-master-wondrous-awful-spirit), the spirit of

my son Ajisuki-taka-hikone to be enshrined at Kamo in Katsuraki,

that of Kotoshironushi at Unade, and that of Kaya-narumi at Asuka,

dedicating them to dwell there divinely as near guardian deities of

the Sovran Grandchild.' He then went to rest in the shrine of fertile

Kitsuki.[232] Thereupon the Sovran dear divine ancestor and ancestress

(of the Mikado?) gave command, saying: 'Do thou Hohi no Mikoto bless

the Sovran's long age so that it may be firm and enduring, and make it

happy as a prosperous age.'_

"_In accordance with this injunction, I (his successor) perform this

service of blessing, and as the morning sun rises in glory, bring

tribute of congratulatory divine treasures in token of the God's (Hohi)

regard and in token of the Omi's (his own) regard._

"_(These) white jewels are (a prognostic of) the great august white

hairs (to which your majesty will reach). The red jewels are the

august, healthful, ruddy countenance, and the green-estuary jewels

are the harmonious fitness with which your Majesty will establish far

and wide, as with a broad sword-blade, his lasting great august reign

over the Great-eight-island-country which he governs. As (this) white

horse plants firmly his fore hoofs and his hind-hoofs, so will the

pillars of the Great Palace be set firmly on the upper rocks and frozen

firmly on the lower rocks. The pricking up of his ears is a sign that

Your Majesty will, with ears ever more erect, rule the Under-Heaven.

[Here follows a passage too corrupt for translation. It continues to

allude to the emblematic character of the offerings.] As a token that

the visible deity (the Mikado) shall peacefully and serenely rule the

Great-eight-island-country as long as Heaven and Earth, the Sun and

Moon endure, I offer these congratulatory divine treasures by way of

respect from the God, and by way of respect from the Omi, with profound

awe, and pronounce these auspicious words of divine congratulation

delivered to me from Heaven._"

The offerings were sixty jewels, white, red, and green, a sword with

mountings of gold and silver, a mirror, two pieces of cloth, a horse, a

swan, and fifty trays of eatables.

The similar formula used by the Nakatomi in 1142, invoking the blessing

of the Gods on the new sovereign, is given in Dr. Florenz's German

translation of the _Nihongi_, Book xxx., Appendix.

The above is the merest outline of a ceremony to a description of which

Hirata devotes 480 pages of his _Koshiden_. It varied a good deal at

different times, and was altogether discontinued for eight reigns

(1465-1687) no doubt because it was found too heavy a burden on the

people.

=Nihi-name=.--The Nihi-name or new tasting, when the rice of the new

harvest was first partaken of, was the same as the Ohonihe, except that

it was simpler and was celebrated annually. The festival is frequently

referred to in the _Kojiki_ and _Nihongi_. The Sun-Goddess is said to

have celebrated a Nihi-name in a New Palace. It was accompanied by

songs and dances and was followed by feasting in holiday dress and

presents to the Court and officials.

At shrines not officially recognized, the local official in

charge conducted this ceremony. It was then called _o-hi-taki_

(august-fire-kindling) because a courtyard fire (_nihabi_) was made,

the ceremony taking place at night. Strict Shinto devotees would not

eat the new season's rice until it had been performed.

It appears from allusions in poetry and legend that there was also a

household Nihi-name. It was celebrated with closed doors, no stranger

being admitted, apparently in order to prevent pollution by impure

persons. The following legend from the _Hitachi Fudoki_ illustrates

this point.

"_When the God called the 'Divine Ancestor' went to the places of the

various deities, he came to the Peak of Fuji in Suruga. The sun went

down and he asked for a lodging, but the God of Fuji refused, saying

that he was that day performing the Nihi-name, and his household were

therefore practising abstinence. So he ascended the Peak of Tsukuba,

and asked for a lodging. The God of Tsukuba said: 'Although I am this

night celebrating the Nihi-name, why should that prevent me from

acceding to your august behest?'_"

=Nanakusa=.--There was in later times a corresponding spring festival

called Nana-kusa (seven herbs), in which wild potherbs of seven

different kinds were gathered and eaten.

=Ahi-name or Ahimbe=.--This word means "joint-tasting." It was a

harvest festival not essentially differing from the Nihi-name, and

was so called because the Mikado joined the Gods with himself in

tasting the new season's rice and _sake_. Hirata thinks, however, that

the expression "joint-tasting" refers to the association of certain

inferior Gods with the greater Gods directly worshipped at this time.

It was celebrated on the first Hare day of the eleventh month, and was

in honour of the deities of seventy-one shrines.

=Kan-name= (divine-tasting).--This was another harvest festival,

distinguished from the preceding by being celebrated in the ninth

month, and being confined to the deities of the Ise shrines. An embassy

of high officials was specially dispatched to Ise for the purpose,

after an elaborate ceremonial in the Palace, in which the Mikado

himself took part.

The _norito_ (Nos. 20, 21, and 22) used on this occasion are preserved

in the _Yengishiki_. They contain nothing of interest.

When a princess was dedicated to the service of the shrines, the

following formula (No. 23) was added:--

"_More especially do I humbly declare: 'The offering of a Sacred

Princess of the Blood Imperial to serve as the Deities' staff, having

first, according to custom, observed the rules of religious purity for

three years, is to the end that thou mayst cause the Sovran Grandchild

to live peacefully and firmly as long as Heaven and Earth, the Sun and

Moon, may last. I, the Great Nakatomi, holding the dread spear by the

middle,[233] with deepest awe pronounce this dedication of her by the

Mikado to the end that she may serve as an august staff.'_"

=Kamu-ima-ge or Shingonjiki=.--This festival was celebrated in

the palace at night after the Tsukinami. The name means literally

God-new-food. It consisted in the Mikado in person or by deputy making

an offering of food to the Sun-Goddess. The forms resembled those in

use for the Ohonihe or Nihi-name, and included laying down a cushion

(_saka-makura_) to represent the Deity, the use of a firedrill, &c.

=Hirano no Matsuri=.--Festival of Hirano, a village in the province

of Settsu. There is much doubt as to the deities in whose honour

this service (No. 5 of the _Yengishiki_) was first instituted. It is

believed that it was originally celebrated in honour of Image no Kami

(the God of New Food) and of Kudo no Kami and Kobe no Kami, the Gods of

the kitchen-boiler and of the cooking-pan. The _Image_ was probably, as

explained by Sir E. Satow, freshly hulled rice offered monthly to the

Gods.

After the Mikado Kwammu founded the shrine of Hirano, about the end of

the eighth century, it became the custom for all the branches of the

Imperial family to be represented at the two annual celebrations. It

was Kitabatake Chika-fusa (1293-1359) who first invented the popular

account of the Gods worshipped here. Knowing that they were in some

manner family deities, he proceeded to allot as _uji-gami_ to the

Tahira, Minamoto, Ohoye and Takashina families, ancient members of

the Imperial line taken here and there at random, and comprising the

Sun-Goddess, Yamato-dake, and the Mikados Chiuai and Nintoku. This is

an instructive example of the intrusion of ancestor-worship so-called

into the older Shinto.

The _norito_ read at this festival affords no clue to the identity

of the Gods worshipped. It mentions the founding of the shrine at

the behest of the Sovran Great God (or Gods) and makes offerings in

acknowledgment of his (or their) preserving the Mikado's life and

prospering his reign.[234]

=Kudo and Kobe no Matsuri=.--This service (No. 6 of the _Yengishiki_)

is practically identical with the last, which is natural, if, as is

probable, the Gods worshipped are really the same.

=Toshigohi no Matsuri= (harvest-praying service).--This festival (No.

1 of the _Yengishiki_) was in honour of the deities of the 3,132

official shrines, in other words, the entire Shinto Pantheon. It was

celebrated on the 4th day of the 2nd month (when the seed rice is

sown) in the _Sai-in_, or sacred precinct, a courtyard in the Palace

measuring 230 feet by 370 feet, with offices opening on to it on all

sides. On the west were the shrines of the eight deities[235] in a row,

surrounded by a fence to the interior of which three sacred archways

gave access. In the centre of the court a temporary shed was erected

in which the altars were placed. Early on the morning of the festival

day, the offerings, prepared by the Imbe, were set out here. They are

minutely described in the _Yengishiki_, and consisted of silk and cloth

of various kinds, some of the raw materials for the same, models of

swords, shields, spear-heads, bows, quivers, stags' horns, mattocks,

sake, fish of various kinds, edible seaweed, salt, and matting. In the

case of the Ise temples, a horse was added. A white horse, cock, and

boar were sent to Mitoshi no Kami, the special deity of Harvest, and a

horse to each of nineteen others, including the God of Growth and the

water-deities of Yamato.

When everything was ready, the officials of the _Jingikwan_,

accompanied by the _miko_, or virgin priestesses, entered by the middle

gate and took their places in the western offices with their faces

to the east, the north being the upper (or more honourable) end. The

Ministers of State and their subordinates entered by the north gate

and took their places in the north office, the Ministers facing the

south, the others east or west. The priestesses occupied seats below

the office. The other officials entered by the south gate and sat

facing the north. The subordinate Shinto functionaries and _hafuri_

stood in the courtyard south of the west office.

Then the Jingikwan officials came down and took their places in front

of their office. They were followed by the Ministers of State. A

Nakatomi read the _norito_, the _hafuri_ responding with _Ô_ ("Yes" or

"Amen") at the end of every paragraph. It is as follows:--

"_He[236] says: 'Hearken all ye assembled Kannushi and Hafuri.'_

"_He says: 'I humbly declare in the presence of the Sovran Gods, whose

praises are fulfilled as Heavenly Deities and as Earthly Deities,

by command of the Sovran, dear, divine ancestor and ancestress who

divinely dwell in the Plain of High-Heaven._

"_'In the second month of this year the Sovran Grandchild is graciously

pleased to pray for harvest, and I, therefore, as the morning sun

rises in glory, offer up his plenteous offerings, thus fulfilling your

praise.'_ [_Here the Kannushi and Hafuri of the shrines concerned

remove this set of offerings.]_

"_He says: 'I humbly declare in the presence of the Sovran Gods of the

harvest._

"_'If the Sovran Gods will bestow in ears many a hand's breadth long

and ears abundant the latter harvest which they will bestow, the latter

harvest produced by the labour of men from whose arms the foam drips

down, on whose opposing thighs the mud is gathered, I will fulfil their

praises by humbly offering first fruits, of ears a thousand, of ears

many a hundred, raising up the tops of the sake-jars, and setting in

rows the bellies of the sake-jars, in juice and in ear will I present

them, of things growing in the great moor-plain, sweet herbs and bitter

herbs, of things that dwell in the blue sea-plain, the broad of fin and

the narrow of fin, edible seaweed, too, from the offing and seaweed

from the shore, of clothing, bright stuffs and shining stuffs, soft

stuffs and coarse stuffs--with these I will fulfil your praises._ [_In

the meantime_] _having furnished a white horse, a white boar, and a

white cock, with things of various kinds before the Sovran Gods of the

Harvest, I fulfil their praises by humbly presenting these plenteous

offerings of the Sovran Grandchild.'_

"_He says: 'I humbly declare in the presence of the Sovran Gods whose

praises the chief priestess fulfils, and I fulfil your praises,

namely, Kami-musubi, Taka-mi-musubi, Iku-musubi, Taru-musubi,

Tama-tsume-musubi, Oho-miya no me, Oho-mi-ketsu no kami, and

Kotoshironushi. Because you bless the Sovran Grandchild's reign as a

long reign, firm and enduring, and render it a happy and prosperous

reign, I fulfil your praises as our Sovran's dear, divine ancestor and

ancestress by making these plenteous offerings on his behalf.'_

"_He says: 'I humbly declare in the presence of the Sovran Gods, whose

praises the priestess of Wigasuri fulfils. I fulfil your praises,

repeating your names, to wit, Live Well, Blessing Well, Long-rope Well,

Asuha, and Hahigi.[237] Whereas, on the nethermost rock-roots ruled

by the Sovran Gods (just named) the palace pillars have been raised

stout and high, and the projecting cross-beams exalted to the Plain

of High-Heaven, furnishing a fair abode for the Sovran Grandchild,

wherein, finding shelter from the rain and shelter from the sun, he

serenely governs in peace the world on all sides, I fulfil your praises

by making these plenteous offerings on his behalf.'_

"_He says: 'I humbly declare in the presence of the Sovran Gods, whose

praises are fulfilled by the priestess of the Gate. Repeating your

names, to wit, Kushi-iha-mado (wondrous-rock-gate) and Toyo-iha-mado

(rich-rock-gate), I fulfil your praises. Whereas you guard the gates

of the four quarters by night and day, obstructing the passage like

manifold piles of rock, and whether you open them in the morning or

close them in the evening, guard below against unfriendly things coming

from below, and guard above against unfriendly things coming from

above, I fulfil your praises by making these offerings on behalf of the

Sovran Grandchild.'_

"_He says: 'I humbly declare in the presence of the Sovran Gods,

whose praises the priestess of Ikushima (live-island or region)

fulfils. Repeating your names, to wit, Iku-kuni (live country) and

Taru-kuni[238] (perfect country), I fulfil your praises. Because you

the Sovran Gods, who rule the islands many tens in number wherever the

frog of the valley finds his way, wherever the ocean foam extends,

making wide the narrow regions and the steep regions level, have

granted these many islands to him every one, I fulfil your praises by

making these plenteous offerings on behalf of the Sovran Grandchild.'_

"_He says: 'More especially do I humbly declare in the mighty presence

of the Great Heaven-shining Deity who dwells in Ise. Because the Great

Deity has bestowed on him the lands of the four quarters over which

her glance extends as far as where the wall of Heaven rises, as far

as where the bounds of Earth stand up, as far as the blue clouds are

diffused, as far as where the white clouds settle down opposite, by the

blue sea-plain, as far as the prows of ships can go without letting

dry their poles and oars; by land, as far as the hoofs of horses can

go, with tightened baggage-cords, treading their way among rock-roots

and tree-roots where the long road extends, continuously widening the

narrow regions and making the steep regions level, drawing together,

as it were, the distant regions by throwing over them (a net of) many

ropes,--therefore will the first-fruits for the Sovran Great Deity be

piled up in her mighty presence like a range of hills, leaving the

remainder for him tranquilly to partake of.'_

"_'Moreover, whereas you bless the Sovran Grandchild's reign as a long

reign, firm and enduring, and render it a happy and prosperous reign, I

plunge down my neck cormorant-wise in reverence to you asour Sovran's

dear, divine ancestress, and fulfil your praises by making these

plenteous offerings on his behalf.'_

"_He says: 'I humbly declare in the presence of the Sovran Gods who

dwell in the Crown lands and name your august names, to wit--Takechi,

Katsuraki, Tohochi, Shiki, Yamanobe and Sofu.[239] Whereas the Sovran

Grandchild partakes of, as his long food, his distant food, the sweet

herbs and bitter herbs which grow in and are brought from the six

Crown lands aforesaid, I fulfil your praises by making these plenteous

offerings on his behalf.'_

"'I humbly declare in the presence of the Sovran Gods who dwell in

the mountain-mouths and name your august names, to wit--Asuka, Ihare,

Osaka, Hatsuse, Unebi, and Miminashi.[240] Whereas the great trees

and the small trees which grow on the near mountains and on the far

mountains are cut at the root and at the top, and brought to furnish a

fair abode for the Sovran Grandchild, wherein, sheltered from the rain

and sun, he serenely governs in peace the lands of the four quarters, I

fulfil your praises by making these plenteous offerings on his behalf.'

"_He says: 'I humbly declare in the presence of the Gods who dwell in

the water-partings, and, naming your august names, to wit--Yoshinu,

Uda, Tsuge, and Katsuraki, fulfil your praises. If you, the Sovran

Gods, will bestow in ears many a handsbreadth long, and ears abundant

the latter harvest which you will bestow, I will fulfil your praises

by offering first-fruits in ear and in juice, raising up the tops

of the sake-jars and filling and setting in a row the bellies of

the sake-jars. The Sovran Grandchild will then partake with ruddy

countenance of that which remains as the corn of his august morning

meals and his august evening meals, for his long food, and for his

distant food. Therefore do I now fulfil your praises by making these

plenteous offerings on his behalf._

"_'Lend ear, all of you.'_

"_He says: 'More especially, let the Kannushi and Hafuri, having

received the offerings which the Imbe, hanging stout straps on weak

shoulders, have prepared with purity, take them away and offer them in

all due form.'_"

It will be observed that this _norito_ contains paragraphs--possibly

later accretions--which have nothing to do with the harvest. In some of

the petitions the _do ut des_ principle is very thinly disguised.

=Tsukinami no Matsuri=.--This festival was in honour of the Gods of

the "Greater Shrines." The name means monthly festival, but it was

really celebrated only twice a year, on the eleventh day of the sixth

and twelfth months. The _norito_ (No. 7 of the _Yengishiki_) is almost

identical with the Toshigohi. The _Jingishiriō_, a modern history of

Shinto, describes it as a thanksgiving service for the protecting care

of the Gods.

Another Tsukinami ceremony was performed at Ise by a Nakatomi

despatched thither as special envoy in connexion with the Toshigohi and

also in the sixth and twelfth months of every year. The _norito_ (No.

16) read on these occasions was as follows:--

"_He says: 'By the great command of the Mikado, I humbly declare in the

mighty presence of the Great Deity whose praises are fulfilled (in the

shrine built) upon the nethermost rock-roots on the bank of the River

Isuzu in Watarahi. I, of such a rank, of such a name, humbly repeat

his commands, as his envoy to convey hither and make offering of the

customary great offerings of Praying-for-Harvest in the second month

(or as the case may be).'_"

A similar service (No. 17) was performed at the same time in honour of

the Goddess of Food. The phraseology is somewhat less honorific.

On the two latter occasions, the Chief Priest of Ise read the following

_norito_ (No. 19).

_"He says: 'Hearken, all ye kannushi and mono-imi to this celestial,

this great norito, which I humbly pronounce in the mighty presence of

the Heaven-Shining Great Deity, whose praises are fulfilled in Uji of

Watarahi, where on the bank of the River Isuzu the pillars of the Great

Shrine are stoutly erected, and the projecting cross-beams are exalted

to the Plain of High-Heaven. (Here the Negi and Uchi-bito, priests of

lower rank, answer "Ô," that is, "Yes," or "Amen.") Bless the life of

our Sovereign as a long life, let his reign be prosperous, firm and

enduring as a pile of multitudinous rocks, and show thy favour to the

princes born of him. As to the functionaries of every rank, down to the

peasants of the four quarters of the Under-Heaven, make the five grains

which they long and peacefully cultivate to flourish abundantly. Favour

them with thy protection, and grant them thy blessing._

_"'On this seventeenth day of the sixth month (or as the case may be)

as the morning sun rises in glory, I fulfil thy praises, setting before

thee in ample measure, like seas and mountains, the tribute yarn and

the great food-offerings of holy rice and sake, provided according to

custom by the consecrated peasants of the three districts, and the

various localities of the various provinces, while the Great Nakatomi

himself is hidden in offering-branches._

_"'Hearken, all ye kannushi and mono-imi.'_

_"He says: 'This service is likewise addressed to the Aramatsuri shrine

and to the Tsukiyomi (Moon-God) shrine.' (The kannushi again answer

'Ô.')"_

=Ki-u no Matsuri= (praying for rain). No _norito_ of this ceremony is

given in the _Yengishiki_. It was performed in honour of the Gods of

eighty-five shrines, and was accompanied by the usual offerings of

cloth-stuffs. To a few out of the number a black horse was offered in

addition. The choice of a black animal for this purpose belongs to the

magical pre-religious stage of thought. Black is the colour of the

rain-clouds, and therefore, on the principle that what suggests a thing

will actually produce it, the exhibition of a black horse is thought

likely to make the clouds collect and rain to fall. A white horse was

offered when fine weather was desired.

Mr. Weston, in his 'Mountaineering in the Japanese Alps,' describes the

sacrifice of a black dog "symbolical of the wished-for storm-clouds" in

order to cause rain.

=Kama miso no matsuri= (divine-clothing-service).--This ceremony

consisted in presenting offerings of clothing to the Sun-Goddess at

Ise. It was celebrated twice a year, in the fourth and ninth months.

The _norito_ (No. 18) is very short and uninteresting.

=Service for the Removal of the Ise Shrine=.--The _norito_ (No. 24) is

a very short formula. It announces to the Sun-Goddess the rebuilding of

her shrine, which took place every twentieth year. A similar form was

used in the case of the Food-Goddess.

=Oho-tono hogahi= (luck-wishing or blessing of the Great Palace).--This

ceremony was performed on the morning after the Kamu image and the

Nihi-name. It was in honour of three deities, namely, the two Yabune

no Kami, or House deities, and Oho-miya no me, a personified Lady

Chamberlain.

I quote from Sir Ernest Satow's 'Ancient Japanese Rituals' in the

_T. A. S. J._, vol. ix. pt. ii., a ninth-century description of this

ceremony:--

"The Jingikwan took four boxes containing precious stones, cut

paper-mulberry bark, rice and sake in bottles, and placed them on two

eight-legged tables, which were then borne by four attendants, preceded

by Nakatomi and Imbe functionaries, all wearing wreaths and scarfs of

paper-mulberry bark, walking in double line, the rear being brought

up by virgin priestesses. On the procession arriving in front of the

Palace gate, the tables were deposited under the arcade which ran along

the outside of the wall. A servant called out for admittance, and the

porter having announced the procession by saying that an officer of the

Imperial Household had asked for admission in order to pronounce the

Luck-wishing of the Great Palace, the order, 'Let him pronounce it,'

was transmitted back from the Mikado. The porter thereupon called out

'Let him declare his name and surname,' in reply to which the officer

advanced to a spot previously marked out by a wooden ticket with his

name on it, and said: 'It is so and so, of the Jingikwan, who wish to

perform the Luck-wishing of the Great Palace.' To this the Mikado's

answer was 'Call them.' The officer of the household replied 'Ô,'

and retiring called the functionaries of the Jingikwan, who in their

turn replied 'Ô.' The Nakatomi and Imbe then put on their wreaths of

paper-mulberry, to which the latter added straps of the same material,

and advanced ahead of the tables up to the 'Hall of Benevolence and

Long Life.' The virgin priestesses had meanwhile entered by another

gate, and were waiting in the Palace enclosure. They now followed the

tables, and came up to the verandah on the east side of the building,

where they took charge of the boxes of offerings. The procession then

entered the building. One virgin priestess went to the Hall of Audience

and scattered rice about it, while another proceeded to the gate on its

south side and performed the same ceremony there. The Imbe took out the

precious stones and hung them at the four corners of the Hall, and the

priestesses withdrew, after sprinkling sake and scattering rice and cut

paper-mulberry fibre at the four corners of the interior. The Nakatomi

stood on the south side of the building while the Imbe turned to the

south-east, and in a low voice read the ritual. The whole company next

went to the Mikado's bath-room, and hung precious stones at its four

angles, and the same at his privy, while the priestesses scattered rice

and sprinkled sake as before."

The _norito_ (No. 8) of this ceremony, as appears from the archaic

forms of language which it contains, is probably very ancient. It is

quoted in the _Kogojiui_; and the _Nihongi_ describes as "an ancient

saying" a sentence which forms part of it.

The reader will note the confusion--of a kind inherent in all

mythologies--between the house considered as a deity and the protecting

deity of the house.

_"When by command of the dear, divine ancestor and ancestress who

divinely dwell in the Plain of High Heaven, the Sovran Grandchild[241]

was made to take his seat on the high august throne of Heaven,

and the Heavenly Emblems, namely, the mirror and the sword, were

delivered to him, these words of blessing were pronounced: 'Let our

sovran great offspring, the Sovran Grandchild, receiving over the

celestial Sun-succession on this high throne of Heaven, rule tranquilly

for myriads of thousands of autumns, for long autumns, over the

Great-Eight-islands, the Rich Reed-plain, Land of fair rice-ears, as a

peaceful country.' With these words they delivered it unto him. Then,

celestial counsel having been held, they put to silence the rock-roots

and tree-roots, even to the smallest blades of grass, that previously

had power of speech._

_"And for the Sovran Grandchild who in Heavenly Sun-succession rules

the Under-Heaven, to which he had descended, trees are now cut down

with the sacred axes of the Imbe in the great valleys and the small

valleys of the secluded mountains, and sacrifice having been made of

their tops and bottoms to the God of the mountains, the middle parts

are brought forth and set up as sacred pillars with sacred mattocks to

form a fair Palace wherein the Sovran Grandchild finds shelter from

the sky and shelter from the sun. To thee, therefore, Ya-bune no Mikoto

[the Palace treated as a God] I address these heavenly, wondrous,

auspicious words of calm and blessing._

_"He says: 'I humbly declare the names of the Gods who calmly and

peacefully watch so that this Great Palace where he holds rule, as far

downwards as the lowermost rock-roots, suffer no harm from reptiles

among its bottom-ropes,[242] as far upwards as the blue clouds are

diffused in the Plain of High Heaven, may suffer no harm from flying

birds in the celestial smoke-hole,[243] that the joinings of the firmly

planted pillars, and of the crossbeams, rafters, doors, and windows may

not move or make a noise, that there may be no slackening of the tied

rope-knots and no dishevelment of the roof-thatch, no creaking of the

floor-joints or alarms by night. I humbly praise your honoured names,

to wit, Yabune Kukunochi no Mikoto and Yabune Toyo-uke hime no Mikoto

[House-tree God and House-food Goddess].[244] And inasmuch as you

humbly preserve the Sovran Grandchild's reign to be firm and enduring,

and humbly bless it as a lasting, prosperous, and perfect reign,

the Imbe no Sukune [name], adding shining cloth and lustrous fine

cloth to the countless strings of fair jewels prepared by the sacred

jewel-makers with observance of purity and avoidance of pollution, and

hanging stout straps on weak shoulders [will offer them to you], with

words of blessing and calm. And let the Gods Kamu-nahobi and Oho-nahobi

peacefully and tranquilly exercise their office, correcting, whether in

things heard or in things seen, any omission which he may make in so

doing.'_

"_More especially does he humbly declare: 'Naming her as Oho-miya-no-me

I humbly fulfil her praises because, within the same Palace as the

Sovran Grandchild, she blocks the way and takes cognizance and makes

choice of the persons who go in and out, with words amends and

mollifies the hurry and roughness of the Gods, keeps from error the

hands and feet of the scarf-wearing attendants and the strap-wearing

attendants[245] who serve the morning meal and the evening meal of

the Sovran Grandchild, preventing the Imperial Princes, Princes,

Ministers of State, and all the functionaries from indulging their

several inclinations and causing them, pure of evil intents and base

hearts, to attend in the Palace with a Palace-attendance, and to serve

in the Palace with a Palace-service, and amending to eye and ear all

faults and errors, so that their duties may be performed peacefully and

tranquilly.'"_

=Naishi-dokoro or Kashiko-dokoro=.--Every new moon offerings were

presented in the _naishi-dokoro_ (_naishi_-place) or _kashiko-dokoro_

(place of reverence[246]) by the _naishi_ or female attendants of the

Palace to the sacred mirror which represented the Sun-Goddess. They

consisted of rice, cakes, paper, cloth, egg-plant, fish, shellfish,

&c. Twice a year _Kagura_ was performed. The ceremonies used on these

occasions were regulated in Uda's reign (889-898) and closely resembled

those of the Great Shrine of Ise. The _Yengishiki_ has not preserved

the _norito_ belonging to it.

A Japanese writer thus describes the modern form of this ceremony:--

"Within the palace there is a large hall, the _kashiko-dokoro_, or

place of reverence, constructed of milk-white, knotless timbers,

exquisitely joined and smooth as mirrors, but absolutely devoid of

decoration. At one end stands a large shrine, also of snow-pure wood,

with delicately chased mountings of silver gilt. It encloses models

of the divine insignia, and a number of long, narrow tablets of pine,

on which are inscribed the posthumous titles of all the Emperors

since the days of Jimmu. Within the folding doors of the shrine hangs

a curtain woven of bamboo threads. At the appointed hour, generally

the grey of morning, _sakaki_ boughs are laid beside the shrine

and provision of incense is made; after which the officials of the

Bureau of Rites and those of the Imperial Household file in and seat

themselves on either side of the hall. The doors of the shrine are then

opened and offerings of various kinds--vegetables, fish, cloth, and so

forth--are carried in and ranged before it, solemn music in Japanese

style being performed the while. Thereafter the princes of the blood

and all officials of the two highest ranks as well as the peers of the

'musk-chamber' and the 'golden-pheasant chamber' enter, and when they

are seated the Emperor himself appears and, proceeding slowly to the

shrine, bows his head, takes a branch of _sakaki_ with pendant _gohei_,

and having waved it in token of the purification of sins, ignites a

stick of incense[247] and places it upright in the censer, thereafter

repeating a ritual (_norito_). So long as his Majesty is present in the

hall, all the officials remain standing. His Majesty then retires, and,

on his departure, worship of the same kind, but without any prayer, is

performed by a representative of the Prince Imperial," and subsequently

by the other members of the Court.

=Mitama Shidzumuru no matsuri= (ceremony for settling or calming the

august spirit).

There was an ancient ceremony called _mitama furishiki_ that is,

shaking the august jewels, which is referred to in the _Kiujiki_. We

are there told that when the Sun-Goddess sent down Ninigi to rule the

world, she gave him "ten auspicious treasures, namely, one mirror of

the offing, one mirror of the shore, one eight-hands-breadth sword,

one jewel (_tama_) of birth, one jewel of return from death, one

perfect jewel, one road-returning jewel (that is, a jewel which has

the property of making evil things return by the road they came),

one serpent-scarf (a scarf which has power when waved to keep away

serpents), one bee-scarf, and one scarf of various things," saying: "In

case of illness shake these treasures and repeat to them the words,

'One, two, three, four, five, six, seven, eight, nine, ten.' If thou

doest so the dead will certainly return to life."

The _Nihongi_ states that in A.D. 685 the ceremony of calling on the

spirit (_mitama_) was performed for the Mikado's sake. An ancient

gloss identifies this ceremony with that of the _mitama furishiki_

just described. The object of the two ceremonies was, no doubt, the

same, but it is to be noted that _mitama_, which in the one case means

jewel or talisman, in the other means spirit--a rare case in the

older Shinto records of this word being applied to the human soul.

The phrases "calling on the spirit" and "settling the spirit" are of

Chinese origin, _mitama_ being in this connexion simply a translation

of the Chinese _hun_ (pronounced _kon_ in Japanese). The same ceremony

is known in China, and some features of its Japanese form were probably

borrowed from that country. Its object, according to a modern writer,

was to summon back to and settle in the body the volatile _kon_. It

was performed every year in the eleventh month in the Chapel of the

Jingikwan, and also at one time in connexion with the coronation

ceremony.

The _norito_ (No. 15 of the _Yengishiki_) begins with a recital of

the Mikado's divine claims to sovereignty. Then the offerings are

enumerated. It concludes with a prayer to the eight Gods of the

Jingikwan to grant the Mikado a long and prosperous reign, and that

he may dwell peacefully in his Palace during the ensuing year. It

says nothing of the Mikado's spirit, an expression found only in the

heading, which may be supposed to be a later addition.

A performance by the Miko resembling that of Uzume before the Rock-cave

of Heaven, and comprising the repetition of the magic words one, two,

three, &c., formed part, no doubt the oldest part, of the ceremony. It

is now usually called by the Chinese name _Chinkonsai_.

There is a story of a thief having stolen the clothing presented on

this occasion, and also the string which tied the Mikado's _mitama_,

whatever that may mean.

=Oho-harahi= (Great Purification).[248]--This ceremony includes a

preliminary lustration, expiatory offerings, and the recital of a

_norito_ or formula--not a prayer, as it is sometimes called--in

which the Mikado, by virtue of the authority transmitted to him from

the Sun-Goddess, declares to his ministers and people the absolution

of their sins and impurities. This formula is often referred to as

if it constituted the whole ceremony. It is known as the _Nakatomi

no Oho-harahi_, because in ancient times it was usually read by the

Nakatomi as representatives of the Mikado.

The myths which represent Izanagi as flinging down his garments during

his flight from Yomi, and washing away in the sea the pollution

contracted by his visit there, and describe the expiatory offerings

exacted from Susa no wo, presume an acquaintance with the ceremony

of which the Oho-harahi _norito_ forms a chief part. The _Nihongi_

informs us, under the legendary date A.D. 200, that after the sudden

death of the Mikado Chiuai, his widow and successor Jingō commanded her

ministers "to purge offences and to rectify transgressions," while in

the parallel passage of the _Kojiki_[249] details are given of these

offences, which, as far as they go, are identical with those enumerated

in the Oho-harahi itself. Great Purifications are mentioned as having

been performed in 676, 678, and 686. The Japanese scholar Mabuchi

ascribes the present Oho-harahi _norito_ to this last-named period. In

substance it must be very much older.

The chief ceremony was performed in the capital twice yearly, on the

last days of the sixth and twelfth months. These dates are not chosen

arbitrarily. There is a natural impulse at the close of the year to

wipe out old scores and to make a fresh start with good resolutions.

The _tsuina_,[250] or demon-expelling ceremonies, of the last day of

the year, described below, are prompted by a similar motive. Tennyson

gives expression to this feeling in his 'In Memoriam':--

"The year is dying in the night,

Ring out, wild bells, and let him die.

* * * * *

Ring out the false, ring in the true,

* * * * *

Ring out the want, the care, the sin,

* * * * *

Ring out old shapes of foul disease."

The summer celebration of the Oho-harahi is analogous to the custom

of lustration, or bathing on St. John's Eve, formerly practised in

Germany, Italy, and other countries.

The Chinese had an Oho-harahi, defined by Mr. Giles in his 'Chinese

Dictionary' as "a religious ceremony of purification performed in

spring and autumn, with a view to secure divine protection for

agricultural interests." The Ainus of Yezo have a similar ceremony.[251]

The Oho-harahi was not confined to the last days of the sixth and

twelfth months. It was performed as a preliminary to several of the

great Shinto ceremonies, notably the Ohonihe, and on other emergencies,

such as an outbreak of pestilence,[252] the finding of a dead body

in the Palace (865), the officiating of a Nakatomi who had performed

Buddhist rites (816), &c.

We learn from the regulations of the period Jōgwan (859-876) that at

that time the ceremony was performed at the southern gate of the Kioto

Palace, in front of which there was a canal. The purification offerings

were set out before this gate. The officials took their seats in due

order, the women being separated off by a curtain. The officials of the

Jingikwan then distributed _kiri-nusa_[253] among the audience, upon

which the Nakatomi took his place and recited the ritual, the officials

responding _Ô_ after every paragraph. When the purification was

finished, the Oho-nusa ceremony was performed. It had also a purifying

influence, and consisted, according to Dr. Florenz, in brandishing the

Oho-nusa over the assembly, first to left, then to right, and then

again to left.

The _norito_ (No. 10 of the _Yengishiki_) is as follows:--

_"He[254] says: 'Give ear, all ye Imperial Princes, Princes, Ministers

of State, and functionaries who are here assembled, and hearken every

one to the Great Purification by which at this year's interlune of the

sixth (or twelfth) month he deigns to purge and absolve all manner

of faults and transgressions which may have been committed by those

who serve in the Imperial Court, whether they wear the scarf or the

shoulder-strap, whether they bear on their back the quiver or gird on

them the sword, the eighty attendants of the attendants, including,

moreover, all those who do duty in the various offices of State.'_

_"He says: 'Hearken, all of you. The Sovran dear ancestors,[255] who

divinely dwell in the Plain of High Heaven, having summoned to an

assembly the eight hundred myriads of deities, held divine counsel with

them, and then gave command, saying: "Let our August Grandchild[256]

hold serene rule over the fertile reed-plain, the region of fair

rice-ears,[257] as a land of peace."_

_"'But in the realm thus assigned to him there were savage deities.

These were called to a divine account and expelled with a divine

expulsion. Moreover, the rocks, trees, and smallest leaves of grass

which had power of speech were put to silence. Then they despatched

him downward from his celestial everlasting throne, cleaving as he

went with an awful way-cleaving the many-piled clouds of Heaven, and

delivered to him the Land. At the middle point of the lands of the

four quarters thus entrusted to him, Yamato, the High-Sun-Land, was

established as a peaceful land, and there was built here for the Sovran

Grandchild a fair Palace wherewithal to shelter him from sun and

sky,[258] with massy pillars based deep on the nethermost rocks and

upraising to the Plain of High Heaven the cross-timbers of its roof._

_"'Now of the various faults and transgressions to be committed

by the celestial race destined more and more to people this land

of his peaceful rule, some are of Heaven, to wit, the breaking

down of divisions between rice-fields, filling up of irrigation

channels, removing water-pipes, sowing seed over again,[259] planting

skewers,[260] flaying alive,_

[Illustration]

[Illustration] _flaying backwards. These are distinguished as Heavenly

offences._[261]

_"'Earthly offences which will be committed are the cutting of living

bodies, the cutting of dead bodies, leprosy, kokumi,[262] incest

of a man with his mother or daughter, with his mother-in-law or

step-daughter, bestiality, calamities from creeping things, from the

high Gods[263] and from high birds, killing animals, bewitchments._[264]

_"'Whensoever they may be committed, let the Great Nakatomi, in

accordance with the custom of the Heavenly Palace, cut Heavenly

saplings at the top and cut them at the bottom, and make thereof a

complete array of one thousand stands for offerings._[265]

_"'Having trimmed rushes of heaven at the top and trimmed them at the

bottom, let him split them into manifold slivers._[266]

_"'Then let him recite the mighty ritual words of the celestial

ritual._[267]

_"'When he does so, the Gods of Heaven, thrusting open the adamantine

door of Heaven and cleaving the many-piled clouds of Heaven with an

awful way-cleaving will lend ear. The Gods of Earth, climbing to the

tops of the high mountains and to the tops of the low mountains,

sweeping apart the mists of the high mountains and the mists of the low

mountains, will lend ear._

_"'When they have thus lent ear, all offences whatsoever will be

annulled, from the Court of the Sovran Grandchild to the provinces of

the four quarters of the Under-Heaven._

_"'As the many-piled clouds of Heaven are scattered by the breath

of the Wind-Gods; as the morning breezes and the evening breezes

dissipate the dense morning vapours and the dense evening vapours;

as a huge ship, moored in a great harbour, casting off its stern

moorings, casting off its bow moorings, drives forth into the great

sea-plain; as yonder thick brushwood is smitten and cleared away by

the sharp sickle forged in the fire, so shall all offences be utterly

annulled. Therefore he (the Mikado) is graciously pleased to purify

and cleanse them away. The Goddess called Se-ori-tsu-hime who dwells

in the rapids of the swift streams whose cataracts tumble headlong

from the tops of the high mountains and from the tops of the low

mountains will bear them out into the great sea-plain. Thereupon the

Goddess called Haya-aki-tsu-hime, who dwells in the myriad meetings

of the tides of the myriad brine-paths of the myriad ways of the

currents of the boisterous sea will swallow them up. And the God

Ibuki-do nushi, who dwells in the Breath-blowing-place,[268] will

puff them away to the Root-country, the Bottom Country.[269] Then the

Goddess Haya-sasura-hime,[270] who dwells in the Root-country, the

Bottom-country, will banish and abolish them. When they have been so

destroyed, every one, from the servants of the Imperial Court to the

four quarters of the Under-Heaven, will remain void of all offences

whatsoever._

_"'Attend, therefore, all of you to this Great Purification, by which

he is graciously pleased at sunset on this interlunar day of the sixth

(or twelfth) month of this year to purify and cleanse you, having led

hither a horse as an animal that pricks up its ears to the Plain of

High-Heaven.'_[271]

_"He says: 'Ye diviners (Urabe) of the four provinces, remove them to

the great river-way and abolish them.'"_[272]

In addition to the Oho-harahi, or National Purifications, there

were local and individual celebrations. In the latter case, of which

Susa no wo's punishment is the mythical type, the _harahi-tsu-mono_

were naturally furnished by the person for whose benefit they were

performed, and so amounted practically to a fine on the offender. The

_Nihongi_ (A.D. 646) mentions a number of cases in which travellers and

others were compelled by the country people to do _harahi_, that is, to

pay a fine, under various pretences. For example, when a man returning

from forced labour fell down by the roadside and died, the villagers of

the place said, "Why should a man be allowed to die on our road?" and

detained the companions of the deceased until they had done _harahi_.

Cases of drowning were followed by similar claims, and even the cooking

of rice by the roadside or the upsetting of a borrowed pot. An Imperial

decree was issued prohibiting these extortions, which are described as

habitual with the unenlightened vulgar.

The application of the _harahi_ to the purpose of a fine was regulated

by an ordinance which was issued in 801. Those who were guilty of

neglect in connexion with the celebration of the Ohonihe, or who,

during the month of special avoidance of impurity, contracted mourning,

visited the sick, were concerned with capital sentences, ate flesh, or

touched anything impure were mulcted in an _oho-harahi_, which in this

case meant simply a heavy fine. It consisted of one horse, two swords,

two bows, and a long list of other sundries. Other offences of the same

classes were fined in a _naka-harahi_, or medium _harahi_.

Dr. Florenz describes a more modern form of _harahi_ as follows: "As

a third species of _harahi_ we may mention the purification preceding

every greater festival of a Shinto shrine, through which the priests

and others taking part in the Matsuri are purified. This ceremony

takes place in a hall or open place specially prepared for the purpose,

called _harahi-dokoro_ (purification-place). It consists in the

_Kami-oroshi_ (bringing down the spirits of the purifying deities) into

the _himorogi_, which stands on an eight-legged table in the middle of

the _harahi-dokoro_, the recitation of the purification prayer, various

subsequent symbolic ceremonies, and the _Kami-age_, or sending back the

Gods to their abodes. Thereupon the priests are considered to be pure,

and the Matsuri proper can begin. The prayer addressed to the Gods is

as follows:--

_"In reverence and awe: The great gods of the purification place who

came into existence when the Great God Izanagi deigned to wash and

purify himself on the plain of Ahagi [east] of Tachibana [near] the

River Wotō in Himuka in Tsukushi, shall deign to purify and deign

to cleanse whatever there may be of sins and pollutions committed

inadvertently or deliberately by the officials serving here to-day.

Listen ye to these my words. Thus I say reverentially."_

In later times there were many abuses and perversions of the _harahi_,

due mainly to Buddhist influence. The formula was much modified, and

is found in numerous versions. Some of these are wholly Buddhist,

such as the well-known "Rokkon shōjō" (may the six senses be pure),

so constantly in the mouths of pilgrims at this day. Others include

a prayer for purity of heart, which is an idea quite foreign to the

ancient Shinto. _Harahi-bako_ (_harahi_-boxes) were sold at Ise with

inscriptions half Buddhist and half Shinto. In imitation of a similar

Buddhist practice, these boxes contained a certificate that the

_harahi_ had been recited one thousand or ten thousand times for the

purchaser's benefit. Pieces of the _gohei_ wand used by the priests at

the Oho-harahi of the sixth and twelfth months were enclosed with these

certificates. Sometimes a small fragment of the old shrine, which was

broken up every twentieth year and a new one erected, was compressed

between two thin boards and called an _o-harahi_. Pilgrims received

these in return for their offerings. The devout could even purchase

them from hawkers, who went about the country (like the sellers of

indulgences in Luther's time) disposing of them for the benefit of the

shrine. This practice is now prohibited.[273]

The ideas associated with the _harahi_ ceremony also underwent a

change. Some writers speak of it as intended "to propitiate evil

deities." The _harahi_ sold by the priests of Ise were set up in the

_Kami-dana_, or domestic shrine, and worshipped as the _shintai_ of

the deity. They were supposed to be indestructible by fire or water,

to keep away robbers, to heal diseases, to make the old young, and to

protect against calamity of every kind.

In some later forms of the _harahi_ the purifying Gods are besought to

cleanse from evil, sin, and pollution. This marks a different attitude

from that of the Nakatomi no Oho-harahi, where they are merely a part

of the machinery of purification.

=Invocation by the Hereditary Corporation of Scholars of Yamato and

Kahachi=.--This _norito_ (No. 11 of the _Yengishiki_) was read previous

to the performance of the Oho-harahi. The two corporations named

were descendants, or, at least, successors of the Korean scholars

who in the fifth century introduced Chinese learning into Japan. The

language, thought, and sentiment of this _norito_ are Chinese. The

Sun, Moon (not Hirume and Tsukiyomi) and stars, the High Emperor of

Supreme Heaven (Shangti), the five Emperors of the five cardinal

points, the King-father of the East, the King-mother of the West, the

four influences of the four seasons, and other Chinese divinities are

invoked to grant prosperity to the Mikado. An offering was made of

a silver man in order that calamity might be averted from him, and

of a golden sword so that his reign might be lengthened. The sword,

really of wood gilt, was called the _harahi-tsu-tachi_, or sword

of purification, and was breathed upon by the Mikado before being

taken away. The silver man was also for use as an _aga-mono_, or

ransom-object.

=Michi-ahe no Matsuri=.--The object of this ceremony was to invoke the

aid of the Sahe no Kami in preventing evil spirits, that is to say,

pestilences, from entering Kioto.[274] The _norito_ (No. 13 of the

_Yengishiki_) read on this occasion is as follows:--

_"I humbly declare in the presence of the Sovran Gods whose functions

first began in the Plain of High Heaven, when they fulfilled

the praises[275] of the Sovran Grandchild by guarding the great

eight-road-forks like a multitudinous assemblage of rocks._[276]

_"Naming your honoured names, to wit, Yachimata-hiko, Yachimata-hime,

and Kunado, I fulfil your praises. Whenever from the Root-country the

Bottom-country there may come savage and unfriendly beings, consort not

and parley not with them, but if they go below, keep watch below, if

they go above, keep watch above, protecting us against pollution with a

night guarding and with a day guarding._

_"The offerings I furnish in your honour are bright cloth, shining

cloth, soft cloth, and rough cloth. Of sake I raise up the tops of the

jars and fill and range in order the bellies of the jars. [Grain] in

juice and in ear I offer you. Of things that dwell in the mountains

and on the moors I offer the soft of hair and the coarse of hair. Of

things that dwell in the blue sea-plain, the broad of fin and the

narrow of fin, even to the weeds of the offing and the weeds of the

shore. Peacefully partaking of these plenteous offerings, which I lay

before you in full measure like a cross range of hills, hold guard on

the highways like a multitudinous assemblage of rocks, preserving from

pollution the Sovran Grandchild firmly and enduringly, and bless his

reign to be a prosperous reign._

_"Also be pleased peacefully to preserve from pollution the

Imperial Princes, the Princes, the Ministers of State, and all the

functionaries, including, moreover, the people of the Under-Heaven._

_"I, as official of the Department of Religion, humbly fulfil your

praises by this celestial, this great pronouncement."_

The offerings included hides of oxen, boar, deer, and bear, in addition

to those above enumerated.

=Sagi-chō=.--This is a modern ceremony, which was also intended

to repel evil influences. The Wakan-Sansai-dzuye (1713) gives the

following description of it as practised in the Imperial Palace:--

_"On the fifteenth day of the first month[277] green bamboos are burnt

in the courtyard of the Seiryōden, and happy reports[278] sent up to

Heaven therewith. On the eighteenth also bamboos are dressed up with

fans attached to them, which are burnt at the same place. There is a

reader of spells called Daikoku Matsudaiyu, who has four followers,

two old men and two old women. These wear devil-masks and 'red-bear'

wigs. The two old women carry drums, and the two old men run after them

trying to beat the drums. There are two boys without masks, but with

'red-bear' wigs, who beat double cymbals. Moreover, there are five

men in dress of ceremony who stand in a row and join in with cries of

'dondoya,' while one costumed somewhat differently calls out 'Ha!'"_

The Wakan Sansai does not know the origin of this ceremony, which is

said to expel demons. There is a similar Chinese practice, though on a

different date, namely, the first day of the year. Its object is said

to be to drive away mountain elves.

=Mikado matsuri=.--This ceremony was in honour of two Gate Gods

named Kushi-iha-mado (wondrous-rock-gate) and Toyo-iha-mado

(rich-rock-gate).[279] The _Yengishiki_ contains a _norito_ (No. 9) in

which their praises are fulfilled, because they prevent the entrance to

the Palace of noxious things and exercise a superintendence over the

persons who come in and go out.

=Tsuina= or =Oni-yarahi=, that is to say, demon expelling, is a sort of

drama in which disease, or more generally ill-luck, is personified, and

driven away with threats and a show of violence. Like the Oho-harahi,

it was performed on the last day of the year. This association is only

natural. The demons of the _tsuina_ are personified wintry influences,

with the diseases which they bring with them, while the Oho-harahi is

intended to cleanse the people from sin and uncleanness, things closely

related to disease, as well as from disease itself. Though probably

of Chinese origin, the _tsuina_ is a tolerably ancient rite. It is

alluded to in the _Nihongi_ under the date A.D. 689. It was at one time

performed at Court on an imposing scale. Four bands of twenty youths,

each wearing a four-eyed mask, and each carrying a halberd in the left

hand, marched simultaneously from the four gates of the Palace, driving

the devils before them. Another account of this ceremony says that a

man disguised himself as the demon of pestilence, in which garb he was

shot at and driven off by the courtiers armed with peach-wood bows and

arrows of reed. (See illustration, p. 310.) Peach-wood staves were

used for the same purpose. There was formerly a practice at Asa-kusa

in Tokio on the last day of the year for a man got up as a devil to be

chased round the pagoda there by another wearing a mask. After this

3,000 tickets were scrambled for by the spectators. These were carried

away and pasted up over the doors as a charm against pestilence. At

the present day, the popular form of _tsuina_ consists in scattering

parched beans with the cry, "_Oni ha soto: fuku ha uchi_," that is,

"Out with the devils and in with the luck." The former phrase is

uttered in a loud voice, the latter in a low tone. This office should

properly be discharged by the head of the family, but it is frequently

delegated to a servant. The performer is called the _toshi-otoko_, or

year-man. In the Shōgun's palace a specially appointed _toshi-otoko_

sprinkled parched beans in all the principal rooms. These beans were

picked up by the women of the palace, who wrapped them in paper in

number equal to the years of their age, and then flung them backwards

out of doors. Sometimes _tsuina_ beans were gathered by people who had

reached an unlucky year (_yaku-toshi_), one for each year of their age

and one over, and wrapped in paper with a small copper coin, which

had been rubbed over their body to transfer the ill-luck. These were

placed in a bamboo tube and flung away at crossroads. This was called

_yaku-sute_ (flinging away ill-luck). Other people pass under seven

_tori-wi_ as an antidote.

The significance of the peach and bean in this ceremony has been

already explained.[280] The vulgar notion is that the beans hit the

devils in the eye and blind them. A more philosophical theory is

that the beans dispel the _in-aku no ki_, or female evil influences,

and welcome in the _sei-yō_, green male influences. By the female

influences are here meant wintry influences; by male influences those

of spring.

Mr. J. G. Frazer, in 'The Golden Bough,' iii. 67, second edition, gives

an interesting account of another Japanese form of this custom.

[Illustration]

[Illustration]

The _tsuina_ is only a special form of a world-wide ceremony. We may

compare with it the Roman Lemuria, a festival for the souls of the

dead, in which the celebrators threw black beans nine times behind

their backs, believing by this ceremony to secure themselves against

the Lemures. Some of my readers may have witnessed the Scotch Hogmanay,

when the house is thrice circumambulated on the last day of the year

in order to frighten away devils. In Lady Burton's life of her husband

she tells us that at Trieste on St. Sylvester's Eve, the servants went

through a very usual ceremony of forming procession and chevying the

evil spirits with sticks and brooms out of the house, inviting the good

spirits and good luck to come and dwell there. This is curiously like

the Japanese formula just quoted. At Chæronea, in Bœotia, the chief

magistrate at the town hall and every householder in his own house, as

we learn from Plutarch, had on a certain day to beat a slave with rods

of _agnus castus_, and turn him out of doors, with the formula, "Out

hunger! in health and wealth." The "expulsion of winter" of Teutonic

and Slavonic folklore belongs to the same class of customs. It should

be remembered that the Japanese New Year was later than our own, and

was recognized as the beginning of spring.

I must not quote further from the extensive literature of this subject.

The reader is referred to 'The Golden Bough,' second edition, vol. iii.

pp. 39 _et seqq_., for a rich collection of evidence relating to it.

=New Year in Modern Japan=.--Although most of the New Year's

observances in modern Japan belong to the province of popular magic

rather than of Shinto, some general account of them may not be out of

place here. The preparations begin on the thirteenth day of the last

month, which is therefore called _koto-hajime_ (beginning of things).

On this day people eat _okotojiru_, a kind of stew, whose ingredients

are generally red beans, potatoes, mushrooms, sliced fish, and a root

called _konnyaku_. Presents of money are made to servants at this

time. About the same date there is a partly real, partly ceremonial

house-cleaning called _susu-harahi_ (soot-sweeping). The other

preparations for the New Year consist in decorating the front entrance

by planting at each side of it small fir-trees, with which bamboos are

frequently joined. Both of these symbolize an ever-green prosperity. A

_shimenaha_ is hung over the door or gate, attached to which are fern

leaves, and _yudzuri-ha_ (_Daphniphyllum macropodum_) with _daidai_ (a

kind of bitter orange). _Daidai_ also means ages, generations, so that

this is a sort of punning prayer for long life and the continuance of

the family. The prawn, which forms part of the decorations, is supposed

by its curved back to suggest old age. Sometimes holly leaves, of which

the prickles are thought, as in Europe, obnoxious to demons, bean pods,

and a head of a salt sardine (_ihashi_) are added. On the domestic

shrine is placed an offering of unleavened cakes of glutinous pounded

rice, the preparation of which is a matter for much fun and excitement.

These cakes are called _kagami-mochi_, or mirror-cakes, on account of

their shape, which is that of a flattened sphere. There are two of

them. One is said to represent the sun, the _yō_, or male principle

of Chinese philosophy, the parent and the husband, while the other is

put for the moon, the female principle, the child and the wife. The

_kagami-mochi_ is also called the _ha-gatame mochi_ (tooth-hardening

cake) because it fortifies the constitution. The explanation given is

that the Chinese character for _ha_, "tooth," also means "age."

The _tsuina_ on the last day of the year is described above.

The first act of the New Year is for the _toshi-otoko_ to proceed at

dawn to the well or stream whence the household water is supplied. He

throws into it a small offering of rice, and draws water in a new pail

crowned with _shime-naha_. To drink this water, called _waka-midzu_ or

young water, brings luck and exemption from disease during the year.

On New Year's day _zōni_, a stew of various kinds of vegetables

is eaten and a spiced sake called _toso_ is drunk and offered to

visitors. No work is done. Visits are exchanged between friends,

and formal calls made on superiors. The phrase _Shinnen o medetô

gozarimasu_ (New Year's congratulations to you) is in everybody's

mouth. The _ujigami_ are visited and also the Shinto temples which

lie in the direction (_ehô_) indicated by the cyclic name of the

year. Thus the year of the Hare is associated with the East. The Gods

who preside over this particular year are called the Toshi-toku-jin

(year-virtue-Gods).

In some places a lamp, consisting of a coarse earthenware saucer with

a wick, is lighted at the New Year in honour of the God of the Privy.

Sick people at this time throw away their stockings or drawers on a

frequented road, and if any one picks them up they expect to recover.

Samurai boys receive presents of _hamayumi_ (devil-quelling bows).

The seventh of the first month is called Nanakusa, or seven herbs,

because in ancient times people went out into the country to gather

wild pot-herbs which were made into a mess with rice and eaten on this

day.

The New Year's celebrations end with the Sahe no Kami festival (now

called _dondo_ or _sagichô_) on the fourteenth or fifteenth of the

first month, when the decorations above described are made the material

for a bonfire.[281]

=Tatari-gami wo utsushi-tatematsuru norito= (service for the respectful

removal of deities who send a curse).--This _norito_ (No. 25) is long,

but it contains nothing worthy of special notice. The mischievous

deities are reminded of the divine right of the Mikado, and of the

quelling by Futsunushi and Takemika-dzuchi of the evil beings who

plagued Japan before the descent of Ninigi. Offerings of cloth, a

mirror, jewels, bows and arrows, swords, a horse, sake, rice in ear and

in grain, and various kinds of flesh and vegetables, are set before

them, with the request that they should retire to enjoy these good

things in some pure spot among the hills and streams and remain there,

rather than work curses and violence in the Palace.

It is to be distinguished from the Michiahe ritual, which was addressed

to the Protective Road-deities in order to keep off pestilence. The

present formula is a direct appeal to the evil deities themselves. It

is not quite clear who they were. Perhaps all possibly harmful Gods

were meant to be included.

=Ceremony when Envoys were despatched to Foreign Countries=.--On such

occasions the Gods of Heaven and Earth, with the phallic Chiburi no

Kami, or Road-Gods, were worshipped outside the city, the envoys

taking part in the ceremony and reading a _norito_. The wood-Gods and

mountain-Gods were worshipped before cutting the timber for building

their ship.

The _Yengishiki_ preserves a _norito_ (No. 26) used on one of these

occasions. It is addressed to the Sea-Gods of Sumiyoshi, and presents

thank-offerings to them for providing a harbour there more convenient

for the envoys to sail from than a more distant port in Harima.

=Ho-shidzume no Matsuri= (fire-calming-service).--This ceremony was

performed on the last days of the sixth and twelfth months by the

Urabe, or diviners, at the four outer corners of the Imperial Palace,

in order to prevent its destruction by fire. The Urabe kindled a fire

by means of the fire-drill and worshipped it. The following _norito_

(No. 12) was read on the occasion:--

_"I humbly declare according to the celestial the great pronouncement

(norito) delivered to the Sovran Grandchild by his Sovran, dear, divine

ancestor and ancestress when they granted to him the Under-Heaven,

commanding him to rule tranquilly as a peaceful realm the fair

Rice-ear-land of the Rich-reed-plain, as follows: 'The two Gods Izanagi

and Izanami, having become united as husband and wife, procreated

the eighty countries and the eighty islands and gave birth to

the eight hundred myriads of deities. When Izanami's last son, the

God Homusubi (fire-growth), was born her pudenda were burnt and she

became rock-concealed.[282] She said, "For nights seven and for days

seven look not on me, oh my husband." But before the seven days were

fulfilled, Izanagi, wondering at her concealment, viewed her, and

behold, her pudenda had been burnt in giving birth to the Fire.[283]

"Oh, my honoured husband," said Izanami, "thou hast insulted me by

looking on me despite my having besought thee to refrain from doing

so at such a time. Therefore thou must govern the upper world and I

the lower world." So saying, she was rock-concealed. When she had

reached the Even Pass of Yomi, she bethought herself: "I gave birth to,

and left behind me in the upper world ruled by my honoured husband,

an evil-hearted child." So she went back and gave birth to other

children, namely, the God of Water, the Gourd, the River-weed, and

the Clay-mountain-lady, four kinds in all. Moreover, she taught him,

saying, "When the temper of this evil-hearted child becomes violent, do

thou assuage it with the Water-God, the Gourd, the River-weed, and the

Clay-mountain-lady."_

_"'Therefore do I fulfil thy praises as follows: To the end that thou

mayest deign to control thy transports against the Palace of the Sovran

Grandchild, I offer thee bright cloth, shining cloth, smooth cloth,

and rough cloth, of various colours. Of things which dwell in the blue

sea-plain, I offer the broad of fin and the narrow of fin, even unto

the weeds of the offing and the weeds of the shore. Of sake, I raise up

the tops of the jars, and fill and range in order the bellies of the

jars. Nor do I omit rice, cleaned and in the husk. Heaping up these

things like a cross-range of hills, I fulfil thy praises according to

the Celestial, the Great pronouncement.'"_

It will be observed that the tone of this _norito_ is not particularly

reverent. It reads more like an offer to pay blackmail than a prayer.

The phraseology implies that the Mikado is the God's superior. And

surely there is a malicious humour in the reminder that the God was a

bad boy, to provide the means for whose control and chastisement his

mother came back expressly from Hades.

_Kasuga no Matsuri_.--This service is comparatively modern, having

been first used in 859. It is in honour of the Gods worshipped at

Kasuga, near Nara, namely, Take-mika-dzuchi, Futsunushi, Koyane, and

a Goddess who is supposed to be the wife of the last-named deity. It

was celebrated twice annually by a priestess despatched from Kiōto to

Nara for the purpose. I take from Sir Ernest Satow's 'Ancient Japanese

Rituals' in the _T.A.S.J._ the following account of the ceremonies used

on this occasion. They may serve as an example of the elaborate ritual

of Shinto at this period, and to illustrate the intimate association of

government with religion.

Before the celebration of the service, orders were given to the

Divination Office to fix a day, hour, and locality for a purification

(_harahi_) to be performed. On the day preceding the purification

a sort of tent was erected near the river (_i.e._, the Kamogaha

at Kiōto), and at the hour appointed the priestess who had been

selected for the occasion proceeded to the place of purification

in a bullock-car. The procession was magnificent, and was ordered

with extreme precision. It consisted of nearly one hundred and forty

persons, besides porters. First went two municipal men-at-arms,

followed by two citizens and eight officials of rank. They were

succeeded by the bailiff of the priestess's official residence with

four attendants, after whom came ten corporals of the Guard of the

Palace Gates, and a few men from the other four Imperial Guards.

Next came the car of the priestess herself, with eight attendants in

brown hempen mantles, two young boys in brown, and four running foot

pages in white dresses with purple skirts. A silk umbrella and a huge

long-handled fan were borne on either side of the car by four men in

scarlet coats. Ten more servants completed her immediate retinue. Then

came a chest full of sacrificial utensils, and two carriages containing

a lady, who seems to have acted as a sort of duenna to the priestess,

and the Mikado's messengers, surrounded by attendants in number

suited to their rank. Close behind them were borne two chests full of

food-offerings, and four containing gifts from the Mikado intended for

those members of the Fujihara family who attended on the occasion.

Seven carriages carried the female servants of the priestess, each of

them being a lady of rank, and therefore accompanied by half-a-dozen

followers of both sexes. Two high officials of the provincial

government of Yamashiro awaited the procession at a convenient point,

and conducted it to the spot chosen for the ceremony of purification.

A member of the Nakatomi tribe presented the _nusa_, consisting of

a white wand with hemp-fibre hanging from its upper end, the symbol

of the primitive offerings of greater value, and a diviner read the

purification ritual. After the ceremony was over, refreshments were

served out, and the Mikado's gifts distributed. The priestess then

returned to her official residence.

On her journey to the temple of Kasuga, the priestess was preceded by

various priests, diviners, musicians, cooks, and other functionaries

of inferior grade, who set out one day earlier in the charge of an

officer of the Ministry of Religion. At the boundary of the province of

Yamato she was received by officers of the Provincial Government, who

accompanied her to the temporary building erected for her accommodation

on the bank of the Saho-gaha. During the day the rite of purification

was performed on the western side of the temple, and the offerings

placed in readiness for the final ceremony. At dawn on the following

day officials of the Ministry of Religion superintended the cleaning of

the shrine by a young girl (_mono imi_) who had been carefully guarded

for some time previous from contracting any ceremonial uncleanness,

while other officials decorated the buildings and set out the sacred

treasures close to the shrines and by the side of the arcade round

the innermost enclosure. Everything being now in readiness, the high

officers of State who had come down from the capital for the service

entered by the gate assigned to them, and took their seats in the outer

court, followed by members of the Fujihara family of the sixth rank

and under. The priestess now arrived in a palanquin, with a numerous

retinue of local functionaries, infantry and cavalry soldiers, and

followed by porters carrying the offerings of the Mikado, his consort,

the heir-apparent, and of the priestess herself. Next came race-horses

sent by the Mikado's consort, by the heir-apparent, and from the Six

Guards of the Palace, the rear of the procession being brought up by

a crowd of lesser officials and men-at-arms. The palanquin of the

priestess was surrounded by a large body of guards, torch-bearers,

and running pages, umbrella and screen-bearers, and women and girls

on horseback. After them came the chest of sacrificial vessels, a

number of servants, three chests full of food-offerings, six chests

of clothing for the Gods, with carriages containing some of the

Mikado's female attendants, the priestess's duenna, and some young

girls. On arriving at the north gate, on the west side of the temple

enclosure, the men got off their horses and the women descended from

their carriages. The priestess then alighted from her palanquin, and

passing between curtains held by her attendants in such a way as to

render her invisible to the crowd, entered the waiting-room prepared

for her inside the courtyard, followed by the women of the Mikado's

household. The Mikado's offerings were now brought forward by the

Keeper of the Privy Purse and laid on a table outside the gate, while

the women of the Household entered the inner enclosure, and took their

places in readiness to inspect the offerings. In a few minutes they

were joined by the priestess, who had changed her travelling dress

for sacrificial robes. The Keeper of the Privy Purse now brought the

Mikado's presents in through the gate, and placing them on a table

in front of the _midzu-gaki_, or inner fence, saluted the chapels by

clapping his hands four times, alternately standing upright and bowing

down to the ground. On his retiring, the same ceremony was performed

by the persons charged with the offerings of the Mikado's consort and

heir-apparent, after which the offerings of the Fujihara and other

noble families were deposited on lower tables, with similar ceremonies.

The _kandomo_, or subordinate officials of the Ministry of Religion,

next carried up the Mikado's offerings and delivered them to the

_mono-imi_, who carried them into the chapel. The _kandomo_ then spread

matting on the ground in front of each of the four chapels, and members

of the Fujihara clan[284] who held a sufficiently high rank carried in

and arranged the tables destined to receive the food-offerings. Two

barrels of _sake_ were then brought in and placed between the first

and second and third and fourth chapels, in a line with the tables, a

jar of _sake_ brewed by the priests being also placed in front of each

chapel. This over, every one quitted the enclosure, making way for the

women of the Household, who uncovered the food-offerings and poured out

two cups of _sake_ for each deity. The liquor appears to have been of

the turbid sort called _nigori-zake_. All the preparations being thus

complete, the high officers of State and the messengers sent by the

Court entered the enclosure and took their seats. Four saddle-horses

intended as offerings to the Gods and eight race-horses were now led

up in front of the temple, preceded by a major-general of the Guards

and a Master of the Horse. A superior priest, with his brows bound

with a fillet of paper mulberry fibre (_yufu-kadzura_) then advanced

and read the ritual, bowed twice, clapped his hands four times, and

retired. The congregation afterwards withdrew to the refectory, where

the food-offerings were consumed by the participants in the solemn act

of worship, and the _sansai_, or thanksgiving service, was conducted by

the _kandomo_ of the Ministry of Religion.

The sacred horses were then led eight times round the temple by the

grooms of the Mikado's stables, who received a draught of consecrated

_sake_ as their reward. The general of the body-guard next directed

some of his men to perform the dance called _Adzuma-mahi_, and when

they had finished a meal of rice was served to them with much ceremony

by the Mikado's cooks. At the command of the Vice-Minister of Religion,

the harpists and flute-players were summoned to perform a piece of

music, called _mi koto fuwe ahase_ (the concert of harp and flute);

the flutes played a short movement alone, and were then joined by the

harps, whereupon the singers struck in. An officer of the Ministry of

Religion sang the first few bars, and the official singers finished the

piece. This was followed by one of the dances called _Yamato-mahi_,

performed in turn by the principal priests of the temple, by members

of the Fujihara family and by the Vice-Minister of Religion himself.

After the _sake_-cup had been passed round three times, the company

clapped their hands once and separated. Then everybody adjourned to the

race-course, and the day was wound up with galloping matches.

The _norito_ (No. 2 of the _Yengishiki_) read on this occasion has been

translated by Sir Ernest Satow. It is of minor interest.

=Hirose Oho-imi no Matsuri= (service in honour of the Food-Goddess of

Hirose).--The _norito_ of this ceremony (No. 3 of the _Yengishiki_)

announces offerings to the Food-Goddess and makes promise of more if

good harvests are granted by her. The Gods of the ravines which supply

water for irrigating the Crown-farms are joined with her in this

service. Sir E. Satow has translated this _norito_. It contains nothing

of special interest.

=Tatsuta kaze no kami no Matsuri= (service of the Wind-Gods at

Tatsuta).--The _norito_ (No. 4 of the _Yengishiki_) of this service has

been translated by Sir E. Satow. It contains a legend which professes

to account for its first institution and for the founding of the

shrine at which it was celebrated. For several years in succession

violent storms had destroyed the crops. The diviners having in vain

endeavoured to discover the cause of this calamity, the Wind-Gods

revealed themselves to the Mikado in a dream and proposed to him

a bargain, namely, that if he built them a shrine, and made them

certain offerings, they would in future bless and ripen the grain and

vegetables. The "golden thread-box," "golden shuttle," and "golden

reel" enumerated in this _norito_ as offerings to the Goddess were

in reality of painted wood, one of the numerous cases of cheaper

substitutes in Shinto ritual.

The _Nihongi_ mentions very frequent embassies from the Mikado to this

shrine in the seventh century. Princes were selected for the office of

envoy.

In addition to the above, the _Yengishiki_ has brief mention of

ceremonies for "calming" the roaring of the kitchen-furnace, calming

(or propitiating?) the God of Water, the August Abiding-place (of the

Mikado), the Earth-Prince, the site of a new palace, in honour of the

kitchen-furnace, of the august well (such as that from which water was

taken for the Ohonihe ceremony), of the birth-well (from which water

was drawn for washing a new-born prince), of the water of a privy, and

a ceremony performed when the Mikado went out from the Palace. The same

work contains schedules of offerings to various local deities, of whom

we know little or nothing.

=More recent norito=.--In addition to the old _norito_ of the

_Yengishiki_, a good number have come down to us of more recent date,

chiefly from the ninth century. We find among them for the first time

_norito_ addressed to deceased Mikados, a practice which was, no

doubt, introduced from China. I give the substance of some selected

examples.[285] They exhibit numerous traits of Chinese origin.

A.D. 733. The protection of the Sea-Gods of Suminoye was invoked for

ships sailing to China.

805. The wrath of the God of Iso no kami was deprecated. He was

supposed to have sent an illness upon the Mikado because his "divine

treasures" had been removed for convenience to a place nearer the

capital.

825. Envoys were sent to the tomb of a deceased Mikado to promise that

it should be removed elsewhere the Urabe having discovered that he was

dissatisfied with its site.

827. The Sun-Goddess was besought to stay a pestilence, and a member of

the Imperial family promised her as priestess.

827. The diviners having attributed the Mikado's illness to the cutting

down of the trees of the shrine of Inari, envoys were sent to recite a

_norito_ asking for pardon, and that he should be restored to health.

836. Degrees of rank were conferred on Futsunushi (lower third),

Mikatsuchi (upper second), and Koyane (upper third), with the lower

fourth rank for the Himegami (lady-deity). Prayer was made that the

envoys should have a safe journey.

839. Trees on the Empress Jingō's tomb having been cut down, the Mikado

feared that a drought might be the consequence, and sent envoys to

deprecate her wrath.

840. The Mikado being affected by an evil influence (_mono no ke_), the

diviners attributed it to a curse from the Great Abstinence (_oho-imi_)

deity of Deha.[286] At the same time envoys to China were cast away

among southern savages. The savages were many and they were few, but

by the help of some God, they had the victory over them. A report was

received from Deha that on the same date a noise of fighting was heard

in the clouds of the Great God and a rain of missile stones fell.

The Mikado in a _norito_ expressed his gratitude and wonder at the

far-reaching power of the God, and conferred on him the lower fourth

rank with two households of peasants to serve him.

841. The Mikados Jimmu and Jingō were prayed to for rain, and apology

made for previous neglect.

850. The Mikado Mondoku announced to his predecessor his accession to

the throne in the following _norito_, which was read at his tomb by a

high official commissioned for the purpose:--

"_I humbly make representation: 'He [the Mikado] with profound

reverence declares--with respect be it spoken--to Your Sovran Majesty.

In accordance with the commands bequeathed by Your Majesty the Court

nobles repeatedly besought him to take over the celestial succession,

but as the date [of his predecessor's death] was still fresh and his

heart distracted by grief, he twice and three times humbly declared his

inability to accede to this request. But when they strongly insisted,

saying that it was the wish of Your Majesty, he felt that he ought not

to indulge his own inclination. After considering the matter in all its

bearings, he therefore purified the Great Abiding place, and reverently

assumed the celestial succession, which he now with reverence announces

to Your Majesty his intention to maintain.'_

"_Furthermore he says, with profoundest reverence, 'That he hopes Your

(with respect be it spoken) Sovran Majesty will deign to bestow on him

your gracious loving favour, so that he may continue peacefully to

maintain the government of the celestial succession as long as Heaven

and Earth, the Sun and Moon endure.'_"

850. The Wind-Gods of Tatsuta were thanked for their protection,

awarded the lower fifth rank, and begged to continue their guardianship.

850. The Mikado Jimmu was prayed to on behalf of the reigning Mikado,

who was dangerously ill.

851. Floods having been caused by pollution, prayer was made for fine

weather to the Gods of Ise, Kamo, Matsu no wo, and Otokuni.

857. The Mikado Mondoku despatched envoys to all the famous shrines

to announce the change of the year-name (_nengō_) to Tenan (celestial

tranquillity) which had been made in consequence of the good omens of

trees whose branches had grown together and of the appearance of a

white deer. He sent offerings with prayers for abundance and immunity

from storms and floods. He further petitioned the Gods to guard him by

day and by night and to grant him a long reign.

864. Envoys were sent to Yahata (Hachiman) Daibo-satsu[287] in Buzen

to give thanks for preservation from calamity. But as a boiling of the

Lake of Aso (a volcano in Kiushiu) was held by the diviners to portend

war and pestilence, and numerous other portents occurred, a lucky day

had been chosen and offerings (which would have been sent sooner only

for pollution) made.

866. Envoys were sent to all the Gods of Nankaido asking their

protection against rebellion, for a good harvest &c., and apologizing

for a delay caused by pollution.

866. An envoy was sent to Ihashimidzu with an offering of shields,

spears, and saddles to the God Hachiman Bosatsu. It is explained that

of three saddles two only have been sent; the third is to be despatched

by a later opportunity. He is asked to guard the Mikado by day and by

night and to watch over the affairs of the Empire.

866. A fire having destroyed one of the gates of the Palace, the

diviners said that it portended sickness to the Imperial person with

disasters by conflagration and battle. After some delay, caused by

various pollutions, the Mikado sent an envoy to the shrine of the

Sun-Goddess at Ise with prayer to avert these calamities, and more

especially to send down a sweet rain on the land which was then

suffering from drought.

868. Envoys were sent to Hirota and Ikuta praying the Gods of these

places that earthquake shocks attributed to them should cease. A patent

of rank was sent to them, and they were besought to bless the Mikado

and the country. Thanks were also given for a good harvest.

874. Inari was raised in rank and prayed to for many blessings, of

which some do not apparently belong to the province of a Rice-God.

For an account of Shinto festivals at the present day, Mr. B. H.

Chamberlain's 'Things Japanese' or Capt. Brinkley's 'Japan and

China' may be consulted. Their nearest counterpart is the carnival

of Southern Europe. The Chinjiu Matsuri, or annual festival of the

local patron deity, is everywhere a great event, with processions,

dramatic performances, wrestling, fireworks, races, new clothes for the

children, &c.

FOOTNOTES:

[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] See Index, _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] See Index for these deities.

[223] No. 14 of the _Yengishiki_.

[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 his

_nigi-tama_, or gentle spirit, in Yamato, Ohonamochi himself, or

perhaps his _aratama_, 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

in _T. A. S. J._, vol. ix. pt. ii. p. 183.

[235] See above, p. 270.

[236] The Nakatomi.

[237] See Index for these two deities.

[238] See Index.

[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 the _T. A. S. J._

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

[250] See Index, _sub voce_.

[251] See Mr. Batchelor in _T. 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] See Index.

[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 the _Shiki_, an ancient commentary on the _Nihongi_. 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'

in _T. 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 the _norito_ was therefore suggested by the

myth. (See above, p. 83.) The object of the myth-maker, however, was

simply to enhance the dramatic quality of his story by attributing

to the boisterous Rain-storm God misdeeds whose odious character

would forcibly strike his audience, a nation of agriculturists. In

the _norito_ the further step is taken of recognizing the same acts,

committed on earth, as offences not only against men, but as sins

before the Gods. He may have argued that the Sun-Goddess has a tender

care for the rice-fields of her beloved race of men as well as for

her own, and that any interference with them is therefore hateful to

her. The "skewer-planting" above mentioned points to a still earlier

attempt to bring agriculture under religious protection. There

is no substantial basis for the distinction between Heavenly and

Earthly offences. The author's real object in making it was no doubt

rhetorical. He wished to break up the long list of offences into two

balanced sentences, after a fashion common in Japanese poetry and

poetical prose composition. 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. See Index, _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 the _Nihongi_ (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 the _norito_ itself.

[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. The _harahi-tsu-mono_ were then taken

away and thrown into some convenient river. I suspect, however, that

most of them were not thrown away, but went to provide a fund for the

expenses of the ceremony. It is not clear what became of the horse or

of the slaves. The _harahi-tsu-mono_ were not gifts to any particular

Gods, but rather, like the scape-goat of the Mosaic law, vehicles by

which the transgressions of the people were conveyed away. But it is

better not to put this too sweepingly. There is reason to 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 the _Journal_ of 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 entitled _Norito Bunrei_.

[286] In the north of Japan.

[287] A Buddhist title.