Shinto

130

The sword was deified in Teutonic myth.

131

"So called," says Hirata, "because heat makes things grow."

132

See Index-Ho-shidzume, Fire-drill.

133

As a source of food?

134

See Index-Toshi-gohi.

135

See ndex.

136

Murray's 'Japan,' fifth edit., p. 383.

137

See Index-'Red.'

138

See Index-Yabune.

139

Compare our "nave," from the Latin navis.

140

See below, p. 186.

141

See Index, s. v.

142

See above, p. 86.

143

In Japanese In and Yō.

144

See above, p. 129.

145

Rhys, 'Celtic Heathendom,' p. 115.

146

'In Japan,' edited by Capt. Brinkley.

147

See Ch. K., p. 102.

148

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

149

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

150

See Index, Nakatomi.

151

See Index, Ujigami.

152

See Index, Imibe.

153

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

154

See above, p. 107.

155

See above, p. 93.

156

See Index, Michiahe.

157

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

158

See Index, Tsuina.

159

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

160

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

161

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

162

See above, p. 93.

163

Phaseolus radiatus.

164

The modern spelling sai implies an altered conception of the function of these objects. It means good luck, a vaguer and more general idea than sahe, which means prevention (of disease).

165

See Index.

166

The names of plants.

167

The names of plants.

168

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

169

See Index, Tsuji-ura.

170

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

171

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

172

Nihongi, i. 30.

173

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

174

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

175

See Hirata's Koshiden, xviii. 23.

176

II. 395.

177

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

178

Robertson Smith, 'Religion of the Semites,' p. 345.

179

See Index, Toshigohi.

180

See above, p. 119.

181

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

182

See Index, 'Inspiration.'

183

Nihongi, i. 193, 251.

184

See above, p. 70.

185

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

186

Nihongi, ii. 293.

187

See illustration in Chapter XIV.

188

Murray's 'Japan,' fifth edition, p. 50.

189

See a contribution by Mr. S. Tuke to the Japan Society's Transactions, vol. iv., 1896-7, and a paper by the present writer in the T.A.S.J. for December, 1899. Mr. B. H. Chamberlain holds a different view, which is stated in the Journal of the Anthropological Institute, 1895, and in 'Things Japanese,' fourth edition.

190

See Index, Rokkon Shōjō.

191

Nihongi, i. 113.

192

Chamberlain's Kojiki, p. 312.

193

See Index, Ohoharahi.

194

I quote here, not from any religious document, but from a poem of the Manyōshiu, a solitary instance of a religious stigma being attached to lying:

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

195

Ch. K. 291.

196

See above, p. 129.

197

Quoted by Dr. Florenz in T.A.S.J., xxvii. p. 56.

198

See Index, s. v.

199

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

200

Compare Leviticus xviii. 17.

201

Leviticus xii. 1; xv. 19.

202

See above, p. 113. The couvade was unknown.

203

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

204

Numbers v. 2.

205

Compare Leviticus xxi. 17 et seqq.

206

Ch. K. 230.

207

Deuteronomy xvii. 11. See Index, 'Magic.'

208

Ch. K., p. 104. See also Ch. K., p. 211, and Nihongi, i. 205.

209

See a paper on the Japanese gohei in the Journal of the Anthropological Institute, vol. xxxi., 1901. Also a note in Man, October, 1892.

210

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

211

See Dr. Tylor's 'Primitive Culture,' ii. 434.

212

"Sprinkle the water of expiation on them … and let them wash their clothes." – Numbers vii. 7.

213

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

214

Griffis, 'Mikado's Empire,' p. 470.

215

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

216

II. 96.

217

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

218

Dr. Florenz, in T. A. S. J., December, 1899.

219

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

220

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 ara-tama, or rough spirit, retired to Idzumo.

233

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

234

For a more detailed discussion of this ritual, see Sir E. Satow 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.

288

See above, p. 197.

289

'Yenzeki Zasshi,' v. 1.

290

When demons and evil influences are expelled. See above, p. 308.

291

After the manner of the Oho-harahi offerings.

292

'The Golden Bough,' second edition, p. 9.

293

I cannot offer any explanation of the magic used by women and children in order to bring fine weather. They hang upside down to the eaves or on the branch of a tree human figures cut in paper, and called Teri-teri-bōzu (shine-shine-priest).

294

See above, p. 115.

295

I. 157.

296

'The Mikado's Empire,' p. 474.

297

See also Ch. K. 263.

298

According to Van Helmont, the reason why bull's fat is so powerful in a vulnerary ointment is that the bull at the time of slaughter is full of secret reluctancy and vindictive murmurs, and therefore dies with a higher flame of revenge about him than any other animal.

299

See 'Primitive Culture,' i. 116, where numerous examples of symbolic magic are given.

300

See above, p. 187.

301

The Tsuchigumo (earth-hiders) were men of a low class, who lived in dwellings sunk in the earth, and gave much trouble to the Japanese Government in ancient times. Dr. Tylor, in his 'Primitive Culture,' i. 113, has noted the tendency to attribute magical powers to pariahs and foreigners. Sukunabikona, the teacher of magic to Japan, came from abroad.

302

See above, p. 115.

303

See above, p. 106.

304

See p. 292.

305

Nihongi, ii. 82.

306

See above, p. 294.

307

Koyane. Hirata speaks with scorn of the Chinese methods of divining current in Japan in later times, in which no invocation of the Gods was used. Sometimes other Gods, and even Buddhas, were invoked.

308

"The King of Babylon stood at the parting of the way, at the head of the two ways, to perform divination." – Ezekiel xxi. 21.

309

Pausanias says that in ancient Greece the inquirer, after asking his question of the God and making his offering, took as the divine answer the first words he might hear on quitting the sanctuary.

310

The date of the festival of the Sahe no Kami.

311

See above, p. 193.

312

The Kami-yori-ita (God-resort-board), struck in later times to bring down the Gods, is believed to be a substitute for this harp.

313

It is not known who these Gods were.

314

Smaller gohei used in the harahi ceremony.

315

Weston, 'Mountaineering in the Japanese Alps,' p. 307. See also Index, Inugami; and Mr. Chamberlain's 'Things Japanese,' third edition, p. 110.

316

Compare the story of Gideon's fleece in Judges vi. 37. See also Nihongi, I. 237, and Ch. K. 194.

317

'Sociology,' i. 154.

318

See Mr. P. Lowell's 'Occult Japan,' p. 36.

319

Kannushi.

320

Saniha (pure court) is explained as the official who examines the utterances prompted by the Deity.

321

At the battle of Dannoüra, in 1184.

322

In-musubi, a Chinese practice.

323

A Buddhist religious implement.

324

A Buddhist deity. The incense is also Buddhist.

325

See above, p. 332.

326

An excellent account of a Japanese hypnotic séance is given in Mr. Weston's 'Mountaineering in the Japanese Alps,' p. 282.

327

See above, p. 350.

328

"Antiquity regarded the soul of woman as more accessible to every sort of inspiration, which also, according to ancient opinion, is a πάσχεον." – Müller, 'Sc. Myth.,' p. 217.

329

See above, p. 206.