Shinto. Aston William George
but his temple, they tell me, still stands, and the people still pray to the ghost of the good old farmer to help them in time of fear or trouble."
Ancestor-Worship. – If we restrict this term to the religious cult of one's own ancestors, as in China, this form of religion has hardly any place in Shinto. The only case of it, except in modern times and under foreign influences, is that of the Mikados, and even then there is no evidence of its existence before the sixth century. The term ancestor-worship is often used more generally of the worship of dead men of former generations. There is no good reason, however, for distinguishing between the cult of dead and that of living men. If the former is the more common, it is because absence and lapse of time are usually necessary to allow their obviously human character to be forgotten and to raise the popular imagination to the height of attributing to them superhuman powers. Deification is the result of an exaggerated appreciation of what the man was during life, though there is often associated with this primary reason the ascription of imaginary powers to his corpse or ghost.
It is often assumed by English writers that Shinto is substantially, or at least is based on, ancestor-worship. The modern Japanese, imbued with Chinese ideas, throw them back into the old Shinto, and have persuaded themselves that it contains a far more important element of this kind than is actually the case. A recent Japanese writer says: "Ancestor-worship was the basis of Shinto. The divinities, whether celestial or terrestrial, were the progenitors of the nation, from the sovereign and the princes surrounding the throne to the nobles who discharged the services of the State and the soldiers who fought its battles." Hirata, notwithstanding his anti-Chinese prejudices, was unable to resist the influence of Chinese ideas as regards ancestor-worship. He devotes vol. x. of his 'Tamadasuki' to the inculcation of an ancestor-worship which is plainly nothing but the well-known Chinese cult. His tama-ya (spirit-house, or domestic ancestral shrine) is a Chinese institution under a Japanese name, and the tama-shiro, or spirit-token, is the Chinese ihai (ancestral tablet). He would have his followers address their prayers, as in China, to their ancestors of every generation, from the parents of the worshipper up to the "Great Ancestor," the founder of the family. Their spirits (mitama) are to be adjured to avert evil from their descendants, to keep watch over them by night and day, and to grant them prosperity and long life. This is genuine ancestor-worship, but it is not Shinto. It was to meet the case of a failure of direct heirs to continue such ancestor-worship that the practice of adoption, unknown in ancient Japan, was introduced from China. The truth is that only a very small part of the Japanese nation knew, or pretended to know, anything about their ancestors. Even of those who had genealogies, many traced their descent from mere undeified mortals, some being Koreans or Chinese. There remain in the Shōjiroku and elsewhere a good number of genealogies in which the descent of noble families from Shinto deities is recorded. To what class do these deities belong? It is impossible to assert that some may not be genuine deified ancestors, though I cannot point to any undoubted case of this kind. Many are nature-deities. The descent of the imperial family from the Sun-Goddess is a typical example. The God of Growth, Kuni-toko-tachi, the Yatagarasu or Sun-Crow, the sword Futsunushi, and many other nature-deities appear among the ancestors of the Shōjiroku. In the 'Ideals of the East,' a work recently published in English by Mr. Takakura Okasu, the author speaks of the "immaculate ancestrism of Ise and Idzumo." The so-called ancestral Gods worshipped at these places are the Sun-Goddess, the Food-Goddess, Ohonamochi (an Earth-God) and Susa no wo (the Rainstorm). Dr. E. Caird's observation that "in the majority of cases it is not that the being worshipped is conceived of by his worshipper as a God because he is an ancestor, but rather that he is conceived as an ancestor because he is believed to be their God,"26 obviously applies to this feature of Shinto.
Other nobles traced their lineage from, and paid a special worship to, personages who never existed as individual human beings. Such is Koyane, the reputed ancestor, but really only a personified type of the Nakatomi priestly corporation.
If we have any regard for correct terminology we must call this recognition of nature-deities and class-types as ancestors not ancestor-worship, but pseudo-ancestor-worship. When Britain's sons declare, as they do with sufficient emphasis, that "Britannia rules the waves," is this ancestor-worship? Or supposing that Macaulay's New Zealander found a remnant of the English people worshipping John Bull as their reputed ancestor, would he be right to conclude that ancestor-worship was an English institution?
Uji-Gami. – These pseudo-ancestors are called in Japanese uji-gami, or surname gods. The uji were originally official designations, whether of Court officials or of local officials or chieftains, which, as these offices became hereditary, took the character of hereditary titles, and eventually became mere surnames. They may be compared with such titles as Duke of Wellington or with surnames like Chamberlain, Constable, or Baillie. In ancient times the common people had no surnames, and therefore no ancestor-worship, pseudo or real.
The word uji is also used collectively of the noble house of persons bearing the same surname. It does not seem a very ancient institution, and must date from a time when an organized Government had already been established. Of the cult of the Uji-gami as such we know very little. The Kojiki mentions the fact of various deities being worshipped by certain noble families. A modern authority says: "All descendants of deities had uji. Every uji consisted of members called ukara. The chief of the uji was termed the uji no kami (the superior of the uji). It was his duty, on festival occasions, to convene the ukara for the worship of the ancestral God." In later times the Uji-gami became simply the tutelary deity of one's birthplace, and was also called ubusuna (birth-sand). Infants born in his jurisdiction are presented to him soon after birth, and parturient women pray to him for relief. They also procure earth from the site of his shrine, in the belief that it has a magical power to assist their delivery. The same earth is credited with the property of relaxing the rigidity of a corpse.
The modern Uji-gami are taken indiscriminately from all classes of deities, perhaps including even a few genuine ancestors. One or two Indian deities have been made Uji-gami. The Nakatomi had three Uji-gami-namely, Take-mika-dzuchi, Futsunushi, and Koyane. Noble families have been known to change their Uji-gami,
The Uji-gami correspond in some respects to the Greek άρχηγός.
Biso. – Analogous to the Uji-gami are the trades-deities of modern times. They are called biso (author or inventor), and may be either nature-deities, deceased men, or merely the deified type of the particular trade or profession. Wrestlers worship Nomi no Sukune, who was probably a real person, and Chinese doctors the legendary Chinese Emperor Shinnung. Confucian pundits worship Confucius, poets honour Hitomaro, and Haikwai poets Bashô. Professors of the art of tea-drinking show reverence to the founder of that particular branch of it which they practise. Soothsayers, miko, football players, flower-arrangers, and actors worship the so-called ancestral gods of their several professions. There is a Kaji-so-sha, or blacksmith-ancestor-shrine. Carpenters, for some reason, have adopted Shōtoku Daishi, an Imperial Prince who lived in the seventh century, as their patron. Merchants worship Yebisu. They also pay some sort of respect to Fukusuke,27 a dwarfish figure with a large head, attired in the ceremonial kami-shimo, and seated in a squatting position, which may often be seen in the larger shops. A figure of a cat with uplifted paw, called the maneki-neko, or "beckoning cat," and a recumbent cow covered with rugs are also objects of respect with them. It is in many cases a question whether the honour shown amounts really to divine worship.
Spirits. – The older Shinto scriptures afford but scanty evidence of the spiritualization of deified human beings. In the Nihongi there is one reference to the worship of a Mikado's mitama (spirit). In another case the mitama of the Mikados are called upon to punish oath-breakers. Yamato-dake's mitama is in one place said to have been changed into a white bird. Of the mitama of ordinary undeified human beings there is no mention in the Kojiki or Nihongi; but, of course, this may be owing to the imperfection of the record. Tamashiï, a derivative of tama, is the ordinary word for soul at the present day, and is undoubtedly of considerable antiquity. Still there
'Evolution of Religion,' p. 239.
Fuku means good fortune.