Shinto. Aston William George
also mention of a thunder-beast. In later times the rat is sacred to Daikokusama. The pheasant is the messenger of the Gods generally. The best-known case of the worship of an associated animal is that of Inari, the rice-God, whose attendant foxes are mistaken by the ignorant for the God himself, and whose effigies have offerings of food made to them. The mythical Yatagarasu, or Sun-Crow, had formerly a shrine in its honour. The stone Koma-inu (Korean dogs), seen in front of many Shinto shrines, are meant not as Gods, but as guardians, like the Buddhist Niō. They are a later introduction.
The Gods are sometimes represented as assuming animal form. Kushiyatama no Kami changes into a cormorant, Koto-shiro-nushi into a wani (sea-monster or dragon) eight fathoms long. The God of Ohoyama takes the form of a white deer. The most usual form assumed by deities is that of a snake, serpent, or dragon. Ohonamochi, in his amours with a mortal princess, showed himself to her as a small snake. In the Yamato-dake legend, there is a mountain-deity who takes the shape of a great serpent. At the command of the Mikado Yūriaku, the God of Mimuro was brought to him by one of his courtiers. It was a serpent. Water-Gods are usually serpents or dragons.
Totemism. – I find no distinct traces of totemism in ancient Japan. Tattooing, which some have associated with this form of belief, existed as a means of distinguishing rank and occupation. The most probable derivation of the tribal name Kumaso is from kuma, bear, and oso, otter. A very few surnames are taken from names of animals. Dances, in which the performers represented various animals, were common.
The piecemeal immigration of the Japanese race from the continent of Asia must have done much to break up their original tribal system and to destroy any institutions associated with it.
The law of exogamy, with which totemism is connected, was very narrow in its operation in ancient Japan.39
CHAPTER IV.
GENERAL FEATURES
Functions of Gods. – Nature deities seldom confine themselves to their proper nature functions. Shinto exhibits an increasing tendency to recognize in them a providence that influences human affairs. Even in the older Shinto there are examples of the Gods exercising a providential care for mankind outside of their proper spheres of action. The Sun-Goddess not only bestows light on the world, but preserves the seeds of grain for her beloved human beings. She watches specially over the welfare of her descendants the Mikados. Susa no wo, the Rain-storm personified, is the provider of all kinds of useful trees. Practically, all the deities are prayed to for a good harvest, or for rain. Even man-Gods, like Temmangu, may be appealed to for this purpose. Any God may send an earthquake or a pestilence. In 853 there was a great epidemic of smallpox. An oracle from Tsukiyomi, the Moon-God, indicated the means of obtaining relief from this plague, and since then people of every class pray to him when it is prevalent. The Ujigami and Chinju, family and local protective Gods, might be chosen from any class of deities. A modern Japanese writer40 says: "No one knows what spirit of heaven or earth is venerated at the Suitengū,41 in Tokyo. But despite the anonymity of the God, people credit him with power to protect against all perils of sea and flood, against burglary, and, by a strange juxtaposition of spheres of influence, against the pains of parturition. The deity of Inari secures efficacy for prayer and abundance of crops; the Taisha [great shrine of Idzumo] presides over wedlock; the Kompira shares with the Suitengū the privilege of guarding those that 'go down to the deep.' The rest confer prosperity, avert sickness, cure sterility, bestow literary talent, endow with warlike powers, and so on."
Polytheistic Character of Shinto. – A nature-worship, such as the older Shinto was in substance, is inevitably polytheistic. The worship of a single nature-God, as the Sun, is indeed conceivable. But in practice, the same impulse which leads to the personification of one nature object or phenomenon never rests there. The Living Universe is a possible monotheistic nature-deity. But this conception requires a greater amount of scientific knowledge than the ancient Japanese possessed. They had necessarily only imperfect and fragmentary glimpses of the vision splendid.
There is some evidence that Shinto took the place of a still grosser and more indiscriminate polytheism. We are told that Take-mika-tsuchi and Futsunushi prepared Japan for the advent of Ninigi by clearing it of savage deities who in the daytime buzzed like summer flies and at night shone like fire-pots, while even the rocks, trees, and foam of water had all power of speech.
The number of Shinto deities is very great. The Yengishiki enumerates 3,132 officially recognized shrines, and although the same Gods are reckoned more than once, as being worshipped in different places, still their name is legion. They are popularly spoken of as eighty myriads, eight hundred myriads, or fifteen hundred myriads. The number of effective deities fluctuates greatly. Oblivion disposes of many. The identification of distinct deities is another cause of depletion in their ranks. This happens very readily in a country where, to parody Pope's line, "most deities have no characters at all." On the other hand their numbers are recruited from time to time by new Gods produced by various processes. The same deity, worshipped at different places, comes to be recognized as so many different deities. Horus in ancient Egypt, the Virgin Mary in Italy, and many of the Greek and Roman deities illustrate this principle. We may be sure that the Ephesians would have resented any attempt to identify their Diana with that of other cities. This process is facilitated in Japan by the practice of speaking of the God, not by his name, but by that of his place of residence-another illustration of the impersonal habit of the Japanese mind already noticed. Indeed the Japanese care little what God it is that is worshipped at any particular place. It is enough for the average pilgrim to know that some powerful deity resides there. A poem composed at the great shrine of Ise says: "What it is that dwelleth here I know not, yet my heart is filled with gratitude and the tears trickle down." Of one of the "Greater Shrines" of the Yengishiki Murray's 'Handbook' informs us that "considerable divergence exists among scholars as to the identity of the Gods to whom this temple is dedicated." During the present reign Kompira was converted by the Japanese Government from a Buddhist to a Shinto deity, without detriment to the popularity of his shrine as a resort of pilgrims. The same God may have greater credit for efficacy in one place than another. Thus the Inari of a certain village has a high reputation for the recovery of stolen property. Such specialties were recognized even by the Government, which awarded different ranks to the same deity at different places. Distinctions of this kind, of course, facilitate the disruption of one deity into several. Another cause of multiplication is the mistake of supposing the same deity with different epithets to be different Gods. In modern times the Shinto Pantheon has been recruited pretty largely from the ranks of human beings. Trees are still deified, and we have sometimes a new deity making his appearance from nobody knows where.
The polytheistic character of Shinto is intimately connected with the weakness of the Central Government of Japan during the period of its development. Or perhaps it may be more correct to say that it is another manifestation of the same want of national cohesion.42 The ancient Mikados were anything but autocrats. Their authority was almost always overshadowed by the influence of ministers who struggled among themselves for the direction of the power nominally vested in the sovereign. The Central Government had little effective jurisdiction beyond the capital and the five home provinces. No wonder that under these circumstances local deities retained their vitality and prestige.
Monotheism was an impossibility in ancient Japan. But we may trace certain tendencies in this direction which are not without interest. A nation may pass from polytheism to monotheism in three ways: Firstly, by singling out one deity and causing him to absorb the functions and the worship of the rest; secondly, by a fresh deification of a wider conception of the universe; and thirdly, by the dethroning of the native deities in favour of a single God of foreign origin. It is this last, the most usual fate of polytheisms, which threatens the old Gods of Japan. Weakened by the encroachments of Buddhism and the paralyzing influence of Chinese sceptical philosophy, they already begin to feel
The rays of Bethlehem blind their dusky eyne.
Our business, however, is with the past, not with the future. The first of the three paths which lead to monotheism
See Index-'Incest.'
In 'Japan,' edited by Capt. Brinkley.
Dr. Florenz, in his 'Japanische Mythologie,' says that Sui-tengū is a fusion of the Sumiyoshi Sea-Gods with the Indian Sea-God Sui-ten, that is, Varuna, subsequently identified with the youthful Emperor Antoku (who lost his life by drowning in 1185).
"The different peoples conceived and developed this divine hierarchy