W. G. Aston

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 Kioto, 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 Kioto, 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 Kioto 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 Kioto. 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 toview 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 Jingishirio, 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 Jingo 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 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 Jogwan (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, flaying backwards. These are distinguished as Heavenly offences.[261]

[Pg 299]