Shinto

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. (#Page_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. (#Page_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. (#FNanchor_215_215)

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.