JAPANESE RITES AND CEREMONIES.
Most interesting are the religious ceremonies of the Japanese. From these we learn, if not the doctrines of the primitive cult, at least the popular beliefs of the present time. Here we have to do only with those practices which belong peculiarly to Shinto. We must, however, keep in mind the fact that Buddhism has leavened everything in Japan, and it will not be surprising to find under the name of Shinto some things that should be labeled Buddhist. 1. Purification.—As sin is regarded as pollution, the chief rite of Shinto is purification. At first the mikado ordered public ablutions. Afterwards paper figures representing men were cast into the water. Later still the high priest at Kioto threw into the water an iron figure the size of the mikado. This rite represented the cleansing of the whole people. Now the festival of general purification is held twice a year. Besides this there are frequent washings for purification, which, with the ceremonies connected therewith, are similar to those of the Brahmans of India. 2. Festivals.—The sun goddess is the supreme object of worship. The hierarchy consists of the mikado, two ecclesiastical judges, and numbers of priests and monks. In the springtime festivals are held in honor of the goddess, at which these dignities play a most important part. The mikado is the representative of the goddess. The priests make offerings of fish, rice, etc. Ceremonies in imitation of planting and sowing are held. 3. Pilgrimages.—Each district now has its own deity and its own temple; but there is a most sacred temple (or several of them) in the province of Ise. This was built in honor of the sun goddess, and to it all Shintoists make at least one pilgrimage during their lifetime. The more pilgrimages that can be731made the better. The Shintoists believe that the gods of Ise have more than once saved Japan from destruction. When Perry anchored his fleet in the bay of Yeddo "orders were sent by the imperial court to the Shinto priest at Ise to offer up prayers for the sweeping away of the barbarians." 4. Marriage.—The marriage rites and relations are held to be under the direct patronage of Izanagi and Izanami. It is deemed most unlucky for a Buddhist priest to officiate at a wedding. A Japanese has but one lawful wife, but he may have as many concubines as the size of his purse will allow. While in ancient times polygamy was common, now the great majority of the people are monogamists. 5. Hero Worship.—By decree of the government, semi-divine honors are conferred on the dead. Statues of poets, orators, and famous men are placed in the temples and regarded with reverence. Idols are now worshiped, but this is due to the influence of Buddhism. Keeping in mind the fact that the first mikado was a god, and that his successors are regarded as descendants of the gods, it is not strange that reverence is paid to them. Add to these the large number who have been deified, and one can imagine what an intricate and complex system of hero worship has been developed. Of myths there is no lack. The most interesting of them is that of the sun goddess. As this myth lies at the basis of Shinto, we give a condensed statement of it. Izanagi and Izanami produced a most beautiful daughter, resplendent and glorious. While she was embroidering beautiful textures, her mischievous and wicked younger brother spoiled her work by covering it with defilement. The maiden, displeased, withdrew into a dark cave and left the world in darkness. After long deliberations among the eight hundred thousand gods, three stratagems were resorted to for the purpose of drawing the goddess from her place of concealment. First, another beautiful goddess was sent to dance almost naked before the cave, so as to arouse her jealousy. Then a large number of cocks were placed near by, so that their crowing might excite her curiosity. Finally, as an appeal to her vanity, a mirror was placed before her cave. These efforts proved successful. Hearing the gods laugh, the goddess opened the door of her place of concealment, as she did so she beheld her reflection in the mirror, and stepped outside to get a closer view of her loveliness. At this the god of invincible might, who had remained hidden near by, caught the goddess, pulled her forth, and shut the door in the rock. The gods then returned her to her proper place in the sky. The meaning of this parable is given by the rationalistic writers of Japan. The maiden is the sun; the defilement is the evil of the world; the withdrawal into the cave is an eclipse, and the return to her original place is the separation of light from darkness subsequent to the eclipse. The scene representing the rival naked goddess dancing at the mouth of the cave has been dramatised, and has produced a corrupting effect on the morals of the people. After marriage purity is emphasized; but among the unmarried laxity in morals exists to an alarming degree. Much of this immorality is directly traceable to the worship of the sun goddess, and more especially to the representations of such scenes as the one narrated above. Much of what the Anglo-Saxon considers immorality may be excused by keeping in mind the differences in the moral standpoint of the two races. The sweeping assertion that most Japanese women are impure is unworthy of notice, as it is the offspring of ignorance. On the other hand, it must be admitted that Shinto has lowered the moral tone of its devotees.—Missionary Review.