Of the various sects the Zhikko,—founded 1541 a.d.,—is, perhaps, the most influential. This sect—as indeed do Shintoists generally—recognizes one eternal absolute Deity, a being of infinite benevolence; and here—as in other heathen religions—we find vague references to a Trinity engaged in the work of Creation.
Group of Shinto Priests With Torii.
Despite the dissociation of the two religions, many of the Shinto temples still retain traces of the Buddhist influence. Of Shintoism proper the [pg 024] prevailing characteristic is a marked simplicity, which, however, is often found combined with great artistic beauty. Sometimes the shrine consists only of a rude altar, situated amid a grove of trees; but, even in the case of large temples with a complete group of buildings, the architecture is extremely plain, the material employed being unornamented white wood with a thatch of chamaecyparis. The entrance to the temple grounds is always through gateways, called Torii; these are made sometimes of stone, but more properly of wood, and consist of two unpainted tree-trunks, with another on the top and a horizontal beam beneath. Near the entrance are commonly found stone figures of dogs or lions, which are supposed to act as guardians. The principal shrine, or Honsha, is situated at the further end of the sacred enclosure, and is divided by a railing into an ante-room and an inner sanctuary. Within the sanctuary an altar is erected, on which, however, no images or adornments are seen, but simply offerings of rice, fruit, wine, &c. Above the altar, in a conspicuous position, a large mirror is generally placed; and in a box beneath are usually kept a sword, and a stone. These three,—the mirror, the sword, and the stone,—constitute the Japanese regalia, and they are all connected with the early legends. One of the traditions respecting the sacred mirror deserves quotation.
“When the time was come that Izanagi and his consort should return together to the celestial regions, he called his children together, bidding them dry their tears, and listen attentively to his last wishes. He then committed to them a disc of polished silver, bidding them each morning place themselves on their knees before it, and there see reflected on their countenances the impress of any evil passions deliberately indulged; and again each night carefully to examine themselves, that their last thoughts might be after the happiness of that higher world whither their parents had preceded them.” The legend goes on to relate with what faithfulness “the children of Izanagi, and afterwards their descendants, carried out these injunctions; erecting an altar of wood to receive the sacred mirror, and placing upon it vases and flowers,—and how, as a reward for their obedience and devotion, they became in their turn, the spirits of good, the undying Kami.”[5]
Another of the most common of the Shinto emblems is a slim wand of unpainted wood, called Gohei, to which strips of white paper—originally they were of cloth—are attached. These are thought to attract the deities, and are held in great veneration.
Leaving the principal shrine, and proceeding to make the tour of the grounds, the visitor comes, in [pg 026] turn, to the buildings where the business arrangements of the temple are transacted, and where the priests, in some cases, reside; to smaller shrines and oratories; to cisterns for the purpose of ceremonial ablution, &c. Sometimes, also, at the more important temples is found a long covered platform, called the Kagura-do, where, on festivals and special occasions, a number of girls—those I saw at Nara were still quite children—perform the Kagura, or sacred dance. The dancing is in honour of the divinity to whom the temple is dedicated; and commemorates a supposed incident of the mythological period. In the grounds of Shinto and Buddhist temples alike are frequently found numerous stone-lanterns, erected by way of votive offerings, and lighted on any great occasions.
It has already been remarked that Shintoism has nothing corresponding to our public worship; but every morning and evening the priests—whose office seems held in no particular sanctity, and who are at liberty, at any time, to adopt a more secular calling—perform a service before the altar, vested in white dresses, somewhat resembling albs and confined at the waist by a girdle. The service consists of the presentation of offerings and of the recital of various invocations, chiefly laudatory. The devotions of the people are remarkable for their brevity and simplicity. The worshipper, on arriving at the shrine, rings a bell, or sounds [pg 027] a gong, to engage the attention of the deity he desires to invoke; throws a coin of the smallest possible value on to the matting within the sanctuary rails; makes one or two prostrations; and then, clapping his hands, to intimate to his patron that his business with him is over, retires—it not being considered necessary to give to the petition any verbal expression. The making of pilgrimages, however, still occupies a prominent place in the Shinto system, and though of late years the number of pilgrims has considerably decreased, long journeys are still undertaken to the great temple of the sun-goddess at Ise—the “Mecca of Japan,”—and other celebrated shrines. The chief object of the pilgrimage is the purchase of O-harai, or sacred charms, which can only be obtained on the spot. These, when brought home, are placed on the Kamidana, or god-shelf—a miniature temple of wood, found in every Shinto house, to which are attached the names of various patron deities, and the monumental tablets of the family. His purchase of the O-harai completed, the pilgrim betakes himself to the enjoyment of the various shows and other amusements provided for him in the neighbourhood of the temple.
To conclude this brief sketch of Shintoism. Such influence as the cult still possesses may be attributed to the superstition of the poor and illiterate; and to a reluctance, on the part of the [pg 028] more educated, to break with so venerable a past. The latter, however, though they continue to conform to them, do not regard its observances seriously; while the importance attached to them by the State is, as we have seen, wholly political. In the words of Diayoro Goh, spoken in the course of a lecture delivered in London two or three years since: “Shintoism, being so restricted in its sphere, offers little obstacle to the introduction of another religion,”—provided, as he added, that the veneration of the Mikado, which has always formed the fundamental feature of Japanese government, is not interfered with. The truth of this statement has already been abundantly exemplified in the position which Buddhism for so many centuries held in the religious life of Japan. In the same way, when, three hundred years ago, Christianity was introduced into the country by the Portuguese, it was largely owing to the attitude which some of the missionaries adopted towards these national rites, that the complications arose, which eventually led to the expulsion of foreigners, and the persecution of Christians. And surely, when we think of it, it is not strange that an intense jealousy should be exhibited on behalf of observances and ceremonies, traceable back to such remote antiquity, and so intimately bound up with the whole political and social life of the nation. It is, indeed, highly probable that, in the great changes Japan is undergoing, [pg 029] she will find other methods of cherishing the continuity of her, in many ways, illustrious past. But meanwhile, Christians in Japan may rejoice that they are permitted, with a quiet conscience, to manifest a respectful regard for a system that is by no means destitute of praiseworthy features.