The Spell of Japan

by Isabel Anderson

There are two distinct but perfectly harmonious forms of non-Christian belief in Japan to-day—Shinto and Buddhism—which dovetail so well that each one contributes something of value to the Japanese character. The Confucian philosophy, also, had its share in developing Bushido, the "Soul of the People."

Shinto is the native religion of Japan, and both because it is so little known outside of that country and because a study of it goes so far to explain many national characteristics, it seems worth while to consider it at some length. The word Shinto may be translated as the Way of the Gods, and defined in brief as a worship of ancestors, especially of the Emperor and his forebears. Human beings are believed to be the children of the sunshine, and sin is hardly recognized.

Shinto is a combination of primitive instincts. It is based on hero worship, and it has myriads of deities, who live in every conceivable object, from the spirit of the sewing-needle to the gods of thunder and lightning, or of the sun, moon and stars. "The weakness of Shinto," says Dr. Nitobe, the eloquent exponent of Japanese beliefs, "lies in the non-recognition of human frailty, of sin." The sum total of its moral teaching is this, "Be pure in heart and body."

The Shinto idea seems to be that it is only necessary to act out the natural impulses of the heart in order to be pure. But where there is no sense of sin, there can be no consciousness of need, no incentive to higher things. Shinto lacks ideals. It allies itself with the practical affairs of every-day life, inculcating industry and personal cleanliness, some of its sects even prescribing mountain-climbing and abdominal respiration as religious duties. But, as it has no theology, it offers no explanation of the great problems of the universe; and, having no sacred writings, it has no authority on which to base a system of ethics. Theology and the spiritual element in religion came to Japan with Buddhism; while ethics was the gift of Confucianism.

The first sign of a Shinto temple is the torii. This peculiar gateway, though originally erected only by the Shintoists, has been adopted by the Buddhists, who have changed it by turning up the corners of the top beam and adding inscriptions and ornament. Passing under the torii you stand before the huge gate, generally painted red, guarded by wooden figures, or keepers. These are supposed to be Ni-o—two gigantic and fierce kings—and they occupy a sort of cage with wire in front, that stands on either side of the entrance. Every worshipper makes a wish as he enters the temple, and throws at the kings little wads of paper precisely like the spitballs of school children. If the wads go through the wire, the wishes are supposed to come true.

The temple itself stands in a courtyard inside the gate, and is rather plain and undecorated, much like Japanese houses. A flight of steps leads up to a balcony on the front, there is matting upon the floor inside, and an altar in the centre supports a big bronze vase, which usually contains pieces of gold paper, called gohei. A mirror is the most important article in a Shinto shrine, the idea being that it is a symbol of the human heart, which should reflect the image of Deity as the glass reflects the face of the worshipper. The mirror is not found in the temples of merely local divinities, but only in those sacred to the Sun-Goddess herself, and even there is not exposed to view. Wrapped in a series of brocade bags—another being added as each in turn wears out—and kept in a box of cypress wood, which is enclosed in a wooden cage under silken coverings, the mirror itself is never visible to the eyes of the curious.

GRAND SHRINE OF ISE.

Two famous Shinto shrines—at Ise and Kitzuki—are especially revered on account of their great age. Kitzuki is so ancient that no one knows when it was founded. According to tradition, the first temple was built by direct command of the Sun-Goddess herself, in the days when none but gods existed. The approach to the sacred enclosure is most imposing. A beautiful avenue, shaded by huge trees and spanned by a series of gigantic torii, leads from a magnificent bronze torii at the entrance to the massive wall that surrounds the temple courts. Within are groves and courts and immense buildings. The people are not admitted to the great shrine itself, but offer their petitions before the Haiden, or Hall of Prayer. Each pilgrim throws money into the box before the door, claps his hands four times, bows his head, and remains for a few minutes, then passes out. So many thousands throng this court that—to borrow Hearn's figure—the sound of their clapping is like the surf breaking on the shore.