Besides the twenty-seven Norito which are found in the Yengishiki, published at the opening of the tenth century, there are many others composed for single occasions. Examples of these are found in the Government Gazettes. One celebrates the Mikado's removal from Kiōto to Tōkiō, another was written and recited to add greater solemnity to the oath which he took to govern according to modern liberal principles and to form a national parliament. To those Japanese whose first idea of duty is loyalty to the emperor, Shintō thus becomes a system of patriotism exalted to the rank of a religion. Even Christian natives of Japan can use much of the phraseology of the Norito while addressing their petitions on behalf of their chief magistrate to the King of kings.
The primitive worship of the sun, of light, of fire, has left its impress upon the language and in vernacular art and customs. Among scores of derivations of Japanese words (often more pleasing than scientific), in which the general term hi enters, is that which finds in the word for man, hito, the meaning of "light-bearer." On the face of the broad terminal tiles of the house-roofs, we still see moulded the river-weed, with which the Clay-Hill Maiden pacified the Fire-God. On the frontlet of the warrior's helmet, in the old days of arrow and armor, glittered in brass on either side of his crest the same symbol of power and victory.
Having glanced at the ritual of Shintō, let us now examine the teachings of its oldest book.
["THE KOJIKI" AND ITS TEACHINGS]
"Japan is not a land where men need pray,
For 'tis itself divine:
Yet do I lift my voice in prayer..."
Hitomaro, + A.D. 737.