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340 of Buddhism, of the art of medicine (chiefly from the point of view of its divine origin), of the art of poetry, and of the vulgar Shinto, with other works far too numerous even to mention.

A professed disciple of Motoöri, Hirata was more exclusively a theologian than his master. All his works were intended either directly or indirectly to promote a belief in Shinto, which in his hands assumed a far more definite and tangible character than it had ever done before. Consciously or unconsciously, he added to it several new features, such as the doctrine of the immortality of the soul, and a moral code purloined from the stores of the detested Kangakusha. Thus he says: "Devotion to the memory of ancestors is the mainspring of all virtue. No one who discharges his duty to them will ever be disrespectful to the gods or to his living parents. Such a man will also be faithful to his prince, loyal to his friends, and kind and gentle, with his wife and children. For the essence of this devotion is in truth filial piety. These truths are confirmed [!] by the books of the Chinese, who say that the 'loyal subject issues from the gate of the pious son,' and again, 'filial piety is the basis of all good actions.

Hirata's writings have no high value from a purely literary point of view. The native History of Literature dismisses him in a few contemptuous sentences. His literary style is more useful than elegant. It is formed on the Wabun of Motoöri; but he is much less of a purist than his master, and does not reject useful words simply because they come from China. His style has gained thereby in vigour and conciseness, but it falls far behind that of Motoöri in distinction and charm.

A certain number of his less important works are in the