Page:Shinto, the Way of the Gods - Aston - 1905.djvu/73

Rh of Humanity. But it is difficult to conceive how on Positivist principles Humanity, whether we regard it as a class or as a quality, could have a sentient existence or transcendent power, without a combination of which there can be no deity and no religion, properly so called. His worship of deceased individual men is open to the same objection. Comte's recognition of nature-deities is brief and contemptuous. He allows a certain reverence to the Sun and Earth as "fetishes."

Animals in Shinto.—Animals may be worshipped for their own sakes, as wonderful, terrible, or uncanny beings. The tiger, the serpent, and the wolf are for this reason called Kami. But there are no shrines in their honour, and they have no regular cult. A more common reason for honouring animals is their association with some deity as his servants or messengers. Thus the deer is sacred to Take-mika-tsuchi at Kasuga, the monkey is sacred at Hiyoshi, the pigeon to the God Hachiman, the white egret at the shrine of Kebi no Miya, the tortoise at Matsunoö, and the crow at Kumano. The wani, or sea-monster, belongs to the sea-God, and the dragon belongs to (or is) Taka okami (the rain-God). There is also mention of a thunder-beast. In later times the rat is sacred to Daikokusama. The pheasant is the messenger of the Gods generally. The best-known case of the worship of an associated animal is that of Inari, the rice-God, whose attendant foxes are mistaken by the ignorant for the God himself, and whose effigies have offerings of food made to them. The mythical Yatagarasu, or Sun-Crow, had formerly a shrine in its honour. The stone Koma-inu (Korean dogs), seen in front of many Shinto shrines, are meant not as Gods, but as